Internation Sunday School Lessons (Mar 2019-Nov 2020) PDF

International Sunday School Lessons
(March 2019 to November 2020)
PROCLAIM JEHOVAH
Sunday, March 3, 2019: “Called to Serve” International Sunday
School Lesson Commentary
Sunday, March 3, 2019
Lesson: Luke 14:7-14; Time of Action: 30 A.D.; Place of

Action: Probably outside of Jerusalem
Golden Text: “For whosoever exalteth himself shall be

abased; and he that humbleth himself shall be exalted”
(Luke 14:11).
I. INTRODUCTION. Have you ever gone to an event and

arrived extra early to get good seats? If so, did you ever find
that the very place you wanted to sit had a “Reserved” sign
on it? On the first day of a new job we wouldn’t dare walk in
and sit in the boss’s chair when that was not the position we
were hired for. Neither would we stroll into the sanctuary on
a Sunday morning and sit in the pastor’s seat. In this week’s
lesson, Jesus was talking to the Pharisees, the Sadducees,
and the scribes about preferential seating, but He was trying
to get them to understand the real heart of the
matter—humility.
II. BACKGROUND FOR THE LESSON. This week’s lesson

finds Jesus in the house of a prominent Pharisee (see Luke
14:1). The term “Pharisee” means “separated one.” At the
close of the Old Testament there arose a group of godly men

called “Chasidim” or saints. They wanted to keep alive
reverence for the law among the descendants of the Jews
who returned from the Babylonian Captivity. This group later
degenerated into the Pharisees of Jesus’ day and the religious
leaders of Israel. These Pharisees taught strictness to the
letter of the law and added traditional interpretations that
they said were given to Moses by the Lord. They also taught
that those traditions that they added to the law were oral
explanations that were equal in authority to the law itself
(see Matthew 15:2-3). The Pharisees put more stock in the
traditions of men than in the Law of Moses (see Mark 7:5-9).
During Jesus’ time they were the largest and most influential
Jewish sect. They were highly respected for their knowledge
of Scripture, and people took their traditions seriously. The
Pharisees had also become proud of their separation, not
only from paganism, but from ordinary people as well. The
man who invited Jesus to a meal was one of their leaders.
Since this was the Sabbath Day and there was a man present
who had the dropsy or edema (a swelling with fluid, usually
in the legs), it appears that Jesus was invited to this
Pharisee’s home specifically to trap Him into doing or saying
something for which He could be arrested. Jesus didn’t
disappoint His host. He immediately healed the man after
asking if it was good to heal on the Sabbath Day and no one
replied (see Luke 14:2-4). Jesus then posed another question
to His audience. He asked “Which of you shall have an ass or
an ox fallen into a pit, and will not straightway pull him out
on the Sabbath day?” Again, no one responded (see Luke
14:5-6). It’s interesting that Luke 14:1 says that “as he went
into the house of one of the chief Pharisees to eat bread on
the sabbath day, that they watched him.” Little did they
know that Jesus was also watching them. This is where our
lesson begins.
III. LIVING FOR GOD’S EXALTATION (Luke 14:7-11)
A. A parable on self-glorification (Luke 14:7).

Our first verse says “And he put forth a parable to those
which were bidden, when he marked how they chose
out the chief rooms; saying unto them.” Having silenced
the Pharisees with the healing of the sick man, Jesus
continues to take the initiative. They had been watching Him,
but He had done some watching of His own. This scene gave
Jesus a teachable moment. After Jesus healed the man with
dropsy and sent him away, He gave a “parable to those
which were bidden.” To everyone who had been invited to
this meal, Jesus was prompted to speak a “parable” after He
noticed “how they chose out the chief rooms.” At dinners
in New Testament times, those eating would recline on
couches around a low table. The couches were arranged
around the table in the shape of a “U.” The host was at the
bottom of the “U” with the honored guests to his right and
left. Jesus observed that the guests sought out those honored
seats or places, so He told them what Luke called a
“parable.” Simply speaking, a “parable” is an earthly story
with a heavenly meaning. Parables are designed to cause the
listener to think and to challenge their assumptions.
B. The proud humiliated (Luke 14:8-9).

1. (vs. 8). In this verse, Jesus begins His parable.

Speaking to the host and all his guests, He said “When thou
art bidden of any man to a wedding, sit not down in the
highest room; lest a more honourable man than thou
be bidden of him.” Jesus was saying that if you are
“bidden” or invited to anyone’s “wedding” or any feast,
don’t sit in the places of honor assuming that you are worthy
to sit there. Of course this was one of the Pharisees’
recurring sins. In another parable Jesus said the Pharisees
“trusted in themselves that they were righteous, and
despised others” (see Luke 18:9). The reason Jesus gives for
a person not to seek the highest place was “lest a more
honourable man than thou be bidden of him.” In other
words, unless there is a known assigned seating, the invitee
should not presume that he or she can sit in a prominent
place, because they be asked to move to a lesser seat and
suffer humiliation in front of the other guests.
2. (vs. 9). After warning the guests against

seeking the highest positions for fear that a more honorable
person was invited, in this verse Jesus said “And he that
bade thee and him come and say to thee, Give this man
place; and thou begin with shame to take the lowest
room.” If you take the place of honor without being asked,
when the more honorable person arrives, the one that “bade
thee and him come” or the host and the honored person
will have to tell the presumptuous guest to give up his seat to
the honored guest. When this happens, Jesus said that the
presumptuous guest will “begin with shame to take the
lowest room.” What an embarrassment! The proud person
is forced, in the presence of everyone to give up the honored
place and move to the “lowest” or last position at the end of

the table. Jesus pictured the demoted person moving from
the highest seat to the lowest spot and feeling shame with
every step he or she takes. There is nothing naturally
disgraceful or shameful about occupying a lowly position. It
only becomes shameful when someone is so proud that they
think they deserve something better. Note: Since the
wedding parables that Jesus gave often used the host to
represent God, those who glorify themselves cause the
master of the banquet to humble them. The problem
with presuming a special place before God is that He is
the Judge and we are not. When we think more of
ourselves than we should, we subject ourselves to being
put down. In other places, Jesus taught that the
highest place in God’s eyes is that of a servant (see
Mark 10:43). Even Jesus Himself came not to glorify
Himself but to serve. As He said in Mark 10:45, “For
even the Son of man came not to be ministered unto,
but to minister (or serve).”
C. The humble exalted (Luke 14:10). Jesus went

on to say “But when thou art bidden, go and sit down in
the lowest room; that when he that bade thee cometh,
he may say unto thee, Friend, go up higher: then shalt
thou have worship in the presence of them that sit at
meat with thee.” Jesus counseled the guests saying that
when you are invited to a feast, “sit down in the lowest
room” or seat. If they did this, the host might invite them to
take a higher position. Jesus pictured the host saying
“Friend, go up higher.” The term “friend” indicates a
deep affection and respect for the guest. It’s the same term
Jesus used of His disciples in the upper room (see John

15:13-15). It implies an intimate relationship in which the
closest confidences are shared. In inviting him to take a
higher place, the host also publicly exalts him in the eyes of
the other guests. This is what Jesus meant when He said
“then shalt thou have worship in the presence of them
that sit at meat with thee.” The word translated
“worship” does not mean the “worship” we give to God; it
refers to honor, praise, or a good reputation. In contrast to
the one who was publicly shamed in verse 9, this person is
publicly honored. Jesus was teaching that if honor is
warranted, it is better that it come from someone other than
ourselves.
D. The principle stated (Luke 14:11). All truly

good parables point to heavenly truths. Jesus concluded His
parable in this verse saying “For whosoever exalteth
himself shall be abased; and he that humbleth himself
shall be exalted.” This is a principle that applies to both
human and divine relationships. The one who exalts or
praises himself “shall be abased” or put in an humbling
situation; while the one who humbles himself “shall be
exalted” or honored. God has a way of teaching us to be
humble. The basic principle of exaltation by God was nothing
new. God had revealed it long before, especially in the
wisdom literature (Job, Psalms, Proverbs and Ecclesiastes) of
the Bible. Describing the humbling of those who glorify
themselves, Proverbs 15:25 says, “The Lord will destroy the
house of the proud.” Concerning the exaltation of the
humble by God, Proverbs 15:33 says, “Before honor is
humility.” A king will send to a lower place a person who
takes a place of honor in his presence (see Proverbs 25:6-7).

Jesus’ parable cast blame on the Pharisees whose actions
suggested they had a low view of God. His parable shows
that the way to gain praise is to be the humble type of person
God would exalt or honor. God does not honor those who
exalt themselves, but to those who humbly take the lowly
position, sacrificing themselves for the sake of others like
Jesus did (see Philippians 2:7-10). Note: In human affairs
this principle operates imperfectly. There are many
who exalt themselves and seem to enjoy fame and
fortune until the end of their lives. On the other hand,
many of us can give examples of those who have ridden
the wave of self-importance only to crash and find
themselves in criminality, financial ruin, or as social
outcasts. In relationship with God, Jesus’ principle
operates perfectly and there are no exceptions. In His
kingdom, God, like the host in the parable will do some
rearranging. Those who considered themselves worthy
will be rejected while those who have known their
unworthiness and have begged for His mercy will be
accepted (see Proverbs 29:23; Luke 1:51-52; 18:9-14).
IV. LIVING FOR THE RESURRECTION (Luke 14:12-14)
A. The proud are repaid on earth (Luke 14:12).

This verse says “Then said he also to him that bade him,
When thou makest a dinner or a supper, call not thy
friends, nor thy brethren, neither thy kinsmen, nor thy
rich neighbours; lest they also bid thee again, and a
recompence be made thee.” Having addressed the

Pharisees as a group, Jesus turned His attention to “him
that bade him” or His host. Jesus advised the host to
broaden his guest list when preparing a meal. This included
all kinds of meals, for the word translated “dinner” can refer
to a late morning meal and the word translated “supper”
refers to a late afternoon or early evening meal. The normal
social tendency was to invite only those from one’s own
circle—friends, relatives, and neighbors as rich as oneself.
When Jesus urged the host not to invite “thy friends, nor
thy brethren, neither thy kinsmen, nor thy rich
neighbours” He was not excluding friends and family from
being on the guest list. But He knew that these were usually
the only ones invited. Jesus was pointing out the Pharisees’
notoriously cliquish attitude and practices. They deliberately
put themselves above the so-called unwashed multitudes so
that they themselves would not be defiled (see Luke 5:30).
Jesus said that the only reward the Pharisees would have
would be that “they also bid thee again, and a
recompence be made thee.” In other words, the only thing
the Pharisees would gain from inviting certain people was “a
recompence” or a return invitation from someone they had
invited. As a result, this cycle of social events repeated itself
endlessly, and their small circle of invitees remained small
and closed.
B. The humble are repaid at the resurrection

(Luke 14:13-14).
1. (vs. 13). Instead of inviting those who could

return the invitation, Jesus said to His host “But when thou
makest a feast, call the poor, the maimed, the lame, the
blind.” The ones on Jesus’ invitation list were the last ones
that the Pharisees would invite to a “feast.” They viewed
the condition of these people “the poor, the maimed, the
lame, the blind” to be a result of their sins. For a Pharisee
to mingle with such undesirables at the table was
unthinkable. But for Jesus, those He listed were the same
ones that God protected in His laws given to Israel. There
were plenty of needy people in that society (see Mark 14:7)
and there were many opportunities to serve them. Other
than giving alms, the Pharisees would have nothing to do
with such people; in fact, they actually despised them (see
John 9:30-34). Note: Unfortunately, the temptation to
be smug and exclusive exists as much today in upper
class and middle class communities and churches as it
did among the Pharisees. Many people never help a
poor person because they never have encountered one.
Their lives are lived within the narrow confines of their
own social world. The poor were to be protected in the
courts by God’s command (see Exodus 23:6). The law
stated that the gleaning of crops should be left for the
poor, even in the corners of the field (see Leviticus
19:10; 23:22). If Israel had fully obeyed God’s
commandments, the poor would have always been cared
for (see Deuteronomy 15:4-5). Creditors were also
forbidden to keep a poor man’s pledge (or collateral)
toward a loan overnight (see Exodus 22:26-27;
Deuteronomy 24:12-13). To curse a deaf person or to
cause a blind person to stumble was forbidden (see
Leviticus 19:14). Prophecy said that the Messiah would
come to heal the lame, blind, and deaf. He would give
good news to the poor and provide help for the maimed
(see Isaiah 35:5-6; 61:1; 56:3-5). As Jewish teachers,

the Pharisees should have known this, but knowing and
doing are two different things. But before we condemn
the Pharisees, we need to ask ourselves some penetrating
questions. Have we made our eagerness for holiness to allow
us to become part of cliques? Have we become class
conscious? How wide is our circle of fellowship and
concern? Who do we make to feel at home in our homes and
churches? Are we afraid of contaminating ourselves by being
around certain people? The way we answer these questions
will indicate whether or not we share the mind of Christ (see
I Corinthians 2:16; Philippians 2:4-8). Note: Jesus had
noticed that only the well-to-do, prosperous, smug, and
self-satisfied had been invited. That was not true
hospitality or true service, for those people could
return the favor. Jesus encouraged the host to invite
those who could never return the invitation. These
would be the outcasts of society. True hospitality and
service is helping others for the Lord’s sake without
thinking about being rewarded. Jesus was not saying
that inviting outcasts to a banquet will make a person
righteous. Instead, it would indicate that a person is
righteous and humble. It is never hospitality when it is
offered with the expectation of a reward. Hospitality
should never be used to bring honor to oneself. True
humility and service is never about self. It is always
focused on the other person.
2. (vs. 14). If we widen our invitation list to

include those in the previous verse, Jesus said in our final
verse “And thou shalt be blessed; for they cannot
recompense thee: for thou shalt be recompensed at the

resurrection of the just.” Jesus was saying that showing
hospitality to the undesirables of society would bring
blessings even though these people “cannot recompense
thee” or return the invitation. However, the person who
shows hospitality to the undesirables of society will be
“recompensed at the resurrection of the just.” The Lord
Himself will reward us, for even a cup of water given in His
name will not be ignored (see Mark 9:41). This is an example
of the principle that the one who humbles himself will be
exalted. It’s noteworthy that the reward comes at the
“resurrection of the just.” This is the resurrection
reserved for those whom God has made or declared just or
righteous (see Daniel 12:2; Acts 24:15; Romans 5:19; I
Corinthians 15:23: II Corinthians 5:21; Revelation 20:4-6).
This righteousness is granted only to those who claim it by
faith (see Romans 3:21-28). Good deeds are not the means to
salvation; they are the fruit or results of salvation. Real
reward comes in God’s approval and promise, not in earthly
esteem. Those who know God deeply desire His exaltation
too much to worry about being exalted by man. Those who
understand how God loves selflessly will serve the helpless,
preferring God’s reward at the resurrection of the just to any
reward given by man here on earth.
V. Conclusion. Pride has many faces, and they are all ugly.
Pride may display itself in claiming the highest place and the
greatest recognition, showing concern only for one’s own
social class and disdain for others, or refusing to lower
oneself and accept Jesus’ gracious salvation. The parabolic

teaching of Jesus in this week’s lesson embodies the truth
later expressed by James: “God resisteth the proud, but
giveth grace unto the humble” (see James 4:6). Yes, we are
called by God to serve one another, and pride has no place in
that calling. Truly, the greatest in the kingdom is the one
who serves.
***The International Sunday School Lesson

Curriculum***
Sunday, March 3, 2019: “Called to Serve” Practical Points for
Discussion
Lesson Text: Luke 14:7-14
King James Version (KJV)
I. LIVING FOR GOD’S EXALTATION (Luke 14:7-11)
7. And he put forth a parable to those which were bidden,

when he marked how they chose out the chief rooms; saying
unto them.
8. When thou art bidden of any man to a wedding, sit not

down in the highest room; lest a more honourable man than
thou be bidden of him;
9. And he that bade thee and him come and say to thee, Give
this man place; and thou begin with shame to take the lowest
room.
10. But when thou art bidden, go and sit down in the lowest
room; that when he that bade thee cometh, he may say unto
thee, Friend, go up higher: then shalt thou have worship in
the presence of them that sit at meat with thee.
11. For whosoever exalteth himself shall be abased; and he

that humbleth himself shall be exalted.
Discussion
II. LIVING FOR THE RESURRECTION (Luke 14:12-14)
12. Then said he also to him that bade him, When thou
makest a dinner or a supper, call not thy friends, nor thy
brethren, neither thy kinsmen, nor thy rich neighbours; lest
they also bid thee again, and a recompence be made thee.
13. But when thou makest a feast, call the poor, the maimed,
the lame, the blind:
14. And thou shalt be blessed; for they cannot recompense

thee: for thou shalt be recompensed at the resurrection of
the just.
New International Version (NIV)
I. LIVING FOR GOD’S EXALTATION (Luke 14:7-11)
7. When he noticed how the guests picked the places of

honor at the table, he told them this parable:
8. “When someone invites you to a wedding feast, do not take

the place of honor, for a person more distinguished than you
may have been invited.
9. If so, the host who invited both of you will come and say to
you, ‘Give this person your seat.’ Then, humiliated, you will
have to take the least important place.
Discussion
10. But when you are invited, take the lowest place, so that
when your host comes, he will say to you, ‘Friend, move up to
a better place.’ Then you will be honored in the presence of
all the other guests.
11. For all those who exalt themselves will be humbled, and
those who humble themselves will be exalted.”
II. LIVING FOR THE RESURRECTION (Luke 14:12-14)
12. Then Jesus said to his host, “When you give a luncheon or
dinner, do not invite your friends, your brothers or sisters,
your relatives, or your rich neighbors; if you do, they may
invite you back and so you will be repaid.
13. But when you give a banquet, invite the poor, the
crippled, the lame, the blind,
14. and you will be blessed. Although they cannot repay you,
you will be repaid at the resurrection of the righteous.”
PRACTICAL POINTS FOR DISCUSSION:
1. Never seek to take glory for yourself (Luke 14:7-8).

Discussion
2. Pride comes before a fall (Luke 14:9; Proverbs 16:18).
3. Let another person give you honor, not yourself (Luke

14:10).
4. Selfishness always leads to pride and division, but

selflessness leads to harmony in relationships (Luke 14:11).
5. Invest your service not in those who are able to return the
favor, but in those who are not able to pay you back (Luke
14:12-13).
6. God rewards humility and Christ-like service (Luke 14:14).
*** The International Sunday School Curriculum***

Sunday, March 10, 2019: “A New Affection” Practical Points for
Discussion (UGP Curriculum)
Lesson Text: I Thessalonians 3:1-13
King James Version(KJV)
I. MISSION FOR ENCOURAGEMENT (I Thessalonians

3:1-5)
1. Wherefore when we could no longer forbear, we thought it

good to be left at Athens alone;
2. And sent Timotheus, our brother, and minister of God, and

our fellowlabourer in the gospel of Christ, to establish you,
and to comfort you concerning your faith:
3. That no man should be moved by these afflictions: for

yourselves know that we are appointed thereunto.
4. For verily, when we were with you, we told you before that
we should suffer tribulation; even as it came to pass, and ye
know.
5. For this cause, when I could no longer forbear, I sent to

know your faith, lest by some means the tempter have
tempted you, and our labour be in vain.
II. REPORT OF ENCOURAGEMENT (I Thessalonians

3:6-10)
6. But now when Timotheus came from you unto us, and
brought us good tidings of your faith and charity, and that ye
have good remembrance of us always, desiring greatly to see
us, as we also to see you:
7. Therefore, brethren, we were comforted over you in all our

affliction and distress by your faith:
8. For now we live, if ye stand fast in the Lord.
9. For what thanks can we render to God again for you, for
all the joy wherewith we joy for your sakes before our God;
10. Night and day praying exceedingly that we might see

your face, and might perfect that which is lacking in your
faith?
III. THE GOAL OF ENCOURAGEMENT (I Thessalonians

3:11-13)
11. Now God himself and our Father, and our Lord Jesus
Christ, direct our way unto you.
12. And the Lord make you to increase and abound in love
one toward another, and toward all men, even as we do
toward you:
13. To the end he may stablish your hearts unblameable in

holiness before God, even our Father, at the coming of our
Lord Jesus Christ with all his saints.
I. MISSION FOR ENCOURAGEMENT (I Thessalonians

3:1-5)
1. So when we could stand it no longer, we thought it best to

be left by ourselves in Athens.
2. We sent Timothy, who is our brother and co-worker in

God’s service in spreading the gospel of Christ, to strengthen
and encourage you in your faith,
3. so that no one would be unsettled by these trials. For you

know quite well that we are destined for them.
4. In fact, when we were with you, we kept telling you that

we would be persecuted. And it turned out that way, as you
well know.
5. For this reason, when I could stand it no longer, I sent to

find out about your faith. I was afraid that in some way the
tempter had tempted you and that our labors might have
been in vain.
II. REPORT OF ENCOURAGEMENT (I Thessalonians

3:6-10)
6. But Timothy has just now come to us from you and has
brought good news about your faith and love. He has told us
that you always have pleasant memories of us and that you
long to see us, just as we also long to see you.
7. Therefore, brothers and sisters, in all our distress and

persecution we were encouraged about you because of your
faith.
8. For now we really live, since you are standing firm in the
Lord.
9. How can we thank God enough for you in return for all the
joy we have in the presence of our God because of you?
10. Night and day we pray most earnestly that we may see
you again and supply what is lacking in your faith.
III. THE GOAL OF ENCOURAGEMENT (I Thessalonians

3:11-13)
11. Now may our God and Father himself and our Lord Jesus
clear the way for us to come to you.
12. May the Lord make your love increase and overflow for
each other and for everyone else, just as ours does for you.
13. May he strengthen your hearts so that you will be

blameless and holy in the presence of our God and
Father when our Lord Jesus comes with all his holy ones.
1. Even the Lord’s most godly servants need support and

encouragement (I Thessalonians 3:1-2).
2. Suffering for our faith is not a punishment but an

opportunity (I Thessalonians 3:3-4).
3. Our faithfulness amid suffering helps others endure

suffering as well (I Thessalonians 3:5-7).
4. The best encouragement we can give to fellow believers is

to stand fast in the Lord (I Thessalonians 3:8).
5. Desiring to fellowship with and help other Christians is a

mark of mature faith (I Thessalonians 3:9-10).
6. Our prayers for others should focus on their growth in love

and holiness (I Thessalonians 3:11-13).
***The Sunday School Curriculum, Union Gospel Press:

The Bible Expositor and Illuminator***
Sunday, March 10, 2019: “Called To Sacrifice” Commentary (The
International Sunday School Lesson Curriculum)
Lesson: Mark 1:16-20; Luke 14:25-33; Time of Action:

about 26 or 27 A.D. in the first part of the lesson; 29 or 30
A.D. in the second part; Place of Action: Probably Perea in
the first part of the lesson and Galilee in the second part
Golden Text: “And whosoever doth not bear his cross,

and come after me, cannot be my disciple” (Luke
14:27).
I. INTRODUCTION. A key element in Jesus’ ministry was

the calling of disciples. They would carry out His mission
after His departure. Those who want to be His true disciples
must be totally committed to Jesus and His cause. This is a
very hard lesson for Christians immersed in a culture of
materialism and self-indulgence. Many Christians have the
notion that serving Jesus should be painless and convenient
also. But they only offer Him their leftovers of time, talent
and energy. In this week’s lesson, we will see that Jesus
expects a great deal more from those who would be His
disciples. Token service is not enough. Jesus demands total
commitment and sacrifices. This will require a singular
focus, because discipleship is a lifestyle.
II. BACKGROUND FOR THE LESSON. Following Jesus’

baptism, (see Mark 1: 9-11), He was immediately driven into
the wilderness of Judea (see Matthew 3:1, 3) where He was
tempted by the devil for forty days. Jesus then heard that
John the Baptist had been put in prison, so He left Judea and
went into Galilee, the northern province of Israel (see
Matthew 4:12; Mark 1:14). Jesus didn’t go into the region of
Galilee until He heard about John’s imprisonment. This was
because before John was imprisoned, he was to “prepare the
way of the Lord” (see Malachi 3:1; Matthew 3:1-3; John
3:23-24), before the Lord Jesus Himself could appear and
begin His ministry. It was in God’s plan that John’s ministry
should decrease before Christ’s ministry could begin (see
John 3:27-28, 30), preaching “Repent: for the kingdom of
heaven is at hand” (see Mathew 4:17; Mark 1:14). Going to
Galilee, Jesus stayed in Nazareth for only a short time
because the men of that city “thrust him out” from among
them (see Luke 4:29). Jesus made Nazareth the first offer of
His service, but they rejected Him and His doctrine, and
were filled with indignation at Him and it. Therefore, He left
“Nazareth,” shaking the dust off His feet for a testimony
against those there (see Matthew 10:13-15; Mark 6:11; Luke
9:5), who would not allow Him to teach them. “Nazareth”
was the first place that refused Christ, and was therefore
refused by Him. This is proof that God, will take the gospel
of His grace away from those who don’t want it, and also
thrust them aside. Christ will not stay long where He is not
welcome. Jesus then went to Galilee where He would begin
choosing His disciples. This is where our lesson begins.
III. THE CALL OF DISCIPLES (Mark 1:16-20)
A. Simon and Andrew are called (Mark 1:16-18).
1. (vs. 16). Our first verse says “Now as he

walked by the sea of Galilee, he saw Simon and Andrew
his brother casting a net into the sea: for they were
fishers.” As previously mentioned, Jesus was beginning His
ministry in Galilee, the northern region of Israel. This verse
says “Now as he (Jesus) walked by the sea of Galilee, he
saw Simon and Andrew his brother casting a net into
the sea: for they were fishers…” At some point, as Jesus
walked by the “sea of Galilee,” He saw two men who were
brothers who He wanted for His work. They were in a boat
“casting a net into the sea: for they were fishers” or
fishermen. One was named “Simon” which was Peter’s
given name, and the other brother’s name was “Andrew.”
Jesus had given “Simon” the nick-name “Peter” or “Cephas”
when He met the two brothers earlier while they were
disciples of John the Baptist (see John 1:35-42). At that time,
Jesus told Peter that from then on he would be called
“Cephas” which was Aramaic or Hebrew for Peter. Both
names “Cephas” and Peter mean “a stone” (see John 1:42).
The “Sea of Galilee” is also called the Sea of Tiberias (see
John 6:1; 21:1). It was about 13 miles long and eight miles
wide and about 150 ft. deep. It was always filled with fish
and provided a source of employment for many.
2. (vs. 17). This verse says “And Jesus said unto

them, Come ye after me, and I will make you to become
fishers of men.” Jesus’ call to Andrew and Peter was to the
point, and included a promise: “Come ye after me, and I

will make you to become fishers of men.” Jesus was
calling on them to leave their occupation and follow Him. He
promised to transform or change their work so that they
would “become fishers of men.” They would no longer
cast nets to catch fish; they would now cast the net of the
gospel to catch or draw men into Christ’s kingdom. But their
ability to do this would not happen overnight. Jesus would
train them for this purpose. As they followed Jesus, they
would develop spiritually and also gain the skills needed to
teach others. Jesus taught His disciples so that they could
teach others. The Apostle Paul did the same thing with
Timothy (see II Timothy 2:2). Note: The Lord often calls
helpers while they are doing their normal work. These
two men were faithfully doing their everyday duties to
earn a living when Jesus called them. His call to them
didn’t mean there was anything wrong with what they
were doing. He simply wanted them to be engaged in a
higher calling. Andrew and Simon (Peter) may have
become Jesus’ followers in the sense of accepting Him
as Messiah and Saviour before this time (see John
1:35-41). What Mark recorded for us here is their call
from the Lord to discipleship and eventually
apostleship (see Matthew 10:1-2). This call meant
making sacrifices as they surrendered their lives to the
Savior just as it does for believers today.
3. (vs. 18). This verse says “And straightway

they forsook their nets, and followed him.” The two
brothers, Simon and Andrew responded to Jesus with
immediate and decisive obedience. They didn’t ask for more
information or a guarantee of success. We are told that

“they straightway (or immediately) left their nets, and
followed him.” Very likely they had helpers to whom they
turned over their work. This does not necessarily mean that
they never fished again for profit, or that they simply gave
away their business investment (see John 21:1-4). It only
means that from this point on they became special and
regular helpers and learners of the Lord Jesus. Note: It is
understandable why they immediately or “straightway
left their nets” and followed Jesus when we realize that
this was not their first encounter with Him. As noted in
the comments on verse 16, Andrew had earlier been
introduced to Jesus by John the Baptist (see John
1:35-36), and he in turn brought his brother Simon
(Peter) to Jesus (see John 1:40-42). The two men had
since returned to fishing, but when Jesus issued this
official call, they were ready to follow. Leaving their
nets meant leaving their occupation as fishermen. For
the next three years, Simon and Andrew persevered
with Jesus, even as opposition grew more hostile. Their
discipleship faltered at times, but it never crumbled in
the face of distress. They learned from Jesus how to be
fishers of men, and when He returned to heaven, they
continued His ministry on earth. Their immediate
obedience led to continuing faithfulness as Jesus’
disciples. The Lord is always looking for the kind of
response these two brothers gave Him. However,
everyone is not required to go into a so-called full-time
ministry. In a very real sense, every believer is to serve
the Lord full-time, or all the time. Not everyone is
expected to earn their living in the ministry. God needs
dedicated followers in the shop, the factory, the school

and the business world; followers who are willing to
make sacrifices at any cost, and surrender completely
to the Lord.
B. James and John called (Mark 1:19-20).
1. (vs. 19). This verse says “And when he had

gone a little farther thence, he saw James the son of
Zebedee, and John his brother, who also were in the
ship mending their nets.” As Jesus continued to walk
along the shore, He saw another set of brothers, “James the
son of Zebedee, and John his brother.” They “also were
in the ship mending their nets” which were probably torn
while fishing. When not fishing, fishermen usually spent
their time repairing or “mending their nets.” The words
“also were in the ship” seems to indicate that James and
John were in the same boat with Simon and Andrew. But
Matthew wrote that they were “in a ship with Zebedee their
father, mending their nets.” So they were most likely in their
own ship. In Matthew’s account of this event, he wrote that
their father “Zebedee” was also in the ship with them (see
Matthew 4:21) indicating that this was a family business, but
they were also business partners with Simon (see Luke 5:10).
2. (vs. 20). This verse says “And straightway he

called them: and they left their father Zebedee in the
ship with the hired servants, and went after him.” Just
as He had called Simon and Andrew, Jesus gave the same call
to James and John. Mark said “And straightway he (Jesus)
called them.” Just as Peter and Andrew had done, James
and John “left their father Zebedee in the ship with the
hired servants, and went after him” meaning they
followed Jesus. How wonderful it would be if men and
women today would likewise hear and heed the Savior’s call!
None of these fishermen offered any excuses (see Luke
14:15-24). The mention of “hired servants” here tells us
that “Zebedee” had a sizable business and would not be left
alone when his sons departed. At the same time, it hints at
the sacrifice the brothers made when they left this business.
They didn’t ask for time to think about the Savior’s invitation
to them. With all haste or “immediately” (see Matthew 4:22),
they left all, “the ship and their father” and followed the
Lord Jesus. What we may conclude from this is that some
believers are called to stay at home and work faithfully for
the Lord while carrying out the necessary duties of life.
Note: These four disciples, Andrew Peter, James and
John had a special place in the ministry of Jesus Christ.
Although Andrew is not mentioned often in the
Gospels, whenever he appears it is in a significant
positive role (see Mark 13:2-4; John 1:40-42;
12:21-23). Simon Peter, James and John formed Jesus’
inner circle of disciples. They were the only ones who
were present at some of the most significant events in
Jesus’ ministry, particularly His transfiguration (see
Matthew 17:1-8), and His agony in the Garden of
Gethsemane (see Matthew 26:36-46). Interestingly, all
three men by nature had their own issues. Peter was
prone to be impetuous and erratic (see Matthew 14:28;
26:33-35; John 18:10-11), while James and John were
hot tempered, once wanting to call down fire on a town
that had snubbed their Master (see Luke 9:52-54).
Nevertheless, Jesus molded them into men of God to
whom He could entrust His ministry. He took these

fishermen with all of their problems, developed their
potential and made them fishers of men. In Jesus’
hands, the most unlikely people can become powerful
forces for God.
IV. CALCULATING THE COST OF DISCIPLESHIP (Luke

14:25-33). This portion of our text happened during Jesus’
final visit to Jerusalem (see Matthew 20:17-19, 29; Mark
10:32-34; 11:1-3; Luke 9:51; 18: 31-34). As Jesus continued
on His way to Jerusalem, teaching and performing miracles
(see Luke 13:23), crowds grew and continued to follow Him.
He was invited to the home of one of the chief Pharisees for
dinner where He healed a man of the dropsy, gave the
parable concerning those who sought to have the best seats
at supper, and the parable of the great supper. The second
portion of our text begins following those parables given by
Jesus.
A. Life’s greatest love: loving Jesus (Mark

14:25-26).
1. (vs. 25). This verse says “And there went

great multitudes with him: and he turned, and said
unto them.” Following Jesus were “great multitudes” of
people. Jesus had a message for every group of people. To
Pharisees He preached humility and charity. But now He
directs His message to the “multitudes” that followed Him
and seemed to be eager to follow Him. We aren’t told exactly
what these people wanted from Jesus, but little did they know
that His exhortation to them would be to understand what it
really meant to follow Him. As the loving caring Lord, Jesus
would tell them what it would cost to be His disciple before
they made that commitment. So Jesus “turned” to speak to
the “great multitudes” that had gathered around to hear
Him. Unlike many ministers and pastors today, Jesus was not
concerned with how many people who thronged around Him.
What He wanted were people who would choose to follow
Him as disciples. Note: In His omniscience, Jesus knew
that many in the crowd didn’t have the necessary will to
follow Him all the way. He knew what laid ahead for
both Himself and His followers. If they were going to
withstand this pressure, they had to make a clear
choice. So, in the remaining verses, Jesus would make
it plain that it would be better for them not to even
begin the journey as a disciple than to start it and then
fall by the wayside. But for others, knowing what lay
ahead would strengthen their commitment. At least
both groups would know what to expect if they
accepted Jesus’ call to discipleship.
2. (vs. 26). This verse says “If any man come to

me, and hate not his father, and mother, and wife, and
children, and brethren, and sisters, yea, and his own
life also, he cannot be my disciple.” To give these
enthusiastic crowds a reality check, Jesus spelled out the
high cost of following Him as disciples. He said “If any man
come to me, and hate not his father, and mother, and
wife, and children, and brethren, and sisters…” Jesus
was not saying that in order for a person to follow Him they
had to “hate” their family relationships. Jesus was not

requiring His listeners to have literal hatred because that
would contradict the command to honor one’s parents (see
Exodus 20:12). Nor did He support hating oneself, for
elsewhere in Scripture He emphasized the command to love
one’s neighbor as oneself (see Mark 12:31). Jesus was saying
that loyalty and love for Him has to be so great that it would
look like we “hate” our other relationships. To be Jesus’
disciple or follower, a person must love Him above everyone
and everything else in this life. That means that everything
and everyone else must take a secondary place. Love for
parents, love for our spouses, love for our children and our
siblings must take a back seat to our love for Jesus. When
our duty to our parents comes in competition with our
evident duty to Christ, we must give Christ the preference. If
we must either deny Christ or be banished from our families
and relations, we must choose to lose their favor rather than
His favour. Note: The Lord used strong language in this
text because He had to. The opposition to Jesus had
grown and He knew that it would get worse for Him and
His followers later on (see John 15:18-21). If they were
going to be strong when opposition came, they had to
be sure that they wanted to follow Jesus. He would ask
them to renounce earthly relationships and even
themselves. Jesus Himself had set the example of
making earthly relationships secondary. When He was
told that His mother and brothers were looking for
Him, He pointed to His disciples and said, “Behold my
mother and my brethren! For whosoever shall do the
will of my Father…in heaven, the same is my brother,
and sister, and mother” (see Matthew 12:47-50).
Spiritual ties had taken a higher place. Disciples of
Jesus had to settle the issue of loyalty to Him now

because of what Jesus knew was ahead for them.
Families would even be divided over Him (see Luke
12:51-53). When that happened, His followers had to
know which side they were on. Those who could not
completely commit themselves could not be Jesus’
disciple. The Lord even went further saying “yea, and his
own life also.” The fact is that every man or woman
loves his or her own life and does not hate it (see Ephesians
5:29), but Jesus said a person who puts all his or her
relationships before Him and “his own life also, he cannot
be my disciple.” We cannot be Christ’s disciples if we don’t
love Him more and better than our own lives. Note: Jesus’
strong words about hating one’s family have sometimes
been used by cults to gain control over their converts
and cut them off completely from their families. What
Jesus probably meant is that a person’s love and
devotion for Christ should be so great that his love for
his family would seem like hatred in comparison. Some
stores use the technique of bait and switch to lure
customers to buy things by attracting them with what
appears to be great offers. But once the customers are
in the door, the store switches their attention to higher
priced items. When Jesus spoke about discipleship, He
didn’t use a bait-and-switch tactic. Instead, He
described right from the start what it would cost to
follow Him. It may even take sacrificing some
relationships. True disciples calculate the cost and
then make a conscious choice to follow Christ.
B. Life’s greatest burden: bearing our cross for

Jesus (Mark 14:27). This verse says “And whosoever

doth not bear his cross, and come after me, cannot be
my disciple.” Jesus uses the image of “cross” bearing
because of His own impending death by crucifixion. Many
people teach that to “bear” the “cross” was merely a figure
of speech. But it was not; instead it implied that those who
followed Christ would have to be willing to die for Him—and
many of them did (see Acts 7:54-60; 12:1-2)! Knowing this,
every believer should ask themselves this question: “Do I still
want to be a disciple of Jesus Christ?” In the context of this
passage, Jesus was saying “Whoever does not carry his own
“cross” (expressing a willingness to endure whatever may
come, even death) and follow after Me (believing in Me,
conforming to My example in living and, if need be, suffering
or perhaps dying because of faith in Me) cannot be My
disciple.” If anyone was not sure about following Jesus, they
needed to turn back. Note: Jesus’ audience was well
aware of what it meant to carry one’s one “cross.”
When the Romans led a criminal to his execution site,
he was forced to carry the crossbar to which they would
be nailed. Bearing a “cross” meant a person was
sentenced to die. This was the powerful imagery that
Jesus used when speaking of discipleship. I’m sure we
all have heard someone say “I guess that’s my cross to
bear” when referring to a tragedy or some hardship.
But the “cross” Jesus was talking about bearing was
not some inconvenience or painful circumstance, but
being willing to die for Him. Following Christ requires
total self-denial and a willingness to accept pain and
even death for His sake. Some of the early Christians
actually experienced crucifixion, and even today there
are Christians in many parts of the world who have to
face the prospect of death for their faith. Not all of

Christ’s disciples are called to die for Him, but they all
must be willing to accept that burden.
C. Life’s greatest investment: counting the cost

of following Christ (Mark 14:28-30).
1. (vs. 28). In this verse Jesus goes on to say “For

which of you, intending to build a tower, sitteth not
down first, and counteth the cost, whether he have
sufficient to finish it?” Jesus continued His admonition for
the people to calculate “the cost” of discipleship by giving
an imaginary example of a man preparing to, or “intending
to build a tower.” So, Jesus asked the crowd if any of them
who were planning to build a tower would not sit down first
and consider how much it would “cost” and whether or not
they had the funds to “finish” the “tower.” Of course, most
if not all of the people in that crowd would certainly consider
what it would “cost” to “build a tower” to completion.
“Towers” were important as defenses against enemy attack
in fortifications and walled cities. But sometimes private
individuals, as here, built “towers” to protect their property
like flocks and herds or vineyards. Construction of a “tower”
takes a lot of work and a considerable amount of money.
Because this would be a significant investment, a wise
builder makes careful calculations before starting the
project. He needs to be sure that he has “sufficient” funds
to “finish it” once he has started it. If the builder does not
calculate “the cost” in advance, he runs the risk of using up
most, if not all of the resources, and will only have an
unfinished “tower” to show for it. How many churches do
you know that started a building program but were not able
to finish it because they didn’t calculate the real cost? In the
same way, a prospective disciple could not afford to decide to
follow Jesus on a whim, or an emotional attachment or a
temporary social influence. He or she needed to think about
who Jesus was, what His demands are, and what lay ahead.
Yes, discipleship was worth “the cost,” but the question is,
did the prospective disciple have what it took to see it
through?
2. (vs. 29). Jesus continued His admonition in the

previous verse saying in this verse “Lest haply, after he
hath laid the foundation, and is not able to finish it, all
that behold it begin to mock him…” Jesus was saying
here that after the builder in the previous verse has “laid
the foundation” but is not able to “finish it,” he runs the
risk of being mocked or ridiculed by everyone who sees his
unfinished tower. Note: By using this example, Jesus
was warning the multitude to carefully consider
whether they were willing and able to become
disciples. An incomplete commitment would only make
them look foolish to others. Half a commitment to
Jesus Christ only harms a person’s credibility and
reputation. But in reality, half a commitment to Jesus
Christ is really no commitment at all.
3. (vs. 30). This verse says “This man began to

build, and was not able to finish.” Jesus ended this
particular imaginary example of a builder by telling the
crowd what people would say when they saw the unfinished
building. They would say “This man began to build, and
was not able to finish.” This would be a form of mockery

or ridicule, and no one wants to experience that. The words
“This man” sound derogatory. He would become a
laughingstock to his neighbors for being so irresponsible in
building his tower. Although he had good intentions, they
would not be realized because he had not thought about the
cost “to finish” his project. Note: The same fate awaits
the person who hastily decides to follow Jesus. He or
she dives into building their lives and joins others in
building the body of Christ. But then they discover that
there are costs they did not expect. They learn that the
Lord wants control over their time, speech, and money;
causing them to say “I didn’t know being a Christian
would be like this.” So, running out of spiritual
strength, they will either take back their profession of
faith or contradict it by the way they live. Either way
they become a mockery to the world because they left
their spiritual life unfinished. But the greatest tragedy
is that the cause of Christ that this person had
identified with is also ridiculed. The work of our
Master is judged by His least worthy disciple—the one
who did not first count the cost of being a disciple.
D. Sacrificing for Christ: life’s greatest risk

(Mark 14:31-32).
1. (vs. 31). In this verse Jesus said, “Or what

king, going to make war against another king, sitteth
not down first, and consulteth whether he be able with
ten thousand to meet him that cometh against him with
twenty thousand?” Here, Jesus used the illustration of a
“king” to again speak of the risk involved with becoming His

disciple. He was asking the crowd if they knew of any
“king” who would go off to “make war against another
king” and did not first sit down and consult with his advisers
whether or not he could go into battle with “ten thousand”
soldiers against a “king” with “twenty thousand” soldiers.
Again, the answer is that no wise king would do that. Just as
a man building a tower needs to calculate the cost in
advance, a king who contemplates going to war must also
carefully consider his resources. Jesus was really giving His
audience advance knowledge of what it would take to
become His disciple or follower. Note: By comparing the
potential disciple to a king who is numerically out-
manned, Jesus was most likely suggesting that His
disciple will have to face overwhelming challenges. In
fact, it would be humanly impossible for a disciple to
stand against all his or her opponents. They will have
to depend on their unseen resources in Jesus Christ,
because faith is the victory that overcomes the world
(see I John 5:4).
2. (vs. 32). In this verse Jesus said, “Or else,

while the other is yet a great way off, he sendeth an
ambassage, and desireth conditions of peace.”
Referring to the king in the previous verse, Jesus declared
that if the first king after consulting with his advisers
concludes that he can’t win with fewer men, while the other
king and his enemy troops are still far away, the first king
will send a team of ambassadors or a truce team to discuss
terms or “conditions of peace.” If the first king is unable
to defeat the enemy, it is better to seek “peace” than to
suffer devastation in battle. The word “ambassage” refers

to a public message brought by ambassadors. The word also
sometimes includes the ambassadors themselves as it does
here. Note: The worst course of action a person can
take is to begin the lifestyle of a disciple without being
fully committed to Christ. That kind of halfhearted
commitment will not endure when true conflict comes.
It is really a blueprint for spiritual disaster for both the
individual and for those who depend on him or her.
When a person is fully committed to Christ, the Lord
can provide victory when it seems impossible. Christ’s
disciples are always targets for His enemies, so we
must be prepared to trust Him completely when the
battles begin. A battle is being fought today as well—a
spiritual battle between Jesus Christ and the forces of
darkness and evil. We, His disciples, are daily involved
in this struggle against Satan, the world, and the flesh
(see Ephesians 6:10-13). We also know that in spite of
our Lord’s past and future victories, we are presently
outnumbered in the battle for truth, right, and purity.
Yes, pressures from our spiritual enemies are
overwhelming. But the question is, can we be faithful
disciples in this kind of atmosphere? Victory in Jesus
Christ is certain in spite of the present odds against us,
but we must claim victory by faith (see John 16:33; I
John 5:4). However, anyone who enters this conflict
without first counting the cost will most likely be
defeated, and the Lord’s enemies will laugh and
blaspheme His name. Do you want that? I know I
don’t!
E. Becoming a disciple of Christ: life’s greatest

opportunity (Mark 14:33). Our final verse says “So
likewise, whosoever he be of you that forsaketh not all
that he hath, he cannot be my disciple. Here, Jesus gives
a principle that sums up His teaching throughout this entire
passage. He said “So likewise, whosoever he be of you
that forsaketh not all that he hath, he cannot be my
disciple. He now appeals to individuals in the multitudes as
seen in His words “whosoever he be of you.” He wanted
each individual in the crowd to grasp the greatest
opportunity and become His disciples. Jesus set the bar for
discipleship very high when He declared that anyone “that
forsaketh not all that he hath, he cannot be my
disciple.” Only those who are willing to forsake all that they
have can become His disciples. Jesus may not ask us to
sacrifice or give up anything, but we must be willing to do it
if He does. Note: Later, Jesus told a rich young ruler to
sell all that he had, give everything to the poor and
follow Him (see Luke 18:18-25). The young man was
sorrowful; he was not willing to put Jesus ahead of his
possessions. To be Jesus’ disciple does not necessarily
mean that a person will have to be penniless, but it
does mean that he or she should be willing to accept
poverty if that’s what Jesus demanded of them.
Discipleship is a matter of the heart, for it requires a
heart that submits to Jesus totally and recognizes that
they are also called to sacrifice if Jesus deems it
necessary.
V. Conclusion. During His earthly ministry, Jesus called

some who did not accept His call to become His disciples.
Others wanted to be disciples but were not willing to pay the
high price of discipleship. This week’s lesson has laid out
timeless principles for those who desire to be Jesus’
disciples. Those who answer the call must value the cause
above their own security. They must be willing to put Christ
first in everything. They must shoulder the cross and accept
the risks of following Christ which may even include death.
In short, anyone who wants to be a disciple of Jesus Christ
must be sold out; totally committed to Jesus and His cause.

Curriculum***
Sunday, March 10, 2019: “Called to Sacrifice” Practical Points for
Discussion (International Sunday School Curriculum)
Lesson Text: Mark 1:16-20; Luke 14:25-33
I. THE CALL OF DISCIPLES (Mark 1:16-20)
16. Now as he walked by the sea of Galilee, he saw Simon

and Andrew his brother casting a net into the sea: for they
were fishers.
17. And Jesus said unto them, Come ye after me, and I will
make you to become fishers of men.
18. And straightway they forsook their nets, and followed

him.
19. And when he had gone a little farther thence, he saw

James the son of Zebedee, and John his brother, who also
were in the ship mending their nets.
20. And straightway he called them: and they left their father
Zebedee in the ship with the hired servants, and went after
him.
II. CALCULATING THE COST OF DISCIPLESHIP (Luke

14:25-33)
25. And there went great multitudes with him: and he

turned, and said unto them,
26. If any man come to me, and hate not his father, and
mother, and wife, and children, and brethren, and sisters,
yea, and his own life also, he cannot be my disciple.
27. And whosoever doth not bear his cross, and come after
me, cannot be my disciple.
28. For which of you, intending to build a tower, sitteth not

down first, and counteth the cost, whether he have sufficient
to finish it?
29. Lest haply, after he hath laid the foundation, and is not
able to finish it, all that behold it begin to mock him,
30. Saying, This man began to build, and was not able to
finish.
31. Or what king, going to make war against another king,

sitteth not down first, and consulteth whether he be able with
ten thousand to meet him that cometh against him with
twenty thousand?
32. Or else, while the other is yet a great way off, he sendeth
an ambassage, and desireth conditions of peace.
33. So likewise, whosoever he be of you that forsaketh not all

that he hath, he cannot be my disciple.
I. THE CALL OF DISCIPLES (Mark 1:16-20)
16. As Jesus walked beside the Sea of Galilee, he saw Simon

and his brother Andrew casting a net into the lake, for they
were fishermen.
17. “Come, follow me,”Jesus said, “and I will send you out to
fish for people.”
18. At once they left their nets and followed him.
19. When he had gone a little farther, he saw James son of

Zebedee and his brother John in a boat, preparing their nets.
20. Without delay he called them, and they left their father
Zebedee in the boat with the hired men and followed him.
II. CALCULATING THE COST OF DISCIPLESHIP (Luke

14:25-33)
25. Large crowds were traveling with Jesus, and turning to

them he said:
26. “If anyone comes to me and does not hate father and
mother, wife and children, brothers and sisters—yes, even

their own life—such a person cannot be my disciple.
27. And whoever does not carry their cross and follow me
cannot be my disciple.
28. “Suppose one of you wants to build a tower. Won’t you

first sit down and estimate the cost to see if you have enough
money to complete it?
29. For if you lay the foundation and are not able to finish it,
everyone who sees it will ridicule you,
30. saying, ‘This person began to build and wasn’t able to

finish.’
31. “Or suppose a king is about to go to war against another

king. Won’t he first sit down and consider whether he is able
with ten thousand men to oppose the one coming against him
with twenty thousand?
32. If he is not able, he will send a delegation while the other

is still a long way off and will ask for terms of peace.
33. In the same way, those of you who do not give up

everything you have cannot be my disciples.
1. Jesus calls all sorts of people to continue His work of

proclaiming the gospel on earth (Mark 1:16-20).
2. It can be easy to follow the latest craze (Luke 14:25).
3. To really follow Christ calls for serious dedication, not

half-hearted curiosity (Luke 14:26-27).
4. Each person needs to seriously consider the results of his

or her actions before they do anything (Luke 14:28-30).
5. A person who takes actions before counting the cost of

completing the action cannot be counted on when times are
hard (Luke 14:31-33).

Curriculum***
Sunday, March 17, 2019: “Called to Return” Commentary (The
International Sunday School Lesson)

Action: Probably Perea, a region east of the Jordan
Golden Text: “But the father said to his servants, Bring

forth the best robe, and put it on him; and put a ring on
his hand, and shoes on his feet…For this my son was
dead, and is alive again; he was lost, and is found. And
they began to be merry” (Luke 15:22, 24).
I. INTRODUCTION. Most of us probably have a lost-and-

found story. No matter what it was that we lost, whether a
prized possession, a well-loved pet, or even a roaming child,
there was probably great joy when what we lost was found.
This week’s lesson is a parable about a magnificent lost-and-
found story. The central feature of a parable is the use of
one idea to illustrate another. Simply put, it is an earthly
story with a heavenly or spiritual meaning. Jesus used
parables to accomplish two things: to provide spiritual truth
to the responsive disciples, and to hide truth from
unresponsive unbelievers. Those who were truly interested
would follow through and learn the parable’s meaning, but
those who didn’t care about the meaning would hear the
parable only as a story (see Matthew 13:10-17). The father in
the parable is the real focal point in this lesson as he
exercises faith to reconcile with his wayward son. Faith in
Christ will lead us to reconcile with others, even our own
family members.
II. BACKGROUND FOR THE LESSON. On this particular

day, Jesus was speaking to a mixed group of people who were
there to hear Him teach. Two different groups are
mentioned: tax collectors and others who the religious
leaders considered to be sinners, as well as Pharisees and
scribes (see Luke 15:1-2). Since tax collectors worked for the
Roman government, they were seen as outcasts and traitors.
At this particular moment, Luke tells us that the Pharisees
and scribes had a problem with Jesus receiving and eating
with these sinful people (see Luke 15:2). As far as they were
concerned, Jesus was guilty of sin because He associated
with the tax collectors and other sinners, things that the
Pharisees and scribes would never do. Because they looked
down on anyone who was not like them, Jesus decided to
instruct these religious leaders with His special style of
teaching—using parables. He used three parables, the lost
sheep (see Luke 15:3-7), the lost coin (see Luke 15:8-10) and
the lost son which is this week’s lesson. In each parable
there was a lost object that was eventually found. What
Jesus’ listeners were to learn from these parables was that
finding the lost objects was symbolic of the reconciliation, or
peace making that causes joy in heaven. This is where our
lesson begins.
III. A BROKEN RELATIONSHIP (Luke 15:11-16)

A. The youngest son’s request (Luke 15:11-12).
1. (vs. 11). Our first verse says “And he said, A

certain man had two sons.” Jesus begins this parable
saying “A certain man had two sons.” This parable is
often called the prodigal son, but the word “prodigal” does
not appear anywhere in our lesson text. The term “prodigal”
is taken from the Greek word translated “riotous” (see Luke
15:13) which comes from a word meaning “prodigal” or
“wasteful.” Although the prodigal or wasteful son is often
seen as the main character, as we shall see, the forgiving
father is the one who provides the key spiritual lesson of the
parable emphasizing God’s grace toward repentant sinners.
Jesus told this parable sometime during His later ministry
probably in Perea, in the final months before His
crucifixion. Note: To help us understand this parable,
we need to see that the father represents God, the older
brother represents the religious leaders (scribes and
Pharisees), and the younger brother represents sinners.
2. (vs. 12). This verse goes on to say “And the

younger of them said to his father, Father, give me the
portion of goods that falleth to me. And he divided unto
them his living.”In the parable, Jesus said that the youngest
of the two sons said to his father “Father, give me the
portion of goods that falleth to me.” In other words, he
wanted his inheritance or his share of the family estate
without having to wait any longer for it. According to the
Law, the youngest son’s share of the property would have
been one-third and the oldest son would receive two-thirds
(see Deuteronomy 21:17). Note: In Jesus’ day, it was
customary for children to receive their share of the

estate after their father’s death. The father was free to
dispose of his property before his death, but he didn’t
have to. The fact that the younger son demanded his
share of the estate indicates that he was selfish and
impatient. In reality, by asking, he was stating that he
wished his father was dead. His attitude was evidence
that he had a callous disregard for his father as a
person, seeing him only as a source of money to fulfill
his own desires. Even though the father was not obligated
to do as his younger son demanded, he complied with his
son’s demand and “he divided unto them his living.” He
divided his wealth or his estate between his two sons. He
probably did this with a heavy heart, grieved by the folly of
his son and wounded deeply by his insulting
attitude. Note: Undoubtedly, the father realized that he
had already lost the heart of his younger son and that it
would be useless to force him to stay home. In the
same way, sinful man is ungrateful for the heavenly
Father’s blessings and does not want to be under His
jurisdiction. The sinner longs to live independently of
God’s standards. The Lord does not force His will on
us, but He graciously allows us to use the free will He
has given us, even if we reject God’s sovereignty. The
Lord will not force us to accept Him!
B. The youngest son’s wastefulness (see Luke

15:13-14).
1. (vs. 13). This verse says “And not many days

after the younger son gathered all together, and took
his journey into a far country, and there wasted his

substance with riotous living.”Not long after demanding
that his father give him his portion of the estate, “the
younger son gathered all together.” The
phrase “gathered all together” implies that the son took
the property his father had worked a lifetime to accumulate
and converted it to cash which he could spend easily and
freely. The son then left home and “took his journey into a
far country” meaning he departed for a distant country far
away from the fellowship of his family and the advice of his
father. In that distant place, far from the restraints of his
family and community, he lived like a Gentile among Gentiles
as we shall see in verse 15. While in this far away country,
the wayward son “wasted his substance with riotous
living.” The words “riotous living” refer to a wasteful,
loose, life-style. This would explain why he has been called
the prodigal son. Note: This young man’s greedy desires
prompted him to leave his father. In a far away country
he couldn’t benefit from the help or affection of his
father. This is the state of all lost sinners. Because of
sin, the lost are “alienated from the life of God” (see
Ephesians 4:18). Later in the text, his older brother
accused him of squandering all he had on “harlots” or
prostitutes (see Luke 15:30), and he was probably
right. The younger son could now do the things he had
always wanted to do. He had plenty of money and his
father was not around to reprimand him. He was
probably a party animal becoming popular with
everybody he was willing to spend money on. Likewise,
before we trusted in Christ, our lives resembled that of
the prodigal son in many ways. We gave in to sinful
living and selfish behavior. We were concerned only

with gratifying our sinful desires (see I Peter 4:3). It’s
only by the grace of God that we have been redeemed
from such sinful life-styles so that we can serve Him in
holiness and truth (see Romans 5:8-11).
2. (vs. 14). This verse goes on to say “And when

he had spent all, there arose a mighty famine in that
land; and he began to be in want.” The younger son chose
to waste his money without thinking of what his future needs
might be. Apparently, he assumed that there would always
be money to do all he wanted. This verse says “And when
he had spent all” of his money, an unexpected disaster
struck. “There arose a mighty famine in that land.” The
word “mighty” indicates that this “famine” was more
severe than most others. Since he had saved no money, “he
began to be in want.” In other words, he soon found out
what it was like to be poor. Note: Sometimes God has to
use drastic means to get a person’s attention. Here,
God used a very severe “famine” which led to the young
man being left in desperate need. When we devote our
lives to pleasing ourselves, we will never be satisfied
(see James 4:1-2). The younger son found himself in a
state of intense hunger, longing to be satisfied, but his
longing was not met with satisfaction. This will also be
the eternal state of every unrepentant sinner.
C. The youngest son’s desperation and

humiliation (see Luke 15:15-16).
1. (vs. 15). This verse says “And he went and

joined himself to a citizen of that country; and he sent

him into his fields to feed swine.”At this point, one would
think that the logical thing for the younger son to do would
be to return home and appeal to the mercy of his father.
However, his sense of shame combined with his pride told
him that he could still make it on his own. That should sound
familiar to all of us! Instead of returning home, he “went
and joined himself to a citizen of that country.” The
word translated “joined” literally means “glued.” The young
man apparently clung to a “citizen of that country” in
desperation, begging for a job. But the only job available was
a swineherd, which was a person who tends to “swine” or
pigs. In his desperate state, the young man accepted the job
and the man “sent him into his fields to feed
swine.” This lets us know that the young son was in Gentile
territory and was now working for a Gentile pig farmer. To a
Jew, there was no more lowly occupation than caring for
pigs. Jesus’ listeners couldn’t miss the point that the
prodigal son had sunk to the lowest social depths
possible. Note: According to the Mosaic Law, swine
were unclean animals (see Leviticus 11:2-8;
Deuteronomy 14:8). They couldn’t be eaten or offered
in the temple sacrifices. Many Jews wouldn’t even
touch a pig for fear of becoming ceremoniously
defiled. To those listening to Jesus’ parable, the idea of
feeding pigs would have been humiliating and
despicable. How far this young man had fallen!
Instead of being the son of a prosperous landowner, or
the possessor of a generous inheritance, he now was an
impoverished swine-herder far from home and with
little reason for hope or joy. There’s no doubt about it,
a life of sin is hard, and only leads to disaster (see

Proverbs 13:15). Only the power of Almighty God can
set us free from sin (see John 8:34-36; Romans 6:6-7,
22).
2. (vs. 16). This verse continues to say “And he

would fain have filled his belly with the husks that the
swine did eat: and no man gave unto him.” If it wasn’t
bad enough that this young man fed the pigs, he received so
little pay for his work that he was about to starve. He was so
hungry that he “would fain have filled his belly with the
husks that the swine did eat.” In other words, being so
close to starvation, the young man “would fain” or “wanted”
to fill his stomach with the pigs’ food. Instead of living high
on the hog, the prodigal son ended up wanting to eat with the
hogs. What a sad situation! We can’t be sure if he ate the
pigs’ food or not, but we do know that he was so hungry that
he wanted to. “Husks” were edible pods from the carob
tree. In addition to being fed to animals, “husks” also
served as food for the very poor. When a person resorted to
eating these pods they were admitting to being poor. How
destitute the prodigal son had become! As we noted earlier,
he received very little for feeding the pigs and he didn’t have
the authority to eat the pigs’ food. In addition, “no man
gave unto him” meaning no one gave him money or
anything to eat. No doubt, when the young man had money
he had plenty of friends, but when the money ran out, so did
they.
IV. A RESTORED RELATIONSHIP (Luke 15:17-24)
A. The youngest son realizes his predicament

(Luke 15:17). This verse says “And when he came to
himself, he said, How many hired servants of my
father’s have bread enough and to spare, and I perish
with hunger!” Eventually the prodigal son came to his
senses and realized the terrible situation he was in. The
phrase “And when he came to himself” implies that his
rebellion was like a madness that wouldn’t let him think
properly. Only extreme hardship could bring him to this
point. He said to himself, “How many hired servants of
my father’s have bread enough and to spare, and I
perish with hunger!” Suddenly, there in the field with the
pigs, he began to think about what his headstrong way of life
had brought him; and he compared it to the life he had left
behind. He realized that his “father’s…hired servants” had
it a whole lot better than he did right then. He compared his
present situation as a hired servant under an uncaring
employer to that of his “father’s servants.” He said that
they had “bread enough and to spare, and I perish with
hunger!” In other words, his “father’s servants” had more
than they could eat, while he was starving. He had no
money, he had lost his dignity, he had no friends and he had
no family relationships he could enjoy. Note: A person will
never come to God until he or she faces the reality of
their sin. God often uses various circumstances
including pain and suffering to bring people who have
sinned to their senses. That’s what happened to this
young man. His hunger forced him to look at himself
honestly. He realized that his folly had placed him in
this predicament. This was the son’s first step toward

genuine repentance. Up to this point, he had deceived
himself and denied his problem. Now he acknowledged
that he had a need and began to look toward home,
where his need could be met. Although this young man
was far from home, the lessons he learned at home
were not far from him. This should remind parents
that children may stray from what we teach them, but
they will never be able to forget what we taught them
(see Deuteronomy 6:1-7; Proverbs 22:6).
B. The youngest son’s humbling decision to

return to his father (Luke 15:18-19).
1. (vs. 18). This verse goes on to say “I will arise

and go to my father, and will say unto him, Father, I
have sinned against heaven, and before thee.” The son
had truly reached rock bottom. In this utterly humiliating
state, he decided to humbly go to his father and admit his
wrong. He said “I will arise and go to my father.” The
word “arise” suggests more than getting up from where he
sat in the field. By deciding to return, he was beginning to
move upward from the depths of shame into which he had
fallen. It’s important to note that the son was not grieved by
the mere loss of his wealth. His grief was over the fact that
as he said “I have sinned against heaven, and before
thee.” This is a statement of his repentance, because he
would go to his father with nothing but an expression of his
need. His sorrow was godly in nature and led to his
repentance (see II Corinthians 7:10). The son realized first
that he had “sinned against heaven.” Some commentators
think the phrase “against heaven” refers to the sins of the

son as being so severe that they reached to the height of
heaven. This idea is unlikely because God does not count our
sins (see Luke 7:47), and there are no sins worse than others;
sin is sin (see Romans 7:13). So, this phrase “against
heaven” was more likely used in place of the name of God.
The Bible teaches that when we sin, no matter how badly sin
may hurt people, it is first and foremost against God since we
are violating what He has clearly stated in His Word (see
Psalms 51:4). We not only need to be reconciled to the
people we have hurt (see Matthew 5:23-24), but we also need
to be reconciled to God (see Romans 5:10; II Corinthians
5:18, 20). Note: The son knew that his father was
gracious and understanding; therefore, he could go to
him and ask for forgiveness. The same is true of our
heavenly Father. While it’s true that He is holy and
just, He is also merciful and gracious. Repentance
involves a change of mind which results in a change of
will. Anyone who repents of his or her sin and turns to
God in faith will be freely forgiven and welcomed by
Him (see Matthew 9:13; Mark 1:4; 2:17; Acts 2:38; I
John 1:9).
2. (vs. 19).The son continued to say in this verse

“And am no more worthy to be called thy son: make me
as one of thy hired servants.” The son had violated the
commandment to honor his father and mother (see Exodus
20:12). This explains why he had planned to say to his
father, “(I) am no more worthy to be called thy
son.” The young man had acted in such a despicable way
that he realized that he didn’t deserve to be identified as his
father’s “son.” Since the “son” felt that he didn’t deserve to

be called his father’s “son,” he said that he would also say to
his father “make me as one of thy hired servants.” In
other words, he would only ask that his father give him the
status of one of his “hired servants.” Undoubtedly, the
“son” believed that working for a daily wage on his father’s
land for the rest of his life was far better than his present
circumstances. Note: The wayward son’s repentance is a
picture of what every sinner must do to come within the
favor of God. He must see himself or herself as
helpless to save themselves and unworthy of God’s
acceptance. In short, every sinner must recognize
himself or herself as a sinner in spiritual poverty. He
or she must also believe that the heavenly Father will
receive them in mercy and love, and then willingly
commit themselves to the Lord. However, unlike the
prodigal son, the sinner who repents doesn’t have to
doubt his or her status in God’s family. The Lord has
promised son-ship to every sinner who comes to Him
(see John 1:12-13; Romans 8:14-17; Galatians 4:7).
C. The youngest son’s return home (Luke

15:20-21).
1. (vs. 20). This verse says “And he arose, and

came to his father. But when he was yet a great way off,
his father saw him, and had compassion, and ran, and
fell on his neck, and kissed him.” The words, “he arose,
and came to his father” remind us that the repentant son
had to follow through on his decision to return home. If he
hadn’t taken the first step toward reconciliation or making
peace, “his father” couldn’t have done anything to make

him repent. In the same way, God fervently desires to save
every sinner (see I Timothy 2:3-4; II Peter 3:9), but the sinner
must respond to God’s gracious invitation to come (see
Matthew 11:28); He won’t force you. We are told that “when
he was yet a great way off, his father saw him.” The son
was still a long “way off,” yet “his father” spotted him.
Jesus’ wording here gives the impression that the father was
expectantly and patiently waiting for his son’s eventual
return. Now, seeing his son a great distance away, the
father “had compassion, and ran, and fell on his neck,
and kissed him.” Seeing his son, the “father” ran to meet
him and welcomed him. Likewise, every repentant sinner
finds God waiting and eager to receive him (see James
4:8-10). When the “father” saw his ragged, filthy, starving
son, he was not filled with anger or resentment, but he was
filled with “compassion” which means “to love deeply” or
“to have mercy.” Truly, “compassion” should be our
response to the suffering of others that motivates us to go
out of our way to help them with their physical, spiritual, or
emotional hurts and pains. The father’s heart went out to his
son in genuine forgiving love. The father demonstrated
“compassion” when he “fell on his neck, and kissed
him.” He hugged “and kissed” his son even before the son
had time to say a word. The father didn’t ask for any
explanations or repayment of debts. Nor did he put his son
on probation. This was not just a shallow greeting or polite
handshake. Instead, it was a sign of the father’s genuine and
unconditional love and an expression of his desire to
immediately restore the relationship. After all, he was
receiving a son, not a servant. Note: This is how our
heavenly Father has dealt with us in His grace.

Because Jesus has borne the full punishment for our
sins, He is free to receive us unconditionally when we
come to Him in faith (see Romans 3:24-26; 5:1; 8:1-2;
10:13). God does not ask us to reform first, or put us
on probation to see whether we will be worthy
children. Instead, He takes us as we are and by grace
transforms us into the image of His Son (see Romans
8:29; II Corinthians 5:17). We don’t have to remain in
the pig-pen. We don’t have to continue to live as
sinners. We can quit our riotous living and come home
(see Romans 6:14-18; 12:1-2).
2. (vs. 21). This verse says “And the son said

unto him, Father, I have sinned against heaven, and in
thy sight, and am no more worthy to be called thy
son.” As “the son” was being hugged by his “father,” he
began to say the words of confession that he had planned to
make (see verses 18-19). The “son” admitted to his “father”
that “I have sinned against heaven, and in thy
sight.” He was confessing that he had sinned against God
and his “father.” The phrase “and am no more worthy to
be called thy son” indicates that he also realized that he
was no longer fit to be considered part of the
family. Note: The fact that “the son” confessed after
his “father” embraced him proves that his repentance
was genuine. This was no mere speech designed to
soften his father’s heart. It was a genuine revelation of
the son’s transformation. He confessed because he
wanted to, not because he felt he had to. Likewise,
every sinner who comes to experience God’s
undeserved favor will gladly acknowledge his or her

own unworthiness (see Ephesians 3:7-8). However,
notice that the prodigal son didn’t include in his
confession his plan to ask his father to make him “as
one of (the) hired servants” (see verse 19). Some
scholars suggest that his father cut short his
confession and didn’t give his son an opportunity to
express it fully. Others suggest there was no point in
voicing this idea of becoming a servant since his father
had already received him as a son. To ask to be a hired
hand after his father had forgiven him would’ve been
an insult to his father’s grace.
D. The youngest son fully restored by his father

(Luke 15:22-24).
1. (vs. 22). This verse says “But the father said

to his servants, Bring forth the best robe, and put it on
him; and put a ring on his hand, and shoes on his
feet.” The son intended to ask his father for work as a hired
laborer (see verse 19), but his confession was enough for the
father’s compassionate heart. With a flurry of commands,
the father first said to his servants “Bring forth the best
robe, and put it on him.” In place of the filthy rags the son
most likely was wearing, his father gave him the “best
robe.” Then he told his servants to “put a ring on his
hand, and shoes on his feet.” The “ring” signified
authority. Unlike slaves who went barefoot, the son was to
have sandals put “on his feet.” Providing his son with all
this was clear proof that the father was receiving him back as
his son and not as a hired servant. These items, the robe, the
ring and the sandals signified that he was restored as a

family member (see Genesis 41:42-43; Esther 8:2). The son
had been completely forgiven and reconciled to his father.
The father’s love was so great and unconditional that he held
no grudges or resentment. Note: The grace that the
father showed was remarkable. Even though the son
deserved nothing from his father after the disgraceful
way he had acted, the father’s grace provided complete
and immediate restoration. He accepted his son back
as soon as he heard his confession. God’s love for us is
illustrated by the father of this wasteful son. For sure,
we aren’t fit to be called God’s sons and daughters. We
deserve only judgment, yet “Even when we were dead in
sins, (God) hath quickened us together with Christ, (by
grace ye are saved) and hath raised us up together, and
made us sit together in heavenly places in Christ Jesus”
(see Ephesians 2:5-6) . When we were in our sins we
were worthy of damnation, but God graciously delivered
us from our sins. The restoration of the prodigal son is
also a beautiful picture of God’s gracious gifts to us in
Christ Jesus. He not only brings us into His family, but
also blesses us “with all spiritual blessings in heavenly
places in Christ” (see Ephesians 1:3). We enjoy some
blessings now, but we will enjoy many, many more in
eternity (see Ephesians 2:7). We must never take them
for granted or assume that we deserve them. They are
riches of God’s unearned love, not earned wages for any
good we may have done.
2. (vs. 23). In this verse the father continued to

say to his servants “And bring hither the fatted calf, and
kill it; and let us eat, and be merry.” In addition to fitting

his son with the best robe, a ring and sandals, the servants
were commanded to “bring hither the fatted calf, and kill
it; and let us eat, and be merry.” The “fatted calf” was
reserved only for the most festive occasions. Veal was
considered a delicacy in Israel and was probably served only
by the wealthy (see Genesis 18:7; Amos 6:1-4). This “fatted
calf” was to be slain so that everyone could “eat and be
merry.” It was the main dish for a joyful feast in the son’s
honor. How different this would be from the husks in that
field of pigs!
3. (vs. 24). Our final verse says “For this my son

was dead, and is alive again; he was lost, and is found.
And they began to be merry.” The father stated the
reason for the celebration: “For this my son was dead, and
is alive again; he was lost, and is found.” The idea here
seems to be that the father had grieved for his son all the
days he was gone as if he “was dead” or irrecoverably
“lost.” To the father, his son’s return amounted to him being
“alive again.” Note: There are those who think that this
parable as well as the other two parables Jesus gives in
Luke 15, teach the restoration of a sinning believer
back to fellowship with God. Others believe these three
parables teach the salvation of one who has never been
saved and is lost. It is true that God rejoices over every
wandering child of His who returns to Him as much as
He does over those who get saved from their sinful
conditions. However, the words “dead” and “alive,” are
only used in Scripture to refer to those who are lost and
have never been saved. But does that really
matter? We must remember that Jesus’ parables were

given to illustrate, not define points of doctrine.
Asking questions such as does the younger son
represent a backsliding sinner or someone who was
already saved and strayed away misses the point. This
parable is simply an illustration of God’s love toward all
sinners, who are in need of His mercy. In spite of the
son’s disgraceful actions, he was still one of his father’s
prized possessions. Therefore, “they began to be
merry” because the sinner had repented and
returned. Likewise, the conversion of one sinner brings joy
in heaven (see Luke 15:7, 10). Sadly, not everyone rejoiced
with the father. In verses 25-30 which are not part of our
printed text, the older son resented the honor that was
bestowed on what he considered a worthless brother (see
Luke 15:25-30). Note: The older brother was like the
Pharisees who complained about Jesus socializing with
sinners (see Luke 15:2). They didn’t understand that
Jesus came to seek and to save those who are lost (see
Luke 19:10). Both the older brother and the Pharisees
were self-righteous (see Romans 9:30-33) and wanted
recognition for their good deeds. But how little did
they understand God’s grace! They were just as lost as
the prodigal son even though they had never left home.
The parable of the wasteful son teaches us that no one
can come to the Father on the basis of his or her good
works. We must admit our sin, turn away from it and
receive by faith God’s mercy, love and forgiveness. In
the salvation of any sinner—from death to deliverance,
from guilt to grace, from misery to mercy, from rags to
riches—God’s indescribable love is demonstrated and
there is great rejoicing in heaven.
V. Conclusion. In our fallen world, we often live with broken

relationships. We face choices just like the father in this
parable and the older brother. We can choose to continue a
broken relationship or seek reconciliation and return to
fellowship. Our faith in Jesus Christ should lead us to take
the lead in seeking reconciliation, even if the problem is not
ours. Jesus’ self-righteous critics couldn’t understand His
association with sinners. His parable of the prodigal son
illustrates a great spiritual truth. As far as God is concerned,
it does not matter where one has been or what one has done.
God stands by to receive joyfully anyone who will repent and
turn to Him in faith. God’s forgiveness extends to both the
unsaved and those who have wandered away from fellowship
and the heavenly Father. Forgiveness and restoration await
them all at the Father’s house.

Curriculum***
Sunday, March 17, 2019: “Called to Return” Practical Points for
Discussion
(The International Sunday School Lesson)
I. A BROKEN RELATIONSHIP (Luke 15:11-16)
11. And he said, A certain man had two sons:
12. And the younger of them said to his father, Father, give
me the portion of goods that falleth to me. And he divided
unto them his living.
13. And not many days after the younger son gathered all
together, and took his journey into a far country, and there
wasted his substance with riotous living.
14. And when he had spent all, there arose a mighty famine
in that land; and he began to be in want.
15. And he went and joined himself to a citizen of that

country; and he sent him into his fields to feed swine.
16. And he would fain have filled his belly with the husks that
the swine did eat: and no man gave unto him.
Discussion
II. A RESTORED RELATIONSHIP (Luke 15:17-24)
17. And when he came to himself, he said, How many hired

servants of my father’s have bread enough and to spare, and
I perish with hunger!
18. I will arise and go to my father, and will say unto him,
Father, I have sinned against heaven, and before thee,
19. And am no more worthy to be called thy son: make me as

one of thy hired servants.
20. And he arose, and came to his father. But when he was
yet a great way off, his father saw him, and had compassion,
and ran, and fell on his neck, and kissed him.
21. And the son said unto him, Father, I have sinned against
heaven, and in thy sight, and am no more worthy to be called
thy son.
22. But the father said to his servants, Bring forth the best
robe, and put it on him; and put a ring on his hand, and shoes
on his feet:
23. And bring hither the fatted calf, and kill it; and let us eat,
and be merry:
24. For this my son was dead, and is alive again; he was lost,
and is found. And they began to be merry.
Discussion
I. A BROKEN RELATIONSHIP (Luke 15:11-16)
11. Jesus continued: “There was a man who had two sons.
12. The younger one said to his father, ‘Father, give me my

share of the estate.’ So he divided his property between
them.
13. “Not long after that, the younger son got together all he
had, set off for a distant country and there squandered his
wealth in wild living.
14. After he had spent everything, there was a severe famine

in that whole country, and he began to be in need.
15. So he went and hired himself out to a citizen of that

country, who sent him to his fields to feed pigs.
16. He longed to fill his stomach with the pods that the pigs
were eating, but no one gave him anything.
II. A RESTORED RELATIONSHIP (Luke 15:17-24)
17. “When he came to his senses, he said, ‘How many of my

Discussion
father’s hired servants have food to spare, and here I am

starving to death!
18. I will set out and go back to my father and say to him:
Father, I have sinned against heaven and against you.
19. I am no longer worthy to be called your son; make me

like one of your hired servants.’
20. So he got up and went to his father. “But while he was

still a long way off, his father saw him and was filled with
compassion for him; he ran to his son, threw his arms around
him and kissed him.
21. “The son said to him, ‘Father, I have sinned against

heaven and against you. I am no longer worthy to be called
your son.’
22. “But the father said to his servants, ‘Quick! Bring the
best robe and put it on him. Put a ring on his finger and
sandals on his feet.
23. Bring the fattened calf and kill it. Let’s have a feast and
celebrate.
24. For this son of mine was dead and is alive again; he was
lost and is found.’ So they began to celebrate.
Discussion
1. Wanting to get out from under God’s authority will always

lead to waste and ruin (Luke 15:11-13).
2. When we stray from God, He often allows difficulties to

enter our lives so that we will return to Him (Luke 15:14-15).
3. Sometimes we have to hit rock bottom before we wise up

(Luke 15:16).
4. True repentance takes place when we acknowledge our

sin, confess the sin and seek forgiveness (Luke 15:17-18;
Proverbs 28:13).
5. The first step in our relationship with God is recognizing

our sinfulness and unworthiness, then submitting to His
mercy (Luke 15:19).
6. The heavenly Father is always watching for the return of a

repentant sinner (Luke 15:20).
7. God’s forgiveness is bestowed on all those who truly

repent (Luke 15:21-22).
8. We should join with heaven in celebrating every time a lost

sinner is found (Luke 15:23-24; 15:7, 10).
Discussion

Curriculum***
Sunday, March 24, 2016: “Called to Repent” Commentary (The

Action: At Jericho
Golden Text: “For the Son of man is come to seek and

to save that which was lost” (Luke 19:10).
I. INTRODUCTION. Jesus had previously told His disciples

the story of a rich man who, instead of trusting Jesus, kept
trusting in his own riches and went away from Jesus
sorrowful and lost. Jesus then told His disciples that it was
easier for a camel to go through the eye of a needle than for
a rich man to enter heaven. However, He also told them that
what was impossible for man was possible for God (see Luke
18:25-27). This week’s lesson reminds us of what God can
do, and shows the joy and change in life God brings to those
who repent of their sins and put their trust in Him.
II. BACKGROUND FOR THE LESSON. This is a

continuation of Jesus’ teachings while on His way to
Jerusalem for His final time (see Luke 13:22). He gave the
parable of the ambitious wedding guest (see Luke 14:7-14),
the parable of the great supper (see Luke 14:15-24), and
three parables about the cost of discipleship (see Luke

14:28-35). Then, when surrounded by Pharisees, publicans
and other sinners, Jesus gave the parables of the lost sheep
(see Luke 15:3-7), the lost coin (see Luke 15:8-10) and the
lost son (see Luke 15:11-32). Following the teachings on
these parables, Jesus taught about the proper use of money
with the parable of the unjust steward (see Luke 16:1-13).
He rebuked greed and taught about divorce (see Luke
16:14-18), and then Jesus told the story of Lazarus and the
rich man (see Luke 16:19-31). He continued His teaching by
giving instructions regarding offending others, forgiving
others and faith (see Luke 17:1-10) which was followed by
the cleansing of the ten lepers (see Luke 17:11-19). Then
Jesus foretold His second coming (see Luke 17:22-37). In
chapter 18, Jesus gave His hearers two parables on prayer:
persistent prayer (see Luke 18:1-8) and the parable of the
Pharisee and the publican (see Luke 18:9-14) which taught
that those who enter the kingdom are humble and repentant,
like the despised tax collector, not arrogant and self-
righteous like the Pharisee. Then some parents brought
children to Jesus and He blessed them (see Luke 18:15-17),
and then He had a conversation with a rich young ruler about
eternal life (see Luke 18:18-27). After telling His disciples
that there are rewards for those who sacrifice for Him (see
Luke 18:28-30), Jesus foretold His death and resurrection
(see Luke 18:31-34). Then as they approached Jericho, Jesus
gave sight to blind Bartimaeus (see Luke 18:35-43). This is
where our lesson begins.
III. A TAX COLLECTOR EAGER TO SEE JESUS (Luke

19:1-6)
A. Zacchaeus the tax collector (Luke 19:1-2).
1. (vs. 1). Our first verse says “And Jesus

entered and passed through Jericho.” Jesus was on His
way to Jerusalem and the cross when He came to “Jericho”
that day. The ruins of what was Old Testament “Jericho”
were seventeen miles from Jerusalem. The New Testament
city of “Jericho,” which is the place of our lesson, was a
magnificent city constructed by King Herod and was situated
a short distance south of the ruins of the old city. This was
the place where Jews coming from Galilee would cross the
Jordan River. From there it was a short seventeen miles up a
steep incline to Jerusalem. Note: Luke writes that the
healing of Bartimaeus, and another blind man (see
Matthew 20:30; Mark 10:46-52) took place as Jesus was
entering “Jericho,” but Matthew 20:29 says that the
healing took place as He was leaving “Jericho.” There
is no discrepancy here (see Mark 10:46). This can be
explained when we understand that Matthew was
referring to the old city of “Jericho” and Luke refers to
the new city.
2. (vs. 2). This verse says “And, behold, there

was a man named Zacchaeus, which was the chief
among the publicans, and he was rich.” Here we are
introduced to “a man named Zacchaeus.” The name
“Zacchaeus” comes from a Greek word for “pure.” Yet
“Zacchaeus” was far from pure in Jewish eyes, because he
was “the chief among the publicans.” This describes

“Zacchaeus” as a powerful and influential public official
who, as “chief among the publicans” was responsible for
hiring other tax collectors and supervising them as they
collected the various taxes in Jericho and the surrounding
areas for the Roman government. “Publicans” were tax
collectors. The concluding statement here about
“Zacchaeus” was that “he was rich.” This was nothing
unusual for a man in his position. Being a tax collector was
practically a license to steal. They were given legal power to
collect taxes on whatever they thought was the proper value
of property or freight and set the tax rate (sounds familiar
doesn’t it?). A man in Zacchaeus’ position was required by
Rome to only submit a fixed portion of what was collected.
Therefore, the opportunity for excessive corruption and great
wealth lay in his office. Note: Like many other tax
collectors, Zacchaeus’ wealth probably came by
extortion. He had the Roman garrison to enforce his
tax collections, and he was free to set the rate, so
corruption was to be expected. The hatred Jews had for
publicans was due not only to the natural hatred to
paying taxes, but there were other factors as well.
First, publicans collected tolls and customs for Rome, a
hated foreign power. While the Romans had regular
imperial officials to collect direct taxes, they sold the
privilege of collecting various tolls and customs to the
highest bidders. A Jew who contracted to do this for
the Roman government was considered a traitor. Many
Jews believed that paying taxes to Rome was a sinful
act, so a publican was seen as an apostate, or non-
believer in God, as well as a traitor. Second, since
publicans contracted to pay Rome a fixed amount, they

had to collect more than that to make their own
business profitable. In many cases, they added
exorbitant rates in order to enrich themselves (that
sounds familiar too!).
B. Zacchaeus up a tree (Luke 19:3-4).
1. (vs. 3). This verse goes on to say “And he

sought to see Jesus who he was; and could not for the
press, because he was little of stature.” We are told that
Zacchaeus wanted to see who Jesus was, but we are not told
why. We can only speculate, but no doubt he had heard
about the healing of the blind man earlier which caused
crowds to grow (see Luke 18:35-43). In addition, maybe he
had known or heard of Levi (Matthew) the former tax
collector who had become one of Jesus’ disciples (see
Matthew 9:9; Mark 2:14; Luke 5:27-28). Perhaps he had
heard stories of changed lives from those who had
encountered Jesus. Regardless of his reasons for wanting to
“see Jesus,” God used His curiosity to prepare him for a
personal encounter with the Lord. However, there was a
problem. He couldn’t see Jesus “for the press.”The word
“press” refers to the crowd of people that pressed around
Jesus hindering Zacchaeus from being able to work his way
to the front. And of course, being a tax collector, no one was
going to help him. The crowd may have been very large
since many people were going to Jerusalem to celebrate the
Passover (see Mark 14:1). To complicate things even more,
“he was little of stature” meaning he was short in height.
All he could see was the sea of bodies between him and
Jesus. Although Zacchaeus was short in height, he was not

short on ingenuity as we will see in the next verse.
2. (vs. 4). This verse says “And he (Zacchaeus)

ran before, and climbed up into a sycomore tree to see
him: for he (Jesus) was to pass that way.” Filled with
curiosity and desperation, Zacchaeus decided to take drastic
measures. Disregarding how undignified, and maybe even
disgraceful it would appear to others who would see him, he
“ran before, and climbed up into a sycomore tree to see
him.” Zacchaeus ran ahead of the crowd and climbed up
into a sycamore-fig tree and waited on its wide branches for
Jesus to walk by. He knew that Jesus “was to pass that
way” so he was sure to get a good look. Note: What a sight
this must have been! One of the richest and best
known men in town, up in a tree! Zacchaeus sought
Jesus, but what he didn’t realize at that time was that
Jesus was seeking Him. Here was a man intent on his
purpose; he wasn’t going to let any obstacle keep him
from seeing Jesus. What a difference from some
Christians today who won’t even climb out of bed to see
Jesus at their jobs or even church, much less climb a
tree. All of this shows that something significant was
stirring in Zacchaeus’ heart. Even at this point, we
sense the working of the Holy Spirit (see John 6:44).
C. Zacchaeus out of the tree (Luke 19:5-6).
1. (vs. 5). This verse says “And when Jesus came

to the place, he looked up, and saw him, and said unto
him, Zacchaeus, make haste, and come down; for to day
I must abide at thy house.” The phrase “And when Jesus

came to the place” reveals that this was not a chance
meeting, but was a divine appointment. Jesus knew exactly
where and when this tax collector would be on this day. It all
was planned by the Lord in order to bring salvation to this
man. Looking up into the tree, Jesus “saw him, and said
unto him, Zacchaeus, make haste, and come down.”
Even though there is no record that Jesus had ever met this
publican, He knew his name just like He knows ours. The
words “make haste” indicate the urgency of the moment,
and that Jesus was eager to spend time with him. Therefore,
Jesus told Zacchaeus to hurry up and come down out of that
tree “for to day I must abide at thy house.” Not only did
Jesus take time to speak to this hated tax collector, but He
also honored him by staying at his home. The word “must”
refers to a divine necessity (see Matthew 16:21; John 4:4),
and “abide” probably included staying for the night as well
as having dinner with him. Note: Jesus invited Himself to
dinner at the home of a man who was scorned by all
respectable Jews. But just as Jesus had reached out to
the poor, the lepers, and the blind, so now He reached
out to the publican, a different kind of social outcast.
Just imagine what it must’ve meant to Zacchaeus to
meet the One who actually knew him, wanted him, and
loved him enough to want to spend time with him.
Although Jesus’ mind was focused more intently on
going to Jerusalem and facing the cross (see Matthew
16:21; 21:17-19; Mark 10:32-34; Luke 18:31-34), He
didn’t let that interfere with the needs of people along
the way. Jesus’ stop at Zacchaeus’ house was as much
a part of the divine plan as the cross was. The fact that
Jesus said “I must abide at thy house” clearly indicates

that it was part of God’s plan. It was one of the things
Jesus had to do before He went to the cross.
2. (vs. 6). This verse says “And he (Zacchaeus)

made haste, and came down, and received him (Jesus)
joyfully.” Zacchaeus’ response to Jesus’ command to come
down out of the tree was immediate. We are told that “he
made haste, and came down, and received him
joyfully.” This shows Zacchaeus’ grateful and rapid
response to the Lord’s command. The word “received”
translates a Greek verb used for welcoming a guest into
one’s home. This tax collector welcomed Jesus into his home
“joyfully.” He was overjoyed that this Jesus, to whom
everyone looked, would enter his home and share his
hospitality, even though he was despised by other Jews.
Unfortunately, Christ’s compassion was not understood by
the crowds. Even today some people are surprised to know
that Jesus “came not to call the righteous, but sinners to
repentance” (see Luke 5:32).
IV. A TAX COLLECTOR REPENTS AFTER MEETING

JESUS (Luke 19:7-10)
A. Zacchaeus and Jesus are criticized (Luke

19:7). This verse goes on to say “And when they saw it,
they all murmured, saying, That he was gone to be
guest with a man that is a sinner.” The reaction from the
crowd to Jesus’ decision to abide with Zacchaeus didn’t
reflect the same joy that Zacchaeus had shown. We are told
that “when they saw it, they all murmured.” The word
“it” refers to Jesus leaving with Zacchaeus. The phrase
“they all murmured” in the Greek has the idea of a
repeated or continuous action. In other words, they were
“murmuring” or “grumbling.” The reason for the crowd’s
grumbling was because Jesus “was gone to be guest with a
man that is a sinner.” It appears that many in the crowd
felt that there were far better places for Jesus to stay than
with a man who was a religious outcast, “a sinner.” Surely,
He should’ve known better! Maybe they were jealous
because the Master didn’t choose to stay with them. The
grumblers considered the publican to be “a sinner” because
he didn’t adhere to Jewish traditions, and was one who got
rich at the expense of his own countrymen through tax
collections. Note: Those who were murmuring looked at
Zacchaeus’ past and wrote him off as beyond hope.
However, Jesus focused on Zacchaeus’ potential as a
changed person with a future. The grumblers didn’t
realize that Zacchaeus, the sinner, was no worse a
sinner than they were, “for all have sinned” (see
Romans 3:23). All people without Christ are spiritually
bankrupt, separated from God and His blessings, and
stand condemned in sin (see John 3:18, 36). No matter
how much good a person does, it seems that there are
always some who are upset by it. In this case, having
seen other encounters of the Lord with the scribes and
Pharisees, we can assume that they were the ones who
led the grumbling. Too often we want to separate
ourselves from those who are lost thinking that
association with them will compromise our convictions.
No doubt there were some in that crowd who thought

the same thing about Jesus visiting the tax collector.
However, no one could accuse Jesus of compromising
spiritual standards just by being in the company of a
sinner. Jesus was able to minister to the needs of
others without compromising His convictions and so
should we. Complete separation from the unsaved will
hinder the possibility and opportunity to witness. Yes,
it’s true that in our contact with the unsaved, there will
be the temptation to do what they do. But we must be
sure to maintain our biblical convictions. Jesus
associated with sinners, but He didn’t partake in their
sins (see Hebrews 4:15) and neither should we.
Remember, we are to be “lights” and “salt” to the world
(see Matthew 5:13-16).
B. Zacchaeus making things right (Luke 19:8).

This verse says “And Zacchaeus stood, and said unto the
Lord: Behold, Lord, the half of my goods I give to the
poor; and if I have taken any thing from any man by
false accusation, I restore him fourfold.” What happens
in this verse probably took place after Jesus and His disciples
reached Zacchaeus’ home. Since Jesus would be spending
the night, there was plenty of time for questions and
conversation. At some point after spending time with Jesus,
“Zacchaeus stood, and said unto the Lord…” This hated
and despised tax collector responded to his time with Jesus
with a statement that demonstrated that he had indeed been
changed by “the Lord” (see II Corinthians 5:17). Luke does
not record the entire conversation, but there is enough here
for us to recognize that “Zacchaeus” had been converted.
Proof of his conversion is seen in that suddenly “Zacchaeus

stood” up and voluntarily committed to taking two steps of
action, both of which would benefit others. First,
acknowledging faith in Jesus, he called Him “Lord.” This
was also evidence of the change in “Zacchaeus” because the
Scripture says that “no man can say that Jesus is the Lord,
but by the Holy Ghost” (see I Corinthians 12:3). Then
Zacchaeus said “Behold, Lord, the half of my goods I
give to the poor.” It appears that Zacchaeus had already
started giving “half” of his “goods,” or what he owned “to
the poor,” because he speaks in the present tense.
Therefore, his statement could be translated as “I am now
giving half of my possessions to the poor” (The Amplified
Bible). No doubt, in his position as tax collector, he had
played a part in making many people “poor.” Being
convicted by the Saviour, if he wasn’t already doing it, he
committed to giving “half” of what he owned “to the poor.”
This reveals the change taking place in Zacchaeus’ heart. It
was unheard of for a tax collector to give away anything,
especially “half” of what he owned. Second, Zacchaeus said
“and if I have taken any thing from any man by false
accusation, I restore him fourfold.” He didn’t say that he
had not cheated anyone. In fact, the implication here is that
he assumed that he may have cheated people. This
statement could also read “if I find that I have overcharged
anyone on his taxes, I will penalize myself by giving him back
four times as much” (The Living Bible). It was not hard for a
publican to cheat people. Nothing was more common than
for a tax collector to add a fictitious amount to the tax on
property or income. But Zacchaeus’ willingness to make
restitution for anything he had taken “by false accusation”
meaning an overstated tax amount, was an outward

demonstration of an inward change of mind. This is true
repentance! Zacchaeus declared that to anyone he had
cheated, he would “restore him fourfold.” The Law
required that only the principle amount or what was taken
plus 20% interest (see Leviticus 6:1-5; Numbers 5:6-7) had to
be restored. But “Zacchaeus” placed upon himself a much
more severe penalty that was equal to what was required for
robbery (see Exodus 22:1). Instead of giving back only what
he had taken plus 20%, “Zacchaeus” said that he was giving
back four times what was taken. Note: Although faith is
not directly mentioned in this context as it is in the
previous account of the healing of blind Bartimaeus,
Zacchaeus’ actions demonstrate that faith was present
(see James 2:14-18) —a theme that goes back to the
preaching of John the Baptist (see Luke 3:8-14). What
Zacchaeus committed to do reveals that repentance
and conversion involve an outward and an inward
change. Jesus had earlier spoken of counting the cost
of discipleship (see Luke 14:28-33), so it’s likely that
He had counseled “Zacchaeus” to count the cost as
well. Unfortunately, today, too often when the gospel is
presented, it is a call to easy discipleship with no
mention of the costs to be counted. “Zacchaeus”
understood the cost involved and was eager to pay the
cost of becoming a follower of Christ by forsaking his
sins—greed, deception, and theft. Unlike the rich
young ruler who Jesus told to sell everything he had
and give to the poor and follow Him (see Luke
18:18-27), “Zacchaeus” was not told to sell everything.
Wealth was not Zacchaeus’ god. His heart was in the
right place when it came to his possessions. So,
Zacchaeus becomes an example of a rich disciple.
C. Zacchaeus assured of salvation (Luke 19:9-10).
1. (vs. 9). This verse goes on to say “And Jesus

said unto him, This day is salvation come to this house,
forsomuch as he also is a son of Abraham.” Jesus saw
into the heart of Zacchaeus and knew that this tax collector
now believed in Him. This is seen in Jesus’ words “This day
is salvation come to this house.” Even though Zacchaeus’
words in verse 8 didn’t include specific language confirming
his belief and faith in Jesus, the Lord’s response here made it
clear that an inner change had taken place in his heart.
What Zacchaeus promised to do was the outward sign of the
inward change that had taken place in his heart. This tax
collector was not saved because of his actions. He was saved
because of his faith, which was shown by his actions (see
James 2:14-18). The result was salvation. Note: Biblical
salvation requires three primary human responses:
faith, repentance, and conversion. Faith is an assured
trust and confidence in Jesus Christ, believing that He
is who He says He is, and that He will do what He says
He will do. Repentance involves a change of mind
about one’s spiritual condition and need for salvation.
Conversion is the process of turning around: turning
from self-righteousness and good works to accepting
the sufficiency of the sacrifice of Jesus Christ. When
Zacchaeus met Jesus, he changed his mind. That
change of mind resulted in an outward change. The
inward change was repentance, the outward change
was conversion. Not only did Jesus say that Zacchaeus was
saved, He also declared that since he was saved, Zacchaeus

“also is a son of Abraham.” This tax collector had always
been a Jew and a descendant “of Abraham” in a physical
sense. However, Jesus was not using the expression “a son
of Abraham” in that way. He was speaking as the Bible
speaks (see Romans 4:11-17; Galatians 3:6-9) “of Abraham”
as the father of those who truly believe in God. Those who
truly believe in God are the spiritual children “of
Abraham.” They belong to the same spiritual family, and
they bear the same spiritual family resemblance.
“Abraham” was justified by faith, and those who share his
faith are his sons and daughters. Note: By identifying
Zacchaeus as “a son of Abraham” Jesus was striking
down the religious Jews’ proud boast of being sons “of
Abraham” (see John 8:33, 39) by showing them that
repentance and faith are the true marks of kinship with
“Abraham” (see Galatians 3:29). Even though pious
Jews often excommunicated publicans from Judaism,
Jesus declared that this changed man was saved and
therefore, a true “son of Abraham” (see Matthew
21:28-32).
2. (vs. 10). In our final verse, Jesus continued to

say “For the Son of man is come to seek and to save
that which was lost.” Jesus concluded His conversation
with Zacchaeus by stating His purpose for coming to earth.
He said “For the Son of man is come to seek and to save
that which was lost.” The whole purpose of Christ’s
coming was to do what He had done for Zacchaeus—He had
sought him out in the tree and had saved him from being
lost. This episode in Jericho is an excellent example of Jesus
fulfilling His purpose. Note: Jesus does what the nation of

Israel had failed to do in the past, become a shepherd
to lost sheep (see Ezekiel 34:2, 4, 16, 22-23). In order
to find the lost, Jesus must seek the lost. In such
cases, even the rich and rejected can be a part of the
flock. Like Jesus, we all have one purpose, but many
assignments. Jesus’ assignments included everything
He did while ministering to others. His purpose was
completely fulfilled when He gave His life as a ransom
for many (see Mark 10:45) in order to seek and save
the lost. So, what is the purpose of our lives? Do we
know, and if we know, are we busy fulfilling that
purpose? According to Scripture, God created us to
please Him and bring Him glory (see Isaiah 43:4;
Revelation 4:11). That is every believer’s purpose, and
it certainly includes growing in grace (see II Peter
3:18), becoming like Christ, and witnessing for our
Lord (see Mathew 28:19-20; Acts 1:8).
V. Conclusion. It has been said that happiness depends on

circumstances, and joy depends on Jesus. Sometimes we face
difficult and adverse circumstances in our lives, and we may
not always be happy. However, we can always be joyful
because joy depends on Jesus and He never changes. This
week’s lesson teaches that joy comes when we accept Christ
by faith and walk with Him by faith. Zacchaeus, the tax
collector was despised and hated by his fellow countrymen
because of his deceitful practices. However, he was finally
able to experience true joy when he obeyed the Lord’s call.
Even now God is divinely using curiosity and circumstances

to bring men and women to joyous faith.

Curriculum***
Sunday, March 24, 2019: “Called to Repent” Practical Points for
Discussion (The International Sunday School Lesson)
I. A TAX COLLECTOR EAGER TO SEE JESUS (Luke

19:1-6)
1. And Jesus entered and passed through Jericho.
2. And, behold, there was a man named Zacchaeus, which

was the chief among the publicans, and he was rich.
3. And he sought to see Jesus who he was; and could not for
the press, because he was little of stature.
4. And he ran before, and climbed up into a sycomore tree to

see him: for he was to pass that way.
5. And when Jesus came to the place, he looked up, and saw
him, and said unto him, Zacchaeus, make haste, and come
down; for to day I must abide at thy house.
6. And he made haste, and came down, and received him

joyfully.
II. A TAX COLLECTOR REPENTS AFTER MEETING

7. And when they saw it, they all murmured, saying, That he
was gone to be guest with a man that is a sinner.
8. And Zacchaeus stood, and said unto the Lord: Behold,

Lord, the half of my goods I give to the poor; and if I have
taken any thing from any man by false accusation, I restore
him fourfold.
9. And Jesus said unto him, This day is salvation come to this
house, forsomuch as he also is a son of Abraham.
10. For the Son of man is come to seek and to save that
which was lost.
I. A TAX COLLECTOR EAGER TO SEE JESUS (Luke

19:1-6)
1. Jesus entered Jericho and was passing through.
2. A man was there by the name of Zacchaeus; he was a chief

tax collector and was wealthy.
3. He wanted to see who Jesus was, but because he was short

he could not see over the crowd.
4. So he ran ahead and climbed a sycamore-fig tree to see

him, since Jesus was coming that way.
5. When Jesus reached the spot, he looked up and said to

him, “Zacchaeus, come down immediately. I must stay at
your house today.”
6. So he came down at once and welcomed him gladly.
II. A TAX COLLECTOR REPENTS AFTER MEETING

7. All the people saw this and began to mutter, “He has gone
to be the guest of a sinner.”
8. But Zacchaeus stood up and said to the Lord, “Look, Lord!

Here and now I give half of my possessions to the poor, and if
I have cheated anybody out of anything, I will pay back four
times the amount.”
9. Jesus said to him, “Today salvation has come to this house,

because this man, too, is a son of Abraham.
10. For the Son of Man came to seek and to save the lost.”
1. Events in the life of the believer don’t just happen, they

are divinely ordered (Luke 19:1: Psalms 37:23).
2. If a person truly wants to learn spiritual truths, he or she

will make the effort to look into God’s Word (Luke 19:2-4).
3. The Lord always knows where to find those who will

become His own (Luke 19:5; Mark 1:16-20).
4. Men and women should receive Christ’s invitation to

salvation with haste and rejoicing (Luke 19:6).
5. We can expect criticism from self-righteous people when

we reach out to sinners (Luke 19:7; I Corinthians 2:14-16).
6. When a sinner is converted to Jesus Christ, he or she will

repent and correct their sinful practices and evil habits (Luke
19:8; II Corinthians 5:17).
7. The person who receives the Lord’s salvation can be

assured that he or she is saved (Luke 19:9; John 3:18; II
Timothy 1:12).
8. Sinners are saved because Jesus seeks them out (Luke

19:10).

Curriculum***
Sunday, March 31, 2019: “Called to Follow” Commentary (The ISSL
Curriculum)
Lesson: Matthew 4:12-22; Time of Action: 27-28 A.D.;

Place of Action: Capernaum and by the Sea of Galilee
Golden Text: “And he saith unto them, Follow me, and

I will make you fishers of men” (Matthew 4:19).
I. INTRODUCTION. Although the work of Jesus stirred

great public interest, it was not the Father’s plan for His Son
to do all the ministry. Twelve men were chosen to learn from
Jesus and then duplicated His compassion and care as they
carried forth His message. While not the most talented or
popular men, they were handpicked by the Messiah and
called into His personal service. The beginning days of Jesus’
ministry prepared Him for a life of service, setting the line
that service would follow. In this week’s lesson text,
Matthew recorded events that both confirmed Jesus’ identity,
and also revealed early stages of His actual ministry.
II. BACKGROUND FOR THE LESSON. This week’s lesson

follows Jesus’ temptation in the wilderness (see Matthew
4:1-11). Our lesson begins with Matthew 4:12. We don’t
know how long it was from the time of Jesus’ temptations
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until the time our lesson takes place, but it was probably not
very long.
III. JESUS BEGINS HIS PUBLIC MINISTRY (Matthew

4:12-16)
A. Jesus in Galilee (Matthew 4:12). Our first verse

says “Now when Jesus had heard that John was cast into
prison, he departed into Galilee.” In the early stages of
His ministry, “Jesus” received word that “John the
Baptist” had been “cast into prison.” “John” was thrown
“into prison” because as Matthew 14:3-5 says, his forthright
preaching brought the wrath of King Herod upon him. “John
the Baptist” spoke against King Herod’s unlawful marriage
to Herodias, his sister-in-law. Herod arrested John and
wanted to kill him, but he feared the Jewish multitudes who
saw “John” as a prophet (see Matthew 21:25-26; Mark
11:32; Luke 7:28; 20:6). Knowing that “John” was in
“prison” was important to “Jesus” because it was His signal
to begin His ministry. After hearing of John’s imprisonment,
Jesus “departed into Galilee.” With “John” unable to
continue his public ministry, it seems that the Pharisees in
Jerusalem turned their attention to “Jesus” (see John 4:1-3).
No doubt Jesus sensed that this was not the time to engage
these Jewish religious leaders, so He left Judea and traveled
north to the province of “Galilee.” There, He would begin
His great Galilean ministry of teaching, preaching, and
healing (see Matthew 4:23). Note: Notice that Jesus
did not go into the region of “Galilee” until He heard
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of John’s imprisonment. Before “John” was

imprisoned, he was given time to “prepare the way of
the Lord” (see Malachi 3:1; Matthew 3:1-3; John
3:23-24), before the Lord Himself could appear and
begin His ministry. It was in God’s plan that John’s
ministry should be dimmed before Christ’s
ministry could shine forth (see John 3:27-28, 30);
otherwise the minds of people could have been divided
between the two men (see John 3:25-26). It’s quite
possible that some people would have said, “I am of
John and others, I am of Jesus,” thus causing a division
(see 1 Corinthians 1:11-13). John was sent to be
Christ’s herald, not His rival. John’s ministry was
concluding and Jesus’ ministry was just now
beginning. This verse brings us to another point. God
will not leave Himself without a witness or His church
without leaders. When He removes one useful
instrument, He can raise up another, and He will do it
if He has work to be done. After the death of Moses,
God said to Joshua “Moses my servant is dead, now,
therefore, Joshua, arise.” Now, in our text, God said
“John is cast into prison,” therefore Jesus, arise.
B. Jesus settled in Capernaum according to

prophecy (Matthew 4:13-16).
1. (vs. 13). This verse says “And leaving

Nazareth, he came and dwelt in Capernaum, which is
upon the sea coast, in the borders of Zabulon and
Nephthalim.” Although Jesus had lived for many years in
“Nazareth,” He did not choose to make His hometown His
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base of operations. Judea, the southern part of Israel, was

the heart of Jewish life, so people expected prophets to
minister there like John the Baptist did. But Jesus didn’t fit
that typical pattern. His ministry was to have a different
geographical focus. Therefore, this verse says that he left
“Nazareth.” Note: Jesus had good reason to leave
“Nazareth.” According to Luke’s gospel, the men of
that city “thrust him out” from among them (see Luke
4:29). Jesus gave those in “Nazareth” the first offer of
His service, but they rejected Him and His doctrine,
and were filled with indignation at Him and it.
Therefore, He left “Nazareth,” shaking the dust off His
feet for a testimony against those (see Matthew
10:13-15; Mark 6:11; Luke 9:5), who would not allow
Him to teach them. “Nazareth” was the first place that
refused Christ, and was therefore refused by Him. This
is proof that God, will take the gospel of His grace away
from those who don’t want it, and also thrust them
away. Christ will not stay long where He is not
welcome. Scripture indicates that Jesus was welcome
at Capernaum, and was received better than He had
been at Nazareth (see Luke 4:31-37). The truth is, if
some reject Christ, others will receive Him, and make
Him welcome. Nazareth’s lost was Capernaum’s gain.
After “leaving Nazareth,” this verse says that Jesus “came
and dwelt in Capernaum, which is upon the sea coast.”
The town of “Capernaum” was a bustling place focused on
the fishing industry. The phrase “which is upon the sea
coast” means that “Capernaum” was situated along the Sea
of Galilee. This verse also tells us that the town of
“Capernaum” was located “in the borders of Zabulon
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and Nephthalim.” These are the two cities in the north that
Isaiah prophesied would first experience the Messiah’s
ministry as we shall see in the next 3 verses.
2. (vs. 14). This verse continues to say “That it

might be fulfilled which was spoken by Esaias the
prophet, saying…” Matthew tells us that what we read
about Jesus up to this point was a fulfillment of prophecy
“spoken by Esaias (or Isaiah) the prophet.” The
prophecy that was fulfilled is quoted from Isaiah 9:1-2 with
some variation as we shall see in the following verses.
3. (vs. 15). This verse says “The land of

Zabulon, and the land of Nephthalim, by the way of the
sea, beyond Jordan, Galilee of the Gentiles…” As noted
in the previous verse, this verse is quoted from Isaiah 9:1,
but not completely. The complete verse says “Nevertheless
the dimness shall not be such as was in her vexation, when at
the first he lightly afflicted the land of Zebulun and the land
of Naphtali, and afterward did more grievously afflict her by
the way of the sea, beyond Jordan, in Galilee of the nations.”
In Isaiah’s prophecy, God was promising that although Israel
was experiencing great “dimness” or darkness and anguish
due to the Assyrian invasion, that time of darkness and
despair would not go on forever. Matthew picks up the
prophecy in this verse with “The land of Zabulon, and the
land of Nephthalim, by the way of the sea, beyond
Jordan, Galilee of the Gentiles…” but he left out the words
“and afterward did more grievously afflict her.” It’s not
unusual for Bible writers to partially quote a scripture
passage as Matthew does here. Many Bible scholars agree
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that a clearer translation of Isaiah 9:1 would be “In the past,

the Lord treated Zebulun and Naphtali with judgment and
contempt. But in the future, that land will be honored—the
land along the sea, the land east of the Jordan River, and
Galilee where people from other nations live.” The point of
this part of the prophecy was that “Zebulon” (or Zabulon)
and “Nephthalim” (or Naphtali) represented the northern
kingdom which received the greatest attack by the Assyrians
who carried many of them into captivity.
4. (vs. 16). This verse says “The people which

sat in darkness saw great light; and to them which sat
in the region and shadow of death light is sprung up.”
This verse is the second part of the prophecy. It reveals the
contrast between Israel’s affliction by the Assyrians in
Isaiah’s day and their future hope fulfilled by the presence of
the Messiah. Isaiah described this when he said “The
people which sat in darkness saw great light.” In other
words, the prophet wrote that the people who lived in “the
region” of Zabulon, and Nephthalim (or Naphtali), after all
these years were still living in spiritual darkness, but now
they had suddenly been illuminated by “a great light.” This
“great light” arrived in the Person and ministry of Jesus of
Nazareth. Zachariah’s song when John the Baptist was born
prophesied that the Messiah would “give light to them that
sit in darkness and in the shadow of death (see Luke 1:79).
The final phrase “and to them which sat in the region
and shadow of death light is sprung up” is really a
Hebrew parallelism which means saying the same thing in
two different ways. In other words, the first part of this
verse “The people which sat in darkness saw great
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light” and the second part “and to them which sat in the
region and shadow of death light is sprung up” are
making the same point about the same region of Galilee but
using different phrases. The point of both phrases is that the
people who live in the region of Galilee and living in spiritual
darkness have now been blessed with a “Great Light”—The
Messiah. The Amplified Bible translates this verse like this:
“The people who were sitting (living) in (spiritual) darkness
have seen a great light, and for those who were sitting
(living) in the land and shadow of (spiritual and moral) death,
upon them a Light has come.” Note: When the gospel of
Jesus Christ comes, light comes. When the gospel
comes to any place, when it comes to any soul, it brings
light and life (see John 3:19; Luke 1:78-79). Light is
discovering and directing and so is the Gospel of Jesus
Christ.
IV. JESUS PREACHES AND CALLS HELPERS (Matthew

4:17-22)
A. The content of Jesus’ preaching (Matthew

4:17). This verse says “From that time Jesus began to
preach, and to say, Repent: for the kingdom of heaven
is at hand.” The words “From that time” refer to the time
that Jesus came into Galilee, into the land of Zebulun and
Naphtali. “From that time Jesus began to preach.” He
had been preaching before this in Judea, and had made and
baptized many disciples (see John 3:22; 4:1-3). But His
preaching there was not as public and constant as it now
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began to be. Jesus’ message was “Repent: for the

kingdom of heaven is at hand.” This was the same
message that John the Baptist preached (see Matthew 3:1).
Obviously, Jesus said other things in His preaching, but
everything He said related to this basic message. The word
“repent” means “to have a change of mind.” Just like John,
Jesus called upon the people to change their minds about
themselves, their need, the King and His kingdom. The
“kingdom” that Jesus said was “at hand” was the one
promised to David. It was “at hand” because Jesus, who
was a descendant of David, was there among them (see
Matthew 12:28; Luke 17:21). The heart of Jesus’ message
concerned the spiritual preparation that would be necessary
before He would set up His messianic rule on earth.
B. The call of Simon Peter and Andrew (Matthew

4:18-19).
1. (vs. 18). This verse says “And Jesus, walking

by the sea of Galilee, saw two brethren, Simon called
Peter, and Andrew his brother, casting a net into the
sea: for they were fishers.” As previously mentioned,
Jesus was beginning His ministry in Galilee, the northern
region of Israel. This verse says that at some point, “Jesus,
walking by the sea of Galilee, saw two brethren, Simon
called Peter, and Andrew his brother, casting a net into
the sea.” As Jesus walked by the “sea of Galilee,” He saw
“two” men who were brothers who He wanted for His work.
They were in a boat “casting a net into the sea: for they
were fishers” or fishermen. One was named “Simon”
which was Peter’s given name, and the other brother’s name
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was “Andrew.” Jesus gave “Simon” the nick-name “Peter”

or “Cephas” when He met the two brothers earlier while they
were disciples of John the Baptist (see John 1:35-42). At that
time, Jesus told him that from then on he would be called
“Cephas” which was Aramaic or Hebrew for “Peter.” Both
names mean “a stone” (see John 1:42). The “Sea of Galilee”
is also called the Sea of Tiberias (see John 6:1; 21:1). It was
about 13 miles long and eight miles wide and about 150 ft.
deep. It was always filled with fish and provided a source of
employment for many.
2. (vs. 19). This verse says “And he saith unto

them, Follow me, and I will make you fishers of men.”
Jesus’ call to Andrew and Peter was to the point, and
included a promise: “Follow me, and I will make you
fishers of men.” Jesus was calling on them to leave their
occupation and “follow” Him. Jesus promised to transform
or change their work so that they would become “fishers of
men.” They would no longer catch fish; they would now
catch “men.” But their ability to do this would not happen
overnight. Jesus would train them for this purpose. As they
followed Jesus, they would develop spiritually and also gain
the skills needed to teach others. Jesus taught His disciples
so that they could teach others. The Apostle Paul did the
same thing with Timothy (see II Timothy 2:2). Note: The
Lord often calls helpers while they are engaged in their
normal work. These “two” men were faithfully doing
their everyday duties to earn a living when Jesus called
them. His call to them didn’t mean there was anything
wrong with what they were doing. He simply wanted
them to be engaged in a higher calling. Andrew and
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Peter may have become Jesus’ followers in the sense of

accepting Him as Messiah and Saviour before this time
(see John 1:35-41). What Matthew recorded for us
here, is their call from the Lord to discipleship and
apostleship. This call involved the surrender of their
lives to the Savior just as it does for believers today.
C. The response of Simon Peter and Andrew

(Matthew 4:20). This verse says “And they straightway
left their nets, and followed him.” The two brothers
responded to Jesus with immediate and decisive obedience.
They didn’t demand more information or a guarantee of
success from Jesus. We are told that “they straightway (or
immediately) left their nets, and followed him.” Very
likely they had helpers to whom they turned over their work.
This does not necessarily mean they never fished again for
profit, or that they simply gave away their business
investment. It only means that from this point on they
became special and regular helpers and learners of the Lord
Jesus. Note: For the next three years, Simon and
Andrew persevered with Jesus, even as opposition grew
more hostile. Their discipleship faltered at times, but
it never crumbled in the face of distress. They learned
from Jesus how to be fishers of men, and when He
returned to heaven, they continued His ministry on
earth. Their immediate obedience led to continuing
faithfulness as Jesus’ disciples. The Lord is always
looking for the kind of response these two brothers
gave Him. However, everyone is not required to go into
a so-called full-time ministry. In a very real sense,
every believer is to serve the Lord full-time, or all the
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time. Not everyone is expected to earn their living in

the ministry. God needs dedicated followers in the
shop, the factory, the school and the business world.
D. The call of James and John (Matthew 4:21).

This verse says “And going on from thence, he saw other
two brethren, James the son of Zebedee, and John his
brother, in a ship with Zebedee their father, mending
their nets; and he called them.” As Jesus continued to
walk along the shore, He saw another set of brothers,
“James the son of Zebedee, and John his brother.” They
were “in a ship with Zebedee their father, mending
their nets” which were probably torn while fishing. When
not fishing, fishermen usually spent their time repairing
“their nets.” Then we are told that Jesus “called them.”
The same “call” went out to these two brothers that had
gone out to Peter and Andrew earlier. Again, Jesus
summoned these ordinary hardworking men to His service.
Jesus sought people of diligence whom He could equip as His
disciples. The same character that made them good
fishermen would be transformed into commitment to godly
ministry or service. We often forget that God does enlist
those with ordinary abilities to work in His vineyard. What
He wants is willing and dedicated people.
E. The response of James and John (Matthew

4:22). Our final verse says “And they immediately left the
ship and their father, and followed him.” Just as Peter
and Andrew had done, James and John “immediately left
the ship and their father, and followed him (Jesus).”
How wonderful it would be if men and women today would
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likewise hear and heed the Savior’s call! None of these

fishermen offered any excuses (see Luke 14:15-24). They did
not ask for time to think about the Savior’s invitation to
them. With all haste, they left everything, “the ship and
their father and followed” the Lord Jesus. Their father’s
response is not recorded by Matthew. What we may
conclude from this is that some are called to stay at home
and work faithfully for the Lord while carrying out the
necessary duties of life. Note: These four disciples,
Andrew Peter, James and John had a special place in
the ministry of Christ. Although Andrew is not
mentioned often in the Gospels, whenever he appears it
is in a significant positive role (see Mark 13:2-4; John
1:40-42; 12:21-23). Simon Peter, James and John
formed Jesus’ inner circle of disciples. They were the
only ones who were present at some of the most
significant events in Jesus’ ministry, particularly His
transfiguration (see Matthew 17:1-8), and His agony in
the Garden of Gethsemane (see Matthew 26:36-46).
Interestingly, all three men were rough-hewn by
nature. Peter was prone to be impetuous and erratic
(see Matthew 14:28; 26:33-35; John 18:10-11), while
James and John were hot tempered, once wanting to
call down fire on a town that had snubbed their Master
(see Luke 9:52-54). Nevertheless, Jesus molded them
into men of God to whom He could entrust His
ministry. He took these fishermen with all of their
problems, developed their potential and made them
fishers of men. In Jesus’ hands, the most unlikely
people can become powerful forces for God.
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V. Conclusion. Seven hundred years earlier, the Prophet

Isaiah prophesied that the northern tribes of Galilee, Zebulun
and Naphtali would see a great light (see Isaiah 9:1-2). The
region of Israel that had suffered most from foreign invaders
in the Old Testament would be the first to hear the Messiah.
This prophecy was fulfilled in the early ministry of Jesus
Christ as He taught and healed many who followed Him.

Curriculum***
Sunday, March 31, 2019: “Called to Follow” Practical Points for
Discussion (The ISSL Curriculum)
Lesson Text: Matthew 4:12-22
I. JESUS BEGINS HIS PUBLIC MINISTRY (Matthew

4:12-16)
12. Now when Jesus had heard that John was cast into
prison, he departed into Galilee;
13. And leaving Nazareth, he came and dwelt in Capernaum,

which is upon the sea coast, in the borders of Zabulon and
Nephthalim:
14. That it might be fulfilled which was spoken by Esaias the

prophet, saying,
15. The land of Zabulon, and the land of Nephthalim, by the

way of the sea, beyond Jordan, Galilee of the Gentiles;
16. The people which sat in darkness saw great light; and to
them which sat in the region and shadow of death light is
sprung up.
II. JESUS PREACHING AND CALLING HELPERS

(Matthew 4:17-22)
17. From that time Jesus began to preach, and to say,

Repent: for the kingdom of heaven is at hand.
18. And Jesus, walking by the sea of Galilee, saw two

brethren, Simon called Peter, and Andrew his brother,
casting a net into the sea: for they were fishers.
19. And he saith unto them, Follow me, and I will make you
fishers of men.
20. And they straightway left their nets, and followed him.
21. And going on from thence, he saw other two brethren,

James the son of Zebedee, and John his brother, in a ship
with Zebedee their father, mending their nets; and he called
them.
22. And they immediately left the ship and their father, and
followed him.
I. JESUS BEGINS HIS PUBLIC MINISTRY (Matthew

4:12-16)
12. When Jesus heard that John had been put in prison, he
withdrew to Galilee.
13. Leaving Nazareth, he went and lived in

Capernaum, which was by the lake in the area of Zebulun
and Naphtali—
14. to fulfill what was said through the prophet Isaiah:
15. “Land of Zebulun and land of Naphtali,the Way of the

Sea, beyond the Jordan,Galilee of the Gentiles—
16. the people living in darkness have seen a great light;

on those living in the land of the shadow of death
a light has dawned.”
II. JESUS PREACHING AND CALLING HELPERS

(Matthew 4:17-22)
17. From that time on Jesus began to preach, “Repent, for

the kingdom of heaven has come near.”
18. As Jesus was walking beside the Sea of Galilee, he saw

two brothers, Simon called Peter and his brother Andrew.
They were casting a net into the lake, for they were
fishermen.
19. “Come, follow me,”Jesus said, “and I will send you out to
fish for people.”
20. At once they left their nets and followed him.

21. Going on from there, he saw two other brothers, James

son of Zebedee and his brother John. They were in a boat
with their father Zebedee, preparing their nets. Jesus called
them,
22. and immediately they left the boat and their father and
followed him.
1. God has a purpose for everything He does (Matthew

4:12-13; Ecclesiastes 3:1; Isaiah 14:24; Romans 8:28).
2. We can rest assured that every prophecy given by God will

come to pass (Matthew 4:14-16).
3. Peter and Andrew, the first disciples, obeyed Jesus and left
their occupation to become fishers of men. Likewise, when
God calls us we must respond immediately, and without
complaint (Matthew 4:17-20).
4. We must not let anyone or anything prevent us from

following Jesus wholeheartedly (Matthew 4:21-22).

Curriculum***
Sunday, April 7, 2019: ““Called to Mission” Practical Points for
Sunday, April 7, 2019
I. THE TWELVE DISCIPLES GET A NEW CALLING

(Matthew 10:1-4)
1. And when he had called unto him his twelve disciples, he

gave them power against unclean spirits, to cast them out,
and to heal all manner of sickness and all manner of disease.
2. Now the names of the twelve apostles are these; The first,
Simon, who is called Peter, and Andrew his brother; James
the son of Zebedee, and John his brother;
3. Philip, and Bartholomew; Thomas, and Matthew the

publican; James the son of Alphaeus, and Lebbaeus, whose
surname was Thaddaeus;
4. Simon the Canaanite, and Judas Iscariot, who also

betrayed him.
II. THE TWELVE DISCIPLES GET A NEW MISSION

(Matthew 10:5-8)
5. These twelve Jesus sent forth, and commanded them,

saying, Go not into the way of the Gentiles, and into any city
of the Samaritans enter ye not:
6. But go rather to the lost sheep of the house of Israel.
7. And as ye go, preach, saying, The kingdom of heaven is at

hand.
8. Heal the sick, cleanse the lepers, raise the dead, cast out
devils: freely ye have received, freely give.
III. THE TWELVE DISCIPLES RECEIVE SPECIFIC

INSTRUCTIONS AND WARNINGS (Matthew 10:9-15)
9. Provide neither gold, nor silver, nor brass in your purses,
10. Nor scrip for your journey, neither two coats, neither
shoes, nor yet staves: for the workman is worthy of his meat.
11. And into whatsoever city or town ye shall enter, enquire

who in it is worthy; and there abide till ye go thence.
12. And when ye come into an house, salute it.
13. And if the house be worthy, let your peace come upon it:
but if it be not worthy, let your peace return to you.
14. And whosoever shall not receive you, nor hear your
words, when ye depart out of that house or city, shake off the
dust of your feet.
15. Verily I say unto you, It shall be more tolerable for the
land of Sodom and Gomorrha in the day of judgment, than for
that city.
I. THE TWELVE DISCIPLES GET A NEW CALLING

(Matthew 10:1-4)
1. Jesus called his twelve disciples to him and gave them

authority to drive out impure spirits and to heal every disease
and sickness.
2. These are the names of the twelve apostles: first, Simon

(who is called Peter) and his brother Andrew; James son of
Zebedee, and his brother John;
3. Philip and Bartholomew; Thomas and Matthew the tax

collector; James son of Alphaeus, and Thaddaeus;
4. Simon the Zealot and Judas Iscariot, who betrayed him.
II. THE TWELVE DISCIPLES GET A NEW MISSION

(Matthew 10:5-8)
5. These twelve Jesus sent out with the following

instructions: “Do not go among the Gentiles or enter any
town of the Samaritans.
6. Go rather to the lost sheep of Israel.
7. As you go, proclaim this message: ‘The kingdom of

heaven has come near.’
8. Heal the sick, raise the dead, cleanse those who have
leprosy, drive out demons. Freely you have received; freely
give.
III. THE TWELVE DISCIPLES RECEIVE SPECIFIC

9. “Do not get any gold or silver or copper to take with you in
your belts—
10. no bag for the journey or extra shirt or sandals or a staff,

for the worker is worth his keep.
11. Whatever town or village you enter, search there for

some worthy person and stay at their house until you leave.
12. As you enter the home, give it your greeting.

13. If the home is deserving, let your peace rest on it; if it is

not, let your peace return to you.
14. If anyone will not welcome you or listen to your words,

leave that home or town and shake the dust off your feet.
15. Truly I tell you, it will be more bearable for Sodom and
Gomorrah on the day of judgment than for that town.
1. Jesus gave the original Twelve Disciples a divine calling

and a special commission (Matthew 10:1-4).
2. Jesus commanded His disciples to begin their evangelistic

efforts among Jews (Matthew 10:5-6).
3.The disciples preached the message of the kingdom and

validated their ministry by miracles (Matthew 10:7-8).
4. As the disciples declared the kingdom message, they were

not to expect monetary rewards and material goods
(Matthew 10:9-10; Mark 6:8).
5. Jesus commanded the disciples to search for individuals

who would receive the divine message (Matthew 10:11-13).
6. The Twelve Disciples were commissioned to leave

individuals who would not receive the kingdom message
(Matthew 10:14-15; Mark 6:10-11).

Curriculum***
Sunday, April 7, 2019: “Called to Mission” Commentary (The ISSL
Curriculum)
Lesson: Matthew 10:1-15; Time of Action: 28 A.D.; Place

of Action: Galilee
Golden Text: “And when he had called unto him his

twelve disciples, he gave them power against unclean
spirits, to cast them out, and to heal all manner of
sickness and all manner of disease” (Matthew 10:1).
I. INTRODUCTION. In nineteenth-century and early

twentieth century America, it was common for a young man
to spend several years studying with the pastor of a church
and then step into a full-time leadership role. Although the
work of Jesus stirred great public interest, it was not the
Father’s plan for His Son to do all of the ministry. Twelve
men were designated to learn from Jesus and then duplicate
His compassion and care as they carried forth His message.
While they were not the most talented or the most popular
men, they were handpicked by the Messiah and called into
His personal service. This week’s lesson highlights the
induction of twelve men into the finest church internship of
all time—three years with Jesus.
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II. BACKGROUND FOR THE LESSON. Following the

healing of the paralytic man (see Matthew 9:1-8), Jesus
departed from that house and found Matthew collecting taxes
and told him to “follow me,” and he did. Jesus then had
dinner at Matthew’s house along with other tax collectors,
sinners and His twelve disciples (see Matthew 9:9-10). The
Pharisees who had been watching Jesus saw this and asked
His disciples why did Jesus eat with tax collectors and
sinners (see Matthew 9:11). Of course Jesus heard this and
replied to them saying that healthy people don’t need a
doctor, but the sick do. He went on to tell them that He
came to call sinners to repentance and not the righteous (see
Matthew 9:12-13). Then Jesus gave the parable of the cloth
and the wine bottles (see Matthew 9:16-17), healed Jairus’
daughter (see Mark 5:22; Luke 8:41), and a woman who was
diseased for twelve years with a blood issue (see Matthew
9:18-26). When Jesus left Jairus’ house, He healed two blind
men and also cast out a demon from a demon-possessed man
(see Matthew 9:30-33). Seeing this, the Pharisees accused
Jesus of casting out demons through Satan, but this didn’t
stop Him from going to other villages teaching in their
synagogues and preaching the gospel of the kingdom, and
healing all kinds of sickness and diseases (see Matthew
9:34-35). Chapter 9 closes with Jesus having compassion on
the large multitude that followed Him because they were
weary and scattered like sheep without a shepherd. Then He
told His disciples to pray that the Lord of the harvest will
send laborers into His harvest (see Matthew 9:36-38). Our
lesson begins with chapter 10.
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III. THE TWELVE DISCIPLES GET A NEW CALLING

(Matthew 10:1-4)
A. Jesus gives the Twelve Disciples apostolic

authority (Matthew 10:1). Our first verse says “And
when he had called unto him his twelve disciples, he
gave them power against unclean spirits, to cast them
out, and to heal all manner of sickness and all manner
of disease.” Jesus knew that after He returned to heaven,
His disciples would have to carry on His work on earth. To
prepare them for that great challenge, Jesus gave them on-
the-job training. So this verse first says “And when he had
called unto him his twelve disciples.” This statement
seems to imply that Jesus had only “twelve disciples,” but
that’s not the case. The term “disciples” means learners or
followers. A number of people were called Jesus’ “disciples”
because they followed Him for a time and learned from Him.
But many of them eventually turned away (see John 6:59-68).
Jesus had many followers or “disciples” and according to
Luke 6:13, prior to His Sermon on the Mount, Jesus chose
twelve men from His many followers or “disciples.” The
Gospels tell us that Jesus chose these “twelve” men at the
beginning of His ministry (see Matthew 4:18-19; Mark
1:16-20; John 1:35-51) for future ministry as apostles as we
shall see in the next verse. The fact that He “called unto
him his twelve disciples” indicates that at this special
moment, Jesus called them out from among the many others
who were following Him to stand before Him. As they stood
before Him, Jesus commissioned them first by giving “them
power against unclean spirits, to cast them out, and to
heal all manner of sickness and all manner of disease.”
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Jesus gave them the power to perform many of the same

kinds of miracles that He did. Supernatural power was given
to “the twelve disciples” so they could cast out “unclean
spirits” or demons, and to “heal” all kinds of “sicknesses”
and “diseases.” Only God could grant such power because
only He possesses such power and authority. Just as Jesus’
miracles demonstrated to people that He was indeed the Son
of God, the miracles that “the twelve disciples” would
perform would be evidence that they were truly representing
God. Note: The “twelve disciples” were not highly
educated men. They certainly had little reason to rely
on their own abilities to carry out God’s work. But
what they did have was a call from the Son of God
Himself. His calling and enabling were enough. As we
shall see in the following verses, Judas Iscariot, the
betrayer of Jesus Christ was also sent out among the
twelve. Apparently he was also given the same
authority to cast out demons and heal the sick just as
the other apostles were. He accompanied the Lord
Jesus and the eleven true apostles, saw all the miracles,
and heard all the teachings of Jesus. But in the end, he
ignored all of that and fell prey to Satan’s influence
because his heart was not completely right with God
B. The ministry of the Apostles (Matthew 10:2-4).
1. (vs. 2). This verse says “Now the names of

the twelve apostles are these; The first, Simon, who is
called Peter, and Andrew his brother; James the son of
Zebedee, and John his brother…” Here, Matthew begins
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to give us a list of the names of the disciples who after Jesus

empowered them, they are now called “apostles” which
means “sent ones” or as in this case, they are “ones sent
forth by Jesus.” Note: In Scripture, the term “apostle”
included the twelve men (see Acts 1:26) listed here as
well as Paul (see Romans 1:1, 5; I Corinthians 1:1; I
Timothy 1:1; 2:7), who was an apostle sent especially to
minister to the Gentiles (see Romans 11:13; II
Corinthians 12:11-12; Galatians 1:11-12). After the
death of Judas Iscariot, Matthias was later added to
replace him. Others identified as “apostles” in the New
Testament were Barnabas (see Acts 14:14), Andronicus
and Junias (see Romans 16:7). The office of “apostle”
was limited to the days of the early Christian church
(see I Corinthians 12:28-3; Ephesians 2:19-20) and
included only those who had seen Jesus after His
resurrection (see I Corinthians 9:1; 15:3-9). Since
there are no believers alive today who have seen Jesus
after He arose from the dead, the New Testament office
of apostle no longer exists, but there are those today
who claim to have been sent by Jesus to a specific
ministry, and call themselves “apostles.” But in a very
real sense, all of us who are saved have been sent by
Jesus to minister or serve throughout the earth (see
Matthew 28:18-20). However, in accordance with the
Scriptures, to be a New Testament apostle a person had
to have seen Jesus before and after His resurrection
(see Acts 1:21-26). The first apostle named is “Simon,
who is called Peter.” It appears that “Simon Peter” was
probably considered to be the leader among the “apostles”
(see Acts 2:12-14) since he is listed first in each of the lists in
the New Testament (see Mark 3:13-19; Luke 6:12-16). There
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is no evidence that he was superior to the other disciples, nor

did he claim to be. “Peter, and Andrew his brother” were
the first disciples of Jesus. According to John 1:40-42,
“Andrew” brought “Peter” to Jesus. “James” and “John”
were also brothers and were the sons of “Zebedee.” Just as
Jesus gave “Simon” the nickname “Peter,” He also
nicknamed “James” and “John” Boanerges, which means,
the sons of thunder (see Mark 3:17). Along with “Peter”
they were in Jesus’ inner circle of disciples (see Matthews
17:1; Mark 5:37; 9:2; 14:33; Luke 9:28). Later, “James” was
killed by King Herod Agrippa (see Acts 12:1-2). “John” who
was the disciple who Jesus loved was isolated on the isle of
Patmos some years later. He wrote the Gospel of John, the
three epistles of John and the Revelation (see Revelation 1:9).
2. (vs. 3). Continuing the list of Apostles, this

verse says “Philip, and Bartholomew; Thomas, and
Matthew the publican; James the son of Alphaeus, and
Lebbaeus, whose surname was Thaddaeus…” Next
mentioned on this list of apostles was “Philip, and
Bartholomew.” This “Philip” brought Nathaniel to Jesus
(see John 1:44-51), and is mentioned several times in the
Gospel of John, generally in a favorable light (see John 1:45;
12:21; 14:8). “Bartholomew” was probably the man called
Nathaniel in John 1:46 who was brought to Jesus by
“Philip.” Next were “Thomas, and Matthew the
publican.” The disciple “Thomas” is noted for his doubtful
skepticism about the risen Christ (see John 20:24-29).
However, we should not be hard on him because he only
wanted the same evidence that Jesus gave to the other
disciples (see John 20:19-20). “Matthew” is identified here
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as “the publican” or tax collector. He gave up his job to

follow Jesus (see Mathew 9:9; Luke 5:27-28). “Matthew” is
also known as Levi the son of Alphaeus (see Mark 2:14).
Next listed is “James the son of Alphaeus.” Beyond being
listed among the apostles, there is very little known about
him. But since “James” is also said to be “the son of
Alphaeus,” he and “Matthew” may have been brothers, but
we have no proof of that. “Matthew” is also the author of
the Gospel of Matthew. Next in the list is “Lebbaeus,
whose surname (or nick-name) was Thaddaeus.” He is
probably the one called “Judas, the brother of James” in Luke
6:16 and Acts 1:13. If this is the case, then both he and
“James” were sons of “Alphaeus.”
3. (vs. 4). This verse goes on to include “Simon

the Canaanite, and Judas Iscariot, who also betrayed
him.” The next name on the list of apostles is “Simon the
Canaanite.” In Luke 6:15, he is called Simon the Zealot.
The Zealots was a party that opposed the Romans and was
especially careful to observe the Mosaic Law. If he was truly
a member of this group, that would make him the opposite of
Matthew, who worked for the Roman government as a tax
collector. The last one named was “Judas Iscariot, who
also betrayed him.” Of course he is known as the disciple
who “betrayed” Jesus (see Matthew 26:13-15, 25; 27:3). We
also know that he was highly trusted by the other disciples,
because he was the treasurer of the group (see John 12:3-6).
Note: It’s interesting that these twelve men are listed
in two’s or couples. Jesus sent them forth two and two
(see Mark 6:7), probably because according to
Scripture, two are better than one (see Proverbs
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4:9-12). They would be serviceable to each other, and

the more serviceable together to Christ and other
souls. What one may forget, the other would
remember, and “out of the mouth of two witnesses
every word would be established” (see Matthew 18:16;
II Corinthians 13:1). Three pairs of them were
brothers: Peter and Andrew, James and John, and the
other James and Lebbaeus. This should remind us that
friendship and fellowship ought to be kept up among
relatives. It is an excellent thing when brothers by
nature are also brethren by grace, and those two bonds
strengthen each other.
IV. THE TWELVE DISCIPLES GET A NEW MISSION

(Matthew 10:5-8)
A. The temporary arena for the ministry

(Matthew 10:5-6).
1. (vs. 5). This verse says “These twelve Jesus

sent forth, and commanded them, saying, Go not into
the way of the Gentiles, and into any city of the
Samaritans enter ye not...” As Jesus sent the apostles out,
He gave them all the same set of instructions. He first
“commanded them, saying, Go not into the way of the
Gentiles.” In other words, the “twelve” apostles were not
to go into any region where “Gentiles” or non-Jews lived.
“Gentiles” were not to formally receive the gospel until after
Israel rejected it (see Acts 13:45-47). Jesus also instructed
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the “twelve” not to go “into any city of the Samaritans.”

The “Samaritans” lived in the region of Samaria. They were
not full-blooded Jews. They were a mixed race of Jews and
other peoples, and they were also involved in false worship.
When the Assyrians invaded the northern kingdom of Israel
in 721 B.C., they took many Jews out of Samaria and brought
people in from Babylon, Cutha and other places who
intermarried with the remaining Jews in Samaria (see II
Kings 17:24-34). Since Samaria was between the Jewish
regions of Judea and Galilee, it would be difficult for the
apostles to avoid going into the way of the Samaritans. But
Jesus didn’t command them not to go into the way or region
of the “Samaritans,” He commanded them not to go “into
any city of the Samaritans. Jesus put this restraint upon
them only for this first mission; later He appointed them to
go into the entire world and “teach all nations” (see Matthew
28:18-20). Not long after this, Jesus also sent out seventy
other disciples on a similar mission (see Luke 10:1-12).
2. (vs. 6). This verse says “But go rather to the

lost sheep of the house of Israel.” Instead of going into
Gentile territory, Jesus commanded His apostles to “go
rather to the lost sheep of the house of Israel.” This
limited the apostles’ ministry to Galilee, the northern region
of Palestine. This seems like a strange command from Jesus
since He would eventually command His followers to go into
the whole world with His message. It may appear that Jesus
cared about the Jews’ salvation more than He did non-Jews.
But certainly, this was not the case (see John 3:16). It was
never the Lord’s intent to leave out non-Jews, for as Paul
declared in Romans 1:16 “For I am not ashamed of the
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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” (see also Acts 3:25-26; 13:45-46). The apostles were
commissioned to reach their spiritually needy countrymen
first. Note: We must understand that Jesus’
commission to the Twelve in this lesson is not our
commission. The instructions He gave was for them
and only for them at that time. There can be no
mistaking it; at first the Twelve were to go only “to the
lost sheep of the house of Israel” or their fellow Jews.
Yet just before Jesus ascended to the Father, He gave
the same group, minus Judas, the great commission:
“Go ye therefore, and teach all nations” (see Matthew
28:10). This change in the Savior’s instructions was
due to the fact that between the time He commissioned
the Twelve Apostles and the giving of the great
commission, Israel, as a nation rejected Christ’s offer
of the Davidic kingdom. This rejection began early in
Jesus’ ministry and reached a high point in Matthew
chapter 12. There, the Lord was called Beelzebub, the
prince of demons (see Matthew 12:24). Of course the
rejection of Jesus and His kingdom climaxed at
Calvary. The religious leaders didn’t even want Him to
be called the “King of the Jews” (see John 19:19). They
insisted that Pilate should have written on the
inscription over the cross the words “He said, I am
King of the Jews” (see John 19:21).
B. The content of the message of the Twelve

(Matthew 10:7). This verse says “And as ye go, preach,
saying, The kingdom of heaven is at hand.” What John
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the Baptist did (see Matthew 3:2) and Jesus had been doing
(see Matthew 4:17), the Twelve were now told to continue
doing. That is, as they traveled they were to “preach,
saying, The kingdom of heaven is at hand.” In other
words, the “kingdom of heaven” had arrived with the
ministry of Jesus Christ. The disciples didn’t invent their
message; they declared what they were directed to say. They
didn’t choose where to go, but went where they were sent.
Complete obedience! Note: Regarding the term
“kingdom of heaven,” it is only used in Matthew’s
Gospel. In general, it refers to the rule of the God of
heaven over the earth. The “kingdom of heaven” and
the “kingdom of God” are similar in many respects and
they are sometimes used synonymously. However,
sometimes in Matthew’s gospel, the “kingdom of
heaven” is contrasted with the “kingdom of God” as in
the parables Jesus gave where the “kingdom of heaven”
includes men and women on earth, and not angels or
other creatures. The “kingdom of heaven” includes
both the saved and the lost as shown by the wheat (the
saved) and the tares (the lost) where the tares are cast
out of the kingdom. The “kingdom of heaven” is also
compared to a net containing both good and bad fish
which are later separated (see Matthew 13:47). The
gospel writers use the term “kingdom of God” to
designate the sphere of salvation that can only be
entered into by the new birth (see John 3:5-7). It
includes only the saved. When the term “kingdom of
God” is contrasted with the “kingdom of heaven,” the
“kingdom of God” includes those who have truly
confessed Jesus Christ, whereas the “kingdom of
heaven” includes both those who have confessed Jesus
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Christ as well as those who have only professed Him

which can be real of false (see Matthew 25:1, 11-12).
In addition, when the “kingdom of heaven” is used to
distinguish it from the “kingdom of God,” the “kingdom
of heaven” refers to the church age while Jesus is
absent. In essence, when the two terms are used to
distinguish one from the other, the “kingdom of
heaven” includes both saved men and women here on
earth. The “kingdom of heaven” when spoken of as
different from the “kingdom of God” will be complete
at the end of the millennial reign of Christ. However,
the “kingdom of God” will not be complete until Jesus
Christ, “having put all enemies under His feet,”
including the last enemy, death, “delivers the kingdom
to God, even the Father” (see I Corinthians 15:24-28).
Christ did triumph over death at His resurrection (see I
Corinthians 15:54-55), but death, “the last enemy,” is
not actually destroyed until the end of the millennium.
The kingdom of God is not a geographical location, but
is a spiritual realm where God rules and where we
share in His eternal life. We join that kingdom when
we trust in Jesus Christ as Lord and Savior. The
kingdom of God will never end, but will continue
forever into the eternal state.
C. Jesus gives the Apostles power over disease

(Matthew 10:8). This verse says “Heal the sick, cleanse
the lepers, raise the dead, cast out devils: freely ye have
received, freely give.” In addition to proclaiming the
kingdom message, the Twelve were to perform miraculous
works. Jesus had already given them these powers to relieve
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the suffering of many people (see Matthew 10:1), so now they

are told to use them in the work of the Lord. Jesus sent these
men out with the delegated authority to “Heal the sick,
cleanse the lepers, raise the dead, cast out devils
(demons).” We are not told if any of the Twelve raised the
dead on this tour, but what we do know is that they had the
power to do it. The book of Acts indicates that these apostles
continued to have these powers even after Jesus’
resurrection (see Acts 3:1-8; 5:12-16; 9:32-42). Regarding
these special abilities that Jesus gave to His disciples, He
said to them “freely ye have received, freely give.” Jesus
had given this power “freely” to His disciples so they were to
share it “freely.” The power to perform these miracles
didn’t cost them anything, so they were not to charge others
when they demonstrated those powers. No doubt, Simon the
sorcerer would not have offered money for the gifts of the
Holy Ghost, if he had not hoped to get money by using those
gifts (see Acts 8:5-25). The Twelve were not to expect to be
compensated for their work. This instruction didn’t mean
that the disciples were not to be supported nor have their
needs met while they were in the ministry. Jesus Himself
told the Twelve later in this text that “the workman is worthy
of his meat” (see Matthew 10:10) and in Luke’s account He
said “the labourer is worthy of his hire” (see Luke 10:7). The
Bible teaches that both ministers and missionaries should be
supported financially (see I Corinthians 9:9-14; Galatians 6:6;
I Timothy 5:17-28), but no one should serve the Lord simply
to make money (see I Peter 5:1-3; Jude 1:11).
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V. THE TWELVE DISCIPLES RECEIVE SPECIFIC

A. The Apostles are to travel unhindered

(Matthew 10:9-10).
1. (vs. 9). This verse says “Provide neither gold,

nor silver, nor brass in your purses…” This verse
appears to indicate that this particular preaching ministry
was not to be a long one in duration. As a result, Jesus told
them not to take “gold, nor silver, nor brass in your
purses…” However, this does not mean that today’s
missionaries are expected to travel to foreign countries
without financial support for their mission work. If anyone
thinks that missionaries who seek financial support are
lacking in faith, they ought to try it for themselves and see
how far they get! God will provide, but He may not do it
miraculously. More often than not, He uses others. My
former pastor, Rev. G.B. Marigna would often explain mission
work as “those who go, those who let go, and those who help
go.” As believer’s, we should fall into one or more of those
categories. We can be the ones who go, or the ones who let
others go (send them out), or the ones who help others go
(we help financially).
2. (vs. 10). This verse goes on to say “Nor scrip

for your journey, neither two coats, neither shoes, nor
yet staves: for the workman is worthy of his meat.” As
they traveled, Jesus also told them not to take “scrip for
your journey, neither two coats, neither shoes, nor yet
staves.” The term “scrip” refers to a pouch or bag for
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carrying necessary provisions when travelling. “Coats”

refers to the tunic, the inner garment worn under the outer
garment. It was a long piece of cloth folded in half with holes
for the arms and head. Jesus’ tunic at the crucifixion was
made from one piece of cloth since it had no seams (see John
19)23). Other terms for tunic like “coat” (KJV) and “shirt”
(NIV) are used in different English translations of the Bible.
Of course, the word “shoes” refers to the sandals they wore.
They were not to take extra sandals. The pair they had on
would be sufficient. The same thing would apply to “staves”
or “walking sticks,” also called “staffs.” Travelers used these
for climbing hills as well as fighting off wild animals they may
encounter. If they had one, Jesus was not telling them not to
take it. Instead they were not to spend time getting one if
they didn’t have one. This seems to be the intent of Jesus’
instructions. As noted earlier, not having these items
indicated that their mission would be a brief one, although
we are not told how long it was. But the lesson Jesus wanted
to teach His disciples was to trust Him for their every need.
Lessons in faith would build them up in faith. Since they
were called by the Lord and empowered by Him, they would
have all their needs supplied by Him. It was Jesus’ work that
they were doing, and they were to do it by His power and
with His provision. As further encouragement to trust Him,
Jesus then told His disciples that “the workman is worthy
of his meat.” In other words, Jesus was telling them that
those they helped should feed and care for them. They were
not to expect to be fed by miracles, as Elijah was (see I Kings
17:1-6): but they were to depend on God to incline the hearts
of those to whom they witnessed to be kind to them and
provide for them.
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B. Responding to worthy and unworthy

hospitality (Matthew 10:11-14).
1. (vs. 11). This verse says “And into whatsoever

city or town ye shall enter, enquire who in it is worthy;
and there abide till ye go thence.” Jesus sent these men
abroad without instructing them which cities to go to. We
are not told how they decided where to go. The Lord only
said “And into whatsoever city or town ye shall enter,
enquire who in it is worthy.” They would go to places they
didn’t know, unexpected, probably not knowing anyone, and
not known by anyone in those cities or towns. Either before,
or more likely, after they preached to the people in a “city or
town” the disciples were to find out who “is worthy,” or
who would show them hospitality and receive them gladly.
Once they found a place to stay, Jesus said “and there abide
till ye go thence.” In the home of those they found
“worthy,” the disciples were commanded to continue with
them which implies that they were only to stay a short time
at each town. They didn’t need to change their lodging, but
whatever house God’s providence brought them to at first,
that was where they were to continue until they left that
“city or town.” Remember, Jesus sent them out two by two
(see Mark 6:7), so all Twelve Apostles didn’t stay in the same
houses or towns at the same time.
2. (vs. 12). This verse says “And when ye come

into an house, salute it.” As soon as the disciples found a
house or family that offered them hospitality, they were to
enter it and “salute it.” The word “salute” means “to
greet” The term “house” should be understood as “family”
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(see Matthew 12:25; John 4:53). The disciples were not to

demand anything of the household, or make them feel
inferior to, or obligated to them. Respect was to be shown to
the family that entertained them. In saluting the “house,”
the disciples were to bless it, asking for God’s peace to be
upon those living there. This was a common practice in
ancient times (see Luke 1:39-40; Romans 16:10-11).
3. (vs. 13). This verse says “And if the house be

worthy, let your peace come upon it: but if it be not
worthy, let your peace return to you.” If the family living
in “the house” is found “worthy” by welcoming them and
their message, the apostles were to pronounce their blessing
of “peace” that is, a blessing of well-being and prosperity,
the favor of God. But if it is “not worthy,” the disciples
were to take back their blessing of “peace.”
4. (vs. 14). This verse says “And whosoever

shall not receive you, nor hear your words, when ye
depart out of that house or city, shake off the dust of
your feet.” In addition to removing their peace from any
home that was inhospitable to them, Jesus told the disciples
that whoever does not welcome you, nor listen to your
message, as you leave “that house or city, shake off the
dust of your feet.” The act of shaking the dust off one’s
feet was symbolic for showing contempt to that place and
breaking all ties with them. Note: The gospel of Jesus
Christ will not tarry long with those who refuse to hear
it. Upon their departure, the disciples must “shake off
the dust” from their feet. God saw the wickedness of
those who turn away from the gospel as so abominable
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that it even polluted the ground the disciples walked

on. As a result, the “dust” from that home or city must
be shaken off like something filthy. The apostles were
not to have any fellowship or communion with them;
not so much as carrying away the “dust” of their city
with them. This symbolized a pronouncement of God’s
wrath against them, signifying that they were as vile as
“dust,” and that God would “shake” them “off.” The
“dust” of the apostles’ “feet,” which they left behind
them, would be a witness against that inhospitable
home or city, and be evidence that the gospel had been
preached to them and refused (see Mark 6:11; Acts
13:45-51; 18:1-6).
C. The promise of certain judgment (Matthew

10:15). Our final verse says “Verily I say unto you, It shall
be more tolerable for the land of Sodom and Gomorrha
in the day of judgment, than for that city.” Finally, Jesus
told His disciples that “Verily” or truly, “It shall be more
tolerable for the land of Sodom and Gomorrha in the
day of judgment, than for that city.” The cities of
“Sodom and Gomorrha” were destroyed by God because of
the extreme wickedness of its occupants (see Genesis
19:1-29). Here, Jesus said that “in the day of judgment,”
punishment of “Sodom and Gomorrha” would be “more
tolerable” or more bearable for those who lived in “Sodom
and Gomorrha” than it would be for that home or city that
rejected the good news that His disciples brought. By
comparison, the inhabitants of “Sodom and Gomorrha” had
far less light and knowledge than did the people to whom the
disciples took their message. However, both groups must be
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and will be judged by God. Note: There is a “day of

judgment” coming, when all those who refused the
gospel will certainly be called to account for it. Those
who refused to hear the doctrine that would save them
will be forced to hear their final sentence. There will
be different degrees of punishment in that day. All the
pains of hell will be intolerable, but some will be worse
than others. Some sinners sink deeper into hell than
others, and are beaten with more stripes (see Luke
12:47-48). The condemnation of those who reject the
gospel will in that day be more severe and heavier than
that of “Sodom and Gomorrah.” Sodom is said to suffer
the vengeance of eternal fire (see Jude 1:7). The
inhabitants of “Sodom and Gomorrah” were
exceedingly wicked (see Genesis 13:13), and added to
their iniquity when they didn’t welcome the angels that
were sent to them, but abused them (see Genesis
19:4-5), and didn’t listen to their words. And yet it will
be “more tolerable” for them than for those who don’t
receive Christ’s ministers and refuse to hearken to
their words. God’s wrath against them will be more
damning.
VI. Conclusion. Jesus called His disciples from all walks of

life. He included people as diverse as fishermen and tax
collectors. He set an example of ministry by eating with
sinners to the consternation of His critics. He then sent His
disciples out two by two to announce the kingdom to Israel.
Although Jesus no longer calls and sends apostles as He did
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while He was alive, He still calls people to discipleship

today. Just before He went back to heaven, Jesus gave
authority to all believers to spread the good news of the
gospel (see Matthew 28:18-20). The challenge for all of us is
to respond to Jesus’ call and follow Him on paths of self-
sacrifice and service.

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Sunday, April 14, 2019: “Called to Remember” Commentary (The
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of Action: Bethany and Jerusalem
Golden Text: “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” (Matthew 26:13).
I. INTRODUCTION. Some people thrive on opposition, but

most people would rather avoid it. We can only imagine how
Jesus felt when mere men sought to put Him to death. It was
a case of the creatures seeking to destroy their Creator,
although they didn’t acknowledge Him as being divine. Jesus
felt the sting of rejection and betrayal, as well as the soothing
of Mary’s anointing. Yet, He knew that suffering and death
were scheduled parts of His Father’s redemptive plan. This
week’s lesson deals with two separate, but connected events:
the consultation by the Jewish religious authorities to take
Jesus’ life, and the anointing by Mary of Bethany.
II. BACKGROUND FOR THE LESSON. Jesus had begun

His final trip from Galilee (see Matthew 19:1) to Jerusalem
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(see Matthew 20:21) to celebrate His last Passover in

anticipation of His crucifixion (see Matthew 17:1). When we
review all three gospels chronologically, the events in our
text happened before the events in Matthew 21:1-11. In
Matthew 20:29, Jesus left Jericho heading toward Jerusalem.
Then the events of chapter 26 took place when He arrived in
Bethany where Mary anointed Him. From there He went
toward Bethphage where two of his disciples got the donkey
on which He would ride into Jerusalem. But the events in our
lesson take place before this, just after Jesus finished giving
His Olivet Discourse on the Mount of Olives to His disciples
(see Matthew chapters 24 and 25) before He made His
triumphant entry into Jerusalem (see Mark 13:1-14:11).
Simply put, Matthew and Mark place this event in our lesson
just before the Last Supper, while John places the event
before Jesus’ Triumphant Entrance into Jerusalem. Of the
three accounts, John places this event in the most likely
chronological order.
III. JESUS IS HATED BY THE JEWISH LEADERS

(Matthew 26:1-5)
A. The prediction (Matthew 26:1-2).
1. (vs. 1). Our first verse says “And it came to

pass, when Jesus had finished all these sayings, he said
unto his disciples...” The phrase, “when Jesus had
finished all these sayings” refers to the Olivet Discourse
that Jesus gave to His disciples on the Mount of Olives. This
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was a lengthy message that covered chapters 24 and 25

about the future and eternity. Previous discourses of Jesus
had ended with similar expressions (see Matthew 7:28; 11:1;
13:53; 19:1). But on this occasion, Matthew added the word
“all” indicating that no further discourses or messages
would be included in His gospel.
2. (vs. 2). This verse says “Ye know that after

two days is the feast of the Passover, and the Son of
man is betrayed to be crucified.” Jesus continued talking
with His disciples, but He changed the subject to predicting
His coming death. He began by saying “Ye know that after
two days is the feast of the passover.” The “passover”
was a Jewish celebration that was initiated by God while
Israel was in Egyptian bondage. It would commemorate the
night that God killed all the first born in Egypt, but passed
over the homes of anyone who had blood applied over their
doors (see Exodus 12:21-28). The “passover” was to be
th
celebrated throughout Israel’s generations on the 14 day of
Nisan on the Jewish calendar. “Passover” was actual the
first day of the Feast of Unleavened Bread which lasted for
seven days (see Exodus 12:14-20; Leviticus 23:4-8). Here,
Jesus was not talking about the entire seven days, but of the
day on which the actual “Passover” would be celebrated, the
14th of Nisan. Jesus said that the “Passover” was “after two
days.” Note: In John’s account of this event, he said
this happened, “six days before the passover” (see John
12:1) just before Jesus’ Triumphant Entry into
Jerusalem. There is no problem here. We must
remember that the main purpose of the Gospel writers
was to give an accurate record of Jesus’ message, not to
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present a chronological account of Jesus’ life. Matthew

and Mark may have placed this event where they did in
order to show the contrast between the complete
devotion of Mary, and the betrayal by Judas which is
the next event in both Gospels. Jesus then said that on
that day, the “passover… the Son of man is betrayed to
be crucified.” Matthew records that Jesus had spoken of
His betrayal, death and resurrection on previous occasions
(see Matthew 16:21; 17:22-23; 20:17-19). So, hearing this
should not have been new to the disciples. But there is no
indication that they paid it any attention. Although Jesus had
spoken of His death and resurrection before, this time He
added something new. He pronounced a definite time when
it would happen, on the “passover.” The Lord’s prediction
of the time of His death is crucial. It demonstrates the truth
of an earlier statement about His life: “No man taketh it from
me” (see John 10:18). Even in death, Jesus, and not His
enemies was in control.
B. The plot (Matthew 26:3-5).
1. (vs. 3). This verse says “Then assembled

together the chief priests, and the scribes, and the
elders of the people, unto the palace of the high priest,
who was called Caiaphas...” The word “Then” indicates
that while Jesus was predicting His death, His enemies were
planning it at the same time. We are told that “Then
assembled together the chief priests, and the scribes,
and the elders of the people.” The Bible refers to this
group simply as “the council” (see Matthew 26:59; Mark
14:55; 15:1; Luke 22:66; Acts 4:15; 5:21, 27; 5:34, 41).
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However, many scholars refer to them as the Sanhedrin even

though this term is not in the Scriptures. This governing
body of the Jews was made up of “the chief priests, and
the scribes, and the elders of the people.” This council
was composed of 70 members plus the high priest for a total
of 71. The high priest was the president of the council. The
“chief priests” held the priestly offices of higher rank in the
temple, and along with the high priest were the leaders of
the council. The “priests” were usually taken from the
Sadducees, a religious sect. The “scribes” were responsible
for making copies of the Scriptures, as well as classifying and
teaching the precepts of the oral law. The “scribes” were
taken from the Pharisees who held to a strictness of the
letter of the law, and added to the law traditional
interpretations that they thought were given to Moses by the
Lord as oral explanations equal in authority to the law. The
“elders of the people” were heads of tribes or leading
families. While Jesus was telling His disciples about His
coming death, this council gathered “unto the palace of
the high priest, who was called Caiaphas...” We know
that this particular meeting of the Sanhedrin council was an
unofficial and secret gathering because the normal meeting
place was the temple area. But on this occasion they
“assembled together…“unto the palace of the high
priest, who was called Caiaphas...,” meaning that they
gathered at the residence of “the high priest” whose name
was “Caiaphas...” He was the son-in-law of Annas who had
also served as “high priest” (see Luke 3:2; John 18:13, 24).
Annas was still alive and was very influential.
2. (vs. 4). This verse continues to say “And

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consulted that they might take Jesus by subtilty, and

kill him.” Still talking about the Sanhedrin council’s secret
meeting, Matthew goes on to write, “And (they) consulted
that they might take Jesus by subtilty.” These religious
leaders had wanted to arrest “Jesus” earlier, but they were
afraid of how the crowds would react (see Matthew
21:45-46). The word “subtilty” means cunning or crafty, or
secretly active. All three definitions of this word apply to the
actions of the council. The main problem the rulers felt that
they had was taking “Jesus” into custody so they could “kill
him.” So, they agreed that they would have to take Him
quietly and secretively. Earlier, when “Jesus” raised
Lazarus from the dead, the Sanhedrin council decided to kill
Him (see John 11:43-53). So, even before now, they had
already decided the outcome of any trial before there was
one. It’s interesting that although the Sanhedrin council
governed the Jews, under Roman rule they didn’t have the
authority or power to kill “Jesus” (see John 18:30-32). In
order to do that, they would need permission from a Roman
leader. But the council would find a way to work around that
(see Matthew 27:1-2, 11-26).
3. (vs. 5). This verse says “But they said, Not

on the feast day, lest there be an uproar among the
people.” Having made the decision to arrest Jesus and kill
Him, the council realized that timing was of the utmost
importance. So they agreed saying “Not on the feast day”
referring to the Passover. The council members decided
against taking Jesus on the day of Passover “lest there be
an uproar among the people.” The council knew that
anything taking place during the festival period would upset
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the people and may even cause a riot. It was necessary to

avoid a general riot at all cost to prevent bringing the wrath
of the Romans. Note: The Sanhedrin’s insistence that
Jesus not be killed during the Passover and Feast of
Unleavened Bread, placed in connection with Jesus’
announcement (see Matthew 26:2), reveals how
completely God was in control of all these events. This
section of Scripture gives us a unique glimpse into how
God’s sovereignty and man’s free will interact. Peter
alluded to this when he said that Jesus had been
delivered up by the foreknowledge of God, and had
been killed by wicked men (see Acts 2:23). Yes, God
controls all events with either His direct will or His
permissive will. With His permissive will, God allows
men to follow their own wills and desires which
normally ends with bad decisions. With His direct will,
He overrides men’s wills and desires with His own (see
John 18:31-33). The will of the Sanhedrin council was
simply to kill Jesus, probably by stoning, but God with
His direct will overrode their desires so that Jesus
could die by crucifixion just as He had predicted (see
Mathew 20:17-19; 26:2; Luke 24:6-8).
IV. JESUS IS HONORED BY A WOMAN (Matthew

26:6-13)
A. The consecration of Jesus (Matthew 26:6-7).
1. (vs. 6). This verse says “Now when Jesus was

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in Bethany, in the house of Simon the leper...” At some

point Jesus was honored by a feast in “Bethany, in the
house of Simon the leper.” The village of “Bethany” was
located on the eastern slope of the Mount of Olives about two
miles from Jerusalem which was on the western side.
“Bethany” was the home of Jesus’ friends, Lazarus, Mary
and Martha who were also present at this dinner (see John
12:1-3). Other than being mentioned here, Matthew gives us
no additional information about this “Simon the leper.” It
is generally believed that since he was called a “leper” even
at this time, he had been healed by Jesus, but the name
stayed with Him. If this was the case, and “Simon” had
been miraculously cleansed from his leprosy by our Lord
Jesus, it is no wonder that he would express his gratitude to
Christ by entertaining Him with a feast in His honor. The
feast at Simon’s house is also recorded in Mark 14:3-9 and
John 12:1-8.
2. (vs. 7). This verse says “There came unto

him a woman having an alabaster box of very precious
ointment, and poured it on his head, as he sat at
meat.” While Jesus was at the feast in the home of Simon
the leper, “a woman” came to Jesus with “an alabaster box
of very precious ointment.” Although Matthew does not
give the name of this “woman,” John does in his gospel
account. He identifies her as Mary, the sister of Martha and
Lazarus (see John 12:3). She is also mentioned in Scripture
as being completely devoted to hearing Jesus’ words (see
Luke 10:38). Note: We may wonder why the names of
Mary, Martha and Lazarus are left out of Matthew’s and
Mark’s accounts of this event. Although we can’t be
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sure, it may have been for a very good reason. Lazarus

and his sisters may have still been living when the
Gospels of Matthew and Mark were published, and the
mention of their names may have put their lives in
danger. The raising of Lazarus was a miracle that had
caused many Jews to believe in Jesus. So the chief
priests had been involved in a plot to kill Lazarus (see
John 12:10-11). Since John’s gospel was written later,
he could include their names without bringing harm to
anyone. Mary came before Jesus carrying “an alabaster
box of very precious ointment.” In both Mark’s and John’s
accounts, this “ointment” is known as spikenard (see Mark
14:3; John 12:3). Matthew identified it as a “very precious”
or expensive oil because it was imported from India in
“alabaster” boxes. They were stored and only used for
special occasions. It came from dried roots and stems of the
nard, an herb found in Asia. The oil was used as a liquid or
made into an “ointment.” Solomon spoke highly of the
fragrance of spikenard (see Song of Solomon 1:12; 4:13-14).
“Alabaster” was a soft mineral from gypsum or sulfate of
lime. Since it is a very soft stone, many articles were
fashioned from it including vases, jars, saucers, bowls, lamps
and statues. In the case of our lesson, “alabaster” was
probably a jar or bottle carved out of gypsum used to contain
the “ointment” Mary had. She then took this “precious
ointment, and poured it on his (Jesus’) head, as he sat
at meat” or when He sat down to eat. Both Matthew and
Mark (see Mark 14:3) indicate that she poured some of the
“ointment” on Jesus’ head, which would be the common
practice. However, John in his account said that she also
poured it on His feet and wiped them with her hair (see John
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12:3). Jesus was also anointed in a similar way by an

unnamed woman when He was in Capernaum in Galilee
dining at the home of Simon the Pharisee (Luke 7:36-40).
Simon was a very common name in Israel. Note: There can
be no doubt that the “ointment” was very valuable.
Judas estimated it to be worth in excess of three
hundred pence (see Mark 14:5; John 12:4-5). The
pence was most likely the Roman denarius which was
worth about 16 cents, or a day’s wages for a laborer.
So, 300 pence or denarii would be equal to about one
year’s wages for a laborer. Mary and Martha must have
been women of means to have such a valuable
“ointment.” But more impressive than Mary’s wealth
was her total devotion to the Lord. When we combine
the three gospel accounts, we learn that she broke the
flask (the container), anointed Jesus’ head, then His
feet, and wiped His feet with her hair while the room
was filled with the fragrance of the “ointment” (see
John 12:3). Attending to Jesus’ feet and wiping them
with her hair was a tribute of humility and devotion.
Since Jesus was the guest of honor, the dinner was well
attended. John’s gospel says “much people of the Jews
therefore knew that he was there” (see John 12:9). We
can conclude that Mary’s act of devotion, humility and
love was witnessed by many. On an earlier occasion
when Jesus had eaten with the two sisters, Martha had
taken charge of the serving while Mary had remained
with Jesus (see Luke 10:38-42). This same pattern
seemed to have taken place at Simon’s feast.
B. Condemnation by the disciples (Matthew

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26:8-9 ).
1. (vs. 8). This verse says “But when his

disciples saw it, they had indignation, saying, To what
purpose is this waste?” As Mary anointed Jesus with the
precious or expensive ointment, Matthew says that when His
“disciples saw it, they had indignation” or became angry.
It seems that they were offended instead of appreciative of
what Mary had done to their Lord. In their anger, the
disciples said to Jesus, “To what purpose is this waste?”
In other words, they were asking Jesus “why was Mary
wasting good money?” Although, Matthew ascribed this
behavior to “his disciples” indicating that they all felt the
same way, John’s account tells us that Judas Iscariot was the
one who actually raised the objection to Mary’s actions (see
John 12:4-5). He had his own sinful reasons for objecting to
Mary’s use of this valuable ointment. The truth is that this
was not only an attack on Mary for what she did, but it was
also an attack on Jesus for allowing her to do it. The only
thing the disciples could see was “waste.” Wow! Has
anything changed today? Unfortunately, even today many
people who see others giving a lot to the church in honor of
Jesus, often find themselves saying “what a waste of good
money.” Note: Contrary to the response of the disciples,
Mary may have sensed Jesus’ weariness as He came
closer to dying on the cross. Maybe she had heard
Jesus speak of what was to come. It might have been a
topic of discussion at the dinner table. Whether any of
this is true or not, Mary evidently had heard about
Jesus’ soon to come crucifixion, so she acted
accordingly. In addition, it must have been
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embarrassing for Jesus to have a group of His close

friends criticizing what she had done. From their
viewpoint, being unaccustomed to wealth, what Mary
did seemed like an unnecessary extravagance.
2. (vs. 9). This verse says “For this ointment

might have been sold for much, and given to the poor.”
The disciples thought that this valuable “ointment” could
have been put to better use. They said “For this ointment
might have been sold for much, and given to the poor.”
As noted in the previous verse, Judas had estimated the value
of this ointment to be worth about a laborer’s yearly salary
(see John 12:4-5). Maybe the other disciples were genuinely
concerned about “the poor,” but Judas was only concerned
about his pocketbook (see John 12:6). If it had been sold,
Judas may have wanted to skim some of the money off the
top, or even take all of it for himself for he really didn’t care
for “the poor”(see John 12:4-6). But think about it: is there
anywhere else in the gospels where we see the disciples
showing any genuine concern for “the poor?” So, why are
they concerned about them now? And if Judas was so
concerned about “the poor,” he could have been helping
them instead of stealing from the other disciples (see John
12:6). Certainly, they were demonstrating a hypocritical
spirit.
C. The commendation from Jesus (Matthew

26:10-11).
1. (vs. 10). This verse says “When Jesus

understood it, he said unto them, Why trouble ye the
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woman? for she hath wrought a good work upon me.”

Hearing the complaints from His disciples, Jesus defended
Mary’s actions. The phrase “When Jesus understood it”
can be translated “Jesus was aware of the malice of their
remark.” So, He said to His disciples, “Why trouble ye the
woman?” The Greek word translated “trouble” comes from
a verb meaning “to beat, smite, or cut.” Jesus saw what the
disciples were doing to Mary as really vicious. Then Jesus
said “for she hath wrought a good work upon me.” The
Lord’s statement embraced everything Mary had done: the
use of the expensive ointment, the public display of her love
for the Lord, and the humility that she demonstrated. The
disciples had openly complained against Mary, but all that
mattered to her was what Jesus thought. Indeed, she had
“wrought” or done a “good work” or a good thing to Jesus.
On the other hand, the disciples were being petty and their
behavior revealed that they had not grown any more
spiritually than they had when they argued about who is the
greatest (see Mark 10:35-45; Luke 9:56-48).
2. (vs. 11). This verse says “For ye have the

poor always with you; but me ye have not always.”
Addressing the disciples’ comment about selling the valuable
ointment and giving the money to “the poor,” Jesus said
“For ye have the poor always with you.” In other words,
Jesus was telling them that unfortunately there will always be
“poor” people, but there will always be opportunities to help
them. But this was not the time. At that moment, they
needed to honor Jesus because He also said “but me ye
have not always.” With this statement, Jesus was looking
forward to His coming death and departure from this world.
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At this point, Jesus’ crucifixion was less than a week away

(see John 12:1; 13:1). As long as the disciples could enjoy
Jesus’ presence, they needed to do so. Note: The needs of
human beings always remain closer to Jesus’ heart than
most other monetary agendas (see Matthew 5:42), and
His very words about the poor remaining with them
allude to Deuteronomy 15:11, where the context
demands caring for “the poor” (see Deuteronomy
15:7-10). In His teachings, Jesus indicated that helping
others is the same as ministering or serving Him (see
Matthew 25:35-40). This woman supplied something
for Jesus shortly before His death that none of us can
ever repeat. However, her behavior should be
remembered because she provides us a model of
sacrificial love.
D. The commemoration of Mary (Matthew

26:12-13).
1. (vs. 12). This verse says, “For in that she

hath poured this ointment on my body, she did it for my
burial.” Whether Mary had heard Jesus talk about His
coming death or she spiritually discerned it, Jesus was well
aware that she had acted knowing what lay ahead for Him.
So, Jesus said “For in that she hath poured this
ointment on my body, she did it for my burial.” In
Mark’s account, Jesus said “She hath done what she could:
she is come aforehand to anoint my body to the burying” (see
Mark 14:8). Simply put, Mary had anointed Jesus’ “body”
for His “burial.” None of the others had shown this kind of
concern over what would soon happen to Jesus. Note: The
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“ointment” that Mary used was probably similar to the

spices that the Jews often used when burying someone
(see Mark 16:1; Luke 24:1-3; John 19:40). Jews didn’t
embalm their dead, but they believed the body would
decompose after three days and start to smell (see John
11:39-40). As a result they would anoint or cover the
body in spices before burial. It’s interesting that Jesus’
body was only in the grave three days and three nights
(see Matthew 12:38-40). This was to fulfill prophecy
that Jesus’ body would not see corruption or
decompose, for He was raised after three days (see
Psalms 16:10; Acts 2:24-32).
2. (vs. 13). Our final verse says, “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.” In our final
verse, Jesus declared that what Mary had done would “be
told” as “a memorial” to her wherever the “gospel” of
Jesus Christ is “preached.” Mary didn’t minister to the Lord
with the goal of making a name for herself; she did it for
Him. Note: The world is full of people who are trying to
make a name for themselves. Maybe Judas was doing
this when he objected and condemned what Mary had
done. This incident gives us a glimpse of what God
deems important. It’s sad to think that a number of
people had access to the same information concerning
Jesus that Mary had, but she was the only one to act on
it. As a result of her humility, love and devotion to her
Lord, we are called to remember Mary and to imitate
that same humility, love and devotion to our Lord and
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Savior, Jesus Christ. Will you?
V. Conclusion. It’s true that no trumpet of fame sounds so

loud and so long as the everlasting gospel. The story of the
death of Christ, although a tragic one, is the gospel, glad-
tidings because He died for us. The gospel was to be
preached in the whole world; not in Judea only, but in every
nation, to every creature. Although the honour of Jesus
Christ is principally designed in the gospel, the honour of His
saints and servants is not overlooked. Jesus declared that the
memorial of Mary, the woman in our lesson would be
preserved, not by dedicating a church to her, or keeping an
annual feast in her honour, or preserving a piece of her
broken box for a sacred relic. Mary is to be remembered by
mentioning her faith and humility whenever we preach the
gospel, as an example to others.

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Sunday, April 14, 2019: “Called to Remember” Practical Points for
I. JESUS IS HATED BY THE JEWISH LEADERS

(Matthew 26:1-5)
1. And it came to pass, when Jesus had finished all these

sayings, he said unto his disciples,
2. Ye know that after two days is the feast of the Passover,

and the Son of man is betrayed to be crucified.
3. Then assembled together the chief priests, and the scribes,

and the elders of the people, unto the palace of the high
priest, who was called Caiaphas,
4. And consulted that they might take Jesus by subtilty, and

kill him.
5. But they said, Not on the feast day, lest there be an uproar
among the people.
II. JESUS IS HONORED BY A WOMAN (Matthew

26:6-13)
6. Now when Jesus was in Bethany, in the house of Simon the

leper,
7. There came unto him a woman having an alabaster box of

very precious ointment, and poured it on his head, as he sat
at meat.
8. But when his disciples saw it, they had indignation, saying,
To what purpose is this waste?
9. For this ointment might have been sold for much, and
given to the poor.
10. When Jesus understood it, he said unto them, Why

trouble ye the woman? for she hath wrought a good work
upon me.
11. For ye have the poor always with you; but me ye have not
always.
12. For in that she hath poured this ointment on my body,

she did it for my burial.
13. 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.

I. JESUS IS HATED BY THE JEWISH LEADERS

(Matthew 26:1-5)
1. When Jesus had finished saying all these things, he said to

his disciples,
2. “As you know, the Passover is two days away—and the Son
of Man will be handed over to be crucified.”
3. Then the chief priests and the elders of the people

assembled in the palace of the high priest, whose name was
Caiaphas,
4. and they schemed to arrest Jesus secretly and kill him.
5. “But not during the festival,” they said, “or there may be a
riot among the people.”
II. JESUS IS HONORED BY A WOMAN (Matthew

26:6-13)
6. While Jesus was in Bethany in the home of Simon the

Leper,
7. a woman came to him with an alabaster jar of very

expensive perfume, which she poured on his head as he was
reclining at the table.
8. When the disciples saw this, they were indignant. “Why

this waste?” they asked.
9. “This perfume could have been sold at a high price and the
money given to the poor.”
10. Aware of this, Jesus said to them, “Why are you bothering
this woman? She has done a beautiful thing to me.
11. The poor you will always have with you, but you will not
always have me.
12. When she poured this perfume on my body, she did it to

prepare me for burial.
13. Truly I tell you, wherever this gospel is preached

throughout the world, what she has done will also be told, in
memory of her.”
1. We should know the purpose for which Jesus came into

this world and that everyone has been included in this
purpose (Matthew 26:1-2: I Timothy 2:1-4; I Peter 3:18).
2. We should realize that there is a tremendous difference

between someone who has religion and someone who has

Jesus Christ (Matthew 26:3-4).
3. It is dangerous for us to fear people more than we fear

God (Matthew 26:5).
4. There is always opposition standing in the way of those

who strive to please Christ (Matthew 26:6-11).
5. All sincere labor that is done for Christ will not only count
for all eternity, but will also have a far-reaching influence
upon lives in this world (Matthew 26:12-13).
*** The International Sunday School Lesson

Curriculum***
Sunday, April 21, 2019: “Called to Believe the Resurrection”
Commentary (The ISSL Curriculum)

of Action: Jerusalem and Galilee
Golden Text: “Then said Jesus unto them, Be not

afraid: go tell my brethren that they go into Galilee,
and there shall they see me” (Matthew 28:10).
I. INTRODUCTION. Although all four Gospels tell about the

resurrection of Jesus, each of the accounts includes a
different set of details. These differing accounts are difficult
to put together into a full picture of what happened and when
they happened. But what is certain is that Jesus’ tomb was
empty, the women received an angelic announcement of the
resurrection, and Jesus appeared to His disciples. There was
no doubt in the mind of Matthew and the other early
Christians that Jesus was indeed alive. Knowing this, we
should realize that we too are called to believe the
resurrection.
II. LESSON BACKGROUND. On the day following Jesus’

death and burial, the Sanhedrin council sent a delegation to
Pilate (see Matthew 27:62). This would have been the First
day of the Feast of Unleavened Bread which was a Jewish

Sabbath day (see John 19:31) and the day after the
observance of Passover. It was an especially sacred day.
According to Jewish law, there were at least two Sabbath
days during that week. Jesus was crucified on the 14th of
Nisan or Passover (see John 12:1; 19:14-16), and the next day
the 15th of Nisan, was the first day of the Feast of Unleavened
Bread which was also a Sabbath day (see Leviticus 23:6-7),
and then two days later, the 17th of Nisan was Saturday, the
regular weekly Sabbath day. The Sanhedrin members
thought the disciples might steal Jesus’ body and declare His
resurrection. Since the council had no military authority
outside the temple complex, they asked Pilate to command
that the “sepulchre be made sure until the third day” (see
Matthew 27:64). Pilate gave in to their request telling them
“Ye have a watch; go your way, make it as sure as ye can”
(see Matthew 27:65). Having Pilate’s authorization, the
Sanhedrin delegation went to make sure the tomb was secure
(see Matthew 27:66). Our lesson text begins with Matthew
chapter 28, verse 1.
III. THE MIRACLE AT THE TOMB (Matthew 28:1-4)
A. The women’s arrival at the tomb (Matthew

28:1). Our first verse says “In the end of the sabbath, as
it began to dawn toward the first day of the week, came
Mary Magdalene and the other Mary to see the
sepulchre.” The “sabbath” here refers to Saturday, the
weekly “sabbath” day. The weekly “sabbath” ended at

sundown or about 6 pm, and the first day of the next week
began which would be Sunday. This is what is meant by the
phrase “In the end of the sabbath, as it began to dawn
toward the first day of the week.” So, early Sunday
morning “came Mary Magdalene and the other Mary to
see the sepulchre.” The women who came to Jesus’ tomb
could not have accomplished their mission in the dark, so
they waited until “dawn” or when daylight began to break.
Matthew says that they went to “see” or view Jesus’
“sepulchre” or burial place, but we learn in Mark and Luke
that they also wanted to anoint Jesus’ body with spices (see
Mark 16:1; Luke 23:55-56). Among those who went to the
tomb were “Mary Magdalene and the other Mary.” We
know “Mary Magdalene” was the woman out of whom Jesus
cast seven demons (see Luke 8:2). “The other Mary” was
the mother of James the Less and Joses (see Mark 16:1;
15:40). She was probably the sister of Mary, Jesus’ mother,
and was also identified as “the wife of Cleophas” (see John
19:25). These were only two of several women who had been
at the cross and now visited the tomb (see Mark 16:1; Luke
24:10). Although Matthew does not mention Salome as one
of the women, Mark does (see Mark 16:11). This is just one
example of how the gospel accounts supplement one
another. In their devotion to Jesus, these women were
willing to take risks that His male disciples tried to avoid.
Note: Jesus’ ministry had been followed and supported
by a number of faithful women. They had served Him
in life; now they intended to minister to Him in death.
It was the intent of Jesus’ friends to give Him an
honorable burial. This work was begun by Nicodemus
and Joseph (see Matthew 27:57-61; Mark 15:42-47;

Luke 23:50-55; John 19:38-42).
B. The arrival of the angel (Matthew 28:2-3).
1. (vs. 2). This verse says “And, behold, there

was a great earthquake: for the angel of the Lord
descended from heaven, and came and rolled back the
stone from the door, and sat upon it.” As the women
approached the tomb, according to Mark’s account, they
were wondering who would roll the stone away from the
entrance of the tomb for them (see Mark 16:3), when their
thoughts were most likely interrupted by an “earthquake.”
Matthew said “And, behold, there was a great
earthquake” which refers to what happened before the
women arrived at the tomb. The “earthquake” was
associated with the coming of an “angel.” This was the
second earthquake to hit Palestine in three days. Both the
death and resurrection of Jesus were accompanied by
earthquakes (see Matthew 27:50-51). Matthew then said
“for the angel of the Lord descended from heaven, and
came and rolled back the stone from the door, and sat
upon it.” As part of his mission, the angel rolled “the
stone” away from the entrance to the tomb and sat on it.
The angel didn’t do this to let the risen Jesus escape, but to
allow witnesses to see that His body was gone.
2. (vs. 3). This verse says “His countenance was

like lightning, and his raiment white as snow…” Mark
describes the angel as a “young man” (see Mark 16:5); Luke
speaks of “two men” (see Luke 24:4) and John spoke of “two
angels” (see John 20:12). Apparently there were two angels

at the tomb, but some eyewitnesses saw only one, who was
most likely the one who was talking. But all the gospel
accounts agree about their appearance. Since Matthew
speaks of only one angel, for the sake of this commentary, so
will we. While it is impossible to adequately describe an
angelic appearance in words, the report by Matthew
indicates that the women beheld an awesome sight. He said
that the angel’s “countenance (or face) was like
lightning, and his raiment (or his clothes) white as
snow…” In other words, the angel had a glorious
appearance. His face beamed with the brightness of
lightning, and his clothes shone with the brilliance of sunlit
snow. No doubt both angels had the same appearance.
Many commentators see a similarity between this description
of the angels and the description given of Jesus at His
transfiguration (see Matthew 17:2). The appearance of the
angels spoke of holiness and power. Although Mark in his
gospel speaks of the angels wearing “a long white garment”
and Luke describes the angels’ clothes as “shining garments”
(see Luke 24:4), John spoke of “angels in white” (see John
20:12). The point is that in all four cases, the angels
appeared dazzling and intimidating.
C. The fear of the guards (Matthew 28:4). This

verse says “And for fear of him the keepers did shake,
and became as dead men.” Here, Matthew gives us one
detail the other Gospels leave out; the effect the angel had on
the guards. We are told that “for fear of him (the angel)
the keepers did shake.” When we consider the brilliant
appearance of the angel, it is understandable that the men
who had been posted to guard the tomb would “shake” with
“fear” at the sight of him. I probably would have reacted the
same way! They were so terrified that they “became as
dead men.” In other words, sudden “fear” overtook them
and they became motionless or paralyzed with panic. Note:
Guards were posted at Jesus’ tomb because the chief
priests and Pharisees remembering that Jesus had
foretold His resurrection were afraid that His disciples
would steal His body and say He had risen. So they
obtained permission from Pilate to post guards to
secure the tomb from any intruders (see Matthew
27:62-66). Some Bible scholars believe that these
guards were temple police, the Jewish force that
arrested Jesus in the Garden of Gethsemane (see Mark
14:43; Acts 4:1-3). They believe this based on the fact
that the guards reported back to the chief priests
instead of Pilate which suggests that they were not
Roman soldiers. However, it seems more likely that
these were Roman soldiers not temple police because
the Jews didn’t have any military authority. So they
needed Pilate’s approval for a Roman guard to defend
the tomb and he gave it to them (see Matthew 27:65).
Since the guards had been released to the chief priests
who had given them their orders, it was only natural
that they would report back to them. In addition, the
guards knew that failure to perform their duty would
get them in trouble with Pilate and even lead to their
deaths (see Acts 12:5-19; 16:27). So, having seen what
happened at Jesus’ tomb, the soldiers most likely
believed that only the Jewish authorities, who gave
them their orders, had the power to protect them, and
they were correct (see Matthew 28:12-15). The chief

priests and Pharisees did all they could to keep the
body of Jesus in the grave, but they were no match for
the power of God. No one is! When the women got to
the tomb, the stone was rolled away. The guards who
had been paralyzed by fear had apparently recovered
and ran off to report what they had seen to the chief
priests (see Matthew 28:11).
IV. THE MESSAGE TO THE WOMEN (Matthew 28:5-7)
A. Jesus is risen (Matthew 28:5-6).
1. (vs. 5). This verse says “And the angel

answered and said unto the women, Fear not ye: for I
know that ye seek Jesus, which was crucified.” As the
women came to the tomb, they found the stone rolled from
the door (see Luke 24:1-2). Seeing the stone rolled away,
Mary Magdalene left the other women to go and tell Peter
that the Lord’s body had been stolen (see John 2:1-2). But
the other women entered the tomb to investigate (see Mark
16:5). There they saw the angel. Note: According to
Mark’s account, the first thing the women saw was the
rolled away stone. They didn’t see the angel until they
had entered the tomb where they saw “a young man
sitting on the right side.” Of course this was one of the
angels. Again, Luke says that there were two angels
standing inside the tomb (see Luke 24:4). There is no
contradiction here. Each writer wrote what was
important to them as guided by the Holy Spirit (see II

Timothy 3:16). As we noted earlier (see verse 3), one of
the angels acted as the spokesman and was much more
prominent. This may be why the gospels of Matthew
and Mark speak of only one angel. At this point, Matthew
says that “the angel answered and said unto the women,
Fear not ye.” These words were meant to put the women at
ease. Matthew says that he “answered” them, even though
they had not spoken a word. Luke’s account indicates that in
their fear, the women bowed down with their faces to the
ground. Then the angel asked them why they were looking
for a living person in a place intended for the dead (see Luke
24:5). Matthew’s account here does not include the angel’s
question to the women. However, the angel’s words “Fear
not ye” reassured the women that they had no reason to be
afraid. Then he told them that he knew why they were
there. He said “for I know that ye seek Jesus, which was
crucified.” The angel was well aware of the purpose behind
the women’s visit to the tomb. They were looking for “Jesus,”
the One who had been “crucified” a few days earlier.
2. (vs. 6). This verse says “He is not here: for he

is risen, as he said. Come, see the place where the Lord
lay.” The angel went on to say to the women “He is not
here.” He was no longer in this tomb, it was empty. This
could only mean one thing; so the angel added “for he is
risen, as he said.” Jesus had spoken of His resurrection
several times (see Matthew 16:21; 17:23; 20:18-19; Luke
9:22; Mark 9:30-32; 10:32-34), but the disciples really paid
no attention to it (see Luke 18:31-34; 9:44-45. They were so
concerned with denying His coming death (see Matthew
16:21-22; Mark 8:31-32) that they could not see beyond it to

His resurrection. It’s interesting that Jesus’ enemies, the
Jewish authorities, remembered what He had said about His
resurrection (see Matthew 27:62-63), but His disciples
didn’t. That’s not a very good commentary on the Lord’s
followers. The angel added that Jesus had “risen” from the
dead just like He said He would. Jesus had even told His
disciples this on the night before His crucifixion (see
Matthew 26:30-32). His resurrection was undeniable
evidence that Jesus was indeed the Son of God just as He
claimed all along (see John 5:17-24; 9:35-38). As proof of
what he said, the angel invited the women to look for
themselves at the spot where the Lord’s body had lain. So,
he said to the women “Come, see the place where the
Lord lay.” If they did as the angel said, they probably saw
what Peter and John later saw—the linen clothes that had
wrapped the Lord’s body, and the face cloth neatly arranged
where Jesus had lain (see John 20:6-7). It would be obvious
that this was no hurried grave robbery. Grave robbers would
not have left the clothes there, much less in that condition.
Note: The most outstanding piece of evidence of Jesus’
resurrection, aside from the missing body was the
grave-clothes. They included the material used to wrap
the body as well as a separate piece of cloth for the
head. These clothes had the appearance of something
that had been inflated with air and then slowly became
flat as the air leaked out. Jesus’ body passed through
the grave-clothes just like it did through other forms of
matter (see John 20:26).
B. The angel’s instructions to the women

(Matthew 28:7). The angel continued to say in this verse

“And go quickly, and tell his disciples that he is risen
from the dead; and, behold, he goeth before you into
Galilee; there shall ye see him: lo, I have told you.” This
joyous news about the Savior was not for the women alone.
The angel urged them to “go quickly, and tell his disciples
that he is risen from the dead.” Mark’s account records
that the angel mentioned Peter separately from the other
“disciples” (see Mark 16:7), perhaps to reassure him that
Jesus still loved him despite his recent denials (see Matthew
27:69-75; Luke 22:54-61; John 18:15-17, 18, 25-27). The
women were also to tell the “disciples” specifically that
Jesus was going before them “into Galilee” and would meet
them there. Jesus had told His “disciples” the night before
His crucifixion that He would go before them to “Galilee”
after He arose (see Matthew 26:31-32). Undoubtedly, Jesus
knew that they had not paid attention, so this was a reminder
that He would do as He had promised. Although Jesus would
appear to His “disciples” that Sunday evening in Jerusalem
(see Luke 24:36-43; John 20:19-24), this meeting in “Galilee”
was an important event for them. It was there that the Lord
gave the “disciples” the Great Commission to go to all the
world (see Matthew 28:16-20). During this time, we
generally think of the “disciples” as the inner circle of the
Eleven (this all took place after Judas committed suicide), but
there were more followers at this time and the women spread
the word to all of them (see Luke 24:9-10). The phrase “lo, I
have told you” was the angel’s assurance that his words
were true. As of that time, the women had not seen Jesus.
They had to accept by faith that He had really risen.
V. JESUS APPEARS TO THE WOMEN (Matthew 28:8-10)
A. The departure of the women (Matthew 28:8).

This verse says “And they departed quickly from the
sepulchre with fear and great joy; and did run to bring
his disciples word.” The women didn’t hesitate to carry out
their assignment for “they departed quickly from the
sepulchre with fear and great joy.” They left the tomb
with mixed emotions, “fear and great joy.” Their “fear”
resulted from having come face-to-face with the
supernatural: God’s angels (see verse 5). The “great joy”
resulted from their sure knowledge that Jesus was alive
again. So, with great speed they “did run to bring his
disciples word.” As the women hurried off in the quiet
early morning, they had a marvelous message to report to
Jesus’ followers.
B. The encounter with the risen Lord (Matthew

28:9-10).
1. (vs. 9). This verse says “And as they went to

tell his disciples, behold, Jesus met them, saying, All
hail. And they came and held him by the feet, and
worshipped him.” As the women hurried away to share the
good news with the disciples, they had an even greater
surprise. Matthew said “behold, Jesus met them, saying,
All hail.” This may not have happened immediately, since
Mark 16:9 tells us that Jesus appeared first to Mary
Magdalene. As we noted in verse 5, as soon as she saw the
stone rolled away, she left the other women and ran to tell
Peter that the Lord’s body had been stolen. Mary Magdalene
then returned to Jesus’ tomb where He appeared to her (see
John 20:11-17). After this, Jesus met the other women as
they went to share the good news with the disciples. He said
to them “All hail” which was the normal salutation or
greeting in that day. It is the same as our word “greetings.”
There was no mistaking who He was because all the women
recognized Jesus, and instinctively “held him by the feet,
and worshipped him.” They fell down before Jesus,
grasping His “feet and worshipped him.” With humble
adoration, they “worshipped” the One they loved, the One
who proved by His resurrection that He was truly the Son of
God. Now they didn’t need to simply trust the word of the
angel, they saw and felt the evidence with their own senses
(see John 20:25-29).
2. (vs. 10). This verse says “Then said Jesus

unto them, Be not afraid: go tell my brethren that they
go into Galilee, and there shall they see me.” Jesus then
spoke to the women as they worshipped Him. He said “Be
not afraid.” These comforting words from Jesus suggest
that there was still a strong element of fear in the women as
they prostrated themselves in the presence of the glorified
Savior. Just as the angel had done (see verse 5), Jesus spoke
words intended to put the women’s fears to rest. In His
presence, they could be joyous and courageous. Then Jesus
repeated the same message the women had earlier received
from the angel (see verse 7). He said “go tell my brethren
that they go into Galilee, and there shall they see me.”
Jesus may have repeated the message to impress on the
women the urgency and importance of the good news. They

were to report Jesus’ resurrection to His “brethren” and
instruct them to depart for Galilee and plan to meet and see
Him there. Jesus was very gracious in calling His disciples
“my brethren.” Just a few days earlier they had denied and
abandoned Him (see Matthew 26:55-56; Mark 14:48-50). But
despite their cowardice and faithlessness to Him, Jesus
remained faithful to them (see Hebrews 13:5). He still
regarded them as His spiritual brothers in the family of God.
Soon they would enjoy a family reunion with Jesus back in
Galilee. Note: Luke 24:10 says that the women told the
apostles what they had seen and heard; yet to the
Eleven apostles, the women’s words seemed to be “idle
tales” or nonsense (see Luke 24:11). As a result, the
disciples “believed them not.” The Eleven would only
be convinced of Jesus’ resurrection after He had
personally appeared to them (see John 20:19-29). On
the day of His resurrection, the Lord appeared to Peter
(see Luke 24:34; I Corinthians 15:5), the two disciples
going to Emmaus (see Luke 24:13-32; Mark 16:12-13),
and the rest of the disciples (except Thomas) back in
Jerusalem (see Luke 24:36-43; John 20:19-24). But
Matthew didn’t mention these events; he was more
interested in “Galilee” as the launching place for a
worldwide gospel (see Matthew 28:16-20).
VI. THE RELIGIOUS LEADERS PLOT A COVER-UP

(Matthew 28:11-15)
A. The news from the guards (Matthew 28:11).

This verse says “Now when they were going, behold,
some of the watch came into the city, and shewed unto
the chief priests all the things that were done.” The
phrase “Now when they were going” refers to the women
who were on their way to report what they had seen and
heard to the disciples. At the same time, “some of the
watch came into the city, and shewed unto the chief
priests all the things that were done.” Some of the
“watch,” or soldiers who were assigned to guard the tomb,
returned to Jerusalem to tell the “chief priests” everything
that had happened. This would include the earthquake, the
angel’s presence, the removal of the stone, and the empty
tomb. Note: The soldiers were completely honest. They
were still so shaken up by the experience that they
didn’t even try to make up a story. But as things were,
they were running quite a risk in telling the truth about
what they saw, for who would believe them? At His
crucifixion, members of the Sanhedrin council taunted
Jesus, saying that they would believe on Him if He came
down from the cross and saved Himself (see Matthew
27:41-42). But a much greater miracle had just taken
place, yet they still refused to believe. In what may
have been God’s final extension of mercy to the Jewish
religious leaders, He arranged for Jesus’ murderers to
be among the first to receive the news that He had
risen. This news was reported by Roman soldiers who
were assigned to guarding the tomb, so no one could
question what happened at the tomb.
B. The conspiracy of the Jewish leaders (Mathew

28:12-14).
1. (vs. 12). This verse says “And when they were

assembled with the elders, and had taken counsel, they
gave large money unto the soldiers…” The chief priests,
knowing that they had a crisis on their hands, called a
meeting with the entire Sanhedrin council which is what is
meant by “And when they were assembled with the
elders.” The Sanhedrin was made up of seventy members
plus the high priest for a total of seventy-one. The chief
priests were made up of Sadducees (see Acts 5:17) who
didn’t believe in the resurrection of the body or angels, and
the “elders” mentioned here refer to the Pharisees who were
made up of scribes who believed in both angels and the
resurrection of the body (see Acts 23:8). Matthew tells us
that at this meeting they took “counsel.” This means that
the members of the Sanhedrin discussed how to deal with the
problem at hand—Jesus’ missing body. The decision was
finally made to bribe the soldiers so that they would tell a lie
instead of the truth. Matthew reported that “they gave
large money unto the soldiers.” We don’t know how
much, but it must have been a considerable amount. Giving
bribes was nothing new for the Sanhedrin council, as seen
with Judas (Matthew 26:14-16). The decision made by the
Sanhedrin reveals that they were not interested in the truth,
only doing damage control. The last thing they wanted was
to lose their status with the Jewish population.
2. (vs. 13). This verse says “Saying, Say ye, His

disciples came by night, and stole him away while we
slept.” The members of the council instructed the soldiers
to “Say ye, His disciples came by night, and stole him

away while we slept.” This preposterous lie was the last
resort of desperate men. Roman soldiers faced the death
penalty for such negligence. Even if they had fallen asleep,
the work involved in moving the stone and the body would
have made enough noise to wake them up. Note: Saying
that the soldiers were asleep presents some
unanswered questions. If they were sleeping how
would they have known what happened to Jesus’ body?
If the body had been stolen, how could they know that
His disciples took it? If robbers removed the stone,
would this not have awakened at least one of the
soldiers, who could have awakened the others? And as
for the disciples, it’s ludicrous to think that these men
who ran away when Jesus was arrested and hid in fright
after His death would even think about hatching such a
plot. And if they had done it, why didn’t the authorities
arrest them for grave robbing? The whole story was
laughable!
3. (vs. 14). This verse says “And if this come to

the governor’s ears, we will persuade him, and secure
you.” One would think that fabricating a lie would pose a
problem for the Roman soldiers since falling asleep while on
guard duty was a capital offense, worthy of death. But the
Sanhedrin would take care of that as well. They promised
the soldiers that “if this come to the governor’s ears, we
will persuade him, and secure you.” In other words, they
promised that if any reports reached the governor, Pontius
Pilate, they would act on the guards’ behalf and keep them
out of trouble, even if it meant offering a bribe to Pilate. So,
the soldiers would have nothing to worry about.
C. The spreading of a lie (Matthew 28:15). Our

final verse says “So they took the money, and did as they
were taught: and this saying is commonly reported
among the Jews until this day.” The soldiers, led by greed
and not principle, gladly accepted the bribe and did what
they were “taught” or told to do by the council. The rumor
started by the Sanhedrin was so effective that Matthew said
“this saying is commonly reported among the Jews until
this day.” Despite how absurd the soldiers’ story was, many
“Jews” chose to believe it. The lie was still “commonly
reported among the Jews” or still circulating among the
Jews at the time Matthew was writing his gospel around 50
A.D., about 25 years later. This is the meaning of the words
“until this day.” Even after more than two thousand years
this lie is still making its rounds. When spiritual issues are
involved, unfortunately it is easier for sinners to believe a lie
than to accept God’s truth (see II Thessalonians 2:8-12).
VII. Conclusion. Ironically, one of the proofs that Jesus

really rose from the dead is the fact that none of His
followers expected Him to do so. The Eleven Apostles were
in hiding and other disciples mourned. None of them would
have invented the account of the resurrection. Evil men
conspired to put Jesus to death, and evil men conspired to
keep Him in the grave; but they could not succeed. Jesus
rose from the dead, literally and bodily. The grief-stricken
women were the first of Jesus’ followers to learn that He had
risen. That fact was impressed upon them by an angel, a

look into the empty tomb, and a personal appearance by
Jesus Himself. For those women, the resurrection was an
overwhelming experience. May we all likewise, be
overwhelmed by the reality of our risen Lord because we are
called to believe the resurrection.

Curriculum***
Practical Points for Discussion (The ISSL Curriculum)
I. THE MIRACLE AT THE TOMB (Matthew 28:1-4)
1. In the end of the sabbath, as it began to dawn toward the

first day of the week, came Mary Magdalene and the other
Mary to see the sepulchre.
2. And, behold, there was a great earthquake: for the angel

of the Lord descended from heaven, and came and rolled
back the stone from the door, and sat upon it.
3. His countenance was like lightning, and his raiment white

as snow:
4. And for fear of him the keepers did shake, and became as
dead men.
II. THE MESSAGE TO THE WOMEN (Matthew 28:5-7)
5. And the angel answered and said unto the women, Fear
not ye: for I know that ye seek Jesus, which was crucified.
6. He is not here: for he is risen, as he said. Come, see the

place where the Lord lay.
7. And go quickly, and tell his disciples that he is risen from

the dead; and, behold, he goeth before you into Galilee; there
shall ye see him: lo, I have told you.
III. JESUS APPEARS TO THE WOMEN (Matthew

28:8-10)
8. And they departed quickly from the sepulchre with fear

and great joy; and did run to bring his disciples word.
9. And as they went to tell his disciples, behold, Jesus met

them, saying, All hail. And they came and held him by the
feet, and worshipped him.
10. Then said Jesus unto them, Be not afraid: go tell my

brethren that they go into Galilee, and there shall they see
me.
IV. THE RELIGIOUS LEADERS PLOT A COVER-UP

(Matthew 28:11-15)
11. Now when they were going, behold, some of the watch
came into the city, and shewed unto the chief priests all the
things that were done.
12. And when they were assembled with the elders, and had
taken counsel, they gave large money unto the soldiers,
13. Saying, Say ye, His disciples came by night, and stole
him away while we slept.
14. And if this come to the governor’s ears, we will persuade

him, and secure you.
15. So they took the money, and did as they were taught: and
this saying is commonly reported among the Jews until this
day.
I. THE MIRACLE AT THE TOMB (Matthew 28:1-4)
1. After the Sabbath, at dawn on the first day of the week,

Mary Magdalene and the other Mary went to look at the
tomb.
2. There was a violent earthquake, for an angel of the Lord

came down from heaven and, going to the tomb, rolled back
the stone and sat on it.
3. His appearance was like lightning, and his clothes were

white as snow.
4. The guards were so afraid of him that they shook and

became like dead men.
II. THE MESSAGE TO THE WOMEN (Matthew 28:5-7)
5. The angel said to the women, “Do not be afraid, for I know
that you are looking for Jesus, who was crucified.
6. He is not here; he has risen, just as he said. Come and see

the place where he lay.
7. Then go quickly and tell his disciples: ‘He has risen from
the dead and is going ahead of you into Galilee. There you
will see him.’ Now I have told you.”
III. JESUS APPEARS TO THE WOMEN (Matthew

28:8-10)
8. So the women hurried away from the tomb, afraid yet

filled with joy, and ran to tell his disciples.
9. Suddenly Jesus met them. “Greetings,”he said. They came

to him, clasped his feet and worshiped him.
10. Then Jesus said to them, “Do not be afraid. Go and tell
my brothers to go to Galilee; there they will see me.”
IV. THE RELIGIOUS LEADERS PLOT A COVER-UP

(Matthew 28:11-15)
11. While the women were on their way, some of the

guards went into the city and reported to the chief priests
everything that had happened.
12. When the chief priests had met with the elders and
devised a plan, they gave the soldiers a large sum of money,
13. telling them, “You are to say, ‘His disciples came during
the night and stole him away while we were asleep.’
14. If this report gets to the governor, we will satisfy him and
keep you out of trouble.”
15. So the soldiers took the money and did as they were
instructed. And this story has been widely circulated among
the Jews to this very day.
1. We will never be able to duplicate the experiences of the

women who went to the tomb; nevertheless, great things
happen to those who seek Jesus (Matthew 28:1-5).
2. Our message is the same as it was for the women: “He is

risen from the dead” (Matthew 28:6-7).
3. We don’t need to depend on our eloquence to

communicate our needs to God; He already knows our needs
(Matthew 6:7-8).
4. As we carry out the Lord’s mission, we will encounter His

presence and encouragement (Matthew 28:8-10).
5. When the wicked plot to destroy the truth as it is taught in

the Word of God, we should never participate in their plan
(Matthew 28:11-12).
6. Men and women are never successful when they try to

cover up their sin of unbelief, because their sin is eventually
uncovered (Matthew 28:13-15; Numbers 32:23).

Curriculum***
Sunday, April 28, 2019: “Called to Make Disciples Practical Points
for Discussion (The International Sunday School Lesson)
Lesson Text: Matthew 28:16-20; Acts 1:6-8
I. THE FIRST COMMISSION (Matthew 28:16-20)
16. Then the eleven disciples went away into Galilee, into a
mountain where Jesus had appointed them.
17. And when they saw him, they worshipped him: but some
doubted.
18. And Jesus came and spake unto them, saying, All power
is given unto me in heaven and in earth.
19. Go ye therefore, and teach all nations, baptizing them in

the name of the Father, and of the Son, and of the Holy
Ghost:
20. Teaching them to observe all things whatsoever I have

commanded you: and, lo, I am with you always, even unto the
end of the world. Amen.
I. THE FINAL COMMISSION (Acts 1:6-8)
6. When they therefore were come together, they asked of

him, saying, Lord, wilt thou at this time restore again the
kingdom to Israel?
7. And he said unto them, It is not for you to know the times
or the seasons, which the Father hath put in his own power.
8. But ye shall receive power, after that the Holy Ghost is

come upon you: and ye shall be witnesses unto me both in
Jerusalem, and in all Judaea, and in Samaria, and unto the
uttermost part of the earth.
I. THE FIRST COMMISSION (Matthew 28:16-20)
16. Then the eleven disciples went to Galilee, to the

mountain where Jesus had told them to go.
17. When they saw him, they worshiped him; but some
doubted.
18. Then Jesus came to them and said, “All authority in

heaven and on earth has been given to me.
19. Therefore go and make disciples of all nations, baptizing

them in the name of the Father and of the Son and of the
Holy Spirit,
20. and teaching them to obey everything I have commanded

you. And surely I am with you always, to the very end of the
age.”
II. THE FINAL COMMISSION (Acts 1:6-8)
6. Then they gathered around him and asked him, “Lord, are
you at this time going to restore the kingdom to Israel?”
7. He said to them: “It is not for you to know the times or

dates the Father has set by his own authority.
8. But you will receive power when the Holy Spirit comes on
you; and you will be my witnesses in Jerusalem, and in all
Judea and Samaria, and to the ends of the earth.”
1. When we are convinced of Jesus’ deity, the natural

response is to worship Him (Matthew 28:16-17; John
9:36-38).
2. Jesus has given us the commission to proclaim the gospel

to all people because He wants all people to have the
opportunity to be saved (Matthew 28:18-20; I Timothy 2:3-4).
3. God wants us to be knowledgeable about the events of the

future, but there are some things that He will not reveal to us
(Acts 1:6-7; Deuteronomy 29:29; I Thessalonians 5:1-3).
4. We should consider it an honor that God has entrusted us

with the gospel message (Acts 1:8).
***The International Sunday School Curriculum***

Sunday, April 28, 2019: “Called to Make Disciples” Commentary (The
Lesson: Matthew 28:16-20; Acts 1:6-8; Time of the Action:

about 30 A.D.; Place of the Action: Galilee; Mount of Olives,
near Bethany
The Golden Text: “Go ye therefore, and teach all

nations, baptizing them in the name of the Father, and
of the Son, and of the Holy Ghost: Teaching them to
observe all things whatsoever I have commanded you:
and, lo, I am with you always, even unto the end of the
world. Amen” (Matthew 28:19-20).
I. INTRODUCTION. Every Christian who has been exposed

to the teachings of God’s Word should be interested in the
world missionary outreach. To understand this driving
interest in winning souls to Christ and in taking the gospel
where it has never gone before, one must go back to his or
her spiritual roots. This is exactly what we will attempt to do
in our study from two passages in the Gospel of Matthew and
the Book of Acts. The two passages we will examine form the
basis for worldwide missionary efforts today. After His death
and resurrection, Jesus involved His disciples (and through
them the entire church) in a world-embracing mission. Both
passages in our text give us the foundational thrust to reach
people for Christ.
II. LESSON BACKGROUND. After His resurrection, Jesus’

ministry continued for another 40 days. He spent this time
convincing His followers of His resurrection and teaching
them about the kingdom of God (see Acts 1:1-9). After the
disciples received Jesus’ directions from the women to go to
Galilee (see Matthew 28:7), the remaining eleven disciples
later went there. When we compare the synoptic Gospels
(Matthew, Mark, and Luke) with Acts, it seems that Jesus
appeared to His disciples twice giving them commissions to
be His witnesses. We don’t know exactly when this meeting
in Matthew’s account took place, but it was most likely
between the time Jesus appeared to the disciples and Thomas
eight days after His resurrection (see John 20:26-29), and the
time when He appeared to seven of the eleven disciples by
the Sea of Galilee (see John 21:1-23). This first part of our
lesson from Matthew takes place on a mountain in Galilee
during the final 40 days He spent on earth in His resurrected
state.
III. THE FIRST COMMISSION (Matthew 28:16-20)
A. The meeting with Jesus (Matthew 28:16-17).
1. (vs. 16). Our first verse says “Then the eleven

disciples went away into Galilee, into a mountain where
Jesus had appointed them.” In keeping with the
instructions given by the angel at the tomb as well as Jesus
Himself, “the eleven disciples went away into Galilee,

into a mountain where Jesus had appointed them.”
Since Judas had committed suicide (see Matthew 27:2-5),
there were now only “eleven disciples” of the twelve
original ones. The region of “Galilee” in northern Palestine
was where a large part of Jesus’ ministry took place.
Matthew also tells us that they went “into a mountain
where Jesus had appointed them.” We aren’t told what
“mountain” this was, but we do know that Jesus had
arranged this meeting in advance as indicated by the words
“Jesus had appointed them” meaning Jesus had previously
designated the place of this meeting.
2. (vs. 17). This verse says “And when they saw

him, they worshipped him: but some doubted.” When
the disciples arrived at the appointed place, we are told that
“when they saw him, they worshipped him: but some
doubted.” Judging by Jesus’ other post-resurrection
appearances, we must assume that this one was also sudden;
an appearance out of thin air, so to speak. This appearance
of Jesus caused two reactions—“worship” and “doubt.” The
apostles’ “worship” was evidence that they understood Jesus
to be God (see John 9:36-38). We know this because Jews
were strictly trained not to “worship” anyone or anything
other than God Himself (see Exodus 20:2-5; Deuteronomy
10:20: Matthew 4:10). Even angels refused the worship of
men (see Revelation 22:8-9). On the other hand, some
disciples “doubted.” The Greek word translated “doubt”
literally means “to stand in two ways,” implying uncertainty
about which way to take. Since the presence of others at this
meeting besides the disciples is a matter of speculation (see I
Corinthians 15:6), we are almost forced to say that some of

the disciples or followers of Jesus experienced a moment of
doubt. But how could that happen? Most likely they didn’t
doubt the reality of the resurrection, but whether or not the
Person they saw was really the risen Lord. Note: If we had
written about this appearance of Jesus, we probably
would not have included Matthew’s words “But some
doubted.” At first reading, those words seem to weaken
Matthew’s case for Jesus’ appearance. But the truth is,
the mention of doubt on the part of some of the
disciples makes the resurrection story even more
credible. Anyone who wanted to prove that Jesus had
risen would not have included the words “some
doubted” because it would have been damaging to their
case.
B. The might and authority of Jesus (Matthew

28:18). This verse says “And Jesus came and spake unto
them, saying, All power is given unto me in heaven and
in earth.” Just as Jesus had promised, He met His disciples
on a mountain in Galilee. There is some speculation that the
five hundred plus believers mentioned in I Corinthians 15:3-6
were present at this time as well. But again, that is only
speculation, for there is no biblical proof of that. We aren’t
told what mountain this was or exactly where it was located.
But Matthew writes “And Jesus came and spake unto
them, saying, All power is given unto me in heaven and
in earth.” The term “power” here is a broad one that
includes the idea of authority. As the resurrected Son of
God, God the Father has given Jesus absolute control and
authority over the entire universe. Nothing or no one can
stand against His “power.” Going forward, there would be

no restraints on the exercise of Jesus’ authority like there had
been during His earthly ministry (see Matthew 13:57-58).
With this official authority from the Father, Jesus gave His
followers, who would soon form the church in Jerusalem (see
Acts 2:14, 37-47), their marching orders.
C. The message from Jesus (Matthew 28:19-20).
1. (vs. 19). This verse says “Go ye therefore, and

teach all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost…” Based
on the authority the Father had given Him, Jesus commanded
His disciples to “Go ye therefore, and teach all nations.”
The Greek word rendered “teach” means “to make
disciples.” Of course, a “disciple” is a follower of Jesus
Christ. Literally, this means that they were to make disciples
from “all nations.” During His earthly ministry, Jesus had
limited the disciples’ ministry to just the house of Israel (see
Matthew 10:5-6). Now all people were to hear the gospel, for
Christ’s church would include both Jews and Gentiles. No
nation or group of people is to be ignored because everyone
needs to hear about Jesus. Making disciples involves
declaring the truth about Jesus Christ and the free gift of
salvation He offers to everyone who believes in Him. But the
process of making disciples includes two distinct but
important aspects. The first is “baptizing.” Making
disciples included “baptizing them (everyone who accepts
the gospel message) in the name of the Father, and of
the Son, and of the Holy Ghost.” This refers to water
baptism. Just as John the Baptist had baptized those who
identified with his message of repentance, so Jesus instructed

the disciples to baptize those who accepted the message of
salvation in Christ. By submitting to the ordinance of
baptism, the believer makes a public profession of his or her
faith in Jesus, and their commitment to Him. The believer
also openly identifies himself or herself with Jesus’ followers.
Simply put, baptism is the outward show of an inward
change. Jesus commanded His disciples to baptize believers
in the “name of” the Triune God, that is, “the Father, and
of the Son, and of the Holy Ghost.” In this way, the
believer identifies himself or herself with all three Persons of
the Trinity, proclaiming his or her allegiance and submission
to Them.
2. (vs. 20). The final verse in this section of our

lesson text says “Teaching them to observe all things
whatsoever I have commanded you: and, lo, I am with
you alway, even unto the end of the world. Amen.” Jesus
continued His command saying “Teaching them to observe
all things whatsoever I have commanded you.” As
baptizing was the first of the two distinct but important
aspects of making disciples, “teaching” is the second
aspect. Jesus commanded His followers to teach new
converts to obey all that He had “commanded” them. This
refers to all of God’s Word and underscores the importance
of it in the lives of His people (see Psalms 119:11, 15-16, 20.
24, 52, 105). Since it is God’s Word, Scripture has the
absolute right to define what we believe and how we behave.
Being faithful in baptizing and “teaching” others would not
be an easy task for Jesus’ followers. There would be times of
disappointment and grief (see Acts 13:44-46, 50-52).
Although Jesus was soon going to leave them to return to

heaven, there was no reason for them to despair because the
risen Lord also said “and, lo, I am with you alway, even
unto the end of the world.” Regardless of the situation,
Jesus promised that He would never abandon His disciples.
The word “alway” translates a phrase that literally reads
“the whole of every day.” The Lord will be with His disciples
to the end of the age, the end of history as we know it, when
Jesus Christ “shall have delivered up the kingdom to God,
even the Father; when he shall have put down all rule and all
authority and power” (see I Corinthians 15:24). Note:
Jesus’ command in verses 19 and 20 is known as the
Great Commission. Like Jesus’ first disciples, we have
been commissioned to proclaim the good news of
Christ’s resurrection. Those who are lost need to know
that Jesus died for their sin and has made redemption
available to them. When a person turns from sin by
trusting in the risen Lord, he or she is pardoned,
reconciled to God and is justified (see Romans 8:30).
That is certainly good news worthy of being told to
others. Jesus concluded His command with the word
“Amen” which affirmed that His presence with all believers
would continue to the end of the age. We Christians today
can be assured that Jesus is always with us just as He was
with the original disciples in the first century.
IV. THE FINAL COMMISSION (Acts 1:6-8). Just like the

first part of our lesson from Matthew, we don’t know exactly
when this account of the final commission to Jesus’ disciples
in Acts took place. But after being on the earth for forty days
after His resurrection, the time had now come for Jesus to
ascend back to heaven. So He met His eleven apostles again
for the final time to commission them for the great work that
lay ahead of them. According to Luke’s account, Jesus met
with His disciples on this final occasion in Bethany near the
Mount of Olives (see Luke 24:49-52; Acts 1:9-12). The first
part of our lesson from Matthew took place on a mountain in
Galilee. The second part of our lesson from Acts, takes place
about three weeks later in a place near Bethany (see Luke
24:50-51), which was on the eastern side of the Mount of
Olives, when Jesus appeared to His followers just before He
ascended into heaven. It’s interesting that based on
Zechariah 14:1-4, many Christians believe that when Jesus
returns to earth, His feet will touch first upon the Mount of
Olives, the exact point from which He ascended into heaven
(see Acts 1:11-12). The Book of Acts, written by Luke opens
with Luke addressing this letter to Theophilus and
summarizing to him what Jesus did during the 40 days before
His ascension into heaven (see Acts 1:1-3). In Acts 1:4-5,
Luke writes that at this final meeting with His apostles, Jesus
told them not to leave Jerusalem until the promised baptism
of the Holy Spirit took place (see Luke 24:49). Our printed
text takes up at this point when the 40 day period was
coming to an end.
A. The Father’s power (Acts 1:6-7).
1. (vs. 6). This verse says “When they therefore

were come together, they asked of him, saying, Lord,
wilt thou at this time restore again the kingdom to
Israel?” The phrase “When they therefore were come

together” most likely refers to the apostles’ final meeting
with Jesus near Bethany at the Mount of Olives. Jesus’
teaching on the kingdom, along with the promise of the Holy
Spirit (see Luke 24:49), prompted the apostles to ask “Lord,
wilt thou at this time restore again the kingdom to
Israel?” John the Baptist and Jesus had urged Israel to
repent saying that the kingdom of heaven was at hand” (see
Matthew 3:1-2; 4:17). Jesus’ disciples misunderstood and
hoped that Christ would usher in a political kingdom that
would be free of Rome control and be a fulfillment of the
Davidic covenant (see II Samuel 7:12-16). Now that the
crucifixion was past and Christ had come forth triumphantly
from the grave, the apostles wanted to know if at that time
He was going to restore the promised “kingdom to Israel.”
Jesus had taught them “of the things pertaining to the
kingdom of God” (see Luke 24:27,32, 44-45; Acts 1:3). Now
the apostles wanted to know the time when this “kingdom”
would be established, still thinking that Jesus meant He
would soon reign on earth as king (see Isaiah 11:1-2;
Zechariah 14:9, 16-21). Note: The kingdom was never far
from the apostles’ minds (see Luke 19:11). They had
even argued over who would have the best positions in
the kingdom (see Matthew 18:1-6; Mark 9:33-37;
10:35-41; Luke 9:46-48). But here Jesus didn’t rebuke
them for asking about the kingdom because they were
correct in expecting it, for the kingdom was Israel’s
great hope (see Isaiah 9:6-7; 11:1-10; Micah 4:1-4).
2. (vs. 7). This verse says “And he said unto

them, It is not for you to know the times or the seasons,
which the Father hath put in his own power.” The

answer Jesus gave His disciples was not intended to scold or
rebuke them. Instead He simply said, “It is not for you to
know the times or the seasons, which the Father hath
put in his own power.” In other words, the precise time for
the restoration of Israel’s kingdom was God’s secret and was
not important for them to know. No human being knows the
“times” and “seasons” when God will do anything, because
they are “in his own power” or authority, and He will bring
them to completion as He sees fit. The truth is that God may
tell us what He’s going to do, why He’s going to do it, and
even who He’s going to use to do it; but He will never tell us
when He’s going to do anything (see Deuteronomy 29:29; I
Thessalonians 5:1-3). That’s because He wants us to always
be ready for whatever He does (see Matthew 24:43-44).
B. The mission outlined (Acts 1:8). Our final verse

says “But ye shall receive power, after that the Holy
Ghost is come upon you: and ye shall be witnesses unto
me both in Jerusalem, and in all Judaea, and in
Samaria, and unto the uttermost part of the earth.”
Although Jesus didn’t tell the disciples when the kingdom
would be restored to Israel, He did give them a great
promise. He said “But ye shall receive power, after that
the Holy Ghost is come upon you.” The “power”
promised to the apostles was not just unusual abilities (see I
Corinthians 12:4-11). It also refers to help and assistance.
The coming of the “Holy Ghost” with new and special
ministries would give them holy boldness in their witness
(see Acts 4:31). The coming of the “Holy Ghost” in this
ministry took place on the Day of Pentecost (see Acts 2:1-4).
Initially, the eleven apostles were the ones promised this

“power” through the Holy Spirit’s descent upon them. But
everyone who would be witnesses for Christ needs the
Spirit’s “power.” Then Jesus stated God’s mandate for the
apostles saying, “and ye shall be witnesses unto me” or
better stated, “my witnesses.” A “witness” is someone who
testifies of what he or she has seen or personally
experienced, and the apostles were uniquely suited for this
role. They had been with Jesus from the beginning of His
ministry. They had watched Him as He died for sin, and now
they had seen Him in resurrected form. They owed it to the
world to share those experiences they had with Him. But
again, the apostles would succeed in this endeavor only if
they were endued with divine “power.” And Jesus declared
that this “power” would be theirs when the “Holy Ghost”
had come upon them. Jesus then told His disciples where
they would be witnesses for Him. He said “ye shall be
witnesses unto me both in Jerusalem, and in all Judaea,
and in Samaria, and unto the uttermost part of the
earth.” Beginning in “Jerusalem” the apostles were to
reach out with the gospel to “all Judea,” and “in Samaria”
and then extend their witness to “the uttermost part of the
earth.” Of course “Jerusalem” was the capital of the
nation. “All Judea” was the southern part of Palestine
which included “Jerusalem.” “Samaria” was the middle
section of Palestine. The Samaritans were despised by Jews
because they were not pure Jews (see II Kings 17:24-34; John
4:9), and yet Jesus told the disciples to witness to them.
Eventually the apostles would go beyond these boundaries to
“the uttermost part of the earth.” To the apostles, this
meant the remotest provinces of the Roman Empire. Note:
The Book of Acts is easily divided by these geographic

boundaries. The record of the spread of the gospel “in
Jerusalem” appears in chapters 1 through 7. The
spreading of the gospel “in all Judaea, and in Samaria”
appears in chapters 8-12, and the spreading unto “the
uttermost part of the earth” which includes Gentiles,
appears in chapters 13-28 where the gospel traces the
apostolic witness westward through Asia Minor to
Greece and Rome. The Book of Acts concludes with
Paul in Rome which at that time represented “the
uttermost part of the earth.” Preaching the gospel in
Rome was a goal that Paul was intent on reaching (see
Acts 19:21; 23:11). God’s will for each believer is that
they be His witnesses. The place to start is at home.
This is what Jesus meant by “Jerusalem.” It was where
the apostles were living. “Judaea and Samaria” were
the neighboring areas. “The uttermost part of the
earth” represents the distant lands that we sometimes
refer to as foreign mission fields.
V. CONCLUSION. Jesus commissioned His followers to

make disciples of all nations. That is a high calling that
demands the highest priority in the lives of Christians who
have been given that commission. The challenge for us in the
church today is just as needful as it was when Christ gave the
Great Commission to the disciples. The church needs to
labor under the marching orders of reaching out with the
gospel of Jesus Christ, baptizing those who respond to faith,
and teaching them to obey all that Jesus taught.

Curriculum***
Sunday, May 12, 2019: “Called to Life in the Spirit ” Practical Points
for Discussion ((ISSL Curriculum)
Sunday, May 12, 2019
Lesson Text: Romans 8:1-14
I. THE LAW OF THE SPIRIT (Romans 8:1-4)
1. There is therefore now no condemnation to them which

are in Christ Jesus, who walk not after the flesh, but after the
Spirit.
2. For the law of the Spirit of life in Christ Jesus hath made
me free from the law of sin and death.
3. For what the law could not do, in that it was weak through
the flesh, God sending his own Son in the likeness of sinful
flesh, and for sin, condemned sin in the flesh:
4. That the righteousness of the law might be fulfilled in us,

who walk not after the flesh, but after the Spirit.
II. THE INDWELLING OF THE HOLY SPIRIT (Romans

8:5-11)
5. For they that are after the flesh do mind the things of the
flesh; but they that are after the Spirit the things of the
Spirit.
6. For to be carnally minded is death; but to be spiritually

minded is life and peace.
7. Because the carnal mind is enmity against God: for it is

not subject to the law of God, neither indeed can be.
8. So then they that are in the flesh cannot please God.
9. But ye are not in the flesh, but in the Spirit, if so be that

the Spirit of God dwell in you. Now if any man have not the
Spirit of Christ, he is none of his.
10. And if Christ be in you, the body is dead because of sin;

but the Spirit is life because of righteousness.
11. But if the Spirit of him that raised up Jesus from the dead
dwell in you, he that raised up Christ from the dead shall also
quicken your mortal bodies by his Spirit that dwelleth in you.
III. THE LEADING OF THE HOLY SPIRIT (Romans

8:12-14)
12. Therefore, brethren, we are debtors, not to the flesh, to

live after the flesh.
13. For if ye live after the flesh, ye shall die: but if ye through
the Spirit do mortify the deeds of the body, ye shall live.
14. For as many as are led by the Spirit of God, they are the
sons of God.
I. THE LAW OF THE SPIRIT (Romans 8:1-4)
1. Therefore, there is now no condemnation for those who

are in Christ Jesus,
2. because through Christ Jesus the law of the Spirit who

gives life has set you free from the law of sin and death.
3. For what the law was powerless to do because it was

weakened by the flesh, God did by sending his own Son in the
likeness of sinful flesh to be a sin offering. And so he
condemned sin in the flesh,
4. in order that the righteous requirement of the law might

be fully met in us, who do not live according to the flesh but
according to the Spirit.
II. THE INDWELLING OF THE HOLY SPIRIT (Romans

8:5-11)
5. Those who live according to the flesh have their minds set
on what the flesh desires; but those who live in accordance

with the Spirit have their minds set on what the Spirit
desires.
6. The mind governed by the flesh is death, but the mind

governed by the Spirit is life and peace.
7. The mind governed by the flesh is hostile to God; it does

not submit to God’s law, nor can it do so.
8. Those who are in the realm of the flesh cannot please God.
9. You, however, are not in the realm of the flesh but are in
the realm of the Spirit, if indeed the Spirit of God lives in
you. And if anyone does not have the Spirit of Christ, they do
not belong to Christ.
10. But if Christ is in you, then even though your body is

subject to death because of sin, the Spirit gives life because
of righteousness.
11. And if the Spirit of him who raised Jesus from the dead is
living in you, he who raised Christ from the dead will also
give life to your mortal bodies because of his Spirit who lives
in you.
III. THE LEADING OF THE HOLY SPIRIT (Romans

8:12-14)
12. Therefore, brothers and sisters, we have an

obligation—but it is not to the flesh, to live according to it.
13. For if you live according to the flesh, you will die; but if
by the Spirit you put to death the misdeeds of the body, you
will live.
14. For those who are led by the Spirit of God are the
children of God.
1. The Christian does not fear God’s judgment because there

is “no condemnation” for believers (Romans 8:1).
2. We were born in slavery to sin, but we were set free when

we were born again (Romans 8:2).
3. We can live a life of obedience to the Lord only as we are

controlled by the Holy Spirit (Romans 8:3-4; Philippians
4:13).
4. When we walk in the Spirit, we seek those things that are

of eternal value (Romans 8:5; II Corinthians 4:18).
5. God gives us a peace in our lives when we follow the Holy

Spirit’s direction in our daily walk (Romans 8:6-8).
6. We are not saved if we don’t have the Holy Spirit living in

us (Romans 8:9).
7. The Spirit’s power includes everything from daily victory

over sin to the ultimate victory over death (Romans 8:10-11).
8. It is impossible for a Christian to enjoy the blessings of the

Holy Spirit and the lusts of the flesh at the same time
(Romans 8:12-13).
9. Spiritual son-ship involves letting the Holy Spirit direct all

our attitudes, behaviors and activities (Romans 8:14).

Curriculum***
Sunday, May 5, 2019: “Called to Righteousness” Commentary (The
ISSL Curriculum)
Sunday, May 5, 2019
Lesson: Romans 3:21-31; Time of Action: 56 A.D.; Place

of Action: Paul writes to the church in Rome from Corinth
Golden Text: “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;” (Romans 3:24-25).
I. INTRODUCTION. A study of the world’s religions reveals

that only Christianity offers salvation by grace apart from
works. Featured in all other religious systems are laws that
must be kept in order to experience deliverance from evil—in
whatever terms they define evil. We are most familiar with
the Law in Judaism because we study it in the Old Testament
and find many references to it in the New Testament. The
Mosaic Law showed men their sin and their need of a Savior,
but it could only condemn; it couldn’t save anyone. Mankind
has no ability to save ourselves or even to believe in God (see
John 15:16, 19). Unless He graciously bestows on us the
strength and ability to have faith in Christ, we would never
believe and be saved (see Ephesians 2:8). So, in this week’s
lesson we look at how God called us to righteousness by
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grace.
II. LESSON BACKGROUND. In the first three chapters of

Romans, Paul laid the foundation for a righteousness that
was separate from the law of God by showing the Gentiles’
failure to keep the revelation of God through creation, and
the Jews’ failure to keep the revelation of God through the
Law of Moses. He concluded his argument in Romans 3:20
saying “Therefore by the deeds of the law there shall no flesh
be justified in his sight: for by the law is the knowledge of
sin.” The Law served to illustrate the utter sinfulness of sin
and to show the nature of sin as the transgression against
God’s revealed will (see Galatians 3:21-22, 24). This is where
our lesson begins.
III. THE REVELATION OF RIGHTEOUSNESS (Romans

3:21-22)
A. Righteousness does not come by the law

(Romans 3:21). In our first verse Paul said “But now the
righteousness of God without the law is manifested,
being witnessed by the law and the prophets.” Even
though “the Law” was righteous (see Romans 7:12), sinners
couldn’t secure “righteousness” from it. Keeping “the
Law” could not save because no one could keep it anyway.
Since “righteousness” or being made right with God cannot
come from “the Law,” if a person is to become righteous,
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there must be a source of “righteousness” outside “the

Law.” Therefore, Paul said “But now the righteousness of
God without the law is manifested.” The words “But
now” draws a contrast between what Paul stated in verse 20
and what he was about to say in this verse. A similar
contrast is expressed in John 1:17: “For the law was given by
Moses, but grace and truth came by Jesus Christ.” The
“righteousness of God” refers to a “righteousness” that
comes from God and is given to believers through faith. The
phrase “without the law” can also mean “apart from the
law,” or “separate from the law.” God’s plan for saving
sinners didn’t rest on their keeping “the Law.” The Greek
preposition “choris” which means “without,” is a word used
for the farthest separation of one thing from another. The
words “is manifested” mean that God’s “righteousness”
was revealed and remains revealed to this day as being
totally separate from “the law.” Paul also declared that
God’s “righteousness” apart from the law “is manifested
being witnessed by the law and the prophets.” In Jewish
terminology, “the law and the prophets” were the major
divisions of the Old Testament (see Luke 24:44). Therefore,
Paul was saying that the truth he was expounding could be
found all through the Jewish Scriptures (The Old Testament).
Specifically, that the gospel was foreshadowed in the blood
sacrifices that pictured the true Lamb of God (see John 1:36;
Hebrews 9:8-14) Jesus Christ, and that He was coming to
provide “righteousness” apart from the works of “the
Law.” Note: That we can approach God apart from “the
law” does not mean that we can disobey God’s
commandments or live sinful lives. As Paul himself
asked “What shall we say then? Shall we continue in
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sin, that grace may abound? God forbid. How shall we,
that are dead to sin, live any longer therein?” (see
Romans 6:1-2). We must live in keeping with God’s
Word which is a sign that we have been saved (see John
5:24; I John 3:14).
B. Righteousness is by faith (Romans 3:22). Paul

continued to say in this verse “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.” The
apostle further specified that the sinner obtains “the
righteousness of God” or “the righteousness” that comes
from God, “by faith of Jesus Christ.” Here “faith” is
revealed as the method by which God’s “righteousness” is
received by the sinner. The text here says sinners receive
God’s righteousness “by faith of Jesus Christ” which could
mistakenly be understood as referring to Jesus Christ’s
“faith.” However, in the Greek this phrase is correctly
rendered “in Jesus Christ.” We are not justified by the
“faith” that Jesus exercised, but by trusting in Him as the
object of our “faith.” Paul also said that the
“righteousness of God” was given to “all and upon all
them that believe.” In other words, God’s
“righteousness” is not restricted to one group or race. It is
available to everyone who believes or has “faith” in “Jesus
Christ” because “there is no difference.” This emphasizes
that God shows no favoritism when He saves sinners (see
Galatians 3:28; Colossians 3:11). The terms “no difference”
mean no distinction.
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IV. THE NEED FOR RIGHTEOUSNESS (Romans 3:23).

In this verse Paul goes on to say “For all have sinned, and
come short of the glory of God.” This explains why God
does not distinguish between Jews and Gentiles. No matter
what differences may exist among human beings, there’s one
thing for certain about all of us: we are sinners. The word
“sinned” means “missed the mark.” Anything that we do
that misses the mark of God’s holy nature is sin, and “all
have sinned” and are therefore, in need of God’s gift of
righteousness. Not only have all “sinned” or missed God’s
mark of holiness, all have also “come short of the glory of
God.” This indicates the present state of being lost. All men
are currently in the condition of falling short of God’s
righteous standards. The phrase “the glory of God” refers
to God’s character. Here, sin is seen as falling short, or a
failure to conform to God’s character. Note: The holiness
of God is beyond the reach of every sinner who tries to
measure up to it by doing good works. While many
people are quick to agree that we are all sinners, some
of them are unwilling to admit that their sins are
serious enough to sentence them to eternal hell. It’s
also common for us to put sins into categories,
thinking some are worse than others. Humanly
speaking, it would be far worse to murder someone
than to hate someone. However, all sins can condemn
us to eternal punishment (see I John 3:15). Paul’s
point was simply this: we are all sinners; we all fall
short of God’s glorious expectations. He is holy; we are
unholy. He is perfect; we are imperfect. Since we are
all sinners, we need the Savior. One of the major
reasons more people don’t come to Christ for salvation
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is because they don’t really see themselves as lost

sinners. However, once a person begins to see
themselves as lost, he or she will begin to realize their
need for deliverance from sin’s control. That’s why
Jesus had such a difficult time with the Pharisees.
They saw others as sinners, but couldn’t imagine that
they were lost (see Matthew 23:1-33).
V. THE GIFT OF GOD’S RIGHTEOUSNESS (Romans

3:24). The apostle went on to say in this verse “Being
justified freely by his grace through the redemption
that is in Christ Jesus.” Paul was indicating that “all them
that believe” (see verse 22) are continuously “Being
justified freely by his grace.” The word “justified” means
“to declare or pronounce a person as righteous” or “not
guilty.” How marvelous is that! By God’s “grace” or
unearned favor, Christians are being “freely” declared, and
made completely righteous, or found not guilty of all charges
against us as a result of our sins. Note: When a judge in a
court of law declares the defendant not guilty, all the
charges are removed from his record. Legally, it is as if
the person had never been accused. When God forgives
our sins, our record is wiped clean. From His
perspective, it’s as though we had never sinned. In
addition, our justification or righteous standing before God
costs us nothing. It was done “freely” or “as a gift.” It was
by “his grace,” meaning God’s undeserved favor, and could
not have come any other way. Although justification was
“freely” bestowed on all who believe in Jesus Christ, a
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terrible price was paid. The Father offered His Son, Jesus
Christ, as the sacrifice for sin (see Isaiah 53:10-11). In other
words, we were “justified” or declared not guilty of our sin
“through the redemption that is in Christ Jesus.” The
term “redemption” translates a Greek word used to
describe the ransom paid to release a captive or a slave from
bondage. Likewise, we were once slaves to Satan, but
Christ’s blood paid the price for our eternal “redemption.”
We are redeemed, or bought back at a tremendous cost, even
the blood of Jesus, the Son of God (see I Peter 1:18-19).
Note: “Redemption” refers to Christ setting sinners
free from slavery to sin. In Old Testament times, a
person’s debts could result in him being sold as a
slave. The next of kin could redeem him or buy his
freedom. Christ purchased our freedom and the price
was His life. The great truth here is that believers are
freed from bondage to sin and we are pronounced
righteous before our just and holy God. And it is
completely His gracious work, accomplished through
Christ’s death in our place. We who are sinful,
depraved, and helpless have nothing to do with our
justification (being declared not guilty) before God.
We simply reach out and receive His gift of
righteousness from Him by faith.
VI. THE DECLARATION OF GOD’S RIGHTEOUSNESS

(Romans 3:25-26)
A. Jesus Christ, our propitiation (Romans 3:25).

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In this verse Paul went on to say “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.” Of course the
word “Whom” refers back to Jesus Christ in the previous
verse. He was the One who “God hath set forth to be a
propitiation.” In other words, Jesus’ death was “set forth”
or was according to God’s plan. The word “propitiation”
comes from the Greek word “hilastarion” which means “to
satisfy any offended god.” It also has a secondary meaning
which is to remove (expiation) the thing that caused the
offense. Therefore, Christ’s death is both propitiatory and
expiatory, meaning that His death satisfied the wrath of God,
and also removed the thing that caused God to be offended:
sin (see I John 2:2). Note: In essence, “propitiation” is
the turning away of God’s wrath by an offering.
Christ’s blood (His death) was the means of removing
the wrath of God that all sinners justly deserved (see
John 3:36; Romans 1:18). But the wrath of God was
poured out on our Substitute, Jesus Christ at Calvary.
The penalty for sin was paid, and God’s wrath was
turned away from us. Paul also said that the way God’s
wrath was propitiated or satisfied was “through faith in his
(Jesus Christ’) blood.” In other words “propitiation”
becomes effective in our lives through our “faith” in Jesus
Christ, and His sacrificial death. God made Jesus Christ our
“propitiation” in order “to declare his righteousness for
the remission of sins that are past.” The word
“remission” means “to send off or away” and is often
translated as “forgiveness.” This is the fundamental meaning
throughout Scripture of forgiveness—to separate the sin from
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the sinner. In essence, in “remission,” God sends our sins

away. Paul said that this sending away of sins was for the
“sins that are past, through the forbearance of God.”
This refers to the “sins” that people committed under the old
covenant. The elaborate Old Testament sacrificial system
didn’t have the ability to actually remove sin. It only looked
forward to the forgiveness that would come through Jesus
Christ (see Hebrew 9:15). In His “forbearance” or putting
up with the “sins” of men in the past, God passed over their
“sins” and withheld the punishment that they deserved (see
Acts 14:16; 17:30). At the cross, that punishment was placed
on Jesus Christ, thus declaring, or displaying God’s
righteousness. Christ’s death on the cross provided the full
and complete satisfaction of the righteous and holy standard
of God (see Isaiah 53:10-11). We receive the benefits of
Jesus’ death by “faith.” Note: From the phrase “the
remission (forgiveness) of sins that are past, through
the forbearance of God” one might ask, “How could a
just God let mankind get by without any payment for
their sins?” The answer is because God knew that the
finished and complete work of the Cross would be all
that was necessary to atone for the sins of mankind.
He looked ahead and saw the Cross. God knew that at
Calvary His justice would be appeased or satisfied and
His love also would provide the one perfect sacrifice
that would prepare the way for all who believe to come
before Him, past and present.
B. God, the Just Justifier (Romans 3:26). In this

verse, Paul continued to say “To declare, I say, at this
time his righteousness: that he might be just, and the
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justifier of him which believeth in Jesus.” God provided

the means for propitiation and redeeming mankind in order
“To declare, I say, at this time his righteousness.” In
other words, Paul was saying that God did all of this to
demonstrate “His righteousness” or goodness. The phrase
“at this time” refers to the present, or the time in which
Jesus was crucified as opposed to the past. God
demonstrated “His righteousness” or goodness so “that he
might be just, and the justifier of him which believeth
in Jesus.” In other words, God is “just” or fair, because He
punished all sin in Christ and removed it (see I John 2:2), and
He’s the “Justifier” because He imputes, or places on the
believer Christ’s “righteousness.” However, it’s important
to understand that this justification does not extend to
everyone; it’s only offered to those who believe in Jesus
Christ. Note: God can justify, or declare believers
righteous because His justice is fully satisfied by the
death of Jesus Christ. Christ suffered the penalty for
sin that sinners justly deserve. God does not
compromise His righteousness or set aside His justice
in order to save us. He designed a way to satisfy His
justice, appease His wrath, and declare all who believe
in Christ righteous before Him. God owed us nothing
except judgment. But in grace He did all this for us
through the redemptive, substitutionary sacrifice of
Jesus Christ. He would have still been” just” and
righteous even if He let us remain in our sin and under
His wrath and judgment. However, He chose to redeem
and deliver us by His grace. We should be exceedingly
grateful that we have such a great, gracious, and loving
God!
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VII. FAITH AND RIGHTEOUSNESS (Romans 3:27-31)
A. Boasting is excluded in salvation (Romans

3:27-28).
1. (vs. 27). This verse says “Where is boasting

then? It is excluded. By what law? of works? Nay: but by
the law of faith.” After stating without a doubt that man’s
salvation was solely by God’s grace, Paul then asked “Where
is boasting then?” There could be only one answer, “It is
excluded” or ruled out. In other words, where salvation is
concerned, we have done nothing to boast about. If humans
could achieve salvation through personal goodness, good
deeds, or certain religious rites, that would lead to pride.
However, such boasting is “excluded.” Paul then asked “By
what law?” is boasting excluded. He then asked, is boasting
excluded by the law “of works?” He answered his own
question saying “Nay: but by the law of faith.” In other
words, “boasting” is not excluded or ruled out by the “law
of works,” because if a person is justified by “works,” he or
she would be able to boast of his or her achievements. But
all “boasting” is ruled out by the principle of grace and “the
law of faith.” Note: Paul was not saying that good
works or deeds should not be performed, but that even
when they are performed very well, a person is not
justified in God’s sight. Paul was cutting the ground
from under the feet of those who say, “I always do the
best I can…I try to live a decent life…I pay my lawful
dues, and what more can God expect of me?” None of
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those things matter. What God wants is for us to come

to Him by faith in Jesus Christ and not faith in our
works.
2. (vs. 28). In this verse Paul said “Therefore we

conclude that a man is justified by faith without the
deeds of the law.” Since there is no place for boasting
when it comes to salvation, Paul said “Therefore we
conclude that a man is justified by faith without the
deeds of the law.” In other words, he concluded from what
he had previously stated regarding boasting that a person is
“justified by faith without the deeds of the law.” Paul’s
conclusion was that a person is “justified” or found not
guilty of his or her sins, because of his or her “faith” or
belief in Jesus Christ, not by “the deeds (or works) of the
law.”
B. Gentiles are included in salvation (Romans

3:29-30).
1. (vs. 29). In this verse Paul said “Is he the God

of the Jews only? is he not also of the Gentiles? Yes, of
the Gentiles also.” In order to confirm that salvation is for
everyone, the apostle asked the question “Is he the God of
the Jews only?” Of course the answer is no. Paul confirmed
this answer by asking “is he not also of the Gentiles?” He
then answered that question saying “Yes, of the Gentiles
also.” Paul’s point was that the God who is revealed in the
Holy Scriptures is the God of all. Even with their privileged
position as God’s chosen people (see Exodus 19:3-8; Isaiah
41:8-9; 43:10), the Jews couldn’t claim that He was
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exclusively their God (see Romans 10:12). Indeed, Jehovah

God is the God of all!
2. (vs. 30). In this verse Paul continued to say

“Seeing it is one God, which shall justify the
circumcision by faith, and uncircumcision through
faith.” The Jews recognized that Jehovah was “one God”
(see Deuteronomy 6:4) and therefore Lord over everyone.
Since there is only one true “God,” He and He alone “shall
justify the circumcision by faith, and uncircumcision
through faith.” The word “circumcision” refers to Jews
and the word “uncircumcision” refers to Gentiles or non-
Jews. While the outward rite of “circumcision” had special
meaning for the descendants of Abraham (see Genesis
17:10-11), its meaning was eliminated in the new covenant
(see Romans 2:28-29; Galatians 6:15; Hebrews 8:8-10). Paul
was saying that our one true “God…shall justify” or declare
both Jews and Gentiles righteous through their “faith” in
Jesus Christ. Note: The point Paul was making is that all
have sinned and stand condemned before God, and all
who believe are “justified” or declared righteous by
God’s grace through faith in Jesus Christ. There is no
distinction between Jews and Gentiles, or non-Jews. As
the apostle later wrote to the Christians in Galatia, “we
are all the children of God by faith in Jesus Christ” (see
Galatians 3:26).
C. The law established (Romans 3:31). In our final

verse Paul said “Do we then make void the law through
faith? God forbid: yea, we establish the law.” Just in
case his listeners thought he was trying to eliminate the
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value of the Mosaic Law, Paul asked the question “Do we

then make void the law through faith?” Simply put, he
was asking “if we are saved by faith, does this mean that we
no longer need to obey God’s laws?” Again, Paul answered
his own question with an emphatic “no” when he said “God
forbid.” Instead of “faith” making “the law” of no value,
Paul said “yea, we establish the law.” In other words,
saving “faith” in Jesus Christ doesn’t nullify “the law,” it
establishes, or upholds “the law.” This most likely means
that “the Law” is upheld or established when it
accomplishes its purpose. Paul understood that the purpose
of the Mosaic Law was to make people aware of their sin and
pave the way for the Promised Messiah (see Galatians
3:21-25). Jesus Himself declared that He didn’t come to
destroy the Old Testament Law or the prophets, but to fulfill
them (see Matthew 5:17).
VIII. Conclusion. It is most important that we grasp the

great truths of this week’s lesson. It explains how we who
were helpless, hopeless sinners have been set right before
God—declared righteous—solely by His grace. These truths
should make us all more grateful, more humble, and more
faithful servants of our great and gracious God. God is
completely responsible for our salvation. For indeed, we
have done nothing to boast about!
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Curriculum***
Sunday, May 5, 2019: “Called to Righteousness” Practical Points for
Sunday, May 5, 2019
I. THE REVELATION OF RIGHTEOUSNESS (Romans

3:21-22)
21. But now the righteousness of God without the law is

manifested, being witnessed by the law and the prophets;
22. 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:
II. THE NEED FOR RIGHTEOUSNESS (Romans 3:23)
23. For all have sinned, and come short of the glory of God;
III. THE GIFT OF GOD’S RIGHTEOUSNESS (Romans

3:24)
24. Being justified freely by his grace through the

redemption that is in Christ Jesus:
IV. THE DECLARATION OF GOD’S RIGHTEOUSNESS

(Romans 3:25-26)
25. 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;
26. To declare, I say, at this time his righteousness: that he

might be just, and the justifier of him which believeth in
Jesus.
V. FAITH AND RIGHTEOUSNESS (Romans 3:27-31)
27. Where is boasting then? It is excluded. By what law? of

works? Nay: but by the law of faith.
28. Therefore we conclude that a man is justified by faith

without the deeds of the law.
29. Is he the God of the Jews only? is he not also of the

Gentiles? Yes, of the Gentiles also:
30. Seeing it is one God, which shall justify the circumcision

by faith, and uncircumcision through faith.
31. Do we then make void the law through faith? God forbid:
yea, we establish the law.
I. THE REVELATION OF RIGHTEOUSNESS (Romans

3:21-22)
21. But now apart from the law the righteousness of God has
been made known, to which the Law and the Prophets testify.
22. This righteousness is given through faith n Jesus

Christ to all who believe. There is no difference between Jew
and Gentile,
II. THE NEED FOR RIGHTEOUSNESS (Romans 3:23)
23. for all have sinned and fall short of the glory of God,
III. THE GIFT OF GOD’S RIGHTEOUSNESS (Romans

3:24)
24. and all are justified freely by his grace through the
redemption that came by Christ Jesus.
IV. THE DECLARATION OF GOD’S RIGHTEOUSNESS

(Romans 3:25-26)
25. God presented Christ as a sacrifice of atonement,

through the shedding of his blood—to be received by faith.
He did this to demonstrate his righteousness, because in his
forbearance he had left the sins committed beforehand
unpunished—
26. he did it to demonstrate his righteousness at the present

time, so as to be just and the one who justifies those who
have faith in Jesus.
V. FAITH AND RIGHTEOUSNESS (Romans 3:27-31)
27. Where, then, is boasting? It is excluded. Because of what

law? The law that requires works? No, because of the law
that requires faith.
28. For we maintain that a person is justified by faith apart

from the works of the law.
29. Or is God the God of Jews only? Is he not the God of

Gentiles too? Yes, of Gentiles too,
30. since there is only one God, who will justify the
circumcised by faith and the uncircumcised through that
same faith.
31. Do we, then, nullify the law by this faith? Not at all!
Rather, we uphold the law.
1. The only righteousness we can ever have is the

righteousness that God gives through Jesus Christ (Romans
3:21-22).
2. We need the righteousness of God because we have all

sinned (Romans 3:23).
3. Righteousness was made available to us through the

sacrifice of Christ (Romans 3:24).
4. Christ’s blood has purchased freedom from God’s wrath

(Romans 3:25-26).
5. When it comes to our salvation, we have no bragging

rights because saving faith is all about what God has done for
us (Romans 3:27-28).
6. God shows no favoritism; all are sinners and must be

saved in the same way (Romans 3:29-31).

Curriculum***
Sunday, May 12, 2019: “Called to Life in the Spirit” Commentary
(The ISSL Curriculum)
Lesson: Romans 8:1-14; Time of Action: 56 A.D.; Place of

Action: Paul writes t the church in Rome from Corinth
Golden Text: “There is therefore now no condemnation

to them which are in Christ Jesus, who walk not after
the flesh, but after the Spirit” (Romans 8:1).
I. INTRODUCTION. Many believers today are trying to live

the Christian life with human power even though God offers
them supernatural power. Jesus promised His disciples, “Ye
shall receive power, after that the Holy Ghost is come upon
you” (see Acts 1:8). Jesus’ words were fulfilled when the
Holy Spirit manifested His power on the Day of Pentecost.
The book of Acts bears witness to what the Holy Spirit can do
when lives are yielded to Him. The power of the Holy Spirit
continues to be available today to God’s saints, but they must
take hold of it by faith. Like Paul, and many others, we too
can be liberated from the enslaving power of sin. This
week’s lesson explains how that can happen.
II. LESSON BACKGROUND. Paul wrote this letter to the

church in Rome. Neither he nor the other church leaders,
James and Peter had yet been to Rome. Most likely, the
Roman church had been established by believers who had
been at Jerusalem for Pentecost (see Acts 2:10), and travelers
who had heard the Good News brought it back to Rome (for
example, Priscilla and Aquila: see Acts 18:2; Romans 16:3).
Paul wrote the letter to the Romans during his ministry in
Corinth at the end of his third missionary journey just before
returning to Jerusalem (see Acts 20:3; Romans 15:25). His
goal was to encourage believers and to express his desire to
visit them someday (within three years he would). The
Roman church had no New Testament because the Gospels
were not yet being circulated in their final written form.
Therefore, this letter may have been the first piece of
Christian literature the Roman believers had seen. Written
to both Jewish and Gentile Christians, this letter is a
systematic presentation of the Christian faith. After a brief
introduction, Paul presents the facts of the gospel (see
Romans 1:3) and declares his allegiance to it (see Romans
1:16-17). He continues by building an airtight case for the
lostness of mankind and the necessity for God’s intervention
(see Romans 1:18-3:20). Then Paul presents the Good
News—salvation is available to everyone, regardless of a
person’s identity, sin, or heritage. We are saved by grace
(unearned, undeserved favor from God) through faith
(complete trust) in Jesus Christ and His finished work.
Through Him we can stand before God justified, or “not
guilty” (see Romans 3:21-5:21). In Romans chapter 6, Paul
established the truth that victory over indwelling sin is
possible because saints are identified with Christ in death
and resurrection. In chapter 7, he portrays the plight of
someone who, despite his love for God, finds himself in a
desperate struggle with sin. Paul’s cry in Romans 7:24, “O
wretched man that I am! who shall deliver me from the body
of this death?” called for an answer. He touched on the
answer briefly at the beginning of verse 25: “I thank God
through Jesus Christ our Lord.” Therefore, it was only
logical and necessary for Paul to explain more fully God’s
deliverance of the believer from a life of spiritual frustration.
Our lesson begins with chapter 8.
III. THE LAW OF THE SPIRIT (Romans 8:1-4)
A. The believer has been freed from the law of sin

(Romans 8:1-2).
1. (vs. 1). Our first verse says “There is

therefore now no condemnation to them which are in
Christ Jesus, who walk not after the flesh, but after the
Spirit.” The Apostle Paul begins chapter 8 with the word
“therefore.” It has been said that when you see the word
“therefore,” you should stop to see what it is “there for.”
So, the “therefore” in this verse looks back to chapters 6 &
7 where Paul established the truth that Christians have
victory over indwelling sin because we are indentified with
Jesus Christ in His death and resurrection. (see Romans
6:1-7:25). As a result of that relationship with Christ, Paul
concludes that “There is therefore now no condemnation
to them which are in Christ Jesus.” This is justification.
In other words, those who “are in Christ Jesus” or who
have accepted Jesus as Lord and Savior are no longer
condemned for their sins. God has justified or declared them
not guilty of their sins and therefore they will receive no

punishment. The phrase, “who walk not after the flesh,
but after the Spirit” describes the character of the person
who is “in Christ Jesus” or in union with Him. This is
sanctification or holy living. The character of every Christian
is shown by their daily behavior, not by any one particular
act, but by their daily living. The “condemnation” that we
justly deserved for our sin was completely satisfied when we
were justified by Jesus Christ (see Romans 3:23-25) and
identified with Him through baptism (see Romans 6:1-6).
Note: Not being condemned for our sin is the
unspeakable privilege and comfort of everyone who is
in Christ Jesus. But notice, Paul does not say, “There is
no accusation against the believer,” because there is;
but the accusation is thrown out, and the indictment
torn up. He does not say, “There is nothing in the
believer that deserves condemnation,” because there is;
we are all sinners. But the believer knows this, and
owns it and even condemns themselves for it; but we
shall not be ruined by it. Paul does not say, “There is
no cross, no affliction for believers” because there may
very well be; but there is “no condemnation.”
Believers may be chastened by the Lord, but we are
not condemned with the world (see I Corinthians
11:32). Christians are not condemned because we are
sinless, but because we “are in Christ Jesus,” and this
is by virtue of our union with Him through faith.
2. (vs. 2). This verse says “For the law of the

Spirit of life in Christ Jesus hath made me free from the
law of sin and death.” Here Paul says that the key to
spiritual success is “the law of the Spirit of life in Christ

Jesus.” This refers to Christ’s life being transferred to our
lives by the Holy Spirit (see Galatians 2:20). The Holy Spirit
is the Member of the Godhead who regenerates every
individual believer (see Titus 3:5) and gives them a new life
(see John 3:5-8) which is the resurrection life of Jesus Christ
(see Romans 6:4, 8, 11). Paul also said that this new “life in
Christ Jesus hath made me free from the law of sin and
death.” Believers have not only been acquitted or found not
guilty from sin, but we have also been freed from its power
and authority (see John 8:32, 36). Although Christians may
be tempted to sin, we don’t have to give in to it. But if we are
to break the power of our sinful tendencies, we need outside
help. God has given us this help in the Person of “the
Spirit.” He has come to live in us. In response to our faith,
“the Spirit” delivers us when temptation arises. When Paul
spoke of “the law of sin and death” that we have been
freed from, he was referring to what he described in Romans
7:7-25. “The law of sin and death” has no condemning
power over the Christian, because we are dead to “the law”
(see Romans 7:4) and therefore free from it.
B. The weakness of the Law (Romans 8:3-4).
1. (vs. 3). This verse goes on to say “For what

the law could not do, in that it was weak through the
flesh, God sending his own Son in the likeness of sinful
flesh, and for sin, condemned sin in the flesh…” In case
some may ask how this victory over sin and death was
accomplished, Paul’s answer lies in the accomplishments of
Jesus’ death, because the law could not do it. Paul said “For
what the law could not do, in that it was weak through
the flesh, God sending his own Son in the likeness of
sinful flesh, and for sin, condemned sin in the flesh…”
Paul noted that “the law” couldn’t accomplish victory over
sin and death because “it was weak through the flesh.” It
couldn’t justify or sanctify, neither could it free us from the
guilt nor from the power of sin, since “the law” didn’t have
the promises of pardon or grace. “The law” here refers to
the Mosaic Law. It could not make anyone right with God
because “it was weak.” What it couldn’t do was destroy the
power of sin over a human life. Paul had earlier pointed out
that the commandments only moved the sinful nature to
commit more acts of transgression (see Romans 7:7-11). But
the apostle also said that this weakness was not because
there was anything wrong with “the law,” but “it was weak
through the flesh,” through the corruption of human
nature, which makes us incapable of being justified or
sanctified by “the law.” The term “flesh” refers to sinful
human nature which is both corrupt and “weak.” Because
we are flesh or human, we are unable to keep “the law,” so
the law left us as it found us—still unsaved sinners. The law
itself is not flawed or sinful as Paul declared earlier (see
Romans 7:7, 12). It is the perfect expression of God’s will,
but it was not given to provide power for godliness. When
confronted with the stubborn arrogance of sinful human
nature, “the law” cannot transform it or change it. “The
law” can only pronounce guilt on human nature. But God
had a solution to sin’s dominion over human nature that had
to come from another source. Paul said for “God sending
his own Son in the likeness of sinful flesh, and for sin,
condemned sin in the flesh…” We should take note that
the initiative for breaking sin’s power came from God the
Father, not man. To do it, God the Father sent “his own
Son,” the beloved One with whom God had a unique
relationship (see I John 4:9). The Father sent the Son “in
the likeness of sinful flesh.” Although the word
“likeness” indicates that Jesus did not actually become
sinful, we cannot assume that He was not really human.
Indeed, He was “manifest in the flesh” (see I Timothy 3:16)
and “come in the flesh” (see I John 4:2). Jesus took on the
closest relationship possible with sinful humanity without
becoming a sinner Himself. God also sent His Son “for sin.”
The Greek Old Testament (the Septuagint) sometimes uses
this expression to mean sin offering, and that’s probably how
it should be interpreted here. Although Jesus did come to
atone for sin, it’s quite possible that when Paul used the
words “for sin” he meant to emphasize something else. He
may have been emphasizing that Jesus was sent concerning
“sin”—that is, to deal with it and do something about it. So
what did God do about “sin” through Jesus Christ? Paul said
that He “condemned sin in the flesh.” In essence, God
passed a judicial sentence upon sin and ended its dominion
over us. Instead of finding ourselves “condemned” to a life
of sinful bondage, “sin” itself was “condemned.” There’s
no doubt about it, the human race deserved the death penalty
because of its “sin” (see Romans 6:23), and God’s holiness
and justice required full payment. In Jesus Christ that
payment was made and sin was judged. The phrase “in the
flesh” refers to Jesus’ human existence in which He secured
sin’s condemnation. He became “flesh” so that He might die
and therefore deal with “sin.” It’s interesting that “sin” has
dominated the rest of mankind in the flesh, and that is
precisely where Christ defeated it—“in the flesh.” So the

truth presented here is that in His death, Jesus dealt with the
power of indwelling “sin.”
2. (vs. 4). This verse continues to say “That the

righteousness of the law might be fulfilled in us, who
walk not after the flesh, but after the Spirit.” God’s goal
in sending Christ to condemn sin in the flesh was so “That
the righteousness of the law might be fulfilled in us,
who walk not after the flesh, but after the Spirit.” The
word translated “righteousness” refers to the righteous or
right requirements the law demanded. After everything Paul
had said about the inability of the law to justify or to sanctify,
he still recognized that it came from God. The
“righteousness of the law” refers to the law’s righteous
requirement which was summed up by Jesus Himself as being
supreme love for God and for our neighbor (see Matthew
22:35-40). Jesus’ redemptive work on the cross on behalf of
the believer makes it possible for the righteousness of
obedience to the commands of “the law” to be “fulfilled in
us.” But this is not automatic. It can only be accomplished
when by the “Holy Spirit” the law of love is written on our
hearts, and that love is the fulfilling of “the law” (see
Romans 13:10). Paul then said that we can only fulfill the
“righteousness of the law” or the law of love when we
“walk not after the flesh, but after the Spirit.” In other
words, living right before God daily depends on our having a
proper relationship with the indwelling “Holy Spirit.” Being
in Christ, we can choose to live according to the Spirit’s will
and guidance, or to continue to appease our sinful desires by
walking “after the flesh.” The “Holy Spirit” won’t make us
do anything. He will lead us (see Romans 8:14), but the

choice to follow His leadership is up to us. Therefore, it is
imperative that believers “walk” or continually live daily in
submission to the “Holy Spirit” (see Ephesians 5:17-21).
When we submit to the control of the “Holy Spirit,” we are
able to fulfill the law’s requirement—love for God and for our
neighbor—without consciously trying to do so.
IV. THE INDWELLING OF THE HOLY SPIRIT (Romans

8:5-11)
A. The believer has life and peace (Romans

8:5-8).
1. (vs. 5). This verse says “For they that are

after the flesh do mind the things of the flesh; but they
that are after the Spirit the things of the Spirit.” Here
Paul tells his readers what it means to walk after the flesh
and after the Spirit. He explains that the total person is
engrossed in one or the other. He said “For they that are
after the flesh do mind the things of the flesh.” The
verb “mind” as used here speaks of being constantly or
habitually focused on the desires of the flesh. Mind,
emotions, and will are all preoccupied with fleshly interests.
“Things of the flesh” are not limited to the grosser lusts
like immorality, drunkenness, or gluttony. Fleshly interests
include anything that is dedicated to self-centered interests.
Fleshly interests could take the form of envy, pride, sins of
the tongue, greed, or malice. They may also include
legitimate pursuits in science, technology, art, literature, and

music. Fleshly things may even include religion that conveys
false ideas about God, man, and salvation. But those who
“are after the Spirit” mind or are absorbed in “the things
of the Spirit.” Since their personalities are influenced by
the indwelling “Spirit,” their thoughts, affections, and wills
are absorbed in what originates with “the Spirit.” The
favour of God, the welfare of the soul, and the concerns of
eternity, are the things of “the Spirit,” which those who are
“after the Spirit” do “mind” of focus on. In addition, the
lives of those who “are after the Spirit” are focused on
Christ and His salvation, on the expectation of His return, on
fellowship with other believers, and on living according to
the standards of God’s Word. Believers can understand the
fleshly “mind” because we once followed its philosophy (see
Ephesians 2:1-5). But unbelievers have known nothing
except the “mind” of the “flesh” so they consider spiritual
things to be foolishness (see I Corinthians 1:18). The “mind”
is the seat of man’s thoughts. It is true that the man is, as
the “mind” is. The wise man Solomon said, “For as he (a
man) thinketh in his heart, so is he…” (see Proverbs 23:7).
2. (vs. 6). This verse goes on to say “For to be

carnally minded is death; but to be spiritually minded
is life and peace.” In this verse, Paul continued to explain
the differences between the mind of the flesh and the mind of
the Spirit by contrasting their outcomes. First he said “For
to be carnally minded is death.” To be “carnally
minded” is the same thing as “the mind of the flesh.” It
refers to the behavior produced by man’s sinful nature. Paul
equates the “carnally minded” or “the mind of the flesh”
with “death.” This means not only that the “carnally

minded” results in physical and spiritual “death” (see
Romans 6:23), but it exists in a state of “death” even now.
The unsaved person is alive physically, but dead spiritually.
The inner natural man is dead toward God and does not
respond to the things of the Spirit. He or she may be moral,
and even religious, but they lack spiritual life. Therefore,
they need “the Spirit of life in Christ Jesus” (see verse 2).
The essence of “death” is separation, and the flesh’s
behavior is totally separated from God (see Ephesians 2:1).
This spiritual “death” that the “carnally minded” suffer
eventually leads to physical death and eternal separation
from God (see Galatians 6:8; Philippians 3:18-19). In
contrast to the results of being “carnally minded” which is
“death,” Paul said “but to be spiritually minded is life
and peace.” Of course, “spiritually minded” is the same
thing as “the mind of the Spirit.” It refers to the behavior
produced in the believer by the Holy Spirit. Paul equates
being “spiritually minded” with “life and peace.” Since
the Holy Spirit is “the Spirit of life” (see verse 2), He gives
new life to everyone He indwells. Anyone who possesses the
“Spirit” possesses the life of God. Just like the flesh
contains the seed of eternal death, the Spirit’s “life” contains
the seed of ultimate happiness in God’s presence (see
Galatians 6:8). Not only is “spiritually minded” life, it is
also “peace.” The believer who is justified and reconciled to
God through faith in Jesus Christ is put at “peace” with God
(see Romans 5:1) because our struggle against Him is over
(see Ephesians 2:15-18). The believer can also enjoy
“peace” with their fellowman (see Ephesians 2:14-16) as
well as “peace” in the midst of their circumstances (see
Philippians 4:7). As the Holy Spirit’s power moves

throughout the believer’s life, He replaces the bothersome
works of the flesh with the fruit of “peace” (see Galatians
5:19-22).
3. (vs. 7). This verse says “Because the carnal

mind is enmity against God: for it is not subject to the
law of God, neither indeed can be.” In this verse Paul
gives the reason why being carnally or fleshly minded means
death. It is “Because the carnal mind is enmity against
God.” This means that our fleshly or sinful nature is hostile
toward “God.” The word “enmity” is a strong word. It
indicates that “the carnal mind” or our sinful nature is
actually God’s bitter enemy, completely hostile to everything
that is godly. Unbelievers are dominated by sin and are
hostile toward “God” and His laws, because as Paul said “for
it is not subject to the law of God, neither indeed can
be.” In other words, because the old sinful nature within us
is at war with God, it does not submit itself to God’s law,
since it cannot. Note: It is important to note that this
describes man not as he was originally created, but as
being bound by a sinful nature handed down through
Adam (see Romans 5:19). The old nature rebels
against God and will not submit to God’s law (see
Romans 7:15-25). Those who have trusted Christ enjoy
“peace with God” (see Romans 5:1), while the unsaved
are at war with God. “There is no peace, saith the Lord,
unto the wicked” (see Isaiah 48:22).
4. (vs. 8). This verse says “So then they that are
in the flesh cannot please God.” Having stated that the
carnal mind or our sinful nature is at war with God, Paul

draws a conclusion here saying “So then they that are in
the flesh cannot please God.” To be “in the flesh” means
to be lost, outside of Christ. Those who are “in the flesh” or
lost are in a carnal unregenerate state. They are under the
reigning power of sin and cannot do the things that please
God. Proverbs 15:8 tells us that the very sacrifice of the
wicked is an abomination to the Lord. The unsaved person
lives to “please” himself and rarely if ever thinks about
pleasing “God.” The root of sin is selfishness and pride—“I
will” and not “Thy will” (see Isaiah 14:12-17). Pleasing God
is the Christian’s highest goal (see Galatians 1:10; I
Thessalonians 2:4; 4:1), but those who are “in the flesh” or
lost will always fall short when it comes to pleasing the Lord.
Anyone who rejects the way of faith will never “please” God
(see Hebrews 11:6).
B. Four encouraging facts for the believer

(Romans 8:9-11).
1. (vs. 9). This verse says “But ye are not in the

flesh, but in the Spirit, if so be that the Spirit of God
dwell in you. Now if any man have not the Spirit of
Christ, he is none of his.” Contrary to being “in the flesh”
or lost, Paul said to the Roman Christians, “But ye are not
in the flesh, but in the Spirit, if so be that the Spirit of
God dwell in you.” Of course every saint is made of flesh
and spirit, but one cannot be both “in the flesh” and “in the
Spirit” because they are contrary. To be “in” something
means to be overcome or subdued by something. Paul said
that his readers were “not in the flesh” meaning that they
were not overcome by fleshly behaviors; they were not lost.

He said that these believers were “in the Spirit.” They
were overcome by the Holy Spirit and were saved. The Holy
Spirit’s indwelling of the believer takes place at the very
moment he or she accepts Jesus as Lord and Savior (see
Ephesians 1:11-14). Having the Holy Spirit is also God’s
mark and our guarantee that we are saved (see II Corinthians
1:22; 5:5). When Paul said “if so be that the Spirit of God
dwell in you” he didn’t mean that he doubted whether or
not these Romans were saved. Paul was cautioning anyone
who may have only a superficial profession of faith, not to
wrongly assume that he or she is saved and has the Holy
Spirit. Paul then gave a direct and solemn warning saying
“Now if any man have not the Spirit of Christ, he is
none of his.” Again, the “Spirit of Christ” refers to the
Holy Spirit. With this statement, Paul is clearly teaching that
every believer is indwelt by the Holy Spirit. The bodies of the
saints are the temples of the Holy Ghost (see I Corinthians
3:16; 6:19). If the Holy Spirit is not in a person, that person
does not belong to Christ and is lost. There is no such thing
as a believing Christian who has not been indwelt by the
presence of the Holy Spirit. That cannot happen! If you
don’t have the Holy Spirit, then you are not saved. It’s that
simple! Note: There are probably many people who
worry about whether or not they really are a Christian.
Simply put, a Christian is anyone who has the Spirit of
God living in him or her. If you have sincerely trusted
Jesus Christ for your salvation and acknowledged Him
as Lord and Savior, then the Holy Spirit has come into
your life and indwells you, and you are a Christian. A
person won’t know that the Holy Spirit has come if they
are waiting for a certain feeling. You will know He has
indwelt you only because Jesus promised He would.

When the Holy Spirit is working in a Christian, he or
she will believe that Jesus Christ is God’s Son and that
eternal life comes through Him (see I John 5:5). The
saved person who is indwelt by the Holy Spirit will
begin to act as Christ directs (see Galatians 5:22-23);
they will find help in their daily problems and in
praying (see Romans 8:26-27); they will be empowered
to serve God and do His will (see Acts 1:8; Romans
12:6-10); and they will become part of God’s plan to
build up His church (see Ephesians 4:11-13).
2. (vs. 10). This verse continues to say “And if

Christ be in you, the body is dead because of sin; but
the Spirit is life because of righteousness.” The word
“if” here is better translated as “since.” So Paul is saying to
these Roman Christians, since “Christ be in you, the body
is dead because of sin.” In other words, even though
“Christ” is in every believer, the body will still die “because
of sin.” The new life (see II Corinthians 5:17) that we have
in Jesus does not immortalize “the body” in its present state.
The “body is dead,” that is, it is appointed to die (see
Hebrews 9:27), it is under a sentence of death. And this is
“because of sin.” It is sin that kills the physical “body”
(see Genesis 3:19). While our bodies are “dead because of
sin,” Paul then said, “but the Spirit is life because of
righteousness.” Faith in Jesus Christ results in the
indwelling presence of “the Spirit (who) is life.” Not only
is “the Spirit” Himself “life,” He gives “life” to the
believer. The “Spirit” does this “because of
righteousness,” that is, because the believer has trusted in
Christ and is clothed in His righteousness (see Romans

3:22). While we Christians are still subject to physical death
“because of sin,” a dramatic change has taken place in our
lives. Because of the imputed “righteousness” of God (see
Romans 3:21-26), we have spiritual “life.”
3. (vs. 11). This verse says “But if the Spirit of

him that raised up Jesus from the dead dwell in you, he
that raised up Christ from the dead shall also quicken
your mortal bodies by his Spirit that dwelleth in you.”
In addition to giving spiritual life, in this verse Paul first said
“But if the Spirit of him (God) that raised up Jesus from
the dead dwell in you, he that raised up Christ from the
dead shall also quicken your mortal bodies by his Spirit
that dwelleth in you.” Since we have been saved through
faith in Jesus Christ, the “Spirit” of God who “raised up
Jesus from the dead” now dwells in us. Because of this,
Paul added that the same God who resurrected “Christ from
the dead shall also quicken your mortal bodies by his
Spirit that dwelleth in you.” The word “quicken” means
“to make alive.” Paul was saying that since the “Holy
Spirit” dwells in every believer, God will make our “mortal”
or dying bodies live again after we die. God will do this by
means of the same Holy Spirit who is living within us. Note:
Although at death the body is cast aside like a despised
broken vessel, it will be reunited with the soul, and
clothed with glory (see I Thessalonians 5:23). Our vile
dead “bodies” shall be made new (see Philippians 3:21;
I Corinthians 15:42), and we shall be like Christ (see I
John 3:2). Paul gives two great assurances of the
resurrection of the body. First, the resurrection of
Christ itself assures us that we will be resurrected.

Paul said God who “raised up Christ from the dead
shall also quicken (make alive) our mortal (dead)
bodies.” Jesus Christ rose as the first-fruits, and
forerunner of all the saints who will follow Him in
resurrection (see I Corinthians 15:20). The fact of
Christ’s resurrection assures believers that we shall
also rise. Second, the indwelling of the Holy Spirit
assures us that we will be resurrected. Paul said that
God will raise our bodies by the same “Spirit” that
“dwelleth” or lives in us. Although our temples may lie
in ruins for a while, yet they will be rebuilt. The Spirit,
breathing upon dead and dry bones, will make them
live (see Ezekiel 37:1-14), and the saints who have died
in all ages even in their flesh shall see God (see Job
19:26).
V. THE LEADING OF THE HOLY SPIRIT (Romans

8:12-14)
A. Believers owe the flesh nothing (Romans

8:12-13).
1. (vs. 12). This verse says “Therefore,

brethren, we are debtors, not to the flesh, to live after
the flesh.” The word “Therefore” refers back to the Holy
Spirit’s ministry in the previous verses. Paul was saying, as a
result of the Spirit’s work in salvation, “brethren, we are
debtors, not to the flesh, to live after the flesh.” The
fact that Paul refers to these Roman believers as “brethren”

confirms that he believed that they were saved. In Greek,
the word “debtors” refers to people who have an obligation
or who owes someone (see Romans 1:14). By “flesh” here,
Paul meant all sinful desires, motives and affections. The
fact that “we are debtors, not to the flesh” means that
Christians don’t owe our “flesh” or sinful and carnal desires
anything. We are not “debtors” to it; “the flesh” never did
any kindness to us that would make us want “to live after
the flesh” which means “to serve it.” Although Paul does
not specifically say it, his statement implies that we are
“debtors” to Christ and to the Spirit to whom we owe
everything. Since we were delivered from eternal death (see
Romans 5:8) by such a great ransom (see Matthew 20:28;
Mark 10:45; I Peter 1:18-19), we are deeply indebted to our
Deliverer (see I Corinthians 6:19-20), not to our “flesh” or
carnal desires.
2. (vs. 13). This verse says “For if ye live after

the flesh, ye shall die: but if ye through the Spirit do
mortify the deeds of the body, ye shall live.” Here again
(see verse 4) Paul sets the two lifestyles in bold contrast.
First he said “For if ye live after the flesh, ye shall die.”
Living “after the flesh” or submitting to carnal desires
characterizes the unbeliever who is headed for eternal
destruction. The word “die” here refers to eternal death. It
is the pleasing, and serving, and gratifying of the flesh, that
results in the second death (see Revelation 2:11; 20:6; 21:8).
Death for the unbeliever is eternal death, but the death of
the saints is simply sleeping (see I Thessalonians 4:14; 5:10).
Then Paul said, “but if ye through the Spirit do mortify
the deeds of the body, ye shall live.” To “mortify” means

“to kill” or “to destroy.” Here the meaning seems to be “to
subdue.” The apostle was saying that believers will live
eternally if we “mortify” or subdue and keep under control
“the deeds of the body.” This refers to all fleshly lusts and
affections (see Galatians 5:19-21). We are called to
“mortify” or bring our fleshly lusts and affections under
control. This is self-mortification and can only be done
“through the Spirit.” But temptations are so great that we
cannot do this self-mortification without the “Spirit” working
it in us, and the “Spirit” will not do it without our doing our
part—submitting to the Spirit. Through the leadership of the
Holy Spirit, we are able to truly live and produce “the
deeds” of a holy and godly life (see Galatians 5:22-25).
Note: No born-again person deliberately chooses sin as
the continuing course of his or her life. So, the first
thing a professing believer should do if he or she falls
into fleshly living is to reexamine their faith (see II
Corinthians 13:5). Like David, a true believer may
sometimes fall into sin, but he or she will not remain in
sin (see Galatians 5:19-21). In the power of the Holy
Spirit, the believer is able to “mortify” or put to death
all known unholy aspects of his or her conduct (see
Galatians 5:24).
B. Believers are children of God (Romans 8:14).

Our final verse says “For as many as are led by the Spirit
of God, they are the sons of God.” Spirit-led living is the
normal, everyday joy of all who submit themselves to it. Paul
said in this verse “For as many as are led by the Spirit of
God, they are the sons of God.” This means that everyone
who is allowing themselves to be “led by the Spirit of God

they are the sons (children) of God.” Christians are sons
and daughters of God by virtue of their spiritual union with
the Son of God (see John 1:12; I Corinthians 12:13). One of
the evidences of this relationship is that spiritual sons and
daughters are “led by the Spirit of God.” The Spirit’s
leading is a definite evidence that they are saved. Many
illustrations of the Spirit’s leading can be found in the book
of Acts (see Acts 8:29; 10:19-20; 13:2, 4; 16:6-7; 20:22-23).
An important fact in being “led by the Spirit” is that a
knowledge of God’s Word is primary, since the “Spirit”
inspired the Word (see II Timothy 3:16), and never leads
contrary to it. The believer will find it easier to submit to the
leading of the “Spirit” as he or she develops regular habits
of communion, engages in Christian service, and obtains
counsel from older, more mature Christians.
VI. Conclusion. This week’s lesson has reminded us that all

unbelievers are “in the flesh,” meaning that they are
spiritually dead and unresponsive to God. All believers are
“in the Spirit” and have been made alive to God—His Spirit
lives in them. It is impossible to be regenerated and live a
life in the Spirit and not be indwelt by God’s Holy Spirit. It
was not Paul’s intention to make Christians wonder whether
they are truly saved. He simply wanted to make it clear that
every Christian has the Holy Spirit and should live
accordingly. It is the Spirit-filled life that enjoys God’s favor,
pleases Him, and radiates the Lord’s presence in our lives.

Curriculum***
Sunday, May 19, 2019: “Called to Mutual Acceptance” Commentary
(The ISSL Curriculum
Lesson: Romans 11:11-24; Time of Action: 56 A.D.; Place

of Action: Paul writes from Corinth
Golden Text: “Boast not against the branches. But if

thou boast, thou bearest not the root, but the root
thee” (Romans 11:18).
I. INTRODUCTION. In God’s plan for evangelizing the

world, the Jews were to be the teachers of the Gentiles, the
unsaved and the hopeless people who didn’t know the Lord.
The Jews failed and have been waiting in the wings for God’s
next move ever since. This does not mean that Jews can’t be
saved. However, like everyone else who is saved, they must
come to faith in the crucified, risen and ascended Christ. But
they lost their place as the spiritual leaders of the world, and
this week’s lesson explains why.
II. LESSON BACKGROUND. After discussing God’s

sovereignty in choosing whom He will bless or not bless, and
on whom He will have mercy and not have mercy (see
Romans 9:4-24), in order to show that God had called
Gentiles to be saved, Paul reminded his readers that because
of Israel’s rebellion against God the prophets had foretold
that God would blind the Jews and show mercy to the
Gentiles (see Romans 9:25-33). God had sought to prepare

the nation, but when Jesus Christ came, they rejected Him.
“He came unto his own (world) and his own (people) received
him not” (see John 1:11). To be sure, there was a faithful
remnant in the nation that looked for His arrival, such as
Simeon and Anna (see Luke 2:25-38), but the majority of the
people were not ready when He came. In Romans chapter
10, Paul gives several reasons for Israel’s rejection of
Messiah. First, they didn’t feel the need for salvation since
they were God’s chosen people (see Romans 10:1). Second,
they were zealous for God. They thought that their good
works and religious deeds would save them, when actually
these practices were keeping them from being saved.
Certainly many of them were sincere and devout, but
sincerity and devotion will never save the soul (see Romans
3:20). Third, they were proud and self-righteous (see
Romans 10:3). Israel was ignorant of God’s righteousness,
not because they had never been told, but because they
refused to learn. Their ignorance stemmed from willful,
stubborn resistance to the truth. They simply would not
submit to God. They were proud of their own good works
and religious self-righteousness, and would not admit their
sins and trust the Savior. Fourth, they misunderstood their
own law (see Romans 10:4-13). Everything about the Jewish
religion, their sacrifices, priesthood, temple services,
religious festivals, and covenants pointed to the coming
Messiah. Their law told them they were sinners in need of a
Savior. But instead of letting the law bring them to Christ
(see Galatians 3:24), they worshipped their law and rejected
their Savior. The law was a signpost, pointing the way. But
it was never designed to take them to their destination. The
law cannot give righteousness; it only leads the sinner to the
Savior who can give righteousness. In Romans 10:14-17,

Paul declared that the remedy for Israel’s rejection was the
acceptance of the gospel. Then in verses 18-20, God
revealed that although His message would now go to the
Gentiles, He still yearned over His people, Israel. In Romans
chapter 11 verses 1-6, Paul said that the spiritual remnant in
Israel like him, were finding salvation in Jesus Christ. Then
in verses 7-10, the apostle explained how Israel as a nation
has been temporarily set aside but not permanently cast
away. Paul made it clear that the blinding or hardening of
Israel is neither total nor final, and this is proof that God has
a future for the nation (see Romans 11:25). As we discuss
this lesson, we must remember that at this point Paul is
speaking directly to Christian Gentiles. This is where our
lesson begins.
III. GOD’S DESIRE FOR THE PEOPLE OF ISRAEL

(Romans 11:11-12)
A. The reason for Israel’s stumbling (Romans

11:11). Our first verse says “I say then, Have they
stumbled that they should fall? God forbid: but rather
through their fall salvation is come unto the Gentiles,
for to provoke them to jealousy.” After having
acknowledged that unbelieving Israel has been temporarily
set aside by God, Paul asked his Gentile readers “Have they
(unbelieving Israel) stumbled that they should fall?” In
essence, Paul’s question to the Gentile Christians was: “So I
ask: When the Jews fell or rejected Jesus Christ, did that fall
destroy them?” Paul was asking his Gentile readers if they

thought that God’s purpose in forsaking and rejecting the
unbelieving Jews was to destroy them. Yes, they had
stumbled in rejecting Jesus Christ, but that stumbling
wouldn’t lead to a complete falling. Therefore, Paul
answered his own question with “God forbid” which was
Paul’s way of emphatically saying “No!” or “of course not!”
He continued to say “but rather through their (Israel’s)
fall salvation is come unto the Gentiles.” In other words,
God’s reason for the Jew’s rejection of Christ was so that
through their “fall” or rejection, Gentiles would be saved.
The gospel was first preached to the Jews (see Romans 1:16),
but when they rejected the Lord and the gospel, the door was
opened to the salvation of Gentiles (see Acts 13:46-47;
18:4-6). Paul concluded this verse giving a reason why the
gospel was opened to the Gentiles. He said it was “for to
provoke them (Israel) to jealousy.” In other words,
unbelieving Jews would be able to see the great blessings
that believing Gentiles were enjoying which would cause
them to be envious of what the Gentiles had, thus pushing
them in the direction of salvation. Therefore, the Gentiles
had a vital ministry to Israel. Today, saved Gentiles like us
“provoke them (Israel) to jealousy” because of the
spiritual riches saved Gentiles now have in Christ. Israel
today is spiritually bankrupt, while Christians have “all
spiritual blessings” in Christ (see Ephesians 1:3).
B. Gentiles blessed as a result of Israel’s

stumbling (Romans 11:12). Paul continued to say in this
verse “Now if the fall of them be the riches of the world,
and the diminishing of them the riches of the Gentiles;
how much more their fullness?” Here, Paul was saying

that if the whole world became spiritually rich as a result of
God’s offer of salvation when the Jews stumbled over it and
turned it down, think how much greater a blessing the world
will share in later on when the Jews too, come to Christ. The
phrase “how much more their fullness” refers to the time
when Israel is restored during the millennial reign of Jesus
Christ. Note: Today, Israel is fallen spiritually, but
when Christ returns, the nation will rise again. Today,
Israel is cast away from God, but one day they shall be
received again. God will never break His covenant with
His people and He has promised to restore them. In
Jeremiah 31:35-37, God likens His promises to restore
Israel to the continuation of the sun, moon, and stars.
IV. GOD’S EXHORTATION TO GENTILE BELIEVERS

(Romans 11:13-24)
A. Saved Gentiles should remember God’s

purpose for Israel (Romans 11:13-16).
1. (vs. 13). In this verse Paul says “For I speak

to you Gentiles, inasmuch as I am the apostle of the
Gentiles, I magnify mine office.” As we mentioned
earlier, this portion of Paul’s letter speaks directly to saved
Gentiles as he said “For I speak to you Gentiles.” Of
course the term “Gentiles” refers to non-Jews, or in this
case Romans. In speaking to the “Gentiles,” Paul wanted
them to have the correct attitude toward their Christian
Jewish brethren. He was able to address “Gentiles” or non-

Jews because he identified himself as “the apostle of the
Gentiles.” The word “apostle” means “sent one” (see
Matthew 10:1-7; Mark 6:7, 30). Paul was sent to preach the
gospel to Gentiles or non-Jews, and he often reminded the
Jews of that fact (see Acts 13:46-47; 18:4-6; Ephesians
3:7-8). The apostle was referring to his apostleship when he
said “I magnify mine office.” In other words, he didn’t
take that responsibility likely, but he enlarged it which is the
meaning of “magnify.”
2. (vs. 14). The Apostle continued to say in this

verse “If by any means I may provoke to emulation them
which are my flesh, and might save some of them.” This
is a continuation of what Paul said in the previous verse
about magnifying his office of apostle. He said that it was
important for him to stress his apostleship to the Gentiles so
that “If by any means I may provoke to emulation them
which are my flesh, and might save some of them.” The
phrase “provoke to emulation” means to stir up jealousy or
rivalry. Paul was hoping that by preaching the gospel to non-
Jews “them which are my flesh” meaning his Jewish
brethren, would also want God’s spiritual blessings and
hearing the gospel “might save some of them.”
3. (vs. 15). In this verse Paul went on to say “For

if the casting away of them be the reconciling of the
world, what shall the receiving of them be, but life from
the dead?” The words “casting away of them” refers to
God’s turning away from unsaved Israel because of their
rejection of the gospel. Paul was saying that if the Jews’
rejection of the gospel leads to “the reconciling of the

world” or the turning of the world unto God, their
“receiving” the gospel would be like the Jews going from
death to life (see Ezekiel chapter 37). I like the Living Bible
translation of this verse. It says: “And how wonderful it will
be when they (Jews) become Christians! When God turned
away from them it meant that he turned to the rest of the
world to offer his salvation; and now it is even more
wonderful when the Jews come to Christ. It will be like dead
people coming back to life.” The believing Gentiles as well as
Jews needed to know that the Jews’ rejection of Christ was
part of God’s larger plan for “reconciling” or bringing the
world to Himself. It didn’t mean that God was through with
Jews forever. While relatively few Jews have been saved by
faith in Jesus Christ, a day is coming when all believing Israel
will be saved (see Romans 11:26).
4. (vs. 16). Paul then said in this verse “For if the

firstfruit be holy, the lump is also holy: and if the root
be holy, so are the branches.” To further illustrate that
God has not cast Israel away for good, Paul turned to the
laws of the firstfruits (see Leviticus 23:10-11; Numbers
18:12; Deuteronomy 26:1-2). The “firstfruit” referred to the
first portion of crops that was offered to God (see
Deuteronomy 26:10). It is true that if the first part of
anything is “holy,” meaning set apart unto God, then the
whole thing is “holy.” This is what Paul meant when he said
“For if the firstfruit be holy, the lump is also holy.” It
could also read “If the first portion of dough offered as the
first fruits is holy, so is the whole batch.” In the New
Testament, Christ is often referred to as the “firstfruit” of
those who rise from the dead (see I Corinthians 15:20, 23).
However, here Paul was using “firstfruit” to refer to
Abraham and the patriarchs of Israel. Since they followed
the Lord, they were “holy.” Like a “lump” of dough is
“holy” since the first part of it is “holy,” Paul was saying
that since Abraham was “holy” because he followed the
Lord, all Israelites after him who followed the Lord were also
“holy.” To emphasize this idea, Paul added a similar
statement saying “and if the root be holy, so are the
branches.” Again, “the root” refers to Abraham and “the
branches” refer to the Jewish descendants of Abraham who
lived by faith (see Genesis 15:1-6; Romans 4:3). The last part
of this verse can also read: “and if the root (Abraham, the
patriarchs) is holy and belong to God, so are the branches
(the Israelites).” Paul was stressing in this verse that the
promises made to Abraham were still in play and would be
enjoyed by saved Jews from all ages. God still has a role for
Israel in His plan.
B. Gentiles should remember their place in God’s

plan (Romans 11:17-20).
1. (vs. 17). The apostle continued to say in this

verse “And if some of the branches be broken off, and
thou (Gentiles), being a wild olive tree, wert grafted in
among them, and with them partakest of the root and
fatness of the olive tree…” In Jeremiah 11:16, Israel is
called a green “olive tree” and that’s what Paul is referring
to in this verse. He said “And if some of the branches be
broken off.” The “olive tree” represents the Jewish
people, Israel. Because of unbelief, some of these
“branches” from Abraham’s tree, some of the Jews, have

been “broken off.” In other words, some Jews are not
saved. Paul then added “and thou (Gentiles), being a wild
olive tree, wert grafted in among them.” In contrast to
Israel being a green “olive tree,” Paul called the Gentiles “a
wild olive tree” which referred to their unsaved state. But
when Gentiles accepted Jesus as Savior by faith, they “wert
(were) grafted in among them (saved Jews).” The word
“grafted” can mean “to attach” or “transplant” something.
In the case of saved Gentiles, as “a wild olive tree” they
were “grafted” or attached to the tree of Israel. As a result
of this process, Paul declared that saved Gentiles “with
them (saved Jews) partakest of the root and fatness of
the olive tree.” In other words, since Gentile believers have
been “grafted” in with believing Israel, they now shared
with saved Jews the “fatness” or blessings promised to
Abraham. However, this was only because Gentile believers
were now connected to the God of Abraham, Isaac, and
Jacob, who made up the “root” of the tree (see verse 16). A
clearer reading of this verse is: “But some of these branches
from Abraham’s tree, some of the Jews, have been broken
off. And you Gentiles who were branches from what we
might say, a wild olive tree, were grafted in. So now you too,
receive the blessing God has promised Abraham and his
children, sharing in God’s rich nourishment of his own
special olive tree.” Note: To illustrate how God has
temporarily set aside the nation of Israel to
concentrate on Gentiles, the Apostle Paul referred to
an ancient horticultural technique called grafting.
This is a process whereby a limb or branch from one
plant is inserted into the trunk of another tree or
bush. The main reason is to blend the strengths of

both. The hope is to produce better fruit or flowers.
Romans chapters 9 through 11 seem to imply that God
had set aside the nation of Israel and was now only
interested in Gentiles. Using the idea of grafting, Paul
reminded both Jews and Gentiles what God had been
doing and will continue to do in the history of
redemption. Only God could make a plan like this.
Centuries before, during Abraham’s time, God rejected
the Gentiles or non-Jews and turned to Israel in order
to save the Gentiles. Then God rejected Israel and
turned to Gentiles to save Israel. Paul called this “the
goodness and severity of God” (see Romans 11:22).
2. (vs. 18). In this verse Paul said “Boast not

against the branches. But if thou boast, thou bearest
not the root, but the root thee.” Having acknowledged
that God had connected the Gentiles with the tree of Israel,
Paul then said to them “Boast not against the branches.”
The apostle was warning believing Gentiles not to “boast” or
brag over the broken “branches” of Israel, and exalt
themselves at the Jews’ expense. Then he added “But if
thou boast, thou bearest not the root, but the root
thee.” With these words, Paul was telling believing Gentiles
to remember that they were important only because they
were now a part of God’s tree; they are just a branch, not the
“root.” The point here is that the Jewish roots of the
Gentiles’ new faith supported them. Therefore, if anything,
they should feel that they owed the Jews (see John 4:22)
instead of feeling superior because some Jews were cut off.
3. (vs. 19). Paul went on to say in this verse

“Thou (Gentiles) wilt say then, The branches were
broken off, that I might be grafted in.” Instead of acting
as if they were better than those branches that were broken
off (unsaved Jews), Paul said what saved Gentiles should say
is “The branches were broken off, that I might be
grafted in.” In other words, Gentile believers should be
grateful to God that branches were “broken off” Israel’s
tree so that they could be joined to that tree.
4. (vs. 20). The apostle continued to say in this

verse “Well; because of unbelief they were broken off,
and thou standest by faith. Be not highminded, but
fear.” Paul here gives the reason why some Jews were cut
off. He said “Well; because of unbelief they were broken
off.” It was because many Jews didn’t believe that “they
were broken off” or cut off from the promises God made to
their forefathers. Paul then declared “and thou standest
by faith.” In other words, the only reason Gentiles continue
to be part of the tree and share in Israel’s promises was
because of their “faith” in Jesus Christ. And as Paul noted,
where there is faith there is no room for boasting. Paul
ended this verse saying “Be not highminded, but fear.”
Since their salvation was by “faith,” Gentiles had no reason
to be “highminded” or proud of their new position in Jesus
Christ. Instead, Paul said they needed to have a proper
“fear” or reverence for God and not an exalted view of
themselves. However, this “fear” also includes being afraid
of what God can do as Paul indicated in the next verse.
C. Gentiles should remember to stand fast in

faith (Romans 11:21-22).
1. (vs. 21). In this verse Paul went on to say “For

if God spared not the natural branches, take heed lest
he also spare not thee.” In order to emphasize the fact
that believing Gentiles should fear God and not be high-
minded, Paul looked back to Israel’s history reminding his
readers that “if God spared not the natural branches,
take heed lest he also spare not thee.” The “natural
branches” refer to unbelieving Jews. God didn’t spare the
“natural branches” who didn’t believe, but He cut them off
from the nation’s promises. This confirms Paul’s earlier
statement that “Not all Israel…are Israel” (see Romans 9:6).
The apostle then warned his readers to “take heed lest he
also spare not thee.” In other words, Paul was telling the
Gentiles that if God didn’t let the natural branches of that
tree (Israel) remain because of their unbelief, He will not let
you remain if you stop believing.
2. (vs. 22). In this verse Paul said “Behold

therefore the goodness and severity of God: on them
which fell, severity; but toward thee, goodness, if thou
continue in his goodness: otherwise thou also shalt be
cut off.” The apostle encouraged his readers to take note of
God’s “goodness and severity.” God’s “goodness” can
also mean His kindness. His “severity” refers to God being
stern or strict and has to do with His punishment. The
phrase “them which fell” refers to unbelieving Jews. God
was severe or strict with them by cutting them off, but He
demonstrated His “goodness” toward believing Gentiles.
However, if they wanted God’s “goodness” to continue,
they needed to “continue in his goodness” by faith and

obedience to Him. In essence, Paul was saying to his Gentile
readers, “Notice how God is both kind and severe. He is very
hard on those who disobey, but very good to you if you
continue to love and trust him. But if you don’t, you too will
be cut off.” Note: Those who have truly put their trust
in Jesus Christ don’t have to fear that God will abandon
them for any reason (see Romans 8:38-39) nor will He
judge or condemn them (see Romans 8:1). However,
we can only be assured that our faith in Jesus Christ is
real as we continue in faithful obedience to Him. If we
are not consistently demonstrating godly character (see
Galatians 5:22-26), we may have reason to be
concerned that we may not be saved. This is why Paul
urged the church in Corinth to “Examine yourselves,
whether ye be in the faith; prove your own selves. Know
ye not your own selves, how that Jesus Christ is in you,
except ye be reprobates” (see II Corinthians 13:5)?
Paul realized that in the churches he wrote to there
might be professing Christians who were not true
believers. Therefore, he urged his readers in Rome to
be sure that they continued to be faithful and obedient
in order to continue to receive God’s goodness.
D. Gentiles needed to remember the hope of

Israel (Romans 11:23-24).
1. (vs. 23). Paul, in this verse said “And they

also, if they abide not still in unbelief, shall be grafted
in: for God is able to graft them in again.” The word
“they” refers to believing Jews. Paul said that if they didn’t
remain unbelievers, they “shall be grafted in: for God is

able to graft them in again.” Just like God grafts or attach
believing Gentiles into the tree of believers, Paul declared
that if the Jews leave their unbelief behind them and come
back to God, He will graft them back into the tree again. He
has the power to do it.
2. (vs. 24). In our final verse, Paul says “For if

thou wert (were) cut out of the olive tree which is wild
by nature, and wert (were) grafted contrary to nature
into a good olive tree: how much more shall these,
which be the natural branches, be grafted into their
own olive tree?” To support the fact that God will graft or
attach believing Jews back into their “own olive tree,” the
apostle in essence was saying here that “It is not natural for
a wild branch to become part of a good tree. But you non-
Jewish people (Gentiles) are like a branch cut from a wild
olive tree. And you were joined to a good olive tree
(believing Israel). But those unbelieving Jews who now
believe are like a branch that grew from the good tree. So
surely they can be joined to their own tree again.” Since
Gentiles by grace were brought into the place of God’s favor,
we can be sure that God will also restore converted Israel
(see Romans 11:25-26) to that place to fulfill His original
purpose for Israel.
V. Conclusion. Those of us who have placed our faith and

trust in Jesus Christ have been grafted into God’s olive tree.
That means that we receive our spiritual life from Him. Just
as a tree gets life from its roots, we receive spiritual life from
the Lord as we trust in Him. The Jews in their unbelief were
broken off like branches broken from a tree. They will be
grafted back in when they trust in the Lord Jesus. Life and
blessing will then flow through them for spiritual prosperity
as it flows through us now. We were blessed when God
turned and included the Gentiles in His marvelous plan
giving mutual acceptance to both Jews and Gentiles. We will
be even more blessed when Israel is restored to its God-
ordained place. Meanwhile, we cannot be arrogant because
God has graciously chosen to bless us who are non-Jews. We
should continually pray for the salvation of the Jews.

Curriculum***
Sunday, May 19, 2019: “Called to Mutual Acceptance” Practical
Points for Discussion (The ISSL Curriculum)
I. GOD’S DESIRE FOR THE PEOPLE OF ISRAEL

(Romans 11:11-12)
11. I say then, Have they stumbled that they should fall? God
forbid: but rather through their fall salvation is come unto
the Gentiles, for to provoke them to jealousy.
12. Now if the fall of them be the riches of the world, and the
diminishing of them the riches of the Gentiles; how much
more their fullness?
II. GOD’S EXHORTATION TO GENTILE BELIEVERS

(Romans 11:13-24)
13. For I speak to you Gentiles, inasmuch as I am the apostle

of the Gentiles, I magnify mine office:
14. If by any means I may provoke to emulation them which

are my flesh, and might save some of them.
15. For if the casting away of them be the reconciling of the

world, what shall the receiving of them be, but life from the
dead?
16. For if the firstfruit be holy, the lump is also holy: and if
the root be holy, so are the branches.
17. And if some of the branches be broken off, and thou,

being a wild olive tree, wert grafted in among them, and with
them partakest of the root and fatness of the olive tree;
18. Boast not against the branches. But if thou boast, thou
bearest not the root, but the root thee.
19. Thou wilt say then, The branches were broken off, that I
might be grafted in.
20. Well; because of unbelief they were broken off, and thou
standest by faith. Be not highminded, but fear:
21. For if God spared not the natural branches, take heed
lest he also spare not thee.
22. Behold therefore the goodness and severity of God: on

them which fell, severity; but toward thee, goodness, if thou
continue in his goodness: otherwise thou also shalt be cut off.
23. And they also, if they abide not still in unbelief, shall be
grafted in: for God is able to graft them in again.
24. For if thou wert cut out of the olive tree which is wild by
nature, and wert grafted contrary to nature into a good olive
tree: how much more shall these, which be the natural

branches, be grafted into their own olive tree?
I. GOD’S DESIRE FOR THE PEOPLE OF ISRAEL

(Romans 11:11-12)
11. Again I ask: Did they stumble so as to fall beyond

recovery? Not at all!Rather, because of their transgression,
salvation has come to the Gentiles to make Israel envious.
12. But if their transgression means riches for the world, and
their loss means riches for the Gentiles,how much greater
riches will their full inclusion bring!
II. GOD’S EXHORTATION TO GENTILE BELIEVERS

(Romans 11:13-24)
13. I am talking to you Gentiles. Inasmuch as I am the

apostle to the Gentiles,I take pride in my ministry
14. in the hope that I may somehow arouse my own people to

envy and save some of them.
15. For if their rejection brought reconciliation to the world,

what will their acceptance be but life from the dead?
16. If the part of the dough offered as firstfruits is holy, then

the whole batch is holy; if the root is holy, so are the
branches.
17. If some of the branches have been broken off,and you,

though a wild olive shoot, have been grafted in among the
others and now share in the nourishing sap from the olive
root,
18. do not consider yourself to be superior to those other

branches. If you do, consider this: You do not support the
root, but the root supports you.
19. You will say then, “Branches were broken off so that I
could be grafted in.”
20. Granted. But they were broken off because of unbelief,

and you stand by faith.Do not be arrogant,but tremble.
21. For if God did not spare the natural branches, he will not
spare you either.
22. Consider therefore the kindness and sternness of God:

sternness to those who fell, but kindness to you, provided
that you continue in his kindness. Otherwise, you also will be
cut off.
23. And if they do not persist in unbelief, they will be grafted

in, for God is able to graft them in again.
24. After all, if you were cut out of an olive tree that is wild
by nature, and contrary to nature were grafted into a
cultivated olive tree,how much more readily will these, the
natural branches, be grafted into their own olive tree!
PRACTICAL POINTS:
1. God’s plans or promises cannot be stopped or changed

because of man’s disobedience (Romans 11:11-12).
2. Sometimes it takes seeing others enjoying God’s blessings

for us to realize the value of what He has in store for us
(Romans 11:13-15).
3. The greatest gift we can leave for future generations is a

life of holiness and faith in God (Romans 11:16).
4. Just because God has saved us, we have no right to feel

superior to those who have yet to believe (Romans 11:17-18).
5. There is no room for spiritual pride in the believer’s life

(Romans 11:19-21).
6. God is good, but He can be very sever when He judges sin

(Romans 11:22-24).

Curriculum***
Sunday, May 26, 2019: “Called to be Transformed” Commentary
Lesson: Romans 12:1-8; Time of Action: 56 A.D.; Place of

Action: Paul writes to the church in Rome from Corinth
Golden Text: “I beseech you therefore, brethren, by the

mercies of God, that ye present your bodies a living
sacrifice, holy, acceptable unto God, which is your
reasonable service” (Romans 12:1).
I. INTRODUCTION. What happens to a person who receives

Jesus Christ and begins to serve Him? In the words of
Tramaine Hawkins, “a wonderful change” takes place within
him or her. Christians never achieve perfection in this life,
but in time there should be certain evidences of God’s
working within our lives. Having considered all that God has
done for us in previous chapters of Romans, in this week’s
lesson, we are reminded of what God expects from us.
II. BACKGROUND FOR THE LESSON. Paul’s epistle to the

Romans is one of the most closely reasoned and intellectually
challenging books in the New Testament. Of course, the Holy
Spirit inspired every word of this letter (see II Timothy 3:16);
but in doing so, He made full use of Paul’s peerless training
(see Galatians 1:15-18) in logic, rhetoric, and Old Testament

Scripture. Starting with the theme of God’s righteousness
(see Romans 1:17), Paul first established that all humanity
needed God’s righteousness because of sin (see Romans
1:18-3:20). The pagan, the moralist, and the Jew all fall
under God’s indictment. Paul then introduced God’s
provision for righteousness through Christ (see Romans
3:21-5:21). Having explained justification, he illustrated it
from Abraham’s life and analyzed its benefits for its
recipients. The apostle next explained how God’s
righteousness is victorious in the Christian’s life (see Romans
6:1-8:39). Indwelling sin, defeated through the cross,
nevertheless rules until we trust the indwelling Holy Spirit
for victory and assurance. Paul’s theological reasoning
continued in his vindication of God’s righteousness in His
dealing with Israel. Arguing from God’s sovereignty and
Israel’s disobedience, Paul showed how the temporary
suspension of Israel’s blessings would bring spiritual blessing
to the whole world (see Romans 9:1-11:36). Our lesson
begins with chapter 12.
III. THE CHRISTIAN’S DEDICATION TO GOD (Romans

12:1-2)
A. Presentation of our bodies (Romans 12:1). Our

first verse says “I beseech you therefore, brethren, by
the mercies of God, that ye present your bodies a living
sacrifice, holy, acceptable unto God, which is your
reasonable service.” At this point in his letter, Paul had
just concluded his instruction on doctrine and was now about

to give some practical exhortation. The introductory words
“I beseech you therefore, brethren, by the mercies of
God” indicate that Paul was basing his appeal for the Roman
believers’ dedication to God on the doctrinal teachings in the
previous chapters, especially “the mercies of God.” The
word “beseech” means to “implore” or “beg.” In his
apostolic office, Paul had the authority to command his
readers, but for love’s sake, he instead beseeches them (see
Philemon 1:8-9). The fact that he referred to his readers as
“brethren” indicates that these Romans were Christians. In
the context of Romans, God’s “mercies” or compassions,
consist of His gracious dealings with sinners in connection
with their salvation from sin and from their former ways. In
this verse “the mercies of God” looks back to the passage
Paul had just written. There he marvelled at the way God’s
plan had left both Jews and Gentiles in unbelief so that He
could extend mercy to everyone (see Romans 11:30-32). In
the context of Romans, God’s “mercies” included all the acts
of divine compassion Paul had expounded in the first eleven
chapters of Romans. All of God’s work in saving and
sanctifying is part of His “mercies.” Note: It is important
to note that when imploring or begging saints to
consistent living and service, Paul appealed to them on
the basis of divine mercy, not divine wrath (see
Ephesians 4:1). The fear of being punished may get
people moving initially, but it never brings lasting
results. A far higher motivation for pleasing God is
love and gratitude for His grace, His unearned love.
Paul’s appeal to his readers based on “the mercies of God”
was “that ye present your bodies a living sacrifice, holy,
acceptable unto God, which is your reasonable service.

The word “present” means “to place beside” or “to place at
one’s disposal.” Therefore, Christians are exhorted to place
their “bodies” at God’s disposal in an act of dedication. The
term “bodies” refers to the believers’ physical “bodies,” but
includes all that we are in relation to the demands of
life—our whole self. Note: The body is the instrument of
the soul and the means by which we serve God. Paul
stressed the giving of one’s body to God for His use
because of the widespread immorality associated with
the ancient religions. The presenting of the body to
God implies not only avoiding sins that are committed
with or against the body, but also using the body as a
servant in the service of God. It is also to glorify God
with our “bodies” (see I Corinthians 6:20), to engage
our “bodies” in worship, and to diligently attend to our
particular callings, and be willing to suffer for God with
our “bodies,” when we are called to do so. It is to yield
the members of our bodies as instruments of
righteousness (see Romans 6:13). Paul said we should
“present” or place our “bodies” at God’s disposal first as a
“living sacrifice,” alluding to the sacrifices under the
Mosaic Law, which were presented or set before God at the
altar, ready to be offered to him. The word “sacrifice” in
Scripture can also mean an “offering.” The offering of our
“bodies (as) a living sacrifice” to God both resembles and
differs from Old Testament sacrifices. Unlike the animals
that were slain and placed on the altar, our “bodies” are to
be a “living sacrifice” or offering. They are to be used in all
possible ways for God’s glory. But like Old Testament
sacrifices, Paul said our “bodies” are to be “holy” or set
apart for God’s use. It refers to sanctified living. Our

“bodies” are also to be “acceptable unto God.” In other
words, we are to be as pleasing to Him as the sweet aroma
from the animal sacrifices were (see Genesis 8:20-21; Exodus
29:18; II Corinthians 2:15; Ephesians 5:1-3). A “holy”
sacrifice is an “acceptable” sacrifice. Paul then said that
offering our “bodies a living sacrifice” is also our
“reasonable service.” This is an act of worship done
rationally, intelligently, and spiritually, not through external
symbols. God delights in such offerings. The Greek word
translated “service” is used mainly for the “service” of
worship to God (see Romans 9:4; Hebrews 9:1, 6). Paul
actually pictures the believer as a priest of God (see I Peter
2:9) performing His “service.”
B. Renewal of the mind (Romans 12:2). This verse

says “And be not conformed to this world: but be ye
transformed by the renewing of your mind, that ye may
prove what is that good, and acceptable, and perfect,
will of God.” Here Paul warns Christians not to be
“conformed to this world.” The Greek word for
“be…conformed to” refers to being molded or fashioned. It
is translated as “fashioned…according to” in I Peter 1:14.
We are to avoid fashioning or molding ourselves in the
likeness of “this world.” The “world” is elsewhere in
Scripture called “evil” so we must avoid becoming like “this
world” at all costs. Instead of conforming or fashioning
ourselves to “this world,” Paul said Christians are to “be ye
transformed by the renewing of your mind.” The word
“transformed,” unlike “conformed” speaks of a total
change from the inside out. The change in Christians results
from receiving new life in Christ (see II Corinthians 5:17),

and being renewed in our minds by the Holy Spirit (see I
Corinthians 2:9-16). “Renewing” the “mind” is the key to
being “transformed” or changed. The “mind” is the source
of intellectual perception, moral judgment and behavior
patterns. Therefore, it is imperative that it be repeatedly
renewed through prayer, Scripture, and various other godly
influences. As the “mind” is renewed spiritually, we become
more like Christ (see II Corinthians 4:16; Ephesians
4:22-24). Paul then says that the purpose for living a
transformed life is so “that ye may prove what is that
good, and acceptable, and perfect, will of God.” The
word translated “prove” means “to approve through testing”
(see Romans 2:18; Philippians 1:10). A renewed “mind” will
test ideas and from them determine which ones are
according to God’s will, which is here described by three
terms. First God’s will is “good.” It is “good” for us and
“good” in itself. Second, God’s will is “acceptable” or well
pleasing to Him. Third, God’s will is “perfect” or complete
in every way.
IV. THE CHRISTIAN’S CONTRIBUTION TO UNITY

(Romans 12:3-5)
A. The Christian’s humility (Romans 12:3). This

verse says “For I say, through the grace given unto me,
to every man that is among you, not to think of himself
more highly than he ought to think; but to think
soberly, according as God hath dealt to every man the
measure of faith.” The word “For” shows the connection

between a renewed mind and Paul’s call for humility. Paul
considered the exhortation he was about to give was so
important that he invoked his apostolic authority when he
said that he was speaking to them “through the grace
given unto me.” In other words, Paul spoke by virtue of the
grace or favor given him as an apostle (see Romans 1:5;
15:15). He also acknowledged that he was speaking to
“every man that is among you” meaning all the believers
in Rome. Exercising his apostolic authority, Paul warned
each of his readers “not to think of himself more highly
than he ought to think.” This was a warning against
pride. Pride leads to destruction (see Proverbs 16:18), and
always leads to tragic results (see Acts 12:21-23). Instead of
thinking more of ourselves than we should, Paul said the
believer is “to think soberly.” Thinking “soberly” means
being sensible and not getting carried away with pride. It is
right thinking. Paul also said that the believer is able “to
think soberly” because it is “according as God hath dealt
to every man the measure of faith.” The “faith” referred
to here is not saving “faith.” It refers to the “faith” God has
measured or given out to each believer to use in His service.
The degree of “faith” a Christian has for daily dependence
on God is the result of His grace. As “faith” grows stronger,
a Christian can expect the Lord to use his or her life more.
Note: Humility is essential for spiritual gifts, because
when we discover our gifts there is always the
temptation to be lifted up with pride, and think more of
ourselves than we should. The Christian life should be
a life of humble ministry or service. We must beware
of having too great of an opinion of ourselves, or
putting too high a valuation upon our own judgments,

abilities, and actions, thinking we are something when
we may really be nothing (see Galatians 6:3). As
Christians, we are not to be impressed with our own
importance, especially concerning our spiritual gifts.
Whatever success we have in the place we are in,
whether great or small, it is due to the “faith” God
gives us. It is not due to our own strength, but to His
equipping us. Remember, it is God who gives us power
to do anything that is good (see Philippians 2:13), and
in Him is all our sufficiency (see II Corinthians 9:8).
B. The interdependence of Christians (Romans

12:4-5).
1. (vs. 4). This verse says “For as we have many

members in one body, and all members have not the
same office…” Paul went on to describe the church as an
organism in which all the “members” are interdependent.
So he used an analogy of the human body. He said “For as
we have many members in one body, and all members
have not the same office.” Just as the human “body” has
“many members” or many parts, it is “one body.” But all
the “members” or parts of that “one body” have their own
function. The human “body” is composed of many unique
parts. The eye will never be able to do the hearing for the
ear, and the lungs will never be able to perform the functions
of the heart (see I Corinthians 12:12-18). Likewise, the
church has “many members” or parts, but “all members
have not the same office.” In other words, each
“member” is uniquely equipped by the Creator to function,
or perform for His glory. In the church, like the human body,
“all the members have not the same office,” but each
one has their respective place and work assigned to them.
Some are qualified for, and called to one kind of work or
service, while others are fitted for and called to another kind
of service. Preachers, teachers, ushers, deacons, choir
members and the people in general, have their different
offices and must not intrude one upon another, nor clash in
the discharge of their different duties.
2. (vs. 5). This verse says “So we, being many,

are one body in Christ, and every one members one of
another.” Paul’s point here is that although Christians
(particularly in the local church) are many, we are
nevertheless just one body in Jesus Christ. Individually, we
are parts one of another and are mutually dependent on each
other. Each “member” has his or her place and office, for
the good and benefit of the whole body, and of every other
“member.” We are not only “members” of Christ, but we
are also “members one of another.” We stand in relation
to each other; we are engaged in doing all the good we can
for one another, and to act as one unit for the common
benefit of the whole body. Yes, in the local church, we are
“many,” with each of us having his or her own role to fulfill;
but we are also “one body” with each “member”
contributing to the welfare of all. Note: It’s very
interesting that the members or parts of the human
body do not seek their own welfare or exaltation; nor do
they fight one another. They are so marvelously joined
together and directed from one command center (the
head), that they all promote the welfare of the whole.
This is how the church should operate under its Head,

Jesus Christ. But when many personalities are
involved, each with the potential for being selfish, the
reality can be much different. Paul had to write at
length to the quarreling Corinthian Christians to
secure unity among them (see I Corinthians
12:4-14:40). It may be very helpful to study that
passage of Scripture along with our text here in
Romans.
V. THE CHRISTIAN’S DEDICATION TO SERVICE

(Romans 12:6-8)
A. The presence of spiritual gifts (Romans 12:6).

This verse says “Having then gifts differing according to
the grace that is given to us, whether prophecy, let us
prophesy according to the proportion of faith…” Here
Paul begins to single out several, but not all the spiritual gifts
that each member of the body has been given to serve God
and His church (see I Corinthians 12:4-7). The phrase
“Having then gifts differing” indicates that each believer
has been given a spiritual gift and not everyone has the same
“gifts.” There are diversities of “gifts” (see I Corinthians
12:4). Spiritual “gifts” by definition are “grace” gifts
because they are given freely and sovereignly by the Holy
Spirit (see I Corinthians 12:11) “according to the grace
that is given to us.” This is one reason why we should not
boast in our gift nor covet or desire someone else’s gift.
Note: The “gifts” of the Holy Spirit are spiritual
abilities for service to God. These “gifts” must be

recognized and understood, and lovingly exercised if
the church is to benefit from them. Each member is an
individual with different talents or “gifts.” The unity of
believers is demonstrated as members work together.
The Holy Spirit gives each believer certain “gifts” that
are to be used for the benefit of the body of Christ.
Spiritual “gifts” are given by the Holy Spirit as needed
(see Ephesians 4:10-15). Paul encouraged his readers to
use their “gifts” to benefit the whole body. He said
“whether prophecy, let us prophesy according to the
proportion of faith…” The words “whether prophecy”
can mean “if you have the gift of prophecy.” Paul was saying
that anyone who has the gift of “prophecy” was to use it
“according to the proportion (or measure) of faith…”
God has given each of us the ability to do certain things well.
So if He has given you the ability to “prophesy,” then
“prophesy” whenever you can, as often as your “faith” is
strong enough to receive a message from God. The gift of
“prophecy” does not mean the extraordinary gifts of
foretelling future events, but the ordinary office of preaching
the word (see I Corinthians 14:1-3). The work of the Old
Testament prophets was not only to foretell future things, but
to warn the people concerning sin and what they should be
doing. The “proportion (or measure) of faith” means that
God will give the spiritual power necessary and appropriate
to carry out each responsibility. We cannot by our own
power drum up more “faith” to become more effective
servants. These are God’s “gifts” to the church and He gives
the “faith” and power to use them as He sees fit. Our job is
to be faithful and to seek ways to serve others with what
Christ has given us. Note: A prophet in the Old

Testament foretold the future and also forth told
(preached) God’s Word (see Isaiah 1:1-2; 2:1-5;
Jeremiah 2:1-37; 3:6, 15-18;Ezekiel 1:3, 3:1-11; Hosea
1:1; 4:1; Joel 1:1; 2:12-17, 28-29; Acts 11:28; 21:9-11; I
Corinthians 14:29-32). Prophecy was an especially
important gift in the early church before the written
Scripture was finished (see I Corinthians 12:28;
Ephesians 4:11). However, today, the gift of prophecy
in the sense of foretelling future events has ceased (see
I Corinthians 13:8), because with the completion of the
Bible, God no longer gives us new revelation
concerning future events. What the Bible reveals is all
we will ever get. However, the prophetic gift still exists
in the sense of forth telling, or preaching God’s already
revealed Word. Preachers take God’s Written Word and
speak to people for “edification, and exhortation, and
comfort” (see I Corinthians 14:3). The great care of
preachers is to preach sound doctrine, according to the
form of wholesome words, (see Titus 2:7-8; II Timothy
1:13). Where prophesying is concerned, it must be
done according to “the proportion” of the doctrine of
faith, as it is revealed in the Holy Scriptures of the Old
and New Testament. Using this rule of faith, the
Bereans tested Paul’s preaching (see Acts 17:10-11;
26:22; Galatians 1:9).
B. The use of spiritual gifts (Romans 12:7-8).
1. (vs. 7). This verse continues to say “Or

ministry, let us wait on our ministering: or he that
teacheth, on teaching…” Another gift that believers

receive is the gift of “ministry.” Paul said that if “ministry”
is our gift “let us wait on our ministering.” In other
words, the one who has the gift of “ministry” was to use it
properly. To “wait on our” gift, whatever it may be, means
to give the best of our time and thoughts to it, to take
advantage of all opportunities for it, and to study not only to
do it, but to do it well. The term “ministry” here does not
refer to the work of an ordained clergyman. The Greek word
is the source of our word “deacon” and refers to all kinds of
service (see Acts 6:1-4). In this verse, “ministry” refers to
serving the material needs of the saints and is the same as
gift of “helps” in I Corinthians 12:28. Although the gift of
“ministry” is less noticed or celebrated than others, it still
should be exercised faithfully. Then Paul said “or he that
teacheth, on teaching.” Anyone who has the gift of
“teaching” should fulfill his or her responsibilities as well.
“Teaching” has always been an important gift in the church
(see I Corinthians 12:28; Ephesians 4:11) because it involves
unfolding God’s truth in a systematic way. Without the
understanding of biblical doctrine that comes through
“teaching,” the church would be spiritually poor. Therefore,
the one who teaches should do it frequently and constantly,
and be diligent in it, for it is his or her proper work or service
(see I Timothy 4:15-16).
2. (vs. 8). Our final verse says “Or he that

exhorteth, on exhortation: he that giveth, let him do it
with simplicity; he that ruleth, with diligence; he that
sheweth mercy, with cheerfulness.” The apostle now
singled out the gift of “exhortation” or encouragement.
Teaching appeals to the mind, while “exhortation” appeals

to a person’s will. An exhorter can apply truth to practical
needs and stir people to action. The church needs
“exhortation” to keep it from becoming lax in its theology
and unconcerned about the world’s needs. Then there are
those in the church who have the gift of giving. Paul said
“he that giveth, let him do it with simplicity.” The word
“simplicity” here combines the ideas of sincerity, openness
and generosity when we give. The person who gives of their
substance should do it with both an open hand and an open
heart. The believer who has this gift should give plentifully
and liberally, for this pleases God (see II Corinthians 8:1-2;
9:10-13), because He loves a cheerful and bountiful giver
(see II Corinthians 9:7). Believers must avoid giving with
mixed motives like maybe I should, maybe I shouldn’t. Paul
then said “he that ruleth, with diligence.” The word
“ruleth” here refers to administrative work. This means that
if God has given you administrative ability and put you in
charge of the work of others, you must do it “with
diligence.” The word “diligence” means persistence. It
implies taking a job seriously and paying attention to
necessary details (see I Peter 5:1-3). The last gift that Paul
lists (there are many more not mentioned here; see I
Corinthians 12:4-12) was “he that sheweth mercy, with
cheerfulness.” He urged the one who “sheweth mercy” to
do so “with cheerfulness.” Deeds of “mercy” or kindness
to those who are sick and needy are crucial to the church’s
witness, and this witness is more credible if it is done by a
person with a cheerful disposition. In the early church, there
were special church-officers, whose work it was to take care
of the widows, the sick and strangers (see Acts 6:1-5). This
service had to be done “with cheerfulness.” A pleasing

countenance when performing acts of “mercy” is a great
relief and comfort to those who are miserable especially
when they see that it is not done grudgingly and unwillingly,
but with pleasant looks and gentle words, and readiness.
This is pleasant to the recipients, and even more acceptable
to God.
VI. Conclusion. Once we become God’s living sacrifices and

see ourselves as persons entrusted with God’s gifts, then we
can help our brothers and sisters grow in Christ. This week’s
lesson has made it clear that maturing Christians will
consistently move away from the short-sighted lusts and
selfishness that are commonly seen in the world. The
behavior of a transformed Christian indicates a new quality
of life. When God saved us, He changed us. May God help
us to pursue the character qualities that are consistent with
the new life God has given to us.

Curriculum***
Sunday, May 26, 2019: “Called to be Transformed” Practical Points
for Discussion (The ISSL Curriculum)
I. THE CHRISTIAN’S DEDICATION TO GOD (Romans

12:1-2)
1. I beseech you therefore, brethren, by the mercies of God,

that ye present your bodies a living sacrifice, holy, acceptable
unto God, which is your reasonable service.
2. And be not conformed to this world: but be ye transformed

by the renewing of your mind, that ye may prove what is that
good, and acceptable, and perfect, will of God.
II. THE CHRISTIAN’S CONTRIBUTION TO UNITY

(Romans 12:3-5)
3. For I say, through the grace given unto me, to every man
that is among you, not to think of himself more highly than he
ought to think; but to think soberly, according as God hath
dealt to every man the measure of faith.
4. For as we have many members in one body, and all

members have not the same office:
5. So we, being many, are one body in Christ, and every one
members one of another.
III. THE CHRISTIAN’S DEDICATION TO SERVICE

(Romans 12:6-8)
6. Having then gifts differing according to the grace that is

given to us, whether prophecy, let us prophesy according to
the proportion of faith;
7. Or ministry, let us wait on our ministering: or he that

teacheth, on teaching;
8. Or he that exhorteth, on exhortation: he that giveth, let

him do it with simplicity; he that ruleth, with diligence; he
that sheweth mercy, with cheerfulness.
I. THE CHRISTIAN’S DEDICATION TO GOD (Romans

12:1-2)
1. Therefore, I urge you, brothers and sisters, in view of

God’s mercy, to offer your bodies as a living sacrifice, holy
and pleasing to God—this is your true and proper worship.
2. Do not conform to the pattern of this world, but be

transformed by the renewing of your mind. Then you will be
able to test and approve what God’s will is—his good,
pleasing and perfect will.
II. THE CHRISTIAN’S CONTRIBUTION TO UNITY

(Romans 12:3-5)
3. For by the grace given me I say to every one of you: Do not

think of yourself more highly than you ought, but rather think
of yourself with sober judgment, in accordance with the faith
God has distributed to each of you.
4. For just as each of us has one body with many members,

and these members do not all have the same function,
5. so in Christ we, though many, form one body, and each

member belongs to all the others.
III. THE CHRISTIAN’S DEDICATION TO SERVICE

(Romans 12:6-8)
6. We have different gifts, according to the grace given to

each of us. If your gift is prophesying, then prophesy in
accordance with your faith;
7. if it is serving, then serve; if it is teaching, then teach;
8. if it is to encourage, then give encouragement; if it is

giving, then give generously; if it is to lead, do it diligently; if
it is to show mercy, do it cheerfully.
1. Total commitment to God and His service is the only

proper response to God’s blessings (Romans 12:1).
2. We must choose who will be in control of our lives; the

world or the Holy Spirit (Romans 12:2).
3. Spiritual gifts can lead to pride unless we think of

ourselves with humility (Romans 12:3).
4. One antidote to pride is for us to recognize how dependent

we are on fellow believers (Romans 12:4-5).
5. All believers are members of the same spiritual body and

should use their gifts to benefit the entire body (Romans
12:6-8).

Curriculum***
Sunday, June 2, 2019: “Jesus Institutes the New Covenant”
Sunday, June 2, 2019
Lesson: Mark 14:17-25; Hebrews 8:6-7, 10-12; Time of

Action: The first section in 30 A.D., and the second section in
about 68 A.D.; Place of Action: The first section in
Jerusalem; The second section is unknown
Golden Text: “But now hath he obtained a more

excellent ministry, by how much also he is the mediator
of a better covenant, which was established upon better
promises” (Hebrews 8:6).
INTRODUCTION. Jesus knew that He would soon be in

enemy hands. But He prevented His betrayer from arranging
His arrest until after He ate a final Passover meal with His
disciples. In this week’s lesson, we are reminded of the
meaning of Jesus’ death which was necessary in order to
establish a new covenant. We will see that Jesus died in
order to establish a new way to relate to God through a new
covenant.
II. THE LESSON BACKGROUND. Having finished His

Galilean ministry in Capernaum, Jesus and His disciples came
to Judea (see Matthew 17:22-24; 19:21). After teaching on
divorce (see Matthew 19:2-12), Jesus blessed little children

(see Matthew 19:13-15) and spoke with the rich young ruler
concerning what he had to do to have eternal life (see
Matthew 19: 16-26). Then once again (see Matthew 17:22)
Jesus predicted His death and resurrection to His disciples
(see Matthew 202:17-19) and responded to the special favor
request made to Him by James and John (see Matthew
20:20-28; Mark 10:35-45). As they came to Jericho, Jesus
gave blind Bartimaeus his sight (see 10:46-52). Then He
went to Bethphage where He prepared for His final entry into
Jerusalem (see Mark 11:1-14). The next day, Jesus rode into
Jerusalem on a donkey for His last time entering the city (see
Matthew 21:6-11). Once in Jerusalem, Jesus went into the
temple and drove the buyers and sellers out (see Mark
11:15-19). Then He faced opposition from the scribes,
Herodians and Sadducees (see Luke 20:1-8, 19-47) and gave
His Olivet Discourse concerning the end times (see Luke
21:5-38). Two days before the Passover, Judas agreed to
betray Jesus (see Mark 14:1-2, 10-11). On the first day of the
Feast of Unleavened Bread, which was the Passover, Jesus
and His disciples prepared for His final Passover meal (see
Mark 14:12-16). This is where our lesson begins.
III. THE NEW COVENANT ANTICIPATED (Mark

14:17-25)
A. The covenant enacted through a betrayal

(Mark 14:17-21).
1. (vs. 17). Our first verse says “And in the

evening he cometh with the twelve.” According to Luke’s
account, Jesus sent Peter and John to a place where He had
previously made arrangements to celebrate the Passover (see
Luke 22:7-12). They did as Jesus instructed and returned to
tell Him and His other disciples that everything was ready
(see Luke 22:13). In this verse, Mark wrote “And in the
evening he cometh with the twelve.” This implies that
after Peter and John finished the preparations for the
Passover meal in the upper room, they joined Jesus and the
other disciples and arrived at the upper room “in the
evening.” Note: This would actually be the beginning
of the next day. For Jews, their days begin at sundown
or about 6:00 pm, as noted with the Sabbath Day which
begins for Jews at 6:00 pm on Friday evening. With
this in mind, the words refer to the evening of the 13th
of Nisan (the first month on the Jewish calendar) not
the 14th which was the day of Passover. Jesus had to
celebrate His final Passover with His disciples “in the
evening” the day before Passover in order to fulfill
Scripture. I Corinthians 5:7 says that Jesus is our
passover and as such it only makes sense that He would
die on the same day that the lamb was killed for the
Jewish Passover, the 14th day of Nisan. However, since
Jesus was going to die on the 14th, He had to eat the
Passover on the 13th of Nisan “in the evening” which
would actually be the beginning of the 14th. In
addition, John in his account wrote that these events
happened “before the feast of the Passover” indicating
the 13th of Nisan. Another indication that these events

happened on the 13th and not the 14th is seen in Mark’s
version of what happened after Jesus was crucified. He
wrote “And now when the even (or evening) was come,
because it was the preparation (the actual Passover),
that is, the day before the sabbath (not the weekly
sabbath but the Passover, the first day of the feast of
unleavened bread), Joseph of Arimathaea, an
honourable counsellor, which also waited for the
kingdom of God, came, and went in boldly unto Pilate,
and craved the body of Jesus” (see Mark 15:42-43).
The urgency that Nicodemus demonstrated was
because Jesus’ body had to be buried before 6:00 pm
when the actual Feast of Unleavened Bread began on
the 15th day of Nisan. This day was called a Sabbath
Day because it was a holy convocation when no work
could be done just like the weekly Sabbath (see
Leviticus 23:4-7) when no work was allowed. (For a
detailed review of the last week of Jesus’ life including
the celebrating of the Lord’s Supper, use the search bar
on our web site and search for “the last week of Jesus’
life.”)
2. (vs. 18). This verse says “And as they sat and

did eat, Jesus said, Verily I say unto you, One of you
which eateth with me shall betray me.” Now we are told
that “as they sat and did eat, Jesus” made an
announcement. The word translated “sat” actually means “to
recline.” The common practice in New Testament times was
to recline on couches on three sides of a low, rectangular
table. The participants would lie on their left sides with their
heads near the table and their feet away from it. While they
were engaged in eating, Jesus said “Verily I say unto you,
One of you which eateth with me shall betray me.” The
word “Verily” means “truly” indicating that what Jesus was
about to say was the truth. According to John’s gospel, Jesus
was visibly troubled when He spoke (see John 13:21). He
continued to say “One of you which eateth with me shall
betray me.” The festive meal suddenly turned somber.
Jesus’ words were doubly shattering. To be betrayed to His
enemies was bad enough, but to be betrayed by a professed
disciple was horrible. The phrase “One of you which
eateth with me” refers to one who at that moment was
enjoying fellowship at the table with Jesus—a symbol of the
closest friendship. To “betray” such friendship was the
worst kind of treachery (see John 13:18), but the Psalmist
prophesied this (see Psalms 41:9).
3. (vs. 19). This verse says, “And they began to

be sorrowful, and to say unto him one by one, Is it I?
and another said, Is it I?” The initial reaction of the
innocent disciples had to have been disbelief. But Jesus
always spoke the truth so they could not doubt His word.
They all quickly began to doubt themselves. With great
sorrow, they began “to say unto him one by one, Is it I?
and another said, Is it I?” In Greek, these responses are
more accurately translated as “Surely not I!” I’m sure they
all (maybe even Judas), expected a negative answer from
Jesus, but knowing their own weaknesses they wanted to be
reassured by Him. According to Matthew 26:22, the innocent
disciples called Jesus “Lord,” as they asked Him, but Judas
called Him “Master” or Rabbi meaning teacher (see Matthew

26:25). Apparently, Judas was successful in hiding what he
had done from the other disciples because according to
John’s account, they had no idea who Jesus was talking about
(see John 13:22; Luke 22:23). When each disciple asked
Jesus whether he was the one, Judas had to do the same in
order to maintain his cover-up. We have to marvel at the
hardness of Judas’ heart!
4. (vs. 20). This verse says “And he answered

and said unto them, It is one of the twelve, that dippeth
with me in the dish.” Jesus didn’t identify the betrayer; He
simply repeated what He said in verse 18 saying here “It is
one of the twelve, that dippeth with me in the dish.” In
this culture, no eating utensils were used, so a piece of bread
was dipped into a bowl of crushed and seasoned fruit and
then eaten. Since all the disciples were involved in doing
this, Jesus could have been referring to any of them.
Undoubtedly, Jesus stressed this act to focus on how low the
betrayer’s deed was. He had the audacity, the unmitigated
gall to betray Jesus even after sitting at His table and dipping
from Jesus’ “dish.” This does not mean that Jesus was at the
betrayer’s mercy. Everything that would happen was
decreed by God.
5. (vs. 21). This verse says “The Son of man

indeed goeth, as it is written of him: but woe to that
man by whom the Son of man is betrayed! good were it
for that man if he had never been born.” With the
phrase “The Son of man indeed goeth (to His death), as
it is written of him,” Jesus made it clear that He was going
to the cross just as it was decided in the eternal plan of God.

His atoning sufferings had been ordained and prophesied in
Scripture (see Psalms 22:1-18; Isaiah 52:14-53:10). Nothing
or no one could keep Him from that divine appointment.
However, God’s overruling providence didn’t excuse the
betrayer, for Jesus then said “but woe to that man by
whom the Son of man is betrayed! good were it for that
man if he had never been born.” The word “woe” in
Scripture usually refers to overwhelming sorrow or grief. It
can also refer to heavy affliction, calamity or disaster. Here
it refers to calamity or disaster. In the case of Judas,
throughout history, not only would he be noted for his
treachery, but he would also be condemned to suffer
eternally in hell as “the son of perdition” (see John 17:12). It
would have been better for Judas not to have been born than
to choose to betray Jesus. This terrible indictment fell on
Judas not just because he had made an agreement with Jesus’
enemies. His guilt was compounded by the fact that he
callously repelled Jesus’ prick to his conscience, ignored
Jesus’ awful warnings, and determined to do his deed in spite
of the consequences. It’s true that God may use the sinful
actions of people to accomplish the opposite of what they
have intended to do. However, God’s sovereign purpose does
not mean that their sins are justified. What Judas did was
wrong, and he will have to answer to God for it. Humans are
accountable to God for what we do. We cannot excuse our
sins by saying that we were accomplishing God’s good
purpose by our evil actions. Note: For sure the
Scriptures confirm that the events relating to the death
of Jesus were divinely appointed (see Acts 2:23). They
were planned by the Father, and foretold by the
prophets (see Psalms 41:9). However, this does not
excuse those whose own evil choices were used by God

to carry out His plan for the redemption of humanity.
Therefore, Judas should not be seen as someone who
was powerless, a mere pawn in the divine plan.
Nowhere is it said that Judas had to be the one to
betray Jesus. The prophecy concerning Jesus’ betrayal
does not name anyone; it only refers to a friend of Jesus
(see Psalms 41:9). It could have been any one of the
disciples. But Judas’ character made him the one most
likely to betray Jesus for money (see Matthew
26:14-16). As we all do, Judas had real choices, and he
was responsible before God for those choices.
B. The covenant instituted during Passover

(Mark 14:22-25).
1. (vs. 22). This verse say “And as they did eat,

Jesus took bread, and blessed, and brake it, and gave to
them, and said, Take, eat: this is my body.” The phrase
“And as they did eat” can also mean “at the close of
supper.” John’s account of the Last Supper reveals that just
before the Passover meal ended, Judas left the room to
complete his vile act (see John 13:27-30). Since he was the
treasurer for the group of disciples, the other disciples no
doubt thought that he was going out to take care of some
financial matter (see John 13:27-29). His exit cleared the
way for Jesus to give the items of food a new meaning for the
believing disciples. He would inaugurate for them and all
future believers a memorial to Himself, the Passover Lamb
who would die for the world’s sin (see I Corinthians 15:3; I
John 2:2). With Judas gone, first “Jesus took bread, and
blessed, and brake it, and gave to them.” This in itself

was not new, because Jesus had done the same thing when
He fed the multitudes (see Matthew 14:19; Mark 8:6). But
this time His actions had special meaning and significance.
Jesus then said “Take, eat: this is my body.” According to
Luke’s account, Jesus added the words “which is given for
you” (see Luke 22:19). Since Jesus’ physical body was there
with the disciples, these words mean that the “bread”
symbolized His “body” given up to death for them and all
future believers. When we partake reverently, we are to
remember Jesus’ sacrificial death (see I Corinthians 11:24,
26).
2. (vs. 23). This verse says “And he took the

cup, and when he had given thanks, he gave it to them:
and they all drank of it.” After giving His disciples the
broken bread, Jesus repeated that act with the grape juice.
Jesus “took the cup, and when he had given thanks, he
gave it to them.” Each disciple drank from the cup that
Jesus gave them.

them, This is my blood of the new testament, which is
shed for many.” Jesus now gave this cup new meaning,
using the fruit of the vine to represent His “blood.” He said,
“This is my blood of the new testament, which is shed
for many.” The cup symbolized Jesus’ “blood,” poured out
in death as the sacrifice for human sins (see Matthew 26:28).
The shedding of His “blood” brought in a new covenant
between God and those who trust Christ. The term
“testament” can mean “covenant.” The “new testament”
or new covenant refers to Jeremiah 31:31-33 where God

promises to establish a new covenant with His people in the
last days. That promise is now sealed through Jesus’ actions
and His death which that covenant looked forward to. It is
called a “new testament” or covenant because it replaces
the Mosaic Covenant with its yearly animal sacrifices (see
Hebrews 7:22; 8:6-13). Jesus also said that His “blood” was
“shed for many.” In other words, the shedding of Jesus’
“blood” ratified or confirmed the new covenant. Biblical
covenants are often sealed in “blood” (see Genesis 15:9-21;
17:9-14; Exodus 24:4-8). Although Jesus died for the sins of
the world, it is stated here that His “blood” was “shed for
many” not for all. This is because everyone won’t be saved.
So the term “many” is correct. Only those who accept Jesus
as Lord and Savior and put their faith in His sacrificial death
will be saved (see John 3:16-18). Note: There may be
some who ask the question, “How do we participate in
the new covenant?” Jesus has already told us. He
declared “Except ye eat the flesh of the Son of man,
and drink his blood, ye have no life in you” (see John
6:53). But what did He mean? He gave us the answer
in the same passage when He said, “I am the bread of
life: he that cometh to me shall never hunger; and he
that believeth on me shall never thirst” (see John
6:35). And then in John 6:40, Jesus said, “And this is
the will of him that sent me, that every one which seeth
the Son, and believeth on him, may have everlasting
life: and I will raise him up at the last day.” Therefore,
we participate in the new covenant by faith. We must
come to God through Jesus Christ, trusting in His
sacrifice.
4. (vs. 25). This verse says “Verily I say unto

you, I will drink no more of the fruit of the vine, until
that day that I drink it new in the kingdom of God.”
This memorial that Jesus instituted had meaning only
because in the near future He would die and rise again. It
also carried bright prospects for the distant future. Jesus
alluded to this when He solemnly declared “Verily I say
unto you, I will drink no more of the fruit of the vine,
until that day that I drink it new in the kingdom of
God.” In other words, He would not “drink” of the juice
that comes from the grape vine with His people again until
He could do it in God’s “kingdom.” Note: Jesus’ absence
should not prevent His people from continuing His
memorial meal. Paul gave the Corinthian church
detailed instructions for its commemoration (see I
Corinthians 11:23-34). He declared “For as often as ye
eat this bread, and drink this cup, ye do shew the
Lord’s death till he come” (see I Corinthians 11:26).
Therefore, the Lord’s Supper not only looks back to
Jesus’ death, but also looks forward to His return. Let
us partake reverently and often, being thankful for
both what He has done and what He will do for us.
IV. THE NEW COVENANT DESCRIBED (Hebrews 8:6-7,

10-12). The second part of our lesson comes from the book
of Hebrews. The author of this epistle or letter is unknown
and has been debated since post-apostolic days. In certain
places its language is like Paul’s and because of the
reference to Timothy in Hebrews 13:23, some scholars have
attributed the letter to Paul. But there is no conclusive proof

that he was the author. The occasion for the letter was to
address Jewish Christians who had professed faith in Jesus as
the Messiah but were wavering in their faith (see Hebrews
3:6) to “go on unto perfection” (see Hebrews 6:1). The
design of the letter is to show how Jesus is more excellent
than anything or anyone including angels, the priesthood and
the Mosaic Law (see Hebrews chapters 3-8:5). The portion in
our lesson this week demonstrates how the new covenant in
Jesus does greater things than God’s covenant with Israel
(the Mosaic Covenant) could ever do.
A. It is a better covenant (Hebrews 8:6-7).
1. (vs. 6). This verse says “But now hath he

obtained a more excellent ministry, by how much also
he is the mediator of a better covenant, which was
established upon better promises.” Having declared that
the earthly priesthood was only a shadow of what was to
come (see Hebrews 8:1-5), the writer then said “But now
hath he obtained a more excellent ministry.” The
pronoun “he” refers to Jesus. Compared to the earthly
priests including Moses, God has given Jesus a “more
excellent ministry” or a better priestly “ministry.” Jesus
is our high priest who unlike the earthly priests lives forever
(see Hebrews 6:20; 7:28). He is a better high priest because
“he is the mediator of a better covenant, which was
established upon better promises.” A “mediator” is
someone who intervenes between two parties to reconcile
them. Jesus is the true “mediator” between God and man.
As a priest who is sinless, unlike earthly priests, Jesus is able
to make an effective sacrifice of His own life for others.

Because of His death, Jesus is able to establish a “better
covenant” than any that came before. The old covenants
only pointed to God’s salvation, but Jesus’ “better
covenant” actually accomplishes salvation (see Hebrews
9:15). Since the new covenant is better, the “promises” on
which it is “established” or founded, are also “better
promises.” God based the “promises” of the Mosaic
Covenant with the words “If ye will obey” (see Exodus 19:5).
But in the new covenant, the promises are “better” because
God simply says “I will” (see Hebrews 8:10, 12). It is based
solely on His grace.
2. (vs. 7). This verse says “For if that first

covenant had been faultless, then should no place have
been sought for the second.” This statement seems to
indicate that the “first covenant” that God made with His
people, the Mosaic Covenant or The Law, had its faults, or
that something was wrong with it. But that’s not the case.
There was nothing wrong with the law; it came from a
perfect God and its standards were good and applicable to
Israel’s needs (see Romans 7:12-14). The fault lay in the
sinful nature of the people themselves, which despite their
knowledge of good, inclined them to do evil instead (see
Romans 7:13-20). In other words, the people lacked the
inner spiritual ability to keep the law. Also, the law had no
power to change lives (see Galatians 3:21), enabling them to
overcome temptation. In Paul’s words, the law was “weak
through the flesh” (see Romans 8:3). The law revealed God’s
will, but it didn’t provide people with the power to carry it
out (see Romans 3:20; Galatians 3:10-12). The law was
perfect, but the people were not perfect. Israel’s failure to

keep the old covenant showed that it couldn’t prevent the
people from sinning. The law could only expose their sin (see
Romans 7:7). In essence, the Law could not save. It could
only make men see their sins. If the Law of Moses or the first
covenant could change men’s hearts, the writer here says
“then should no place have been sought for the
second.” In other words, there would be no need for a
“second” covenant if the first one could change men’s
hearts, which it couldn’t.
B. It makes a new people (Hebrews 8: 10-12).

Verses 8-9 are not part of our printed text, but in those
verses the writer addresses why God made a new covenant.
Although there was no fault with the old covenant, the
Mosaic Law, God found something wrong with the people.
He said that there would be a time when He would give a
new covenant to the people of both Israel and Judah. God
also said through Jeremiah that the new covenant will not be
like the one that He gave to their fathers when He took them
by the hand and led them out of Egypt (see Jeremiah
31:31-32). They did not continue following the agreement He
gave them, so He turned away from them.
1. (vs. 10). This verse says “For this is the

covenant that I will make with the house of Israel after
those days, saith the Lord; I will put my laws into their
mind, and write them in their hearts: and I will be to
them a God, and they shall be to me a people…” Now
the writer quotes from Jeremiah 31:31-33 which describes
the kind of “covenant” God “will make with the house of
Israel.” Although God declared that this new “covenant”

will be made with a unified “Israel,” it already includes
believers during the church age, which includes us. This is
because it is accomplished in, and affirmed by Christ. The
phrase “After those days” refers to the millennial age when
the whole nation of “Israel” will be converted and accepts
the Messiah (see Zechariah 12:10). The Apostle Paul spoke
of that day saying “And so all Israel shall be saved” (see
Romans 11:26). As previously noted (see comments on verse
32), the old covenant given at Mount Sinai was perfect, but
the people were not capable of keeping it (see Romans
7:12-14). What was needed was an internal change so the
people could obey God. This internal change would come by
the new “covenant.” Therefore, the Lord said “I will put
my law in their inward parts, and write it in their
hearts.” The Mosaic “covenant” emphasized external
works, but the new “covenant” emphasizes an internal
change of “heart.” In contrast to God’s law which was set
before “Israel,” the new “covenant” that God described
here as “my law” will be in Israel’s “inward parts” or
within their minds. For a unified “Israel,” this will take
place during the millennial reign of Jesus when “Israel” will
be saved (see Romans 11:26). But this happens to every
believer today because the new covenant is in effect as a
result of the work of Jesus Christ. The Lord also said that He
would “write it (His law) in their hearts.” The old
“covenant” was written on tablets of stone (see
Deuteronomy 10:1-2) and later in a book (see Deuteronomy
31:24-25; II Kings 22:8). Even though the people were told
to keep God\s law in “their hearts” (see Deuteronomy 6:6),
they failed to do so. Laws alone cannot change the heart.
Only God’s Spirit can do that (see II Corinthians 3:3). It is

the internal work of the Holy Spirit that makes the new
“covenant” effective (see Ezekiel 11:19-20; 36:26-29). This
will always be a new “covenant,” in which all who truly take
hold of it shall always be preserved by the power of God. It is
God’s “covenant;” His mercy, love, and grace moved for it;
His wisdom devised it; His Son ratified it with His blood (see
Hebrews 9:11-15); and His Spirit brings souls into it, and
builds them up in it. Note: A person with a heart
condition may be given a pacemaker. It will help the
heart function more effectively, but it does not provide
a cure. However, a heart transplant (if there were no
rejection factors), gives a person with an unhealthy
heart the opportunity to continue life with a different
heart. Like all covenants, the new “covenant” had to be
ratified by means of a death (see Hebrews 9:16-22). So
God’s plan for correcting the defect of the “old
covenant” did not involve changing the “holy,” “just,”
and “good” law (see Romans 7:12), but instead it
involved performing spiritual surgery of regeneration
in the hearts of the Israelites. The basis for this
transformed life in Israel is not stated here, but it is
the same as that which transforms men and women
into Christians today. It is the death and resurrection
of Jesus Christ, who both removed guilt and imparts
divine life to the believing sinner (see Galatians
2:19-20). When Jesus returns, a remnant of Israel will
turn to Him for cleansing and forgiveness (see
Zechariah 12:10-13:1). In that day the inner
transformation or change that Jeremiah spoke of will
be a reality. By giving His people “new hearts,” God will
enable them to maintain a covenant relationship with Him
(see Jeremiah 24:7); so He stated that He “will be their

God, and they shall be my people.” Of course, this was
always God’s intention. He took “Israel” for Himself while
the people were still in Egypt (see Exodus 6:7), but His full
possession of them depended on their obedience to His
commands (see Leviticus 26:3-12). Having God’s Word
written in “their hearts” will reveal that the repentant
Israelites of the future are truly God’s people, and that they
have made Him the Lord of their lives. The old “covenant”
tried to control conduct, but the new “covenant” changes
character so that people can love the Lord, and one another,
and want to obey His will.
2. (vs. 11). This verse says “And they shall not

teach every man his neighbour, and every man his
brother, saying, Know the Lord: for all shall know me,
from the least to the greatest.” It is hard to imagine a
time when evangelism won’t be a priority for God’s people.
But when Jesus returns, the Lord said “And they shall
teach no more every man his neighbour, and every man
his brother, saying, Know the Lord.” In other words,
during the millennial reign of Jesus Christ, people will not
have to “teach” their neighbors and relatives to “know
the Lord” thus receiving salvation. The word “know” here
refers to personal knowledge of the Lord received by grace
through the Holy Spirit (see John 6:45; I Corinthians 2:9-12).
There won’t be any need to preach the gospel during the
millennium because God said “for they shall all know me,
from the least of them unto the greatest.” This means
that all people, especially a remnant of Israel, from the
“least” important to the most important, will “know the
Lord.” This knowledge of “the Lord” won’t be restricted to

the intellectual elite, or a spiritual inner circle, or a high
social class. Everyone will enjoy intimate knowledge of “the
Lord” (see Isaiah 11:9; 54:13; Joel 2:28-29). This will also
include Gentiles who enter the millennial kingdom as well.
Note: Under the old dispensation, the Israelite was
included in the old covenant because he was born of
Hebrew parents and was circumcised on the eighth day
(see Genesis 17:9-14; Leviticus 12:3; John 7:22).
Already a part of the old covenant, the child had to be
taught what it meant to “know the Lord” as he grew
up. However, under the new covenant, those who are a
part of the covenant already “know the Lord,” for in
order to participate in the new covenant, one must
make a conscious decision to accept and follow Jesus
Christ as Lord and Saviour (see Acts 2:36-41;
16:30-34). Jesus likened this to a new birth (see John
3:1-7). Christians are included in the new covenant not
just because we were born, but because we were born
again! When the Jewish people as a nation experience
this new birth, the Lord promised “they shall all know
me, from the least of them unto the greatest of them.”
3. (vs. 12). Our final verse says “For I will be

merciful to their unrighteousness, and their sins and
their iniquities will I remember no more.” The word
“For” introduces the reason that God gave for redeemed
Israel being able to know Him intimately and universally. God
said “For I will be merciful to their unrighteousness,
and their sins and their iniquities will I remember no
more.” God linked knowing Him to the forgiveness of sin.
But the forgiveness of sin depends on the mercy of God for

He declared “I will be merciful to their
unrighteousness.” From the New Testament, we learn that
the death of God’s Son, Jesus Christ, provides the only basis
for God’s forgiveness and redemption of sinners. The old
covenant’s law could not save anyone; nor was it intended to
do so. It could only humble and condemn those who broke
it. But the new covenant provides not only that sin will be
forgiven, but God also said “and their sins and their
iniquities will I remember no more.” In other words, as a
result of God’s mercy, the believer’s “sins” and “iniquities”
or wickedness will be blotted out from God’s memory (see
Hebrews 10:16-17). In the future, the believing Jewish
remnant will be cleansed enabling them to do God’s will (see
Ezekiel 36:25-28; Romans 11:26-27). Note: The nation of
Israel as a whole is not currently enjoying the benefits
of the new covenant because the people have rejected
the Messiah and have been blinded to the truth (see
Romans 11:7-10). However, in his letter to the
Romans, the apostle Paul wrote that at Christ’s return
“all Israel shall be saved…For this is the covenant unto
them, when I shall take away their sins” (see Romans
11:26-27). In faith, the people of Israel will turn to
their Messiah and they will be saved by the grace of
God (see Zechariah 12:10-13:1). Then a believing
Israel will enter into the blessings of the earthly
millennial kingdom of Christ. While our lesson text
sees the new covenant applied to Israel and Judah, it is
also the basis for Gentile salvation. Jesus’ death
provided salvation for all peoples. When Israel as a
nation rejected God’s offer of salvation, His offer went
out to the Gentiles, many of whom (including you and

me) welcomed and received it (see Acts 28:28; Romans
9:30-31). But when the full number of Gentiles has
been gathered in, Israel will accept the new covenant
(see Romans 11:25-27).
V. CONCLUSION. Just as Passover depicted Israel’s

redemption from Egypt, the Lord’s Supper would depict
mankind’s redemption from sin. Jesus used a broken piece of
unleavened bread to represent His body which would be
given for the sins of all people. Then He used the fruit of the
vine to represent His blood, which would be poured out as
the sacrifice for sin. This symbolic teaching stuck with the
disciples, and according to Jesus’ command is still observed
today. Whenever we take communion, we repeat that
symbolism, and in the process we remember what Jesus
Christ has done for us, and He will return to do more. Every
believer should take advantage of all the benefits of the new
covenant by maintaining a vital fellowship and relationship
with our Lord.

Curriculum***
Sunday, June 2, 2019: “Jesus Institutes the New Covenant” Practical
Lesson Text: Mark 14:17-25; Hebrews 8:6-7, 10-12
I. THE NEW COVENANT ANTICIPATED (Mark

14:17-25)
17. And in the evening he cometh with the twelve.
18. And as they sat and did eat, Jesus said, Verily I say unto
you, One of you which eateth with me shall betray me.
19. And they began to be sorrowful, and to say unto him one
by one, Is it I? and another said, Is it I?
20. And he answered and said unto them, It is one of the

twelve, that dippeth with me in the dish.
21.The Son of man indeed goeth, as it is written of him: but

woe to that man by whom the Son of man is betrayed! good
were it for that man if he had never been born.
22. And as they did eat, Jesus took bread, and blessed, and
brake it, and gave to them, and said, Take, eat: this is my
body.
23. And he took the cup, and when he had given thanks, he
gave it to them: and they all drank of it.
24. And he said unto them, This is my blood of the new

testament, which is shed for many.
25. Verily I say unto you, I will drink no more of the fruit of
the vine, until that day that I drink it new in the kingdom of
God.
II. THE NEW COVENANT DESCRIBED (Hebrews 8:6-7,

10-12)
6. But now hath he obtained a more excellent ministry, by

how much also he is the mediator of a better covenant, which
was established upon better promises.
7. For if that first covenant had been faultless, then should

no place have been sought for the second.
10. For this is the covenant that I will make with the house of
Israel after those days, saith the Lord; I will put my laws into
their mind, and write them in their hearts: and I will be to
them a God, and they shall be to me a people:
11. And they shall not teach every man his neighbour, and
every man his brother, saying, Know the Lord: for all shall
know me, from the least to the greatest.
12. For I will be merciful to their unrighteousness, and their

sins and their iniquities will I remember no more.
I. THE NEW COVENANT ANTICIPATED (Mark

14:17-25)
17. When evening came, Jesus arrived with the Twelve.
18. While they were reclining at the table eating, he

said, “Truly I tell you, one of you will betray me—one who is
eating with me.”
19. They were saddened, and one by one they said to him,
“Surely you don’t mean me?”
20. “It is one of the Twelve,”he replied, “one who dips bread
into the bowl with me.
21. The Son of Man will go just as it is written about him. But
woe to that man who betrays the Son of Man! It would be
better for him if he had not been born.”
22. While they were eating, Jesus took bread, and when he
had given thanks, he broke it and gave it to his disciples,
saying, “Take it; this is my body.”
23. Then he took a cup, and when he had given thanks, he

gave it to them, and they all drank from it.
24. “This is my blood of the covenant, which is poured out for

many,”he said to them.
25. “Truly I tell you, I will not drink again from the fruit of
the vine until that day when I drink it new in the kingdom of
God.”
II. THE NEW COVENANT DESCRIBED (Hebrews 8:6-7,

10-12)
6. But in fact the ministry Jesus has received is as superior to

theirs as the covenant of which he is mediator is superior to
the old one, since the new covenant is established on better
promises.
7. For if there had been nothing wrong with that first

covenant, no place would have been sought for another.
10. This is the covenant I will establish with the people of

Israel after that time, declares the Lord. I will put my laws in
their minds and write them on their hearts. I will be their
God,and they will be my people.
11. No longer will they teach their neighbor, or say to one

another, ‘Know the Lord,’ because they will all know
me, from the least of them to the greatest.
12. For I will forgive their wickedness and will remember

their sins no more.”
1. We should be so faithful to God’s instructions that

obedience to them is what others expect of us (Mark 14:12).
2. Worship is important enough that we should make careful

preparations for it (Mark 14:13-16).
3. Let us never assume we cannot be tempted to betray

Jesus; to make this assumption is to invite the temptation
(Mark 14:17-19; I Corinthians 10:12).
4. The sovereign Lord can use even the most heinous acts to
accomplish His good purposes (Mark 14:20-21; Genesis
50:20).
5. Only those who partake of Jesus Christ through faith enjoy

the benefits of His substitutionary death (Mark 14:22-24).
6. The observance of the Lord’s Supper is not only to remind

us of His death, but also to remind us that He is coming back
one day (Mark 14:25; I Corinthians 11:26).
7. God’s new covenant supersedes the old covenant because

it is based on better promises (Hebrews 8:6-7).
8. God’s new covenant, which will be placed in the minds and

hearts of His people, will be permanent (Hebrews 8:10-11).
9. When God forgives our sins, He also forgets them

(Hebrews 8:12).

Curriculum***
Sunday, June 9, 2019: “Jesus Seals the New Covenant” Commentary
Lesson: Mark 15:6-15, 25-26, 33-39; Time of Action: 30

A.D.; Place of Action: The first part in Jerusalem; The second
part at Golgotha
Golden Text: “And when the centurion, which stood

over against him, saw that he so cried out, and gave up
the ghost, he said, Truly this man was the Son of God”
(Mark 15:39).
I. INTRODUCTION. Many human actions produce

unforeseen results, some of which are the opposite of what
was intended. The death of Jesus Christ also brought results
unforeseen by people. Jesus’ crucifixion represented man’s
ultimate rebellion against God. However, there is another
side to Jesus’ death. In a way human wisdom would never
have imagined, the heavenly Father turned the death of His
Son into a glorious victory over evil. As a result, salvation
was provided. Every believing sinner enters a covenant
relationship with God through Jesus’ sacrificial death which
sealed the new covenant.
II. LESSON BACKGROUND. Jesus had eaten His last

Passover meal with His disciples and instituted the Lord’s

Supper after Judas left the room to finish his betrayal (see
Mark 14:12-25; John 13:21-30). After instituting the Lord’s
Supper, they sang a hymn and departed to the Mount of
Olives (see Mark 14:26-32) and the Garden of Gethsemane
(see Mark 14:26-32). When they arrived at Gethsemane,
Jesus took Peter, James and John with Him a short distance
from the other disciples and told them to wait for Him as He
went a little further to pray alone (see Mark 14:33-42). After
His third prayer, Jesus returned to the disciples, woke them
up and told them that He was about to be betrayed (see
Matthew 26:44-46; Mark 14:35-42). At that moment, Judas
came with a great multitude with swords and staves who
were sent by the chief priests, scribes and the elders (see
Mark 14:43). Judas then identified Jesus by kissing Him,
after which He was taken into custody while His disciples ran
off (see Mark 14:44-50). The next section of this narrative
concerns Jesus’ trials before the Jews and the Romans.
These trials were full of errors and irregularities, with the
principles of justice giving in to expediency and politics. The
Jewish trial had three parts: a hearing before Annas
(reported only in John’s gospel; see John 18:12-14, 19-23), a
trial before the Sanhedrin, led by Caiaphas in his house (see
Mark 14:53-65); and an early morning session of the
Sanhedrin (see Mark 15:1). The Roman trial was likewise in
three parts: before Pilate (Mark 15:1-5); before Herod
Antipas, (reported only in Luke’s gospel; see Luke 23:6-12);
and before Pilate again (see Mark 15:6–15) which is the first
part of our lesson.
III. JESUS SWAPPED FOR A REBEL (Mark 15:6-15)
A. Pilate’s attempt to appease the people (Mark

15:6-10).
1. (vs. 6). Our first verse says “Now at that feast

he released unto them one prisoner, whomsoever they
desired.” The phrase “Now at that feast” refers to the
Feast of Passover which fell on the 14 of Nisan on the Jewish
th
calendar. This would be the same day that Jesus would be

crucified in order to fulfill the fact that He is the believer’s
Passover (see I Corinthians 5:7). In order to die on the
Passover, Jesus ate the Passover meal with His disciples on
the evening of the 15 of Nisan which actually was the
th
beginning of the 14 . The Jewish days began at 6:00 pm as in

th
the Sabbath day which begins at 6:00 pm on Friday. In order

to keep down any rebellions among the Jews, it was a Roman
custom during the “feast” of Passover (see Matthew 27:15;
John 18:39) to release “unto them one prisoner,
whomsoever they desired.” In other words, the Jews could
decide which prisoner they wanted to be set free.
2. (vs. 7). This verse says “And there was one

named Barabbas, which lay bound with them that had
made insurrection with him, who had committed
murder in the insurrection.” Here we are introduced to a
prisoner “named Barabbas.” The phrase “which lay
bound with them that had made insurrection with him”
means that “Barabbas” was in prison with others like him
who were insurrectionists or rebels who were seeking the
military overthrow of Rome. In addition to being a rebel,

“Barabbas” was a murderer “who had committed murder
in the insurrection.” Violent movements to overthrow
Rome happened often in Judea in the first century A.D. In his
attempt to overthrow the Roman government in Israel,
undoubtedly “Barabbas” killed one or more Roman soldiers.
He was also a robber or thief (see John 18:40).
3. (vs. 8). This verse says “And the multitude

crying aloud began to desire him to do as he had ever
done unto them.” According to Matthew’s account, first
Jesus was brought before the Sanhedrin Council for
questioning, where they falsely found Him guilty of
blasphemy (see Matthew 26:57-65). Then the chief priests
and scribes took Jesus to Pilate for the first time followed by
“the multitude crying aloud began to desire him to do
as he had ever done unto them.” Of course the pronoun
“him” here refers to Pilate. By now, “the multitude” had
become a mob and they were yelling out to Pilate to do what
he had many times done before, set one prisoner free.
4. (vs. 9). This verse says “But Pilate answered

them, saying, Will ye that I release unto you the King of
the Jews?” This was the second time that Jesus appeared
before “Pilate.” Prior to the events in this verse, Luke’s
gospel says that “Pilate” questioned Jesus and said to the
mob “I find no fault in this man” (see Luke 23:1-4; John
18:33-38). Once “Pilate” learned that Jesus was a Galilean,
he sent Him to King Herod who was over that jurisdiction
(see Luke 23:6-7). The mob also followed (see Luke 23:10).
Herod questioned Jesus, but He didn’t answer him.
Frustrated by Jesus’ failure to answer him, Herod and his

soldiers mocked Him, dressed Him in a “gorgeous robe” and
sent Him back to “Pilate” (see Luke 23:8-11). So, when
Jesus was brought back before “Pilate,” here in this verse
we are told that “Pilate answered them, saying, Will ye
that I release unto you the King of the Jews?” During
this second appearance before “Pilate,” Jesus was
questioned again, but this time the religious leaders lied to
“Pilate” saying that Jesus was perverting the nation against
Rome (see Luke 23:13-14), whereas earlier they accused Him
of blasphemy (see Matthew 26:57-65). Once again, “Pilate”
told this mob that he had examined Jesus and still found no
fault in Him and surely nothing worthy of death (see Luke
23:14-15; John 18:31). Therefore, “Pilate” said that he
would chastise Jesus and let Him go as the one released
during the feast (see Luke 23:16-17). But the Jews cried out
all at one for “Pilate” to “release” Barabbas, who “Pilate”
believed was more of a threat to Rome than Jesus was (see
Luke 23:18-19). At this point Mark in this verse says “Pilate
answered them, saying, Will ye that I release unto you
the King of the Jews?” When “Pilate” used the term
“King of the Jews” he was being sarcastic (see John 18:37)
because when the mob brought Jesus before him earlier, they
accused Him of refusing to pay tribute to Caesar and calling
Himself “Christ a King” (see Luke 23:2). “Pilate” could
easily see that the Jewish leaders clearly despised Jesus, so
calling Him their “king” was a way to show his disregard for
their nation.
5. (vs. 10). This verse says “For he knew that

the chief priests had delivered him for envy.” It appears
that one of the reasons why Pilate was so reluctant to do

what the Jewish religious leaders wanted Him to do was “For
he knew that the chief priests had delivered him for
envy.” In other words, he perceived that the religious
leaders were jealous of Jesus because He had a better
reputation in Israel than they had (see John 11: 45-53).
Note: Pilate was well aware that the Jews hated him,
but yet they came to him for the favor of condemning
Jesus to death by crucifixion. Pilate could see that this
was a frame-up. Why else would these people who
hated him and the Roman Empire he represented, ask
him to convict one of their fellow Jews of treason and
give the death penalty? Another reason why Pilate was so
reluctant to crucify Jesus was because his wife told him not
to have anything to do with Jesus, “that just man,” because
she had a dream about Him (see Matthew 27:19).
B. Pilate gives in to the pleas of the people (Mark

14:11-15).
1. (vs. 11). This verse says “But the chief

priests moved the people, that he should rather release
Barabbas unto them.” The religious leaders were so intent
upon having Jesus killed that “the chief priests moved the
people, that he should rather release Barabbas unto
them.” In other words, the “chief priests” stirred up the
crowd to get Pilate to release “Barabbas” for them. It was a
great surprise to Pilate to find out that the “chief priests”
had so much influence over the people that they all agreed to
have “Barabbas” released instead of Jesus.
2. (vs. 12). This verse says “And Pilate

answered and said again unto them, What will ye then
that I shall do unto him whom ye call the King of the
Jews?” Pilate opposed this mob as much as he could. I’m
sure that by now, “Pilate” knew what these people wanted.
However, he still didn’t want to kill someone whom he had
found innocent of any wrongdoing. As a result, he gave the
crowd another opportunity to consider what they were asking
for one of their own countrymen. He asked them “What will
ye then that I shall do unto him whom ye call the King
of the Jews?” Again, “Pilate” showed disdain for these
Jews when he referred to Jesus as “him whom ye call the
King of the Jews.” Since Jewish life wasn’t important to
Rome, “Pilate” had nothing to fear from this so-called “King
of the Jews.”
3. (vs. 13). This verse says “And they cried out

again, Crucify him.” No doubt, hoping that his delay would
cause these Jews to reconsider what they were asking, Pilate
had to be disappointed when all together “they cried out
again, Crucify him.” Without a doubt, the chief priests and
scribes led this crowd to cry out for Jesus’ crucifixion hoping
that it might induce Pilate to condemn Christ, in order
to please the people for fear of displeasing them. Note:
Although Pilate was not so weak as to be governed by
the religious leaders’ opinion and believe that Jesus
was guilty, he was wicked enough to be swayed by their
outrage and condemn Him, even though he believed
Jesus was innocent. It’s interesting that just a few days
earlier when Jesus rode a donkey into Jerusalem, the
multitude of people gathered for Passover and the
Feast of Unleavened Bread were shouting “Hosanna”

(see Matthew 21:9; 11:9; John 12:13).which means
“save us now.” But now at this moment many from that
same crowd were shouting “Crucify him.” Our Lord
Jesus, who would die as a sacrifice for the sins of many,
would also be a sacrifice to the rage of many.
4. (vs. 14). This verse says “Then Pilate said

unto them, Why, what evil hath he done? And they cried
out the more exceedingly, Crucify him.” This was not the
response “Pilate” was expecting. Once again, it appears
that he was trying to avoid killing Jesus by talking some
sense into this mob. He asked them “Why, what evil hath
he done?” In other words, why should he “crucify” Jesus
when there’s no proof of any wrong He’s done. “Pilate” was
challenging the people to name Jesus’ crime hoping to thwart
the religious leaders’ wishes and uphold the rule of law. But
Pilate’s reasonable and logical question was met with the raw
emotions of hatred. Once again, urged on by the chief
priests and scribes, the mob “cried out the more
exceedingly, Crucify him.” In other words, they called for
Jesus’ crucifixion more and more.
5. (vs. 15). This verse says “And so Pilate,

willing to content the people, released Barabbas unto
them, and delivered Jesus, when he had scourged him,
to be crucified.” “Pilate” now believes that he has no
choice. His main concern was keeping the peace in Israel. If
the people’s unrest spread throughout the city,
overwhelming the Roman forces stationed there, he could
lose his position. Therefore, “willing to content the
people,” or to do enough for them that he might keep them

quiet, Pilate “released Barabbas unto them,” who was the
scandal and plague of Israel, and “delivered Jesus” or
handed Him over to a group of soldiers “to be crucified,”
who was the glory and blessing of Israel. The term
“scourged” means “beaten severely” normally using a whip
which itself is called a scourge (see John 2:15). Note: If
Jesus died by crucifixion, he would die the death of a
rebel and slave not of the king He claimed to be. This
is just what the Jewish religious leaders wanted, and
the reason they whipped the mob into a wild frenzy. In
addition, crucifixion would put the responsibility for
killing Jesus on the Romans, so the crowds could not
blame the religious leaders. So much for that idea!
IV. JESUS, THE KING IS CRUCIFIED (Mark

15:25-26). Verses 16-24 are not part of our lesson, but in
those verses we see what Jesus endured once Pilate turned
Him over to his soldiers. Pilate’s soldiers took Jesus into the
governor’s palace (called the Praetorium) and called all the
other soldiers together. They put a purple robe on Jesus,
made a crown from thorny branches, and put it on his head.
Then they began shouting, “Welcome, king of the Jews!”
They kept on beating his head with a stick and spitting on
him. Then they bowed down on their knees and pretended to
honor him as a king. After they finished making fun of him,
they took off the purple robe and put his own clothes on him
again, and led him out of the palace to be killed on a cross.
There was a man from Cyrene named Simon walking into the
city from the fields and the soldiers forced him to carry Jesus’
cross. They led Jesus to the place called Golgotha which
means “The Place of the Skull.” There they gave him some
wine mixed with myrrh, but he refused to drink it. Then they
divided his clothes among themselves, throwing dice to see
who would get what. This is where the next part of our text
begins.
A. Jesus is crucified (Mark 15:25). This verse says

“And it was the third hour, and they crucified him.”
The Jews recon their time beginning at 6:00 am. Mark tells
us that “it was the third hour, and they crucified him.”
The “third hour” would be 9:00 am, so Jesus was
“crucified” at that time. Note: In order to prevent
rebellions and insurrections, the Romans made
crucifixions as visible as possible, usually done on
public roads. Crucifixion was the Romans’ most severe
form of execution; so it was reserved only for slaves and
criminals. No Roman citizen could be crucified.
Crucifixion involved attaching the victim with nails
through the wrists or hands or with leather thongs to a
crossbeam attached to a vertical stake. Sometimes, the
feet were also nailed to the vertical stake. While in this
position, gradually exhaustion would set in, and death
followed normally within several days. To hasten
death, the victim’s legs were broken with a club. Then
he could no longer support his body to keep blood
circulating, and death quickly followed. But Jesus’ legs
were not broken so that Scripture might be fulfilled
(see John 19:36). Usually the bodies were left to rot or
to be eaten by scavengers. There was no need to break

Jesus’ legs to hasten His death. By the ninth hour (see
Mark 15:34, 37) or 3:00 pm—in only six hours—Jesus
was already dead (see John 19:31-33). Of course Jesus’
body was not left to rot; the disciples were able to get
Pilate’s permission to give Him a proper burial.
B. The crucified Jesus is identified (Mark 15:26).

This verse says “And the superscription of his accusation
was written over, The King Of The Jews.” It was the
custom to attach the charge of the victim to the cross. The
term “superscription” refers to what was written on Jesus’
cross. Ironically, He was accused or charged with being
“The King Of The Jews.” Undoubtedly, once again Pilate
was mocking the Jews with this inscription on Jesus’ cross.
But little did Pilate know that Jesus is indeed “The King Of
The Jews” (see Zechariah 9:9). But He is even more than
that; He is the world’s King whether they accept it or not (see
Romans 15:12).
V. JESUS, THE SUFFERING KING (Mark

15:33-39). Verses 27-32 are also not part of our printed
text, but those verses contain more of what Jesus suffered.
We are told that the soldiers also nailed two criminals to
crosses beside Jesus—one on the right and the other on the
left. People walked by and said bad things to Jesus. They
shook their heads while saying, “You said you could destroy
the Temple and build it again in three days, so save yourself!
Come down from that cross!” The chief priests and the
scribes were also there. They made fun of Jesus just like the
other people did. They said to each other, “He saved others,
but he can’t save himself! If he is really the Messiah, the
king of Israel, he should come down from the cross now.
When we see this, then we will believe in him.” In addition,
the criminals on the crosses beside Jesus also said bad things
to him. However, Luke records that one of the two thieves
repented before he died, and Jesus promised him that he
would be with Him in paradise that same day. But
everything Jesus suffered was nothing compared to the
separation from His Father that He was about to experience.
This is where the last part of our lesson begins.
A. The cry of the Righteous (Mark 15:33-34).
1. (vs. 33). This verse says “And when the sixth

hour was come, there was darkness over the whole land
until the ninth hour.” The spiritual separation from God
that Jesus would experience began “when the sixth hour
was come.” In Jewish reckoning, this was 12:00 noon since
their day began at 6:00 am. At 12:00 noon, “there was
darkness over the whole land” indicating that the Father
had turned away from His Son, because He could not look
upon His Son who had become sin for us (see Habakkuk
1:12-13; II Corinthians 5:21). It’s interesting that this
“darkness over the whole land” recalls the “darkness” in
Egypt, which lasted three days before the death of the
firstborn sons (see Exodus 10:22) as well as the prophecy
of Amos 8:9-10 where the Lord promises to “darken the earth
in broad daylight,” in a time “like the mourning for an only
son.” Jesus was God’s only Son, so maybe, just maybe, the
“darkness” was also a sign of God’s mourning over His only

Son. We are told that this “darkness” lasted for three
hours, from the “sixth hour” or 12:00 pm until the “ninth
hour” or 3:00 pm. Some Bible students think that “the
whole land” refers to the entire earth. We can’t be sure, but
what we do know is that it included “the whole land” of
Israel.
2. (vs. 34). This verse says “And at the ninth

hour Jesus cried with a loud voice, saying, Eloi, Eloi,
lama sabachthani? which is, being interpreted, My God,
my God, why hast thou forsaken me?” As already noted,
the darkness covered the land at the sixth hour or 12:00 pm.
Three hours later “at the ninth hour Jesus cried with a
loud voice, saying, Eloi, Eloi, lama sabachthani?” Then
Mark interprets what Jesus said for his readers. He said that
the interpretation of the words “Eloi, Eloi, lama
sabachthani” was “My God, my God, why hast thou
forsaken me?” Jesus didn’t ask this question because He
was surprised or out of despair. He was quoting the first line
of Psalms 22. The entire Psalm is a prophecy expressing the
deep agony of the Messiah’s death for the whole world’s sin.
Jesus knew that He would be temporarily separated from
God the moment He took upon Himself the sins of the world.
This separation was what He dreaded when He prayed in
Gethsemane (see Matthew 26:35-45; Mark 31-41). The
physical agony He was suffering was horrible, but the
spiritual separation from God was the ultimate torture.
Everyone who fails to accept Jesus as Lord and Savior will
experience the same separation from God, but it will last
forever. That is truly eternal damnation (see Matthew 23:14;
Mark 3:28-29: Romans 13:2)!
B. The response of the unrighteous (Mark

15:35-36).
1. (vs. 35). This verse says “And some of them

that stood by, when they heard it, said, Behold, he
calleth Elias.” When Jesus yelled out the words “Eloi, Eloi,
lama sabachthani,” some of the people in the crowd, either
in ignorance or deliberate mockery, said “Behold (or Look),
he calleth Elias” or Elijah. Although unlikely, it is possible
that some in the crowd did misunderstand Jesus. There was
a Jewish tradition that held that Elijah comes to help those in
need so they could have thought He was calling Elijah to help
Him instead of recalling Jesus’ words as a prophecy from
Psalms 22. Jesus spoke in Aramaic, a Jewish dialect, so the
pronunciation of the first word of His cry from the cross,
“Eloi” is very similar to the Hebrew pronunciation of “Elijah”
or its Greek counterpart, “Elias.” In fact, Matthew’s gospel
says Jesus cried out “Eli, Eli, lama sabachthani?” But based
on what we read in the next verse, when some in the crowd
said “Behold (or Look), he calleth Elias” or Elijah, they
were mocking or making fun of Jesus.
2. (vs. 36). This verse says “And one ran and

filled a spunge full of vinegar, and put it on a reed, and
gave him to drink, saying, Let alone; let us see whether
Elias will come to take him down.” It was probably at this
point that Jesus uttered the words “I thirst” (see John 19:28).
Then some unnamed person “ran and filled a spunge full
of vinegar, and put it on a reed, and gave him to drink,
saying, Let alone.” The person who brought Jesus the

bitter drink also said “Let alone; let us see whether Elias
will come to take him down.” In other words, “let Him
alone and see if Elijah comes to His rescue.” This seems to
confirm the idea that the people were mocking Jesus when
they claimed He was calling “Elias” or Elijah in the previous
verse.
C. The death of the King (Mark 15:37). This verse

says “And Jesus cried with a loud voice, and gave up the
ghost.” At this point, we are told first that “Jesus cried
with a loud voice.” The Lord’s “loud voice” here probably
refers to His last words “It is finished” (see John 19:30).
After Jesus said those words, Mark here says that He “gave
up the ghost” meaning He died. The word “ghost” here
means “spirit” (see Ecclesiastes 12:7). This was a highly
unusual ending for a crucifixion. Normally, the victim hung
for a few days before falling into a coma and dying (see the
note at verse 25). Jesus’ death was different from that of any
other man. No one could take His life from Him (see John
10:18) unless He allowed it (see John 19:10-11). Jesus “gave
up the ghost.” He chose to die so that we might live.
D. The curtain is torn (Mark 15:38). This verse

says “And the veil of the temple was rent in twain from
the top to the bottom.” At the moment of Jesus’ death,
“the veil of the temple was rent in twain from the top to
the bottom.” Although there were two “veils” or curtains
in “the temple,” one at the entrance of “the temple” called
the holy place, and the other one between the holy place and
the holy of holies (see Hebrews 9:3) which indicated God’s
presence. There is no doubt that this verse refers to this

second “veil of the temple.” This “veil” was “rent (or
torn) in twain (in two pieces) from the top to the
bottom.” It is evident that the tear in this “veil” was a
miraculous act of God since it was torn from “the top to the
bottom” and not from “the bottom” up. Matthew’s gospel
says that when this occurred, “the earth did quake and the
rocks split” (see Matthew 27:51). Note: The time of this
incident was 3:00 pm, the hour of the evening sacrifice;
so the priests were performing their duties in the
temple. We can only imagine their astonishment when
the “veil” ripped in half and they could look right into
the holy of holies where the priests could only enter
once a year on the Day of Atonement (see Leviticus
16:2; Hebrews 9:7). With this act, God indicated that
the finished work of Christ opened a new way into His
presence and ended the need for the Aaronic
priesthood and its repeated sacrifices for sins (see
Hebrew 9:1-14; 10:19-22). Interestingly, it is
significant that the priests must have replaced the
“veil” or curtain that God had “rent” because the
temple services continued for nearly forty more years.
That replacement or substitute “veil” or curtain is
Galatianism which is the attempt to put the believer
back under the law (see Galatians 1:6-9; 4:2-5, 9).
E. A Roman soldier’s true declaration (Mark

15:39). Our final verse says “And when the centurion,
which stood over against him, saw that he so cried out,
and gave up the ghost, he said, Truly this man was the
Son of God.” Among the on-lookers when Jesus was
crucified, was the Roman “centurion” (a commander of 100

soldiers), who was overseeing the crucifixion. He was
standing “over against” or opposite Jesus. When he heard
how Jesus “so cried out, and gave up the ghost, he said,
Truly this man was the Son of God.” The “centurion”
was overwhelmed by Jesus’ uniqueness. No doubt, he had
witnessed many crucifixions, but he had never seen a victim
respond the way Jesus did. He may have also watched Jesus
from the time He first stood before Pilate. He saw Jesus’
calm dignity in the face of lies and abuses. He watched Him
submit as He was nailed to the cross and heard Him pray for
the forgiveness of His enemies (see Luke 23:34). He saw the
tender care with which Jesus committed His mother to John
(see John 19:26), and heard the promise of paradise He gave
to the repentant thief. Everything that the “centurion” had
witnessed (see Matthew 27:54), climaxed by Jesus’
triumphant shout, “Father, into thy
hands I commend my spirit” (see Luke 23:46), convinced him
that “Truly this man was the Son of God.” We don’t know
how much of this the “centurion” understood theologically,
but his worshipful response differs greatly from the callous
rejection of the mocking, pompous Jewish religious leaders
who had seen and heard many things to prove Jesus’ deity.
This should remind us that we must never despise the truth
God gives us or we will alienate ourselves from His blessings
and the surety of His new covenant.
VI. Conclusion. Jesus had been arrested, tried, and

sentenced to crucifixion. As Jesus hung on the cross,
darkness spread over the land from noon until 3 pm.

Because the sinless Son of God took upon Himself the guilt of
mankind, His Father was forced to turn His back on Him.
What turbulent feelings Jesus must have been experiencing
as He cried out “My God, my God, why hast thou forsaken
me?” But glory to God that it only lasted a short time until
He gave up the ghost and died. As believers, we should be
truly grateful to Jesus for surrendering His life because
among other things, it sealed God’s new covenant with us.

Curriculum***
Sunday, June 9, 2019: “Jesus Seals the New Covenant” Practical
Points for Discussion (ISSL Curriculum)
Lesson Text: Mark 15:6-15, 25-26, 33-39
I. JESUS SWAPPED FOR A REBEL (Mark 15:6-15)
6. Now at that feast he released unto them one prisoner,

whomsoever they desired.
7. And there was one named Barabbas, which lay bound with
them that had made insurrection with him, who had
committed murder in the insurrection.
8. And the multitude crying aloud began to desire him to do

as he had ever done unto them.
9. But Pilate answered them, saying, Will ye that I release

unto you the King of the Jews?
10. For he knew that the chief priests had delivered him for
envy.
11. But the chief priests moved the people, that he should
rather release Barabbas unto them.
12. And Pilate answered and said again unto them, What will
ye then that I shall do unto him whom ye call the King of the
Jews?
13. And they cried out again, Crucify him.
14. Then Pilate said unto them, Why, what evil hath he done?
And they cried out the more exceedingly, Crucify him.
15. And so Pilate, willing to content the people, released

Barabbas unto them, and delivered Jesus, when he had
scourged him, to be crucified.
II. JESUS, THE KING IS CRUCIFIED (Mark 15:25-26)
25. And it was the third hour, and they crucified him.
26. And the superscription of his accusation was written

over, The King Of The Jews.
III. JESUS, THE SUFFERING KING (Mark 15:33-39)
33. And when the sixth hour was come, there was darkness
over the whole land until the ninth hour.
34. And at the ninth hour Jesus cried with a loud voice,
saying, Eloi, Eloi, lama sabachthani? which is, being
interpreted, My God, my God, why hast thou forsaken me?
35. And some of them that stood by, when they heard it, said,
Behold, he calleth Elias.
36. And one ran and filled a spunge full of vinegar, and put it
on a reed, and gave him to drink, saying, Let alone; let us see
whether Elias will come to take him down.
37. And Jesus cried with a loud voice, and gave up the ghost.
38. And the veil of the temple was rent in twain from the top
to the bottom.
39. And when the centurion, which stood over against him,
saw that he so cried out, and gave up the ghost, he said,
Truly this man was the Son of God.
I. JESUS SWAPPED FOR A REBEL (Mark 15:6-15)
6. Now it was the custom at the festival to release a prisoner

whom the people requested.
7. A man called Barabbas was in prison with the

insurrectionists who had committed murder in the uprising.
8. The crowd came up and asked Pilate to do for them what

he usually did.
9. “Do you want me to release to you the king of the

Jews?” asked Pilate,
10. knowing it was out of self-interest that the chief priests

had handed Jesus over to him.
11. But the chief priests stirred up the crowd to have Pilate
release Barabbas instead.
12. “What shall I do, then, with the one you call the king of
the Jews?” Pilate asked them.
13. “Crucify him!” they shouted.
14. “Why? What crime has he committed?” asked Pilate. But

they shouted all the louder, “Crucify him!”
15. Wanting to satisfy the crowd, Pilate released Barabbas to

them. He had Jesus flogged, and handed him over to be
crucified.
II. JESUS, THE KING IS CRUCIFIED (Mark 15:25-26)
25. It was nine in the morning when they crucified him.
26. The written notice of the charge against him read: the
king of the Jews.
III. JESUS, THE SUFFERING KING (Mark 15:33-39)
33. At noon, darkness came over the whole land until three
in the afternoon.
34. And at three in the afternoon Jesus cried out in a loud

voice, “Eloi, Eloi, lema sabachthani?”(which means “My God,
my God, why have you forsaken me?”).
35. When some of those standing near heard this, they said,
“Listen, he’s calling Elijah.”
36. Someone ran, filled a sponge with wine vinegar, put it on

a staff, and offered it to Jesus to drink. “Now leave him alone.
Let’s see if Elijah comes to take him down,” he said.
37. With a loud cry, Jesus breathed his last.
38. The curtain of the temple was torn in two from top to
bottom.
39. And when the centurion, who stood there in front of

Jesus, saw how he died, he said, “Surely this man was the
Son of God!”
1. God always has things and people in place to complete His

plans (Mark 15:6-7; Genesis 39:1-2).
2. Doing the will of the crowd can be a bad thing especially

when you know why their reasons are wrong (Mark 15:8-11).
3. We should never support injustice (Mark 15:11-14).
4. Surrendering to pressure to oppose right is never right

(Mark 15:15).
5. Jesus showed that in Him we can endure anything, for He

endured far more than we ever will (Mark 15:33-34; Hebrews
12:2-3).
6. Mockery and insult are favorite weapons of the weak and

ignorant; they are not worthy of our response (Mark
15:35-36).
7. God is the only One who can give us free access to

Himself, and He has done so through Jesus Christ, His Son
(see Mark 15:37-38; Hebrews 10:19-20).
8. Even antagonistic crowds may include those who see the

true character and identity of Jesus (Mark 15:39; Luke
23:39-43).

Curriculum***
Sunday, June 16, 2019: “The New Covenant’s Sacrifice” Commentary
Lesson: Hebrews 9:11-22; Time of Action: 67-69 A.D.;

Place of Action: Unknown
Golden Text: “And almost all things are by the law

purged with blood; and without shedding of blood is no
remission” (Hebrews 9:22).
I. INTRODUCTION. A covenant is a kind of promise. It’s a

promise that is secured by something more than verbal
affirmation. We belong to the period of God’s new covenant
that was secured by the finished work of Christ. This new
covenant replaced the old covenant that was established with
animal sacrifices (see Exodus 24:5-8). The Old Testament
sacrificial system did not provide the answer for sinful man’s
need for reconciliation with a holy God. In a sense, it was
only a temporary measure, entirely dependent on Christ’s
perfect sacrifice for fulfillment (see Hebrews 10:4, 11-14).
Under the old covenant, sacrifices were offered repeatedly.
Under the new covenant, Christ’s once-for-all sacrifice was
enough. This week’s lesson deals with aspects of the new
covenant that Jesus Christ mediated.
II. LESSON BACKGROUND. The author of this epistle or

letter is unknown and has been debated since post-apostolic
days. In certain places, its language is like Paul’s and
because of the reference to Timothy in Hebrews 13:23, some
scholars have attributed the letter to Paul. But there is no
conclusive proof that he was the author. The occasion for the
letter was to address Jewish Christians who had professed
faith in Jesus as the Messiah but were wavering in their faith
(see Hebrews 3:6), and to “go on unto perfection” (see
Hebrews 6:1). The design of the letter is to show how Jesus
is more excellent than anything or anyone including the
priesthood and the Mosaic Law because it is a better
covenant that makes a new people (see Hebrews chapters
3-8:7). In Hebrews 8:8-9 the writer addresses why God made
a new covenant. Although there was no fault with the old
covenant, the Mosaic Law, God found something wrong with
the people. God said that there would be a time when He
would give a new covenant to the people of both Israel and
Judah. God also said through Jeremiah that the new covenant
will not be like the one that He gave to their fathers when He
took them by the hand and led them out of Egypt. They did
not continue following the agreement He gave them, so He
turned away from them. Then in verses 10-13, the Lord gives
the new covenant and all it involved. Our lesson comes from
Hebrews chapter 9. In verses 1-10, the writer describes how
the ordinances and the sanctuary of the old covenant were
only types of the new ones. Our lesson begins with verse 11.
III. THE TEMPORARY COVENANT (Hebrews 9:11-14)

A. The new Priest (Hebrews 9:11-12).
1. (vs. 11). Our first verse says “But Christ

being come an high priest of good things to come, by a
greater and more perfect tabernacle, not made with
hands, that is to say, not of this building…” The words
“But Christ” indicates that a contrast is about to be made
between Jesus Christ and the Old Testament institutions
which were imposed upon the Old Testament saints by
external carnal ordinances until the time of reformation (see
Hebrews 9:10). Those Old Testament institutions, the
tabernacle, priesthood, sacrifices, and laws were only types
or figures of what would be fulfilled in Jesus Christ. So the
writer here in contrast to the Old Testament priest, identifies
Jesus as “Christ being come an high priest of good
things to come.” The term “Christ” is not a name but a
title for Jesus. It is the Greek translation of the Hebrew title
“Messiah.” Both terms mean “anointed one.” So when we
speak of Jesus Christ, we are actually saying Jesus the Christ
or Jesus the Anointed One. He is here described as “an high
priest of good things to come.” Under the old covenant or
Old Testament, the “high priest” was the head priest and
the supreme civil head of the Hebrew people (see Exodus
28:1-3; Matthew 26:3; Hebrews 5:4). Unlike the old covenant
priests, Jesus is “an high priest of good things to come.”
This may include all the “good things” that were to come
during the Old Testament, but it certainly includes the “good
things” that have now come under the new covenant. All
the spiritual and eternal blessings the Old Testament saints
had in their day and under their dispensation they owed to
the Messiah on whom they believed and was to come. The
old covenant was just a shadow of what was to come; the new
covenant is the accomplishment of the old. Many of the
“good things” are yet to come and to be enjoyed when the
promises and prophecies made to the gospel church shall be
accomplished. Jesus is High Priest of the “good things”
already in place for everyone who desire to approach God.
Jesus is our “high priest… by a greater and more perfect
tabernacle, not made with hands, that is to say, not of
this building…” Jesus now serves as “high priest” in a
“tabernacle” that is “greater and more perfect” than the
earthly “tabernacle” that was in Israel. It is a better
“tabernacle” because it is in heaven (see Revelation 15:5;
21:3) and was “not made with hands, that is to say, not
of this building…” This statement means that the heavenly
tabernacle is not an earthly creation or building (see
Hebrews 8:4-5). It should be noted that the old covenant’s
earthly “tabernacle” was fashioned or patterned after the
heavenly “tabernacle” (see Exodus 25:40; 26:30; Acts 7:44;
Hebrews 8:1-2). Today, we don’t need an earthly
“tabernacle” because Jesus Himself is our “Tabernacle,”
giving us direct access to God.
2. (vs. 12). This verse says “Neither by the

blood of goats and calves, but by his own blood he
entered in once into the holy place, having obtained
eternal redemption for us.” Here the writer also makes a
contrast between the Aaronic priesthood (see Exodus 28:1,
41; 29:44) and the new covenant priestly work of Christ. Sin
has always been the problem between man and God. But our
gracious God gave Israel a sacrificial system as a way to deal
with sin. Since sin had placed the Jews under the penalty of
death, in a sacrificial ceremony an animal’s life was to be

offered in exchange for the lives of the worshipers. Not only
would the priests enter the tabernacle to offer the “the
blood of goats and calves” (see Leviticus 1:2-4) daily for
the sins of the person bringing the sacrifice to them (see
Exodus 29:36; Numbers 29:6), they would also enter the holy
of holies once a year on the Day of Atonement to offer a
sacrifice for their sins as well as the people’s (see Leviticus
23:27-28). But in contrast, Christ’s sacrifice for the new
covenant (see Matthew 26:27-28; Mark 14:22; Luke 22:20)
was not “by the blood of goats and calves, but by his
own blood.” Christ, our high priest, has entered into
heaven not by the blood of bulls and of goats, “but by his
own blood” which was infinitely more precious (see I Peter
1:19). The offering made by the priests on the Day of
Atonement covered their sins for only one year (see Leviticus
16:34), which showed how imperfect the priesthood was. But
Jesus Christ, our high priest “entered in once into the holy
place (heaven), having obtained eternal redemption for
us.” In other words, unlike the earthly high priests who
could only enter the holy of holies once a year on the Day of
Atonement, Jesus Christ has entered the heavenly Holy of
Holies once for all (see Hebrews 10:8-11), not to provide
“redemption” for just one year, but to provide “eternal
redemption for us.” The shedding of Jesus’ blood
“obtained eternal redemption for us.” Our
“redemption” is “eternal” because Jesus does not have to
die again, and He has been appointed our High Priest
forever. The word “redemption” means “to ransom” or “to
buy back” (see Deuteronomy 7:8; Leviticus 25:25-27). Since
man broke the relationship that God intended to exist
between Himself and His creation, mankind is separated

from God. But by shedding His blood at Calvary, the Lord
paid the price to redeem or purchase mankind from slavery
to sin (see Luke 1:68; 2:38; 24:21; Titus 2:14; I Peter
1:18-19).
B. The new offering (Hebrews 9:13-14.
1. (vs. 13). This verse says “For if the blood of

bulls and of goats, and the ashes of an heifer sprinkling
the unclean, sanctifieth to the purifying of the flesh…”
As further evidence of the superiority of the blood of Jesus
when compared to the blood of animals, the writer again
refers to the offering of sacrifices. He began by saying “For
if the blood of bulls and of goats, and the ashes of an
heifer sprinkling the unclean, sanctifieth to the
purifying of the flesh…” This refers to the purification or
cleansing ritual given in Numbers 19:1-10, 17-19. As God’s
people who were supposed to be holy, they were to obey
rules that governed both their religious and social life. The
Mosaic Law classified animals as either clean or unclean (see
Leviticus chapters 11& 12). Eating or touching animals
classified as unclean would make that person unclean also
and he would have to submit to the cleansing ritual provided
in the Law regarding “the blood of bulls and of goats, and
the ashes of an heifer.” The writer goes on to say that this
“blood” and “ashes” which were sprinkled on “the
unclean” person could only “sanctifieth to the purifying
of the flesh” meaning that the person’s body became
ceremoniously clean at evening. These animal sacrifices
freed the outward man from ceremonial uncleanness, but
they could do nothing for the inner man. So, the “ashes”
and the sacrifices had no real value in themselves. Their
value only came when the people obeyed God’s commands.
2. (vs. 14). This verse says “How much more

shall the blood of Christ, who through the eternal Spirit
offered himself without spot to God, purge your
conscience from dead works to serve the living God?”
In the previous verse the writer stated that in the sacrificial
system, if a person who had touched something unclean
could be considered clean in the flesh by the blood of bulls
and of goats, and the ashes of an heifer, “How much more
shall the blood of Christ, who through the eternal Spirit
offered himself without spot to God, purge your
conscience from dead works to serve the living God?”
In other words, if the religious observances could accomplish
what the Law said they could, how much more would “the
blood of Christ,” meaning the death of Christ, accomplish?
The writer then says that “Christ, who through the
eternal Spirit offered himself without spot to God.” The
fact that Jesus “offered himself without spot” means that
He didn’t have a single sinful stain either in His nature or in
His life. Jesus was the perfect sacrifice similar to the perfect
animals that could not have any blemishes as required by the
Law (see Numbers 19:2; 28:3). Their outer perfection was a
type of Jesus’ inner perfection (see II Corinthians 5:21; I
Peter 1:19). But this is where the similarities end. The fact
that Jesus “offered himself” means that He willingly gave
His life as opposed to the animals which had no
understanding of what was taking place when they were
sacrificed. In addition, Jesus’ life was worth something as a
substitute. Notice also that Christ offered Himself “through

the eternal Spirit.” The “Holy Spirit” was instrumental
throughout Jesus’ ministry (see Isaiah 42:1). Jesus also
“offered himself…to God.” His sacrifice was accepted by
God the Father because it met all the requirements from both
the human and divine sides (see Isaiah 53:10-11). Animal
blood under the old covenant could only purify the flesh (see
verse 13), but Jesus “offered himself…to purge your
conscience from dead works to serve the living God.”
Christ’s blood “purges” or completely cleanses the
“conscience” or mind from focusing on “dead works” or
worthless ceremonies. The “blood of Christ” cleanses away
the defilement of sin and sets our consciences free so that we
can truly “serve the living God.” Human nature wants to
work for salvation, but that’s not God’s way (see Ephesians
2:8-9).
IV. THE NEW COVENANT (Hebrews 9:15-17)
A. The new Mediator (Hebrews 9:15). This verse

says “And for this cause he is the mediator of the new
testament, that by means of death, for the redemption
of the transgressions that were under the first
testament, they which are called might receive the
promise of eternal inheritance.” The phrase “And for
this cause” can mean “for this reason” referring back to the
previous verse where we are told that Jesus’ blood purges
our conscience. For that reason “he is the mediator of the
new testament” or the new covenant. A “mediator” is a
middleman or a go-between whose job it is to bring

reconciliation or agreement between two parties. Whereas
the old covenant was the Law of Moses, the “new
testament” is the gospel of Jesus Christ that leads to a new
heart (see Jeremiah 31:31-34; Hebrews 8:6-13). The “new
testament” or covenant that would bring about
reconciliation between God and man was a “testament” or
covenant in Jesus’ blood (see Luke 22:20). The old covenant
was not able to bring mankind into a mature spiritual
relationship with the Father and neither was it designed to
do so: “For it is not possible that the blood of bulls and of
goats should take away sins (see Hebrews 10:4). As a
“mediator,” Jesus acts on behalf of man before God and
pleads His sacrificial death for forgiveness for His children.
Christ is able to act as “the mediator of the new
testament” or new covenant “by means of (His) death.”
If He had not died there would be no eternal inheritance for
God’s people. By His “death,” Christ abolished the old
covenant and ushered in a new era, even though the new
covenant has not yet been entirely realized. According to the
writer, Christ’s “death” served two purposes. First, it was
“for the redemption of the transgressions that were
under the first testament.” In other words, Jesus’ death
was to redeem people, who were under the Law of Moses
from their transgressions against the law or the first
testament. They were saved the same way we are, by the
“blood” of Christ (see Acts 4:12; John 14:6). Notice that the
“death” of Christ is the only basis of forgiveness for sin in
any age. Second, the “death” of Jesus provided the means
whereby “they which are called might receive the
promise of eternal inheritance.” This refers to those who
come to Christ in the church age and receive all that God has
promised us. The possession of the land of Canaan was
Israel’s inheritance under the old covenant (see Leviticus
20:24; Numbers 26:52-56); those who are “called” or saved
under the new covenant have the promise of eternal
fellowship with God (see Hebrews 4:1-11). The promises of
the old covenant were mostly temporal, but the new covenant
is eternal. The old covenant was limited by man’s obedience,
so its promises were conditional. The new covenant is
unconditional and rests totally on Christ’s obedience to His
Father. Note: Old Testament or old covenant believers
were saved when they trusted God and looked with
expectation for the Messiah. They looked forward to
the cross. New Testament believers look back at the
cross. Therefore, believers of all times meet at the
cross. Jesus’ death was retroactive for the Old
Testament saints. Without His sacrifice, all Old
Testament sacrifices would have been in vain (see John
1:29). The fact is that Old Testament sacrifices were
not a means of salvation; they were evidences of
faithful obedience.
B. The means of the testament (Hebrews

9:16-17).
1. (vs. 16). This verse says “For where a

testament is, there must also of necessity be the death
of the testator.” In this verse and the next verse, the word
“testament” is used in the sense of a last will and
“testament” which explains the necessity of a “death.” The
Greek word for “testament” is “diatheke” and can be
translated as a covenant signifying a contract or binding

agreement between people, or a gracious undertaking by
God alone for the benefit of men. Covenants were ratified or
confirmed in Old Testament times with an animal sacrifice.
The word “diatheke” can also mean “a last will and
testament.” This seems to be the meaning of “testament” in
this verse and verse 17. The writer reminds us that “For
where a testament is, there must also of necessity be
the death of the testator.” In other words, a “testament”
or will is simply no good to any beneficiary until the
“testator” or the person who made the will has died. Note:
A last will and testament becomes operative only at
death. Likewise, the divine covenant required a death
in order to become operative. In the case of a will, the
person who made it must die for it to take effect. In
the case of the covenant of Moses, provision was made
for death to claim a substitute instead. The point is
that Jesus brought a new will and final “testament,”
and its provisions could not become effective until His
own death as testator took place.
2. (vs. 17). This verse says “For a testament is

of force after men are dead: otherwise it is of no
strength at all while the testator liveth.” Still describing
the force of “a testament” or last will and “testament,” the
writer here says first, “For a testament is of force after
men are dead.” The general nature of every will or
“testament” for it to be put into action and operate, it is
necessary for the “testator,” or the maker of the will to die.
Then the writer says “otherwise it is of no strength at all
while the testator liveth.” As long as the “testator” lives
the will has “no strength;” it really means nothing. As long

as the “testator” is living, the property is still in his or her
hand, and he or she has the power to revoke, cancel, or alter,
their will as they please. Therefore, no estate, or no right, is
transferred by the will, until the “testator’s” death has made
it unalterable and effectual.
V. THE DEDICATION OF THE FIRST COVENANT

(Hebrews 9:18-22)
A. The first testament dedicated in blood

(Hebrews 9:18-20).
1. (vs. 18). This verse says “Whereupon neither

the first testament was dedicated without blood.” The
pattern followed by Jesus in using His “blood” to ratify or
confirm the new “testament” or covenant (see Matthew
26:28; Mark 14:24: I Corinthians 11:25) was nothing new. It
had already been established in the Lord’s dealings with the
Jews. So in this verse the writer says “Whereupon neither
the first testament was dedicated without blood.” In
other words, the “first testament,” or the Law, which was
made with the Israelites, was confirmed with “blood” (see
Exodus 24:3-8; Hebrews 9:19). Note: It’s very interesting
that several of the things that are mentioned in
connection with this ceremony by Moses in confirming
the old covenant remind us of Jesus’ crucifixion.
During this ceremony there was blood, water, scarlet
wool, and hyssop (see Hebrews 9:19). The water was
used to dilute the blood so that it would last longer.

Hyssop was a stalk-like plant Moses used to sprinkle
the mixture of blood and water. The hyssop was tied
with scarlet wool, which served as a sponge. These
same things were present when Moses confirmed the
old covenant and also at Jesus’ crucifixion when He
established the new covenant with His death. The
“blood” and water came from Jesus’ body when a
soldier pierced Him in His side (see John 19:34) ; a
scarlet robe was put on Jesus (see Matthew 27:28);
hyssop was most likely the reed used like a sponge to
give Jesus vinegar to drink (see Matthew 27:48; John
19:29). If anyone believes that the similarities in the
things Moses used when confirming the old covenant
and the things present at Jesus’ crucifixion were just a
coincidence, I’ve got some farm land off the coast of
Florida I’d like to sell you!
2. (vs. 19). This verse says “For when Moses had

spoken every precept to all the people according to the
law, he took the blood of calves and of goats, with
water, and scarlet wool, and hyssop, and sprinkled both
the book, and all the people…” Here the author of
Hebrews continued to talk about the confirmation ceremony
Moses led when “the Law” was given. The writer says “For
when Moses had spoken every precept to all the people
according to the law, he took the blood of calves and of
goats, with water, and scarlet wool, and hyssop, and
sprinkled both the book, and all the people…” This was
also a purification ceremony describing the act by which
Moses consecrated or cleansed the “people” in order to
bring them under the old covenant, the Law. “Moses” had
“sprinkled both the book, and all the (Israelite) people”
with “the blood of calves and of goats, with water” to
consecrate or set them apart as God’s holy nation (see
Exodus 19:6). The author of Hebrews wanted his readers to
know that now in the church age it’s the “blood” of Jesus
that sets believers apart as His followers.
3. (vs. 20). This verse says, “Saying, This is the

blood of the testament which God hath enjoined unto
you.” These words spoken by Moses as he consecrated the
Israelites should remind us of the words Jesus uttered at the
Last Supper: “For this is my blood of the new testament,
which is shed for many for the remission of sins” (see
Matthew 26:28). Can you imagine Moses and some helpers,
walking through the multitude of Jews repeating this single
phrase “This is the blood of the testament which God
hath enjoined unto you.” The word “enjoined” can mean
“to command.” In essence Moses was saying to the people,
“This is the blood that marks the beginning of the agreement
between you and God, the agreement God commanded me to
make with you.” Note: Think about the difference
between that old “testament” or covenant and the new
“testament” or covenant we as believers now enjoy. We
don’t have to provide a sacrifice. God provided it for
us. Hallelujah!!! In a sense, we can say that the first
covenant didn’t cost God anything since the Israelites
provided the sacrifices. They probably dreaded the cost
of the sacrificial animals. However, the new covenant
sealed with Christ’s blood cost God everything (see
John 3:16); but its benefits are ours if we just ask (see
Matthew 7:7-8).
B. Purging and remission by blood (Hebrews

9:21-22).
1. (vs. 21). This verse says “Moreover he

sprinkled with blood both the tabernacle, and all the
vessels of the ministry.” As part of the confirmation
ceremony of the old covenant, in addition to what Moses did
in verses 19 and 20, we are also told that “Moreover he
sprinkled with blood both the tabernacle, and all the
vessels of the ministry.” Now the author of Hebrews turns
his attention from the people to the center of worship—“the
tabernacle.” Moses “sprinkled” this structure as well as
“all the vessels of the ministry” with the “blood.” The
“vessels of the ministry” refer to the utensils used by the
priests when they served in the tabernacle. These items also
needed to be a part of this purification ceremony because
they were being set apart for use in special service to the
Lord.
2. (vs. 22). Our final verse says “And almost all

things are by the law purged with blood; and without
shedding of blood is no remission.” The writer’s mention
of this ceremony led him to state an important principle:
“And almost all things are by the law purged with
blood.” Notice that the writer says “almost all things” not
just “all things.” This was because there was one exception
to this principle: in the case of very poor Israelites. They
were permitted to bring an offering of flour in place of a
blood sacrifice for a sin offering (see Leviticus 5:5-7, 10-13).
Based on the principle he had just stated, the writer

reinforced what Scripture declared that “without shedding
of blood is no remission” (see Leviticus 17:11) of sin. The
literal meaning of “remission” is “dismissing” or “sending
away.” The “scapegoat” being sent out into the wilderness is
an excellent portrayal of “remission” (see Leviticus
16:7-11). The “scapegoat” portrays the idea of total removal
of sin without a trace. The only remedy for sin is the death of
Jesus Christ.
VI. Conclusion. The Old Testament’s fulfillment is found in

the New Testament. The blood of animal sacrifices served to
remind people of the penalty of sin. The blood of Jesus Christ
alone has the power to deal conclusively with sin. Jesus,
God’s perfect Sacrifice, offered Himself up for our sins, once
for all. He died in our place and took God’s judgment upon
Himself. Indeed, this week’s powerful lesson is the very
heart of the gospel.

Curriculum***
Sunday, June 16, 2019: “The New Covenant’s Sacrifice” Practical
Lesson Text: Hebrews 9:11-22
I. THE TEMPORARY COVENANT (Hebrews 9:11-14)
11. But Christ being come an high priest of good things to

come, by a greater and more perfect tabernacle, not made
with hands, that is to say, not of this building;
12. Neither by the blood of goats and calves, but by his own
blood he entered in once into the holy place, having obtained
eternal redemption for us.
13. For if the blood of bulls and of goats, and the ashes of an
heifer sprinkling the unclean, sanctifieth to the purifying of
the flesh:
14. How much more shall the blood of Christ, who through
the eternal Spirit offered himself without spot to God, purge
your conscience from dead works to serve the living God?
II. THE NEW COVENANT (Hebrews 9:15-17)
15. And for this cause he is the mediator of the new

testament, that by means of death, for the redemption of the
transgressions that were under the first testament, they

which are called might receive the promise of eternal
inheritance.
16. For where a testament is, there must also of necessity be

the death of the testator.
17. For a testament is of force after men are dead: otherwise

it is of no strength at all while the testator liveth.
III. THE DEDICATION OF THE FIRST COVENANT

(Hebrews 9:18-22)
18. Whereupon neither the first testament was dedicated

without blood.
19. For when Moses had spoken every precept to all the
people according to the law, he took the blood of calves and
of goats, with water, and scarlet wool, and hyssop, and
sprinkled both the book, and all the people,
20. Saying, This is the blood of the testament which God hath
enjoined unto you.
21. Moreover he sprinkled with blood both the tabernacle,

and all the vessels of the ministry.
22. And almost all things are by the law purged with blood;
and without shedding of blood is no remission.
I. THE TEMPORARY COVENANT (Hebrews 9:11-14)
11. But when Christ came as high priest of the good things
that are now already here, he went through the greater and
more perfect tabernacle that is not made with human
hands, that is to say, is not a part of this creation.
12. He did not enter by means of the blood of goats and

calves; but he entered the Most Holy Place once for all by his
own blood, thus obtaining eternal redemption.
13. The blood of goats and bulls and the ashes of a

heifer sprinkled on those who are ceremonially unclean
sanctify them so that they are outwardly clean.
14. How much more, then, will the blood of Christ, who
through the eternal Spirit offered himself unblemished to
God, cleanse our consciences from acts that lead to death, so
that we may serve the living God!
II. THE NEW COVENANT (Hebrews 9:15-17)

15. For this reason Christ is the mediator of a new

covenant, that those who are called may receive the
promised eternal inheritance—now that he has died as a
ransom to set them free from the sins committed under the
first covenant.
16. In the case of a will, it is necessary to prove the death of

the one who made it,
17. because a will is in force only when somebody has died; it

never takes effect while the one who made it is living.
III. THE DEDICATION OF THE FIRST COVENANT

(Hebrews 9:18-22)
18. This is why even the first covenant was not put into effect
without blood.
19. When Moses had proclaimed every command of the law

to all the people, he took the blood of calves, together with
water, scarlet wool and branches of hyssop, and sprinkled
the scroll and all the people.
20. He said, “This is the blood of the covenant, which God

has commanded you to keep.”
21. In the same way, he sprinkled with the blood both the
tabernacle and everything used in its ceremonies.
22. In fact, the law requires that nearly everything be

cleansed with blood, and without the shedding of blood there
is no forgiveness.
1. If Jesus Christ had not been the sinless Son of God, He

could not have entered into the true sanctuary in heaven for
us; therefore, we would have had no permanent means of
having our sins removed (Hebrews 9:11).
2. The study of animal sacrifices is of spiritual value to us

because they are typical of Christ (Hebrews 9:12-13; Romans
15:4).
3. When we are saved from sin, God has a purpose for us to

fulfill in this life; that purpose is “to serve the living God”
(Hebrews 9:14).
4. Final and complete redemption for those who died under

the old covenant has been provided under the new covenant
(Hebrews 9:15).
5. The blood of sacrificial animals initiated the first covenant,

and we know that the new covenant is in effect because
Christ’s blood was shed (Hebrews 9:16-21).
6. While the shedding of blood of animals was needed to

provide ceremonial cleansing, Christ’s blood is able to take
away the guilt of sin completely (Hebrews 9:22; I John 1:7).

Curriculum***
Sunday, June 23, 2019: “Hearts United in Love” Commentary (The
ISSL Curriculum)
Lesson: Colossians 2:1-15; Time of Action: 60 A.D.; Place

of Action: Paul writes to the Colossians from Rome
Golden Text: “As ye have therefore received Christ

Jesus the Lord, so walk ye in him; Rooted and built up
in him, and stablished in the faith, as ye have been
taught, abounding therein with thanksgiving”
(Colossians 2:6-7).
I. INTRODUCTION. The heresy the Colossians faced

included both Jewish and pagan elements. It stressed the
need for observing certain festivals and dietary laws. Added
to these observations was a form of mystic worship that
included visions and angel worship. This heresy catered to
pride and minimized the Person of Jesus Christ. Cults thrive
because they promise to fill a void in lives. They promise
wealth, fleshly gratification, self-fulfillment, knowledge of the
future, or a union with the forces of the universe. Without a
sense of unfulfilled human needs, cults would die. The
answer to cultists given in Colossians 2 is the same answer
we can give today. Christians who are informed about all
they have in Christ say, “You have nothing I need. In Christ I
am complete.” This is the essence of this week’s lesson.
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II. LESSON BACKGROUND. The Epistle to the Colossians,

like the letter to the Ephesians and Philippians, was written
from Rome during Paul’s final imprisonment. There is no
record that Paul ever visited Colosse even though it was only
about 100 miles from Ephesus (see Colossians 1:7; 2:1).
Therefore, the church in Colosse may have been founded by
Epaphras and other converts from Paul’s missionary travels
(see Colossians 1:7; 4:12-13; Philemon 23). Paul wrote this
letter after he heard that the church had been infiltrated by
false teachers who taught an enticing but dangerous
philosophy that eventually became known as Gnosticism, the
basis of much heretical teaching even today. In chapter 1,
Paul introduces himself and offers greetings and
thanksgiving (see Colossians 1:1-8) and in verses 9-14, he
tells his readers that he never ceases to pray for them. Then
he writes about the preeminent glory of Jesus Christ (see
verses 15-19), the reconciling work of Christ (see verses
20-23), and the church’s mystery that had been hidden in
past ages (see verses 24-29). Our lesson begins with chapter
2.
III. LOVE: PAUL’S CONCERN FOR THE COLOSSIANS

(Colossians 2:1-5)
A. Paul’s zeal for the Colossians (Colossians

2:1). Our first verse says “For I would that ye knew what
great conflict I have for you, and for them at Laodicea,
and for as many as have not seen my face in the
flesh…” Here the Apostle Paul revealed his great concern
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for the Colossians and other churches in the area. He said

“For I would that ye knew what great conflict I have for
you, and for them at Laodicea, and for as many as have
not seen my face in the flesh…” Paul expressed his
concern for the church as being “great conflict” for him.
The word “conflict” translates the Greek word from which
we get the word “agony.” Because of his love for these
believers, Paul was actually agonizing over what could
happen to them because of the false teaching they faced (see
Colossians 2:8, 18). The word “conflict” describes the
struggle Paul was experiencing as he worried about these
believers. Not only was Paul agonizing over the believers in
Colosse, he was also concerned about the Christians “at
Laodicea, and for as many as have not seen my face in
the flesh…” The churches in Laodicea, Hierapolis and
Colosse were located in the Lycus River Valley. They had
been nourished by the ministry of Epaphras who is believed
to have founded the church in Colosse (see Colossians 1:7;
4:12-13; Philemon 23). Because Paul said that he was also
concerned about “many as have not seen my face in the
flesh,” it is believed by many that he never actually visited
Colosse (see Colossians 1:7-8). Epaphras may have been
converted during Paul’s three-year ministry in Ephesus (see
Acts 19:1, 9-10; 20:17, 31). Even if the apostle had never
been to Colosse, and he didn’t plant the church there, his
love for these believers was demonstrated by his tender
concern for them as if they had been the only people under
his care. Note: Like the Apostle Paul, by faith, hope,
and holy love we can keep up a communion with other
churches and fellow-Christians who we don’t know
personally or haven’t even spoken with. We can think
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and pray and be concerned for one another at the

greatest distance; and those we never saw in the flesh
we may hope to meet in heaven.
B. The purpose behind Paul’s zeal for the

Colossians (Colossians 2:2-3).
1. (vs. 2). This verses goes on to say “That their

hearts might be comforted, being knit together in love,
and unto all riches of the full assurance of
understanding, to the acknowledgement of the mystery
of God, and of the Father, and of Christ…” There were
at least two things that Paul desired for these Christians as
he prayed for them. First, he asked “That their hearts
might be comforted, being knit together in love.” The
more intimate communion we have with our fellow-Christians
the more our souls prosper “being knit together in love.”
Holy “love” knits the hearts of Christians one to another;
and faith and “love” both contribute to our comfort. To fight
off false teachings which thrive on disunity, believers must be
joined “in love” and purpose. The spiritual body cannot
build itself without this (see Ephesians 4:14-16). Of course,
when the Bible refers to a person’s “heart” it is referring to
the center of his or her moral and ethical choices, their will
and attitudes (see Genesis 6:5; Exodus 4:21; Matthew 9:4;
12:34). It was their spiritual welfare that Paul was
concerned about. He does not say that he desired for them
to be healthy, merry, rich, great, and prosperous; but that
their “hearts might be comforted.” The prosperity of the
soul is the best prosperity, and is what we should be most
concerned about for ourselves and others. Paul is describing
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soul-prosperity. The word “comforted” not only refers to

solace, but it also includes the idea of being encouraged and
strengthened (see II Corinthians 7: 5-7) by God the Holy
Spirit who is our Comforter (see John 14:26-27; II
Corinthians 1:2-4). Comfort will come as believers are united
“in love” which is “the bond of perfectness” (see Colossians
3:14). Second, Paul desired that his readers would abound in
spiritual insight for he wanted them to have “all riches of
the full assurance of understanding.” In other words, he
wanted these believers to have all the wealth that comes
from “the full assurance of understanding” or inclusive
knowledge. This refers to the discernment of right from
wrong and true from false. This insight will bring solid
confidence, even in the face of false teaching. A church
unified by “love” and equipped by discernment can
withstand any cult and false teaching. When our knowledge
grows to an “understanding” of “the mystery of God, and
of the Father, and of Christ”—when we come to have a
more clear, distinct, methodical knowledge of the truth as it
is in Jesus, then our soul prospers (see III John 1: 1-3).. The
false teachers and cultist who were threatening the
Colossians claimed to have superior knowledge, but Paul
assured the believers that in Jesus Christ they could enjoy
full knowledge; they didn’t need anything that the false
teachers had to offer. The word “mystery” in the New
Testament denotes truth that was once hidden in the mind of
God but now has been revealed to those who are spiritually
mature enough to understand it. What Jesus did through His
death and resurrection unfolded or revealed the mystery of
His final revelation—His ultimate return.
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2. (vs. 3). This verse says “In whom are hid all
the treasures of wisdom and knowledge.” The value of
knowing Jesus Christ cannot be calculated, for Paul said that
Christ was the one “In whom are hid all the treasures of
wisdom and knowledge.” The cults and false teachers
claimed to have hidden knowledge that could only be
understood by the one who initiated it. But Christians truly
have access to the hidden “treasures” of God’s “wisdom
and knowledge” because we know Jesus Christ in whom
these “treasures” reside. Those who desire to be wise and
knowing must make application to Christ. He is “the wisdom
of God” and who “is made unto us wisdom, and
righteousness, and sanctification, and redemption” (see I
Corinthians 1:24, 30).
C. Paul’s spiritual presence with the Colossians

(Colossians 2:4-5).
1. (vs. 4). This verse says “And this I say, lest

any man should beguile you with enticing words.” With
the phrase “And this I say” Paul was about to explain why
he was so concerned about the Colossian and Laodicean
believers and why he was arguing so strenuously that all
wisdom and knowledge reside in Jesus Christ. The reason
he said those things was “lest any man should beguile you
with enticing words.” In other words, he didn’t want
anyone to be able to deceive them with persuasive, but
completely deceptive arguments. The word translated
“beguile” is literally “from reason.” The false teachers were
trying to lead them away from the truth by using faulty
reasoning. These false teachers hid their faulty assumptions
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and logical lies behind persuasive arguments. They were

slick talkers who sounded intelligent and philosophical. They
were like lawyers who used persuasive speech to sway a jury
to come to an unjust verdict. But Paul refused to resort to
these word games in his ministry. He told the Corinthians
that his speech and preaching were “not with enticing words
of man’s wisdom, but in demonstration of the Spirit and of
power: that your faith should not stand in the wisdom of men,
but in the power of God” (see I Corinthians 2:4-5). Paul was
not trying to minimize learning, but to insist that learning
must be scrutinized by Scripture. Note: The false
teaching that Paul warned the Colossians about later
developed into the heresy called Gnosticism which
comes from the Greek word “gnosis” which means
knowledge. The Gnostics taught that Christ was
inferior to the true Godhead, and undervalued the
uniqueness and completion of His redemptive work.
This teaching taught that there was a host of beings
and angels which included Christ who formed a bridge
between a holy God and this earth. This teaching
included the worship of angels (see Colossians 2:18)
and a false religious devotion (see Colossians 2:20-22).
I don’t blame Paul for addressing this insanity!
2. (vs. 5). This verse says “For though I be

absent in the flesh, yet am I with you in the spirit,
joying and beholding your order, and the stedfastness
of your faith in Christ.” Paul now gave these believers
assurance that although he was “absent” from the
Colossians “in the flesh” or physically, he was with them
“in…spirit.” In spite of having slick heretics in their midst,
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Paul said that he was “joying and beholding your order,

and the stedfastness of your faith in Christ.” In other
words, in his mind’s eye, Paul saw their “order, and the
stedfastness of your (their) faith in Christ.” So he
rejoiced to see that they were still standing firm in their
“faith in Jesus Christ.” This was based on the report
brought to Paul by Epaphras (see Colossians 1:7-8). The
mutual love between the Colossians and Paul had drawn
them into a closely knit unit similar to a military unit.
Therefore, they could present a unified front before the false
teachers who could find no way to plant seeds of disunity and
dissatisfaction among them. Note: We can be present “in
spirit” with those churches and Christians from whom
we are absent in body; for the communion or fellowship
of saints is a spiritual thing. Paul had heard that the
Colossians were orderly and even though he may have
never seen them in person, nor was he present with
them, he tells them that he could easily think of
himself as being among them which caused him to look
upon their good behavior with joy and pleasure. The
“order” and “stedfastness” of Christians brings joy to
their ministers—pastors and teachers—who rejoice
when they see their “order,” their Christian behavior
and their “steadfast” adherence to the Christian
doctrine. The more “steadfast” our faith in Christ is,
the more “order” there will be in our whole
conversation or behavior; for we live and walk by faith
(see II Corinthians 5:7; Hebrews 10:38).
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IV. LOVE: WHAT YOU SHOULD DO (Colossians 2:6-10)
A. A command (Colossians 2:6-7).
1. (vs. 6). This verse goes on to say “As ye have

therefore received Christ Jesus the Lord, so walk ye in
him.” The word “therefore” indicates that Paul’s
exhortation resulted from what he had just said in verse 4
warning them against “enticing words,” an error that does an
injustice to Christ. So here, Paul was urging his readers to
be steadfast in the teachings about Christ that they had
“received” when they were converted. Since these believers
had “received” Christ they should also “walk” in Him. As
these believers had “received Jesus Christ,” so they were
to continue to “walk ye in him” The idea of walking is a
metaphor for how we live. To “walk” in “Christ” means to
conduct our lives in accordance with His life and own Him as
Lord over our spiritual development. Receiving Jesus Christ
involved a single act, one that took place at their conversion.
But walking “in Him” entails continuous action. If we do
this, we will consistently live the way He wants us to live, and
we will then be walking with Him.
2. (vs. 7). In this verse, Paul uses additional

metaphors to encourage the Colossians. He wrote that since
they were in Christ, they should also be “Rooted and built
up in him, and stablished in the faith, as ye have been
taught, abounding therein with thanksgiving.”
a. First, Paul said that believers are “rooted” in

Christ. This refers to a foundation from a deep root system.
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It is the roots of any plant that provide the nourishment

needed to grow. When we are “rooted” in Jesus Christ, we
develop stability in our Christian lives and receive the
spiritual nourishment necessary for continual growth that
only He can provide. The more we draw our strength from
Jesus, the less we will be fooled by false teachers. We were
“rooted” in Christ when we trusted in Him as Lord and
Saviour. We are to stay “rooted” in Him and not let
anything weaken the spiritual roots we were given.
b. This leads to the second metaphor. Believers

are “built up” in Christ. This metaphor reminds us that we
are like a building under construction. Once the foundation
is laid, the construction continues. Our foundation is Jesus
Christ. It is important that we build up our Christian lives
and grow to be more and more like Jesus. Just like walking,
building up is to be a continuous action.
c. With the next metaphor Paul said the

Colossians were “stablished in the faith.” The word
“faith” here refers to the entire system of belief that we
“have been taught” by teachers who are well versed in the
Scriptures. Stability in what we believe will give us an
attitude of gratitude “abounding therein with
thanksgiving.” In other words, as we become more stable
in what we “have been taught” and learned from the
Scriptures, we will abound in joy and be confident that our
relationship with Christ is what it ought to be.
B. A warning (Colossians 2:8). This verse says,

“Beware lest any man spoil you through philosophy and
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vain deceit, after the tradition of men, after the

rudiments of the world, and not after Christ.” Paul
realized that a very real danger exists for believers who
aren’t as grounded as they should be, so he warned the
Colossian believers to “Beware” of the heresy that was
threatening them. The word “spoil” means to seduce and
lead away, to kidnap, to take prisoner, or to carry off as
plunder. Cultists and false teachers are able to “spoil” or
take believers captive “through philosophy and vain
deceit.” False teachings and false philosophies of the world
can begin to sound logical and enticing. The word
“philosophy” literally means love of wisdom. The term was
used widely in the ancient world by those who claimed to
have insight superior to that of the average person. Paul
didn’t condemn all study of human thought or philosophy for
he was a gifted philosopher himself. But he did warn against
“vain deceit” or empty deception. He is condemning
teaching that gives credit to humanity, not Jesus Christ for
being the answer to life’s problems. That approach can
become a false religion. We shouldn’t assume that all
“philosophy” is dangerous, but anything that is vain and
empty of spiritual reality is not helpful to the believer. If
believers are not careful, such “philosophy” may ensnare
them, taking them captive. The false teachers followed “the
tradition of men after the rudiments (or elements) of
the world.” This referred to the oral and written sources of
knowledge that was handed down and taught as if it was
authoritative. However, “the tradition of men” had no
spiritual value because they had a human or earthly origin.
Instead of following after this false teaching the Colossians
and every believer should be following “after Christ.”
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Christians must subject every new idea to the light of the

Scriptures (see Psalms 119:105; II Timothy 3:16-17).
C. A reason (Colossians 2:9-10).
1. (vs. 9). Part of the vain deceit that made up the

“traditions of men” in the previous verse was the teaching
that Jesus was not fully divine. In this verse, Paul answered
that by saying “For in him (Christ) dwelleth all the
fulness of the Godhead bodily.” In other words, “the
fullness” of God resides in Christ. The word “Godhead” is
a form of a Greek word that speaks of the essence of deity.
All that God is resides in Jesus Christ. The word “dwelleth”
is in the past tense and means that deity has always been and
is permanently in Jesus Christ. “Bodily” probably refers to
the fact that because of His incarnation (becoming human),
Christ’s deity is clothed with a human body. It is also
possible that Paul was using the word “bodily” to contrast
the belief held by the false teachers that deity was
distributed among many angels. But Paul’s point is that all of
God was in Christ’s human body. Note: Jesus is not a
lesser being, but is instead the Son of God and fully
divine. Since believers are in Christ, we are also
complete and in possession of His fullness. When we
have Jesus Christ we have everything we need for
salvation and right living. John 1:16 says “And of his
fullness have we all received, and grace for grace.”
2. (vs. 10). Paul goes on to say, “And ye are

complete in him, which is the head of all principality
and power.” Jesus, the One in whom fullness dwells has
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made believers full in Himself. This does not make us deity,

but we do become partakers of divine life (see II Peter 1:4).
The apostle further emphasized the exalted nature of the
Christian’s position by declaring that Christ is the “head of
all principality and power.” The phrase “principality and
power” is a reference to angels (see Ephesians 3:10; 6:12;
Colossians 1:16). Jesus is the Lord and head of all the
powers in heaven and earth, of angels and men. Angels, and
authorities, and powers are all subject to Him (see I Peter
3:22). Since Christ is superior to angels and the Colossians
were partakers of His fullness, they had no need to pay
homage to angelic beings. Neither should we bow before
Satan and his demons, because in Christ we can stand
victorious in the spiritual battle (see Ephesians 6:10-13).
V. LOVE: WHY YOU SHOULD DO IT (Colossians

2:11-15)
A. We are buried and raised with Christ

(Colossians 2:11-12).
1. (vs. 11). In this verse, Paul continued speaking

about Christ saying “In whom also ye are circumcised
with the circumcision made without hands, in putting
off the body of the sins of the flesh by the circumcision
of Christ.” Unfortunately, the Jews began to think that
physical “circumcision” was all that was needed for them to
be right with God. For Jewish males, “circumcision” was
the sign of being included in God’s covenant (see Genesis
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17:10-11). But here, Paul was not speaking of physical

“circumcision;” he was speaking of a spiritual act of
“circumcision” (see Deuteronomy 10:16; 30:6), one that
was “made without hands.” In itself, physical
“circumcision” has no spiritual value (see Romans 2:25-29.
The Apostle Paul used the term “circumcision” because as a
cutting and severing process, “circumcision” illustrates the
putting off of past sins or the “putting off the body of the
sins of the flesh” (see Colossians 2:13). Paul was speaking
of a spiritual “circumcision.” That spiritual process of
cutting away the sins of the flesh is done “by the
circumcision of Christ” which was provided through His
death and resurrection, is received at conversion, and is
incorporated into our daily experience as we cut ourselves off
from past sins.
2. (vs. 12). Not only are believers spiritually

circumcised by Christ when we trust Him as Lord and
Saviour, Paul also said in this verse that believers were
“Buried with him in baptism, wherein also ye are risen
with him through the faith of the operation of God, who
hath raised him from the dead.” Just as circumcision
illustrates Christ’s provision for separation from the old life,
so “baptism” illustrates the believer’s identification with
Christ in His burial and resurrection (see Romans 6:1-4).
When Jesus experienced death, burial and resurrection, God
saw everyone who would receive Him as identified with this
finished work, and that identification with Jesus became the
basis for our new spiritual life (see Romans 6:5-13;
Colossians 3:1-3). Although being “buried” was temporary
for Christ, it marked the reality of His death. Spiritually,
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Jesus’ burial symbolizes the reality of our death to our old life
of sin. On the other hand, resurrection marked Christ’s
entrance into incorruptible eternal life. Our spiritual
resurrection or being “risen with him” symbolizes the new
sphere of life in which we enjoy God’s power to conquer sin.
But this new life was not made in us by “baptism” (which is
only a symbol), but by faith in “the operation of God, who
hath raised him (Christ) from the dead.” In other words,
our salvation is all due to God’s love.
B. We are dead and alive (Colossians 2:13-14).
1. (vs. 13). This verse says “And you, being

dead in your sins and the uncircumcision of your flesh,
hath he quickened together with him, having forgiven
you all trespasses.” Before they were in Christ, Paul told
the Colossians they were spiritually “dead in your sins and
the uncircumcision of your flesh.” A state of sin is a state
of spiritual death. Those who are in sin are spiritually “dead
in your sins.” The phrase “uncircumcision of your flesh”
points to the Colossians as Gentiles who before they were
saved, were outside the old covenant that was sealed by
circumcision (see Genesis 17:10-14). Paul uses it here to
refer to the hopelessness of everyone living apart from God’s
promises (see Ephesians 2:11-12). But on the other hand,
believers “hath he quickened together with him.” The
word “quicken” means “to make alive.” After being “dead
in our sins” we were made alive with the resurrection of
Christ (see Ephesians 2:5). God could do this because He
hath “forgiven you all trespasses.” He graciously forgave
all believers of our sins that cause spiritual death or
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separation from Him. No cult or false teaching can produce

such a transformation.
2. (vs. 14). Having forgiven us of all our sins, the

redemptive work of Christ also provides a benefit that false
teachers cannot—spiritual freedom. Paul declared this when
he said in this verse, “Blotting out the handwriting of
ordinances that was against us, which was contrary to
us, and took it out of the way, nailing it to his cross.”
Christ gave freedom from the law and its condemnation. The
Judaistic heresy being taught at Colossae demanded
observance of the law described here as “the handwriting
of ordinances.” This is a reference to the Mosaic Law
including its rules and moral principles which turned out to
be “against us” and “contrary to us” because no one has
ever or could ever keep the law (see Galatians 3:10-12).
Note: When we remember the dying of the Lord Jesus
and see Him nailed to the cross, we should see that the
“handwriting of ordinances” that was “against us” was
taken “out of the way.” It must be understood that the
ceremonial law, the “hand-writing of ordinances;” the
ceremonial institutions or “the law of commandments
contained in ordinances” was a yoke to the Jews and a
partition-wall to the Gentiles (see Ephesians 2:14-15).
But the Lord Jesus “took it out of the way, nailing it to
his cross,” that is, He removed the obligation of the law
so that all might see and be satisfied that it was no
longer binding. Through His death, Jesus was “Blotting
out” or removing the law that could only condemn man; but
He fulfilled the law perfectly dying as man’s substitute under
the curse of the law, “being made a curse for us” (see
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Galatians 3:13; 4:4-5). By dying He blotted out or removed

the whole law and “took it out of the way, nailing it to his
cross.” When Jesus died, the broken law died with Him, for
it had served its ordained purpose, to bring sinners to Christ
(see Galatians 3:19-25). Note: Everyone who receives
Christ by faith is free from the condemnation of a
broken law (see Romans 8:1-4; 10:4). Therefore, we
live unto God by the higher principle of the internal
guidance and enablement of the Holy Spirit (see II
Corinthians 3:6, 17-18; Galatians 5:18).
C. We are triumphant over evil (Colossians 2:15).

Our final verse says “having spoiled principalities and
powers, he made a shew of them openly, triumphing
over them in it.” Not only did Jesus take the law out of our
way, Paul also said that “having spoiled principalities and
powers, he (Jesus) made a shew of them openly,
triumphing over them in it.” Ironically, the cross that
seemed to be the instrument of disgrace to Christ became
the symbol of His victory as He was “triumphing over them
in it.” The word “it” refers to the cross while the word
“them” refers to the “principalities and powers” or evil
forces that Jesus “spoiled” or seized as plunder. The cross
was the means by which Jesus Christ, like a conquering
general, could lead His defeated and humiliated foes in
triumphant procession (see John 12:31-32; II Corinthians
2:14). Note: When Satan rebelled against God, he took
a large number of angels with him who became his
demons. The declaration of Satan’s ultimate defeat
began as early as Genesis 3:15. Satan and his entire
army of demons were defeated at the cross. Although
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he has been defeated, Satan still prowls as a “roaring

lion” (see I Peter 5:8), but he cannot harm anyone who
has faith in Jesus’ atoning work.
VI. Conclusion. God pronounced us complete in Jesus

Christ when He saved us. Understanding that we are
complete in Christ is one of the most freeing of Christian
truths. We don’t have to sin. We don’t have to be bound by
tradition or the philosophy of the world. No one can be
victorious against us. When the hearts of believers are
united in love, all our foes are defeated because we are in
Christ, who is completely victorious over all.

Curriculum***
Sunday, June 23, 2019: “Hearts United in Love” Practical Points for
Lesson Text: Colossians 2:1-15
I. LOVE: PAUL’S CONCERN FOR THE COLOSSIANS

(Colossians 2:1-5)
1. For I would that ye knew what great conflict I have for

you, and for them at Laodicea, and for as many as have not
seen my face in the flesh;
2. That their hearts might be comforted, being knit together

in love, and unto all riches of the full assurance of
understanding, to the acknowledgement of the mystery of
God, and of the Father, and of Christ;
3. In whom are hid all the treasures of wisdom and

knowledge.
4. And this I say, lest any man should beguile you with
enticing words.
5. For though I be absent in the flesh, yet am I with you in

the spirit, joying and beholding your order, and the
stedfastness of your faith in Christ.
II. LOVE: WHAT YOU SHOULD DO (Colossians 2:6-10)
6. As ye have therefore received Christ Jesus the Lord, so

walk ye in him:
7. Rooted and built up in him, and stablished in the faith, as

ye have been taught, abounding therein with thanksgiving.
8. Beware lest any man spoil you through philosophy and

vain deceit, after the tradition of men, after the rudiments of
the world, and not after Christ.
9. For in him dwelleth all the fulness of the Godhead bodily.
10. And ye are complete in him, which is the head of all

principality and power:
III. LOVE: WHY YOU SHOULD DO IT (Colossians

2:11-15)
11. In whom also ye are circumcised with the circumcision

made without hands, in putting off the body of the sins of the
flesh by the circumcision of Christ:
12. Buried with him in baptism, wherein also ye are risen

with him through the faith of the operation of God, who hath
raised him from the dead.
13. And you, being dead in your sins and the uncircumcision
of your flesh, hath he quickened together with him, having
forgiven you all trespasses;
14. Blotting out the handwriting of ordinances that was

against us, which was contrary to us, and took it out of the
way, nailing it to his cross;
15. And having spoiled principalities and powers, he made a

shew of them openly, triumphing over them in it.
I. LOVE: PAUL’S CONCERN FOR THE COLOSSIANS

(Colossians 2:1-5)
1. I want you to know how hard I am contending for you and

for those at Laodicea, and for all who have not met me
personally.
2. My goal is that they may be encouraged in heart and

united in love, so that they may have the full riches of
complete understanding, in order that they may know the
mystery of God, namely, Christ,
3. in whom are hidden all the treasures of wisdom and

knowledge.
4. I tell you this so that no one may deceive you by fine-

sounding arguments.
5. For though I am absent from you in body, I am present

with you in spirit and delight to see how disciplined you are
and how firm your faith in Christ is.
II. LOVE: WHAT YOU SHOULD DO (Colossians 2:6-10)
6. So then, just as you received Christ Jesus as

Lord, continue to live your lives in him,
7. rooted and built up in him, strengthened in the faith as you

were taught, and overflowing with thankfulness.
8. See to it that no one takes you captive through hollow and

deceptive philosophy, which depends on human tradition and
the elemental spiritual forces of this world rather than on
Christ.
9. For in Christ all the fullness of the Deity lives in bodily

form,
10. and in Christ you have been brought to fullness. He is the

head over every power and authority.
III. LOVE: WHY YOU SHOULD DO IT (Colossians

2:11-15)
11. In him you were also circumcised with a circumcision not

performed by human hands. Your whole self ruled by the
flesh was put off when you were circumcised by Christ,
12. having been buried with him in baptism, in which you

were also raised with him through your faith in the working
of God, who raised him from the dead.
13. When you were dead in your sins and in the

uncircumcision of your flesh, God made you alive with Christ.
He forgave us all our sins,
14. having canceled the charge of our legal

indebtedness, which stood against us and condemned us; he
has taken it away, nailing it to the cross.
15. And having disarmed the powers and authorities, he

made a public spectacle of them, triumphing over them by
the cross.
1. We have a duty to encourage and equip other believers

with God’s truth (Colossians 2:1-2).
2. Beware! False teachers do exist and can deceive even true

believers (Colossians 2:3-4).
3. Properly complimenting the spiritual progress of others

will encourage them to continue growing in Christ
(Colossians 2:5).
4. Obedience, faithfulness, and thankfulness are sure signs of

a growing Christian (Colossians 2:6-7).
5. The philosophies of the world may be attractive, but they

lead to deadly deception (Colossians 2:8).
6. All true knowledge and wisdom comes from Jesus Christ

7. All believers have been given new life and forgiven as a

result of Christ’s work (Colossians 2:11-13).
8. In His death and resurrection, Jesus has freed us from the

law while being victorious over any so-called powers

Curriculum***
Sunday, June 30, 2019: “Right Attitudes” Commentary (The ISSL
Curriculum)
Lesson: Matthew 5:1-12; Time of Action: 28 A.D.; Place of

Action: A mountain near Capernaum
Golden Text: “Rejoice, and be exceeding glad: for great

is your reward in heaven: for so persecuted they the
prophets which were before you” (Matthew 5:12).
I. INTRODUCTION. Many of Jesus’ teachings, including the

Beatitudes in this week’s lesson, are so familiar that we can
read them and hear them read without thinking about what
they mean. When we do that, we miss out on learning how
those teachings apply to our lives today. This week’s lesson
will give us the opportunity to take another look at the
Beatitudes and to see things we may not have seen before.
These Beatitudes reveal the attitudes that one must have for
lasting happiness. I like to refer to the Beatitudes as
“attitudes we must be.”
II. BACKGROUND FOR THE LESSON. Jesus had won His

victory over the temptations that Satan offered Him in the
wilderness (see Matthew 4:1-11). After hearing that John the
Baptist had been put in prison, Jesus began His public
ministry in fulfillment of prophecy (see Matthew 4:12-17).
Walking by the Sea of Galilee He began to call His disciples
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beginning with Peter, Andrew, James and John (see Matthew

4:18-22). Then He went through Galilee teaching and
preaching the good news of the kingdom while healing all
kinds of sicknesses and diseases (see Matthew 4:23). As a
result, His fame grew even throughout Syria. As His
popularity grew, many people brought Him their sick and
those who were demon possessed and He healed them. This
prompted multitudes of people from as far south as
Jerusalem to follow Jesus (see Matthew 4:24-25). Our lesson
begins with chapter 5 and the eight declarations (verses
10-12 form one beatitude) of blessedness made by Jesus at
the beginning of the Sermon on the Mount. These eight
declarations are known as the Beatitudes. The Beatitudes
describe the ideal disciple, and their rewards, both present
and future. The person that Jesus describes in this week’s
lesson has a different quality of character and lifestyle than
those who are still “outside the kingdom.”
III. JESUS AND THE MULTITUDES (Matthew 5:1-2)
A. The setting for the teaching (Matthew 5:1).

Our first verse says “And seeing the multitudes, he went
up into a mountain: and when he was set, his disciples
came unto him.” As noted in Matthew 4:25, Jesus was
followed by multitudes of people. At some point, Jesus left
the crowds and “went up into a mountain” to teach them
as we shall see. The exact mountain remains unknown
although it seems to have been near Capernaum in the
region of Galilee (see Matthew 4:13, 18). The side of the
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mountain was an ideal spot for Jesus to address this large

crowd. The phrase “and when he was set” means that He
sat down. During Jesus’ earthly ministry, the rabbis usually
taught from a sitting position, so Jesus, the Master Teacher
followed the same practice (see Matthew 24:3; Mark 4:1).
After Jesus had seated Himself, “his disciples came unto
him,” meaning that they were closer to Him than the crowd.
The Greek word for “disciple” comes from a verb that means
to learn. Therefore, a “disciple” is a pupil or student. But
in a general sense, “disciple” means “follower.”
B. Jesus begins to teach (Matthew 5:2). This verse

says “And he opened his mouth, and taught them,
saying...” At this point, Jesus began to teach His disciples
for “he opened his mouth, and taught them, saying…”
Matthew explicitly indicates that Jesus’ primary listeners
were His disciples (see verse 1), but there was also a large
crowd of people present who came to hear Him teach (see
Matthew 5:1; 7:28-8:1). Jesus wanted both His disciples and
the multitudes to hear, calling both to make a decision about
the kingdom (see Matthew 7:24-27). Note: Jesus had
previously announced that God’s kingdom had drawn
near (see Matthew 4:17), so He knew that people who
wanted to be citizens of His kingdom needed to be
morally and spiritually transformed or changed. A
person’s personal merit or worth was not enough to
provide entrance into the divine kingdom. Even Jews
who strictly adhered to the religious duties in the Law
of Moses had to give up their self-righteous attitudes.
A person enters the kingdom by trusting in God’s Son
and a genuine disciple of the Lord practices what Jesus
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taught. But just what attitudes are proper for a citizen

of God’s kingdom? Jesus answered this question in
what is known as the Sermon on the Mount. It is an
uncompromising expression of how a believer must
think and behave. The Sermon on the Mount presents
the world’s finest collection of ethical teachings. The
section of Matthew that contains the Sermon on the
Mount (see Matthew chapters 5-7) gives us moral and
spiritual standards that cannot be achieved in a
person’s limited human strength. Only the indwelling
Holy Spirit can give God’s people the ability to obey His
Word (see Ezekiel 36:26-27).
IV. BELIEVERS AND THE BEATITUDES (Matthew

5:3-12)
A. Disciples who are poor in spirit (Matthew 5:3).

This verse says “Blessed are the poor in spirit: for theirs
is the kingdom of heaven.” Jesus began His sermon by
saying “Blessed are the poor in spirit: for theirs is the
kingdom of heaven.” The Greek word translated
“Blessed” means “to be happy” or “divinely favored.” It
speaks of satisfaction and contentment. The “poor in
spirit” are believers who are humble people who realize they
have a need for God. The “poor in spirit” know that they
don’t deserve God’s goodness and grace. They recognize
their spiritual poverty and humbly submit to God’s grace and
receive spiritual prosperity (see Ephesians 2:4-9). Unlike
Israel’s religious leaders, the “poor in spirit” are not
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arrogant (see Isaiah 57:15) and insensitive to others. The

“poor in spirit” are “blessed” or happy because “theirs is
the kingdom of heaven.” In other words, they show by
their attitude and actions that they are qualified for entrance
into the kingdom when it is established. Note: If we look
at Luke’s version of the Beatitudes, there are some
differences from Matthew’s account especially with this
verse. In Luke’s record of the Beatitudes, he left out
the words “in spirit” (see Luke 6:20). Therefore, many
scholars agree that Jesus gave basically the same
sermon on two different occasions. He said “poor in
spirit” on one occasion that Matthew records, and
simply “poor” on another occasion that Luke records.
Luke’s account stresses that Jesus was talking about
those who were “poor” in the sense of having very little
of this world’s goods. Matthew’s account speaks of an
attitude of the heart more than to how much one
possessed.
B. Disciples who mourn (Matthew 5:4). This verse

says “Blessed are they that mourn: for they shall be
comforted.” Some people think that the mourning spoken
of here is sorrow over being persecuted as a believer, or the
sorrow felt over losing a love one. But most likely “they that
mourn” refers to showing sorrow over one’s sins and
transgressions. Since Jesus’ purpose in coming was to show
man his sin and his need to repent, this seems to be what
Jesus had in mind in this second Beatitude. To truly confess
one’s sins (see I John 1:9) means to acknowledge and agree
with God concerning the wickedness of sin. This agreement
should cause sorrow of heart. Those who “mourn” are
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“blessed” or happy because “they shall be comforted.”

The Greek term rendered “comforted” from which we get
the word “Comforter” (see John 14:16), means “to call to
one’s side.” The truly repentant sinner is very much aware of
his or her wicked ways, and they desire to please God. So, in
a spiritual sense, to be “comforted” means that God comes
to the aid of His people who have been overwhelmed with
sorrow because of sin and He supplies them with
encouragement (see Isaiah 61:1-3; II Corinthians 1:3-4). The
believer receives God’s comfort when we confess our sins
(see Psalms 51) and draw closer to Him (see Hebrews
4:14-16). This makes the believer happy. The truth is that
the people of the world try to get and remain happy at any
cost; but the citizens of God’s kingdom find their joy through
a right relationship with the Lord.
C. Disciples who are meek (Matthew 5:5). This

verse says “Blessed are the meek: for they shall inherit
the earth.” The word rendered “meek” refers to someone
who is gentle and kind. Contrary to popular opinion, those
who are “meek” are not weak. They are aware of, and
acknowledge their complete dependence upon God. Moses
and the Lord Jesus are examples of meekness (see Numbers
12:3; Matthew 11:29) and no one in their right mind would
call them weak. Jesus said that those who are “meek,” or
who have an humble and gentle attitude to God and man (see
Psalms 37:9-13) “shall inherit the earth.” The heirs of
“the earth” are people who wholeheartedly submit to God
(see Romans 12:1-2). As noted, Jesus in His ministry was the
best example of being gentle and submissive (see Matthew
11:28-30). The Lord of all creation was caring and sensitive
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and His true disciples will be like Him.
D. Disciples who hunger for righteousness

(Matthew 5:6). This verse says “Blessed are they which
do hunger and thirst after righteousness: for they shall
be filled.” The phrase “they which do hunger and thirst
after righteousness” has a two-fold meaning. First, it
means to long for justice (see Habakkuk 1:2-4). Those of
God’s kingdom have a distinctive spiritual joy because they
know that God will one day satisfy their longing for justice to
prevail (see Isaiah 11:1-5; 42:1-4). Second, to “hunger and
thirst after righteousness” means to desire to do what is
morally right. The believer seeks to be upright and fair in
every area of his or her life. “Righteousness” can only be
found through faith in Jesus Christ (see Philippians 3:7-11),
and manifested only by the power of the indwelling Holy
Spirit. Jesus added that those who “hunger and thirst” or
long for “righteousness,” are “blessed” or happy because
“they shall be filled” meaning that they will be satisfied.
Note: Hunger and thirst represent two of the strongest
desires of man. Jesus was teaching that every child of
God certainly ought to have the same intense desire for
“righteousness” that he or she has for food and water.
These physical desires are aroused regularly and are
intense. Our craving for God and the things that are
right and just, ought to be the same as our craving for
food and water.
E. Disciples who are merciful (Matthew 5:7). This

verse says “Blessed are the merciful: for they shall
obtain mercy.” To be “merciful” means to have pity and
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compassion on others. The word also has the idea of having

a forgiving spirit toward those who have wronged us. Those
who “are the merciful” realize that they themselves are
unworthy recipients of God’s “mercy,” and if not for the
grace of God, they would not only be sinners, but condemned
sinners (see John 3:18). Therefore, being the privileged
recipients of God’s “mercy” and grace, believers are to show
“mercy” to others in tangible ways; for example by being
sensitive to the needs of the helpless and homeless (see
Psalms 41:1). The “merciful” are “blessed” or happy
because “they shall obtain mercy.” Just as we have
received God’s “mercy” and love through Jesus Christ, we
are to demonstrate the same “mercy” and love to others (see
I John 3:18), and the more we do the more God’s “mercy” is
extended to us. Those who are “merciful” will also receive
from God sparing “mercy” (see Matthew
6:14), supplying “mercy” (see Proverbs
19:17), sustaining “mercy” (see Psalms 41:2), and “mercy”
in that day (see II Timothy 1:18). Not only will those who
show mercy “obtain mercy” from God, they will
also “inherit the kingdom prepared for them” (see Matthew
25:34). But those who have “shown no mercy” will
face “judgment without mercy” (see James 2:13) which can
be nothing short of hell-fire.
F. Disciples who are pure in heart (Matthew 5:8).

This verse says “Blessed are the pure in heart: for they
shall see God.” The word translated “pure” means to be
clean and speaks of moral virtue and integrity. The “heart”
was considered the center of a person’s thoughts, intents,
and moral disposition (see Proverbs 4:23; Matthew 12:34).
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Only God can cleanse and purify a “heart” (see Psalms

51:10). His Spirit produces the character qualities within a
person to make and keep him or her “pure” (see Galatians
5:22-23). The world is characterized by deception and
betrayal. As citizens of God’s kingdom, believers are to be
genuine and honest in all their dealings. This is the only way
Christians can reflect the godly character that is expected of
them. True Christianity lies in the purity of “heart;” in
the washing of the “heart” or mind from wickedness (see
Jeremiah 4:14). We must lift up to God, not only clean hands,
but a “pure heart” (see Psalms 24:3-5; I Timothy 1:5). Our
hearts or minds must be “pure” and not mixed with fleshly
lusts, and any unchaste thoughts and desires. The “heart”
must be purified by faith and is completely a work of God as
indicated by the psalmist asking the Lord
to “Create in me a clean heart, O God; and renew a right
spirit within me” (see Psalms 51:10). The “pure in heart”
are “blessed” or happy because “they shall see God.”
Believers whose hearts have been made “pure” by God will
see Him face to face (see I Corinthians 13:12; II Corinthians
3:18), for we “shall see Him as He is” (see I John 3:2). Note:
The ultimate of the soul’s happiness is to “see God.”
To see Him “as He is,” face to face, and no longer
through a glass darkly; to see Him as ours; to see Him
and enjoy Him; to see Him and be like Him, and be
satisfied with that likeness (see Psalms 17:15); and to
see Him forever, and never lose sight of Him; this is the
Christian’s happiness. The happiness of seeing God is
promised to only those who are “pure in heart,” those
who have been cleansed by the blood of Jesus (see I
John 1:7; Revelation 1:5), and who live with virtue and
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integrity (see Psalms 7:8; 41:2; I Kings 9:4; Job 2:3;

Galatians 5:22-23). Besides, what pleasure could an
unsanctified impure soul have in seeing a holy God?
Just as God cannot endure to look upon their
iniquity, they cannot endure to look upon His purity;
for no unclean thing will enter into the New Jerusalem
(see Revelation 21:2, 27).
G. Disciples who are peacemakers (Matthew 5:9).

This verse says “Blessed are the peacemakers: for they
shall be called the children of God.” A “peacemaker” is
a person who is at peace with God (see Romans 5:1) and who
seeks to lead others to peace with God and with each other.
He or she has entered into peace with God by receiving Jesus
Christ and claiming His atonement for sins (see Colossians
1:20-22). Then the “peacemaker” tries to establish peace in
the lives of those who fail to have God’s peace by sharing the
gospel of Jesus Christ with them. The peace of Christ abides
in His disciples (see John 14:27), and His peace cannot be
obtained by self-effort; it is received by faith. Violence,
murder, and chaos characterize this world. Many unsaved
people look for personal peace and happiness, but all their
efforts are doomed for failure. God is the Author of peace,
not confusion and strife (see I Corinthians 14:33). Those who
seek to live for Him and who emulate Him, will also seek
after peace. They will not be contentious. Those who are
“peacemakers” are “blessed” or happy because “they
shall be called the children of God.” Being
“peacemakers” is evidence that believers are God’s
“children” and He will own us as such, and we will resemble
Him. Jehovah is the God of peace (see Philippians 4:9; I
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Thessalonians 5:23); the Son of God is the Prince of peace

(see Isaiah 9:6) and the Holy Spirit of adoption is the Spirit of
peace (see Romans 8:15, 23). Since God has reconciled
believers to Himself (see II Corinthians 5:17-19), He will not
own as His children those who are constantly at enmity with
one another. So, if the “peacemakers” are “blessed,” woe
to the peace-breakers! Note: There is a difference that
should be noted between “peace with God” and the
“peace of God.” When Jesus Christ is trusted as
personal Saviour, the believing sinner is at “peace with
God.” No longer is he or she the enemy of God. They
are now the friend of God (see James 2:23). When the
one who has made “peace with God” through Jesus
Christ accepts the great provisions God has made for
him or her, they will experience the “peace of God”
flooding their souls. Therefore, the “peace of God” is
that inner contentment and tranquility; that restful
reliance on God, knowing that everything He does is
right and good.
H. Disciples who are persecuted (Matthew

5:10-11).
1. (vs. 10). This verse says “Blessed are they

which are persecuted for righteousness’ sake: for theirs
is the kingdom of heaven.” When suffering comes
because we have upheld God’s virtues of truth and justice,
we have been “persecuted for righteousness’ sake” or
because of “righteousness.” There is no getting around it;
those who live godly lives will “suffer persecution” (see II
Timothy 3:12). We don’t have to look for it, and the
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Scriptures don’t encourage us to provoke persecution from

others. But if in the normal process of faithfully living the
Christian life we are persecuted, we should count it a
blessing and not destructive. It’s very important to note that
Jesus was referring to experiencing persecution for
“righteousness’ sake” or for living right because of our
relationship with Him. Not all that Christians endure is
really for Christ’s “sake.” Some of it we bring on ourselves
unnecessarily. Some people pride themselves in being
“persecuted” and call things persecution that are in fact the
result of their rudeness or ignorance. Persecution can come
in different ways. Believers may be harassed, emotionally
abused, or physically harmed for believing in Jesus Christ. It
should come as no surprise that anyone who is a disciple of
Jesus will be “persecuted” (see John 15:20; I Peter
4:12-14). Although Christ’s followers may be “persecuted
for righteousness sake,” we can successfully endure the
harshest ordeal, encouraged by the fact that many of our
brothers and sisters are faithfully enduring “the same
afflictions” (see I Peter 5:9). Jesus then assured His disciples
that when they are “persecuted for righteousness sake,”
they are “blessed” or happy because “for theirs is the
kingdom of heaven.” Christians may not have the things
that the world values, such as riches, power, and fame; but
we will receive something far more valuable from an eternal
point of view. We will receive citizenship and active
participation in the divine “kingdom.” The things of the
world are passing away (see I John 2:17), but our eternal
inheritance is in “heaven.” Note: We must remember
that Jesus is directing His message to His followers
who were making sacrifices to be His disciples. He
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knew that they would suffer persecution because of

their witness. Some would be tempted to ask whether
it was worth it. Jesus wanted them as well as us to
know that it is worth it. So, He not only gave them His
own blessing, He also promised a heavenly reward—a
place in the “kingdom of heaven.”
2. (vs. 11). This verse says “Blessed are ye,

when men shall revile you, and persecute you, and shall
say all manner of evil against you falsely, for my sake.”
The Greek word translated “revile” means “to ridicule,” “to
scoff” or “to malign” someone. To citizens of the kingdom,
Jesus said “Blessed are ye, when men shall revile you,
and persecute you, and shall say all manner of evil
against you falsely.” Up to this point Jesus has stated in
the beatitudes ideal responses to situations by people
referred to only as “they.” He was speaking generally to the
multitude. But now in this verse, Jesus purposely directed
His words to His Twelve Disciples, eleven of whom who were
already citizens of the kingdom (see John 17:12). He no
longer uses “they,” a general term, but “ye” and “you,”
which are personal terms that indicate Jesus was now
speaking directly to them. Most of the Sermon on the Mount
which includes chapters 5-7 is addressed directly to the
disciples as citizens of the kingdom of heaven. Blessedness
would belong to the Lord’s current disciples in the midst of
their persecution, whether it came by direct attack or by
slander, which is the meaning of “and shall say all manner
of evil against you falsely.” Sometimes believers deserve
the “evil” that is spoken against them. But Jesus was not
talking about that kind of “evil.” He was talking about
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“evil” that was “falsely” spoken “against” believers

because of their faith as seen in His words “for my sake.”
The unsaved and unfortunately sometimes the saved will
“falsely” charge true believers with wrongdoing and unjustly
accuse them of seditious actions for Jesus’ “sake” which is
the same thing as “for righteousness sake” in verse 10. We
can gain nothing by patiently taking what comes from our
own mistakes (see I Peter 2:20). But blessing comes to those
who are persecuted for righteousness or Christ’s “sake.”
Note: But how should we as Jesus’ disciples deal with
unfounded and malicious charges the unsaved might
bring against us? First, we should not respond with
verbal abuse but turn the matter over to God (see I
Peter 2:21-23). Second, and I know this is hard, we
should speak well to and about the scoffers (see I Peter
3:9-12). Third, we should focus on God’s will during
the trials and be ready to answer critics with meekness
concerning the hope we have in Christ (see Colossians
4:6; I Peter 2:15). This should also have a spiritual
impact on them (see Romans 12:17-21). Certainly
revenge is the wrong response when we are persecuted
for the sake of Christ. Make no mistake about it; God
will bring about justice in His own time. Instead of
allowing “evil” to conquer us, Christians need to
maintain a godly attitude when persecution arises.
I. Disciples properly responding to persecution

(Matthew 5:12). Our final verse says “Rejoice, and be
exceeding glad: for great is your reward in heaven: for
so persecuted they the prophets which were before
you.” Jesus’ message on the beatitudes reached its climax
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with His command that His disciples “Rejoice, and be

exceeding glad.” But where is the joy in being persecuted?
James 1:2 says that believers should “count it all joy” when
they experience various trials. Enduring trials will develop
godly traits within a believer (see James 1:3-4). When
believers are “persecuted” for the cause of Christ, they can
find joy in knowing that they are sharing in His sufferings
(see I Peter 4:13), and will also share in His glory when He is
revealed (see I Peter 4:13). When Jesus’ disciples are reviled
for His sake, they should be happy because “the spirit of
glory and of God” rests on them (see I Peter 4:14). Jesus
then gives two reasons why His disciples should accept their
difficult circumstances with an attitude of joy. First, He said
“for great is your reward in heaven.” The Apostle Paul
was very familiar with suffering for Christ’s sake. When he
was faced with the possibility of being martyred, the apostle
wrote “Henceforth there is laid up for me a crown of
righteousness, which the Lord, the righteous judge, shall give
me at that day: and not to me only, but unto all them also
that love his appearing” (see II Timothy 4:8). “Heaven,” at
last will be an abundant recompense for all the difficulties we
may be faced with on earth. Second, Jesus said believers
should accept their difficult trials with an attitude of joy
because “so persecuted they the prophets which were
before you.” Persecuted Christians are not experiencing
anything unusual or new, for God’s enemies had
“persecuted…the prophets” who lived “before” us (see II
Chronicles 36:16; Matthew 23:34-38; Acts 7:52). God’s
people throughout history have suffered for their faithfulness
to the Lord (see Hebrews 11:35-39). We can’t expect
anything less! Note: The prophets who lived before
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Jesus’ disciples also had to suffer falsely. They were

holy men of God who were serving God faithfully. And
yet they were fiercely “persecuted.” Jesus wanted His
disciples including us, to keep their eyes on the reward
in heaven. It is just as true now as it was then, when
we take our eyes off the Lord, we are in deep trouble.
We must always be “looking unto Jesus the author and
finisher of our faith” (see Hebrews 12:2).
V. Conclusion. Many Bible commentators become so

involved in the historical, dispensational, and prophetic
aspects of the Sermon on the Mount that they totally neglect
its practical relevance for Christian living today. Maybe we
should connect this sermon to the principle which can be
briefly defined as a rule or law of action. Although the
specific fulfillment of all aspects of the Sermon on the Mount
may await a future time, the lifestyles and attitudes of
Christians today can be significantly changed if they are
redesigned in accordance with the right attitudes given in
this passage.

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Sunday, June 30, 2019: “Right Attitudes” Practical Points for
I. JESUS AND THE MULTITUDES (Matthew 5:1-2)
1. And seeing the multitudes, he went up into a mountain:

and when he was set, his disciples came unto him:
2. And he opened his mouth, and taught them, saying,
II. BELIEVERS AND THE BEATITUDES (Matthew

5:3-12)
3. Blessed are the poor in spirit: for theirs is the kingdom of

heaven.
4. Blessed are they that mourn: for they shall be comforted.
5. Blessed are the meek: for they shall inherit the earth.
6. Blessed are they which do hunger and thirst after

righteousness: for they shall be filled.
7. Blessed are the merciful: for they shall obtain mercy.

8. Blessed are the pure in heart: for they shall see God.
9. Blessed are the peacemakers: for they shall be called the

children of God.
10. Blessed are they which are persecuted for righteousness’

sake: for theirs is the kingdom of heaven.
11. Blessed are ye, when men shall revile you, and persecute
you, and shall say all manner of evil against you falsely, for
my sake.
12. Rejoice, and be exceeding glad: for great is your reward

in heaven: for so persecuted they the prophets which were
before you.
I. JESUS AND THE MULTITUDES (Matthew 5:1-2)
1. Now when Jesus saw the crowds, he went up on a

mountainside and sat down. His disciples came to him,
2. and he began to teach them. He said:
II. BELIEVERS AND THE BEATITUDES (Matthew

5:3-12)
3. “Blessed are the poor in spirit,for theirs is the kingdom of

heaven.
4. Blessed are those who mourn,for they will be comforted.
5. Blessed are the meek, for they will inherit the earth.
6. Blessed are those who hunger and thirst for

righteousness, for they will be filled.
7. Blessed are the merciful, for they will be shown mercy.
8. Blessed are the pure in heart, for they will see God.
9. Blessed are the peacemakers, for they will be called

children of God.
10. Blessed are those who are persecuted because of

righteousness, for theirs is the kingdom of heaven.
11. “Blessed are you when people insult you, persecute you
and falsely say all kinds of evil against you because of me.
12. Rejoice and be glad, because great is your reward in

heaven, for in the same way they persecuted the prophets
who were before you.
1. Aspects of discipleship are based on the teachings of Jesus

as He instructed His disciples (Mathew 5:1-2).
2. Believers are characterized by humility and their need for

the Lord (Matthew 5:3).
3. Only those who acknowledge their sins and are very sorry
for them will enjoy the comfort of having them forgiven
(Matthew 5:4).
4. Meekness, or gentleness, is a Christlike quality that every

person should pursue (Matthew 5:5; 11:29).
5. Christians are to be characterized by a lifelong pursuit of

holiness (Matthew 5:6).
6. The relationship of believers toward others is affected by

the principles of Jesus’ Sermon on the Mount. Being merciful,
pure, peaceful, and patient in persecution because of
righteousness are all important (Matthew 5:7-11).
7. Discipleship results in eternal rewards instead of the

temporal things of life (Matthew 5:12; I Corinthians 3:8;
Colossians 3:24).

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Sunday, July 7, 2019: “Fulfilling the Law” Commentary (The ISSL
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Sunday, July 7, 2019

of Action: A mountain near Capernaum
Golden Text: “ Let your light so shine before men, that

they may see your good works, and glorify your Father
which is in heaven” (Matthew 5:16).
I. INTRODUCTION. Many of Jesus’ teachings, including the

beatitudes in this week’s lesson, are so familiar that we can
read them and hear them read without thinking about what
they mean. When we do that, we miss out on learning how
those teachings apply to our lives today. This week’s lesson
will give us the opportunity to take another look at the
beatitudes and to see things we may not have seen before. I
like to refer to the beatitudes as “attitudes we must be.”
II. BACKGROUND FOR THE LESSON. Jesus had won His

victory over the temptations that Satan offered Him in the
wilderness (see Matthew 4:1-11). After hearing that John the
Baptist had been put in prison, Jesus began His public
ministry in fulfillment of prophecy (see Matthew 4:12-17).
Walking by the Sea of Galilee, He started calling His disciples
beginning with Peter, Andrew, James and John (see Matthew
4:18-22). Then He went through Galilee teaching and
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preaching the good news of the kingdom while healing all

kinds of sicknesses and diseases (see Matthew 4:23). As a
result, His fame grew even throughout Syria. As His
popularity grew, many people brought Him their sick and
those who were demon possessed, and He healed them. This
prompted multitudes of people from as far south as
Jerusalem to follow Jesus (see Matthew 4:24-25). Then
taking a seat on the side of a mountain, Jesus began His
Sermon on the Mount with the Beatitudes (see Matthew
5:1-12). Our lesson begins with verse 13.
III. BELIEVERS ARE THE SALT OF THE EARTH

(Matthew 5:13). This verse says “Ye are the salt of the
earth: but if the salt have lost his savour, wherewith
shall it be salted? it is thenceforth good for nothing,
but to be cast out, and to be trodden under foot of
men.” Jesus now uses two metaphors, “salt” and “light” to
describe the believer’s duty in the world. He had earlier
called His disciples, and told them that they would be fishers
of men (see Matthew 4:19; Mark 1:17). Now He also tells
them what He designed them to be. He declared “Ye are
the salt of the earth.” Jesus doesn’t ask the child of God
whether he or she wants to be “salt.” It’s not an option. He
said “Ye are!” This would encourage and support the
disciples in their upcoming sufferings. Although they would
be treated with contempt, they would really be blessings to
the world. The prophets, who went before them were the
“salt” of the land of Canaan; but the apostles were the “salt
of the earth,” for they must go into all the world to preach
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the gospel (see Matthew 28:19-20; Acts 1:8). In fact, each

member of the family of God is “salt” and together, all the
members of the household of faith are the “salt of the
earth.” Jesus continued to say “but if the salt have lost
his savour (flavor), wherewith shall it be salted?” We
know that “salt” preserves food keeping it from perishing. It
also makes food tasty. So, “salt” is a cure for unsavory
meat, but there is no cure for unsavory “salt.” So when
“salt” loses its flavor or taste, it will never be “salt” again.
Since “salt” cannot be re-salted, Jesus said “it is
thenceforth good for nothing, but to be cast out, and to
be trodden under foot of men.” In other words, any
“salt” that can no longer preserve food or make it tasty, is
worthless and has to be thrown out where it is walked on.
The believer is to be a witness who provides a preserving and
seasoning influence in the world. If his or her testimony for
Christ is lost through sin, they, their witness, and message
are all “good for nothing” only “to be trodden under foot
of men.” Christians are the world’s seasoning, called to
make it tolerable. Like “salt” we are to preserve the gospel
message and Christian values in this secular world. If we fail
to do that, what will happen to the world? But more
importantly, what will happen to us? In essence, Jesus was
saying that His “good for nothing” followers will be
doomed to ruin and rejection. Note: This description of
believers as” salt” portrays the “earth” or world as
corrupt and in need of a seasoning influence. Jesus
Christ sent forth His disciples including us, by their
lives and doctrines to season the world with knowledge
and grace, in order to render it acceptable to God. If
Christians make no effort to affect the world around us,
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we are of no value to God. If we are too much like the

world, we are worthless. Christians should not blend in
with everyone else, but should affect others positively
just as “salt” brings out the best flavor in food.
IV. BELIEVERS AS LIGHTS OF THE WORLD (Mathew

5:14-16)
A. Fact number one (Matthew 5:14). This verse

says “Ye are the light of the world. A city that is set on
an hill cannot be hid.” Again, the citizens of the kingdom,
both the messianic and the heavenly are not given an option.
Jesus said to His disciples “Ye are the light of the world.”
So the question is not whether we are lights because Jesus
has declared that we are (see Ephesians 5:8) and we must
shine as lights (see Philippians 2:15). The question is how
well and how brightly is our light shining? This metaphor of
“light” pictures the world as dark and in need of “light.”
Christians receive our “light” from Jesus Himself (see John
8:12). Christ called His disciples to shine in the world and so
that we may do so, we borrow and get our light from Him. As
the “lights of the world,” we are intended to illuminate and
give light to others. Then Jesus said “A city that is set on
an hill cannot be hid.” A number of the cities and little
villages in Jesus’ day were built on the sides of mountain
slopes and could be seen from great distances. Jesus may
even have pointed to such a city as He spoke. The point
Jesus is making is that His disciples are like a city. The
Disciples of Christ, especially those who are zealous in His
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service, are seen as beacons. All our neighbors are watching

us. Some admire us, commend us, rejoice in us, and try to
imitate us; while others envy us, hate us, censure us, and try
to blast us. Therefore, we must walk circumspectly (see
Ephesians 5:14-16), because the world is watching. We are
like spectacles to the world, and must avoid everything
that even looks like evil (see I Thessalonians 5:22). The
Disciples of Christ were obscure men before He called them,
but the character and attitudes He would put in them
dignified them. As Christians, we cannot hide our lives, so
we must be sure it is a reflection of Jesus’ life (see Galatians
2:20).
B. Fact number two (Matthew 5:15). This verse

says “Neither do men light a candle, and put it under a
bushel, but on a candlestick; and it giveth light unto all
that are in the house.” To further make His point that His
disciples cannot hide their lives or their gifts, Jesus said
“Neither do men light a candle, and put it under a
bushel.” No one lights “a candle” or any light simply to
hide it. The opposite is true. Instead of putting a lit
“candle…“under a bushel” basket to hid it, it is put on a
“candlestick” so that “it giveth light unto all that are in
the house.” Of course “candles” are lit so that they can
provide Illumination and direction. A Christian’s testimony
that is kept hidden like a “light…under a bushel” basket is
not pleasing to God or helpful to man. Note: As Christians
we must shine as lights, first by our good preaching
(see Mark 2:2; 16:20; Acts 8:4, 25; II Timothy 4:2). The
knowledge of Christ that we have must be
communicated for the good of others (see Luke 12:3;
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Romans 15:2); not put “under a bushel.” Christians

must not live in privacy and obscurity, pretending that
we are in contemplation. Second, we must shine our
lights by our good living exhibiting the fruit of the
Spirit (see Galatians 5:22-23). Our whole conversation
or lifestyle (see James 3:13) should give evidence that
we are indeed followers of Christ.
C. Jesus’ exhortation (Matthew 5:16). This verse

says “Let your light so shine before men, that they may
see your good works, and glorify your Father which is
in heaven.” The Christian “light” is who we are; our
character and our works. Every child of God in every age is
commissioned by God to allow his or her “light” to “shine
before men” for Christ. The purpose is so that those who
don’t know the Savior might see the “good works” or deeds
performed by the believer and come to know God and give
Him glory. While Jesus is against us doing “good works”
publicly for our own honor (see Matthew 6:1), He exhorts us
to do those “good works” publicly for God’s honor. It is not
to show how good Christians are, but to “glorify your
Father which is in heaven.” Our “light” must shine by
doing such “good works” that men will see and approve and
therefore give them reason to think well of Christianity. We
must do “good works” that may be seen to the edification of
others, and not to bring notice to ourselves. Certainly our
“good works” include sharing the gospel of Jesus Christ. So
in addition to the “good works” we do for others, Jesus is
also exhorting His disciples, and us to guard the motives of
our hearts and consider the effects our public behavior and
our words have on the spread of the gospel and the honoring
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of God among all people. Note: The tendency for many

Christians is to think that since the world is so dark
with sin, and so deceived by Satan (see II Corinthians
4:3-4) one small “light” won’t make much difference.
It is true that the world is dark and filled with sin, but
it is also true that each believer is commissioned to
spread the “light” of the gospel wherever he or she may
be (see Acts 1:8). A “light” with a dirty shade fails to
give much “light.” The same is true of a life that’s dirty
with sin. Too often the testimony of our lips is
hindered by the testimony of our lives. God forbid that
it be so with us.
V. MESSIAH’S TEACHING ABOUT HIS RELATION TO

THE LAW (Matthew 5:17-20)
A. A word about fulfillment (Matthew 5:17-18).
1. (vs. 17). This verse says “Think not that I am

come to destroy the law, or the prophets: I am not come
to destroy, but to fulfill.” As Jesus continued His Sermon
on the Mount, he turned His teaching to the importance of
“the law.” But even early in His ministry, Jesus’ opponents
had begun to see Him as a destructive revolutionist who
wanted to break every tie with the past (see John 5; 16-18;
7:1,7, 12, 15-16, 20-24). But instead, Jesus declared “Think
not that I am come to destroy the law, or the
prophets.” In the Greek, the words “Think not” mean
“forbid the thought.” Or as we might say today, “don’t even
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think about it!” He wanted His listeners to put this idea that
He came “to destroy the law, or the prophets” out of their
minds completely. The verbs translated “to destroy”
literally mean “to abolish.” But what exactly was “the law?”
For Jews in Jesus’ time “the law” referred to several things.
Some called “the law” the Ten Commandments. Others said
it referred to the first five books of the Old Testament, or the
Pentateuch. When people referred to “the Law” and “the
Prophets,” they meant the entire Old Testament which was
all they had at that time. Note: Many laws had been
drawn up by religious leaders that were based on their
own interpretations of Scripture. The scribes even
added traditions to the Law of Moses (see Matthew
15:2-3; Mark 7:5-13). They taught that obedience to
these additional laws and traditions revealed a person’s
spirituality. Regulations concerning how far one could
walk on the Sabbath Day and how much work could or
couldn’t be done on the Sabbath Day were considered
to be part of “the law.” Most Jews when thinking of
“the law” would think of these man-made regulations.
But Jesus was thinking about “the law” that was given
in the Scriptures. Jesus then said “I am not come to
destroy, but to fulfil.” With these words, Jesus was saying
that His purpose in coming was “to fulfil” the “law and the
prophets.” He had no intentions of destroying or abolishing
the Scriptures that were so important to the Jewish people.
As the One who came “to fulfil the law and the prophets,”
Jesus was claiming to be the goal or purpose for the entire
Old Testament, as Paul stated in Romans 10:4 where the
word “end” can be translated as “goal.” While the Saviour
always recognized the full and final authority of “the law,”
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He also made it abundantly clear that His own life and

teaching brought a new revelation which was the fulfillment
of the old one. Note: We can see at least four ways that
Jesus came to “to fulfil the law and the prophets.”
First, He came to obey the commands of “the law,” for
he was “made under the law” (see Galatians 4:4). In all
respects Jesus was obedient to “the law.” He honored
His parents, sanctified the Sabbath, prayed, gave alms,
and did what no one else could do; He obeyed perfectly
and never broke “the law” in any way. Second, the
Messiah came to make good the promises of “the law,”
and the predictions of “the prophets,” which all bore
witness of Him. Third, He came to answer the different
types given in “the law.” He did not void, but
made good the ceremonial law (the sacrificial system),
and manifested Himself to be the Person represented
by those sacrifices (see Colossians 2:17; Hebrews 10:1).
Fourth, Jesus came to do what “the law” could not do,
condemn sin (see Romans 8:3), and redeem those who
were under “the law” (see Galatians 4:4), thus making
“the law” complete and perfect (see Galatians 3:17-19).
2. (vs. 18). This verse says “For verily I say unto

you, Till heaven and earth pass, one jot or one tittle
shall in no wise pass from the law, till all be fulfilled.”
Here Jesus stated that “the law” would be preserved until it
was completely “fulfilled.” To confirm this, Jesus used the
word “verily” which is “amen” in the Greek text indicating
that what He was about to say was true and could be counted
on. Jesus said “Till heaven and earth pass, one jot or one
tittle shall in no wise pass from the law, till all be
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fulfilled.” With this statement, Jesus stressed the complete

preservation of “the law” by mentioning its smallest
elements, the “jot” and the “tittle.” The “jot” in Greek is
“iota.” It is usually understood to refer to the ninth letter in
the Greek alphabet which is the equivalent for the smallest
letter in the Hebrew alphabet, “yod.” Therefore, in this
verse, Jesus is referring to the very smallest elements or
parts of Scripture. Concerning the “tittle,” the general
opinion among scholars is that it refers to the smallest part of
certain Hebrew letters that distinguishes one letter from
another. This would be something like the dot over our “i” or
the cross of our “t.” Meaning of words could be changed by
the “tittle.” Thus the Saviour was stating that even the
letters that make up the words of Scripture are all inspired
(see II Timothy 3:16). In essence, Jesus was declaring that
“the Law” or the Old Testament Scriptures are so important
that until all things are accomplished “heaven and earth”
will pass away before even the smallest letter or part of a
letter will cease from being a part of “the Law.” Note:
Jesus Christ, the Messiah put both His words and the
words of Scripture on an equal level. What He said
about not even the smallest portion of Scripture
passing away without being fulfilled, He also said about
His own words (see Matthew 24:35). Therefore, the
authority of Christ and the authority of the Scriptures
confirm each other. In fact, to accept one is to accept
the other. If we do otherwise we are being
inconsistent.
B. A word about responsibility (Matthew

5:19-20).
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1. (vs. 19). This verse says “Whosoever

therefore shall break one of these least
commandments, and shall teach men so, he shall be
called the least in the kingdom of heaven: but
whosoever shall do and teach them, the same shall be
called great in the kingdom of heaven.” The word
“therefore” here connects this verse with verse 18. As the
Supreme Interpreter and Fulfiller of the law, Jesus declared
what would happen to the person who broke the law. He
said “Whosoever therefore shall break one of these
least commandments, and shall teach men so, he shall
be called the least in the kingdom of heaven.” Since
Jesus had made it clear that even the smallest portions of the
law are important and will not be set aside, He made it even
clearer that anyone who broke “one of these least
commandments” and taught others to break them, would
be “called the least in the kingdom of heaven.”
Lawbreakers will have as little place in the “kingdom of
heaven” as the law or God’s Word had in his or her life.
Whoever diminishes the importance of the law, the
“kingdom” will diminish them. This warning also goes for
those who “teach men” to break God’s law. Teachers can
lead people astray not only by what they teach, but also by
how they live (see Philippians 4:9). James, in his epistle also
warned teachers that they shall receive the greater
condemnation (see James 3:1). Note: It is an act of
arrogance and impiety for anyone who breaks God’s law
to think that one law or part of Scripture is less than
another. The Bible confirms that “all Scripture is given
by inspiration of God” (see II Timothy 3:16), not some
Scripture or parts of Scripture, but all Scripture. So,
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each individual law that made up the Mosaic Law is of

prime importance. No one law can be said to be less
than any other or more than any other. Each one is
equally given by God. On the other hand, Jesus said “but
whosoever shall do and teach them, the same shall be
called great in the kingdom of heaven.” The greatest
thing anyone can do is keep or obey even the smallest
command of God and then teach and encourage others to do
the same. Jesus said that those who both “do” and “teach”
well will be rewarded by being “called great in the
kingdom of heaven.”
2. (vs. 20). Our final verse says “For I say unto

you, That except your righteousness shall exceed the
righteousness of the scribes and Pharisees, ye shall in
no case enter into the kingdom of heaven.” The word
“For” prepares us for the reason Jesus gives for the
responsibility of doing and teaching correctly. He said “That
except your righteousness shall exceed the
righteousness of the scribes and Pharisees, ye shall in
no case enter into the kingdom of heaven.” The
“scribes and Pharisees” were not good examples to follow.
They had a self-righteous attitude that was totally
unacceptable to God (see Luke 18:11). Those who will
inherit the kingdom must have a “righteousness” or
goodness that “exceeds” or is better than the “scribes” and
“Pharisees.” Both “the scribes and Pharisees” were
proud of their so-called strict obedience to, and observance
of the law. But Jesus said that wasn’t enough. Keeping the
law has never provided “righteousness.” Only a heart
made right with God through faith in Jesus Christ is
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acceptable to God and enables us to obey God’s commands.

Those of us who are in Christ receive our “righteousness”
from Him (see Romans 10:3; I Corinthians 1:30; II
Corinthians 5:21; Philippians 3:9). Note: “Scribes” were
teachers of the law and were responsible for making
copies of the Scriptures, to classify and teach the
precepts of the oral law, and to keep careful count of
every letter in the Old Testament writings. “Pharisees”
were a religious sect that added traditional
interpretations to the law that they claimed were given
to Moses. They claimed that these oral explanations
were equal in authority to the Mosaic Law (see
Matthew 15:2-3; Mark 7:8-13; Galatians 1:14). They
were moral, zealous and self-denying, but also self-
righteous (see Luke 18:9-11), and had no sense of sin
and need (see Luke 7:39). They were the primary
persecutors of Jesus and the objects of His unsparing
denunciations (see Matthew 23:1-36’ Luke 11:42-44).
VI. Conclusion. Regardless of what His enemies thought,

Jesus pointedly declared that He didn’t come to pull down the
Old Testament, as someone would take down a tent when it
was no longer needed. To Jesus, the standard of God’s Old
Testament commonly referred to many as The Law, was
permanent. However, attaining that standard finds
fulfillment only in Jesus Christ. As a Jew, Mathew knew
about the many prophecies of the coming of Messiah. Now
he was writing about Him. The Spirit of God directed him to
include the words in this text to show that Jesus is the very
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One whom God spoke about in the Old Testament.

Curriculum***
Sunday, July 7, 2019: “Fulfilling the Law” Practical Points for
I. BELIEVERS ARE SALT OF THE EARTH (Matthew

5:13)
13. Ye are the salt of the earth: but if the salt have lost his
savour, wherewith shall it be salted? it is thenceforth good
for nothing, but to be cast out, and to be trodden under foot
of men.
II. BELIEVERS ARE LIGHTS OF THE WORLD (Mathew

5:14-16)
14. Ye are the light of the world. A city that is set on an hill
cannot be hid.
15. Neither do men light a candle, and put it under a bushel,

but on a candlestick; and it giveth light unto all that are in
the house.
16. Let your light so shine before men, that they may see
your good works, and glorify your Father which is in heaven.
III. MESSIAH’S TEACHING ABOUT HIS RELATION TO

17. Think not that I am come to destroy the law, or the

prophets: I am not come to destroy, but to fulfill.
18. For verily I say unto you, Till heaven and earth pass, one
jot or one tittle shall in no wise pass from the law, till all be
fulfilled.
19. Whosoever therefore shall break one of these least

commandments, and shall teach men so, he shall be called
the least in the kingdom of heaven: but whosoever shall do
and teach them, the same shall be called great in the
kingdom of heaven.
20. For I say unto you, That except your righteousness shall
exceed the righteousness of the scribes and Pharisees, ye
shall in no case enter into the kingdom of heaven.
I. BELIEVERS ARE THE SALT OF THE EARTH (Matthew

5:13)
13. “You are the salt of the earth. But if the salt loses its
saltiness, how can it be made salty again? It is no longer
good for anything, except to be thrown out and trampled
underfoot.
II. BELIEVERS ARE THE LIGHTS OF THE WORLD

(Matthew 5:14-16)
14. “You are the light of the world. A town built on a hill
cannot be hidden.
15. Neither do people light a lamp and put it under a bowl.

Instead they put it on its stand, and it gives light to everyone
in the house.
16. In the same way, let your light shine before others, that
they may see your good deeds and glorify your Father in
heaven.
III. MESSIAH’S TEACHING ABOUT HIS RELATION TO

17. “Do not think that I have come to abolish the Law or the
Prophets; I have not come to abolish them but to fulfill them.
18. For truly I tell you, until heaven and earth disappear, not
the smallest letter, not the least stroke of a pen, will by any
means disappear from the Law until everything is
accomplished.
19. Therefore anyone who sets aside one of the least of these
commands and teaches others accordingly will be called least
in the kingdom of heaven, but whoever practices and teaches
these commands will be called great in the kingdom of
heaven.
20. For I tell you that unless your righteousness surpasses

that of the Pharisees and the teachers of the law, you will
certainly not enter the kingdom of heaven.
1. The disciple is the effective element to influence humanity

toward the principles of Christianity (Matthew 5:13; Luke
14:34-35).
2. Every Christian should be the beam of light that

illuminates the glories of God and results in men’s salvation
(Matthew 5:14-16).
3. Jesus’ mission was not designed to destroy God’s law given

in the Old Testament; He came to literally fulfill its demands
(Matthew 5:17-18).
4. Since it is impossible for sinful men to fulfill the law and in

every aspect to be righteous, each individual must imitate the
righteous One in order to inherit eternal life (Matthew
5:19-20).

Curriculum***
Sunday, July 14, 2019: “Love One Another” Commentary (The ISSL
Curriculum)
Lesson: Matthew 5: 21-32; Time of Action: 28 A.D.; Place

of Action: A mountain near Capernaum
Golden Text: “Therefore if thou bring thy gift to the

altar, and there rememberest that thy brother hath
ought against thee; Leave there thy gift before the
altar, and go thy way; first be reconciled to thy brother,
and then come and offer thy gift” (Matthew 5:23-24).
I. INTRODUCTION. This week’s lesson is part of the

Sermon on the Mount which covers Matthew chapters 5-7.
Jesus began His sermon by dealing with individual behaviors
(see Genesis 5:1-16) that can lead to being blessed or happy.
Now in our lesson text, Jesus focuses on how we deal with
one another with the emphasis on forgiveness.
II. BACKGROUND FOR THE LESSON. This lesson follows

the start of Jesus’ ministry that began in Matthew 4:12 after
Jesus heard that John was in prison. The Lord then left
Nazareth and dwelt in Capernaum in northern Israel as a
fulfillment of prophecy (see Matthew 4:13-16). At this point
Jesus began His ministry preaching “Repent; for the kingdom
of heaven is at hand” (see Matthew 4:17). Then He called
His disciples beginning with Peter and Andrew (see Matthew
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4:18-20), and James and John (see Matthew 4:21-22). After

calling these four disciples, Jesus went about all Galilee
teaching in the synagogues, preaching the gospel of the
kingdom, and healing all manner of diseases among the
people (see Matthew 4:23). As a result, His fame grew even
into Syria and great multitudes of people both Jews and
Gentiles followed Him. They came from Galilee, Decapolis,
Jerusalem, Judea and from beyond the Jordan (see Matthew
4:24-25). In chapter 5, Jesus came to a mountain, and
looking at the multitudes, He sat down and taught them the
Beatitudes (see Matthew 5:1-12), the Similitudes (what we
should be like) in verses 13-16, and His relationship to the
Law (see Matthew 5:17-20). Our lesson continues the
Sermon on the Mount beginning with Matthew 5:21.
III. JESUS AND THE PROHIBITION AGAINST MURDER

(Matthew 5:21-26)
A. The destructive role of anger (Matthew

5:21-22).
1. (vs. 21). Our first verse says, “Ye have heard

that it was said of them of old time, Thou shalt not kill;
and whosoever shall kill shall be in danger of the
judgment...” Jesus had just established—first, that the Old
Testament is fulfilled in Him and is under His authority (see
Matthew 5:17-18); second, that external deeds or actions
don’t signify true righteousness (see Matthew 5:19-20). Now
He began to apply those principles by giving a couple of
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examples of man’s relationship with man. The first example

deals with the Law’s prohibition against murder. He began
by saying “Ye have heard that it was said of them of old
time.” This does not refer to the traditions taught by the
scribes and Pharisees (see Matthew 15:1-9). It refers to the
Jews “of old time” during the wilderness wandering who
received the Mosaic Law. This phrase is better translated as
“You have heard that it was said to the people long ago.”
Then Jesus quoted the sixth commandment from the Law in
Exodus 20:13 saying, “Thou shalt not kill” (see also
Deuteronomy 5:17). The Greek term for “kill” has the idea
of murder (see Matthew 19:18), the intent to take a life (see
Genesis 4:8; Matthew 23:31, 35). So, this commandment
does not prohibit all killing; it is a prohibition against
murder. This commandment was spoken to “them of old
time” and of course it was passed down to future
generations of Jews because it was part of the Mosaic Law.
So those to whom Jesus was preaching had “heard” what
this commandment said. Then Jesus added that they had also
“heard” that “whosoever shall kill shall be in danger of
the judgment” or going before a judge. This part of Jesus’
statement does not appear in either Exodus 20:13 or in the
parallel passage in Deuteronomy 5:17. It was an
interpretation added by “them of old time.” However,
what Jesus said here is implied in the capital punishment
edict declared by God in Genesis 9:6. So, we may ask, why
did Jesus have a problem with this command? The problem
was not with what was said, but with what was left out. The
Law and the earlier teachers had condemned the act of
murder, but didn’t address the emotions that led to it. But
Jesus would do that in the next verse. Note: The Law made
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stipulations for anyone who killed a person

“ignorantly” (see Deuteronomy 19:3-6) or
unintentionally. The person who killed another person
unintentionally could go to one of six cities of refuge
(see Numbers 35:1-29) until he could have a fair trial.
If he was found innocent of intentional murder, he
could stay in that city and be safe for those who would
try to seek revenge.
2. (vs. 22). This verse says “But I say unto you,

That whosoever is angry with his brother without a
cause shall be in danger of the judgment: and
whosoever shall say to his brother, Raca, shall be in
danger of the council: but whosoever shall say, Thou
fool, shall be in danger of hell fire.” The phrase “But I
say unto you” introduces a contrast between what the
people had heard and what Jesus was about to teach. The
emphasis is on the pronoun “I” establishing Jesus’ authority
to carry the command “Thou shalt not kill” to an internal
level. As long as thoughts, motives, and feelings are
polluted, murder is always possible. In His authority, Jesus
went on to say “whosoever is angry with his brother
without a cause shall be in danger of the judgment.”
The problem begins when a person “is angry with his
brother without a cause.” Jesus is not speaking of a
sudden flash of anger, but a settled attitude of resentment
and hatred. Whoever harbors this attitude, Jesus said he
“shall be in danger of the judgment.” Some Bible
students argue that this refers to God’s “judgment” since no
human court could judge an attitude. But the wording here
is the same as in the preceding verse, where human
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judgment is indicated. Jesus’ point here is that a person who

has unwarranted anger against his brother deserves the
same punishment that a murderer receives (see verse 21;
also Ephesians 4:26; James 1:19; I John 3:15) whether the
court declares it or not. Likewise, Jesus said “and
whosoever shall say to his brother, Raca, shall be in
danger of the council” or the Sanhedrin. The word
“Raca” was probably Aramaic meaning “empty head” and in
Jesus’ time, using it showed utter disdain for a person. So
Jesus said that anyone who uses the term “Raca,” deserves
an even more severe punishment than anger since the
Sanhedrin “council” was the Supreme Court in Israel.
Finally, Jesus said “but whosoever shall say, Thou fool,
shall be in danger of hell fire.” Anyone who called
another person a “fool” was deserving of “hell fire.” The
term “hell fire” is literally “Gehenna of fire.” This name
comes from the valley of Hinnom, south of Jerusalem where
the hideous worship of the god Molech took place by offering
human sacrifices (see I Kings 11:7; II Kings 23:10; II
Chronicles 33:6; Jeremiah 7:31; 32:35). By New Testament
times, this valley had come to be used as a garbage dump,
and fires kept burning there day and night. For the Jews, it
was a symbol for the place of torment where the wicked
eventually would be sent. Note: To harbor an attitude
that would lead to calling a brother a “fool” is serious
indeed. In biblical times the term “fool” carried the
idea of not only idiocy, but also apostasy and
wickedness. To judge a person in this way by
identifying them as a “fool” is to stand in the place of
the righteous Judge, the Lord, who is the only One who
can decide this. Jesus’ overall lesson is hard but clear.
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Anyone who harbors hateful attitudes toward others is

the same as a murderer. He or she is as guilty in God’s
sight as the one who has actually killed another person
(see I John 3:15; 4:20).
B. The precedence of reconciliation over worship

(Matthew 5:23-24).
1. (vs. 23). This verse says, “Therefore if thou

bring thy gift to the altar, and there rememberest that
thy brother hath ought against thee...” How does a
person keep from developing murderous attitudes? Jesus
here indicated that it is through prompt reconciliation with
those with whom we disagree. To express this, Jesus began
by saying “Therefore if thou bring thy gift to the altar,
and there rememberest that thy brother hath ought
against thee…” The Lord uses an illustration of a Jewish
worshiper who has brought his sacrifice “to the altar” in the
inner sanctuary of the temple. Once there, he remembers
that his “brother” has “ought” or something “against”
him. This grievance against the worshiper has caused a
break in their relationship and their fellowship. The issue in
this case is not the worshiper’s own anger so much as the
anger he may have caused in the other person. In such a
situation, what the worshiper must do Jesus clearly states in
the next verse.
2. (vs. 24). This verse says “Leave there thy gift

before the altar, and go thy way; first be reconciled to
thy brother, and then come and offer thy gift.” In the
illustration Jesus just presented in the previous verse, the
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worshiper who has brought his gift to “the altar” and

remembers there is a rift between him and another brother,
must “Leave there thy gift before the altar, and go thy
way.” This means that he must “leave” his “gift” or
sacrifice there at “the altar” without offering it, and leave
the temple and “first be reconciled to thy brother.”
Making peace or reconciling with the harmed “brother” or
sister is so important that even an act of worship, offering a
sacrifice, must be delayed until the reconciliation is
complete. The truth is that worship of God is an empty and
worthless exercise if we allow a barrier to stand between us
and a “brother” or sister. Jesus said that only after the two
parties have been “reconciled” or made peace with each
other, can the worshiper “come and offer thy gift” or give
his offering. Broken relationships can hinder our
relationship with God. If we have a problem of grievance
with anyone, we should resolve the problem as soon as
possible. We are hypocrites if we claim to love God while we
hate others. Our attitudes toward others reflect our
relationship with God (see I John 4:20). Here’s something we
all need to think about. How many times have we given
offerings during a worship service and they were not
accepted by God because we and a brother or sister were
angry with each other? Hmmmm. That’s some tough stuff,
but it’s true. Note: The abuse of the Lord’s Supper in
the Corinthian church illustrates this problem among
Christians. The church was split into factions (see I
Corinthians 1:11-12; 11:18), and this displayed itself in
their love feasts and communion services (see I
Corinthians 11:20-22). This is why Paul admonished
them to examine themselves before partaking of the
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Lord’s Supper (see I Corinthians 11:28). Their worship

was unworthy because of the division in the church.
God took their unworthy worship so seriously that He
had stricken some of the believers in the church with
illness, and some of them had even died (see I
Corinthians 11:29-30). Whether we like it or not, we
cannot give sincere worship as long as we harbor anger
against anyone. It must be resolved and then we can
worship in spirit and truth (see John 4:23-24).
C. The preference of reconciliation over

judgment (Matthew 5:25-26).
1. (vs. 25). Jesus goes on to say in this verse,

“Agree with thine adversary quickly, whiles thou art in
the way with him; lest at any time the adversary deliver
thee to the judge, and the judge deliver thee to the
officer, and thou be cast into prison.” After the
worshiper in the previous verse has left his offering at the
altar and gone to meet with the one who has been wronged,
Jesus said he was to “Agree with thine adversary quickly,
whiles thou art in the way with him.” In other words, the
worshiper must immediately make things right through
reconciliation while they are together. This was an important
step, for Jesus said “lest at any time the adversary deliver
thee to the judge, and the judge deliver thee to the
officer, and thou be cast into prison.” Jesus’ point is that
the grievance may be bad enough for the person who was
offended to take the worshiper to court and “to the judge.”
If “the judge” finds in favor of the offended party, he will
have “the officer” of the court take the guilty worshiper and
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he will “be cast (thrown) into prison.” It would be better

to settle a dispute quickly before it comes before a judge. In
a broader sense, this verse advises us of how important it is
to get things right with others before we have to stand before
God, the ultimate Judge.
2. (vs. 26). This verse says, “Verily I say unto

thee, Thou shalt by no means come out thence, till thou
hast paid the uttermost farthing.” Then Jesus promptly
said “Verily I say unto thee.” The word “Verily” means
“truly.” According to the Lord Jesus, the truth is that if the
worshiper allows the dispute to go to court and the judge
rules against him and he is thrown into prison, “Thou shalt
by no means come out thence, till thou hast paid the
uttermost farthing.” The word “farthing” refers to one of
the least-valuable Roman coins, similar to our penny. Jesus
was saying that there would be no way for the worshiper to
come out of prison until he “paid” the last penny. Just
imagine what the worshiper could’ve avoided if he would only
take the opportunity for reconciliation. The same thing holds
true for every believer. Note: This text encourages us to
settle all disputes as quickly as possible no matter how
small. We cannot just say, “Oh they will be okay” and
still try to worship God in spirit and truth. As Jesus has
shown us, it just doesn’t work that way! If differences
are allowed to fester, they can produce the murderous
attitudes described in verse 22. How often have we
heard about people being killed simply because another
person was angry? The standard of the kingdom of
heaven is higher than simply refraining from
murdering someone. It requires the followers of Jesus
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to develop, by God’s grace, the proper attitudes toward

one another. And when malicious thoughts do invade
our minds, we must deal with them quickly and seek
reconciliation. This is possible only for those who are
new creations in Jesus Christ (see II Corinthians 5:17),
and only when they claim His strength (see Ephesians
4:31-32).
IV. JESUS AND THE PROHIBITION AGAINST

ADULTERY (Matthew 5:27-30)
A. The law and adultery (Matthew 5:27). This

verse says “Ye have heard that it was said by them of old
time, Thou shalt not commit adultery...” In Jesus’
second example of man’s relationship to man, He began the
same way He did with the first example: “Ye have heard
that it was said by them of old time” (see comments on
verse 21 concerning this phrase). Jesus then said “Thou
shalt not commit adultery.” He cited the seventh
commandment that all of His listeners had heard which
prohibited the act of “adultery” (see Exodus 20:14;
Deuteronomy 5:18). “Adultery” is committed when a
married person has sexual relations with someone who is not
their spouse. Fornication, which is close to “adultery,”
technically refers to sexual relations between two people who
are single and not married.
B. Jesus and adultery (Matthew 5:28). This verse

says “But I say unto you, That whosoever looketh on a
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woman to lust after her hath committed adultery with

her already in his heart.” Again, as He had done earlier
(see verse 22), Jesus didn’t contradict the validity of this
command, He expanded its meaning. He said “whosoever
looketh on a woman to lust after her hath committed
adultery with her already in his heart.” In other words,
according to Jesus, the desire to have sex with someone other
than your spouse is “adultery” of the “heart” which is still
sin. The phrase “whosoever looketh on a woman to lust
after her” includes not only another man’s wife, as some
would have it, but any woman whether married or single. All
lusting after the forbidden object is the beginning of
sin, because it is “lust conceiving” (see James 1:15). Jesus
emphasizes that if the act is wrong, then so is the intention
or desire to commit the act. To be faithful to your spouse
with your body but not your “heart” or mind is to break the
trust that is so vital to a strong marriage. Jesus is not
condemning natural interest in the opposite sex or even
healthy sexual desire in a marriage. He is condemning the
deliberate and repeated filling of one’s mind with fantasies
that would be evil if they were acted upon. Here Jesus is
teaching that there is such a thing as “heart-adultery,”
adulterous thoughts and dispositions, which may never end
up in the act of “adultery” or fornication, but are just as
sinful. And if looking at a man or woman with the desire to
have them physically is “lust,” then they who dress and
expose themselves, with the purpose of being looked at and
lusted after are no less guilty.
C. Resisting harmful thoughts and actions

(Matthew 5:29-30).
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1. (vs. 29). This verse says, “And if thy right

eye offend thee, pluck it out, and cast it from thee: for
it is profitable for thee that one of thy members should
perish, and not that thy whole body should be cast into
hell.” Here Jesus uses a person’s “eye” to illustrate how
important it is to avoid lusting after someone. He said, “if
thy right eye offend thee, pluck it out, and cast it from
thee.” Of course, Jesus was speaking figuratively. He didn’t
mean to literally “pluck” or gouge out your “eye” if it causes
you to lust, because even a blind man can lust. His point is
that we should get rid of, or avoid anything that causes us to
lust because lust leads to sin (see James 1:15). Then Jesus
gives the reason why we should get rid of anything that
causes us to sin. He said “for it is profitable for thee that
one of thy members should perish, and not that thy
whole body should be cast into hell.” In other words, it is
better to lose one of our body parts than for our “whole
body” to be “cast into hell.” It would be better to go into
heaven with one “eye” than to go to hell with two because of
the “lust of the eyes” (see I John 2:16). Note: Jesus likens
the pain of removing a body part to getting rid of a bad
habit or something we treasure that allows sin to bring
judgment and condemnation upon us. In this verse, the
Lord calls every believer to examine our lives for
anything that causes us to sin, and take every
necessary action to remove it.
2. (vs. 30). This verse says, “And if thy right

hand offend thee, cut it off, and cast it from thee: for it
is profitable for thee that one of thy members should
perish, and not that thy whole body should be cast into
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hell.” In this verse, Jesus uses a person’s “right hand” to

illustrate the same truth He gave in the previous verse. Here
He said “And if thy right hand offend thee, cut it off,
and cast it from thee.” He didn’t mean to literally “cut
off” your “right hand” if it causes you to sin. His point, as
it was in the previous verse, is that we should get rid of, or
avoid anything that causes us to sin (see James 1:15). Again
Jesus gives the reason why we should get rid of that thing
that causes us to sin. He said “for it is profitable for thee
that one of thy members should perish, and not that thy
whole body should be cast into hell.” In other words, it is
better to lose one of our body parts than for our “whole
body” to be “cast into hell.” When we are tempted to think
it’s too hard to deny ourselves of fleshly pleasures (see I
Peter 2:11), and to mortify or destroy fleshly lusts (see
Romans 8:13), we ought to consider how much harder it will
be to spend eternity in “the lake that burns with fire and
brimstone” (see Revelation 19:20; 20:10; 20:14; 20:15). Yes,
it would be so much better to go into heaven with one
“hand” than to go to hell with two because of the “lust of the
flesh” (see I John 2:16).
V. JESUS’ PROHIBITION AGAINST DIVORCE (Genesis

5:31-32)
A. The Law and divorce (Matthew 5:31). This verse

says “It hath been said, Whosoever shall put away his
wife, let him give her a writing of divorcement…” In
verses 21 and 27, Jesus introduced His message with the
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words “Ye have heard that it was said of them of old time.”
But here He changes His words to “It hath been said.” In
other words, what Jesus addressed in verses 21 and 27 were
two of the Ten Commandments. His words “Whosoever
shall put away his wife, let him give her a writing of
divorcement” were not a part of the Ten Commandments
but were part of the Mosaic Law which carried just as much
weight as the Ten Commandments. Jesus was about to
address divorce and how it relates to adultery by quoting
from Deuteronomy 24:1. This statement by Moses didn’t
justify divorce, but it did regulate its abuses by husbands
who divorced their wives. In Israel, wives could not divorce
their husbands, so giving her “a writing of divorcement”
allowed her to remarry as a means of supporting herself (see
Deuteronomy 24:2-4). This was more permission than a
precept. When the Pharisees asked Jesus why did Moses
command to give “a writing of divorcement” to put a wife
away (see Matthew 19:7), Jesus replied that “Moses because
of the hardness of your hearts suffered (allowed) you to put
away (divorce) your wives: but from the beginning it was not
so” (see Matthew 19:8). Note: So that a man could not
just say he had divorced his wife in order to fulfill his
lust for another, he had to do it through a legal
document in writing, and attested to by witnesses. If
the husband was going to dissolve the God ordained
matrimonial bond, he had to do it solemnly. Therefore,
the law prevented rash and hasty divorces. Perhaps at
first when writing was not so common among the Jews,
divorces were rare things. But as time went on, divorce
became very common, and Moses’ directions on how to
do it legally when there was just cause for it, was
misunderstood by the Pharisees to be permission to
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divorce a wife for any reason (see Matthew 19:3).
B. Jesus and divorce (Matthew 5:32). In our final

verse Jesus says “But I say unto you, That whosoever
shall put away his wife, saving for the cause of
fornication, causeth her to commit adultery: and
whosoever shall marry her that is divorced committeth
adultery.” Demonstrating His authority as the Son of God,
Jesus said to the multitude “But I say unto you.” He wasn’t
indicating that what Moses said was wrong, but the way the
Jewish religious leaders interpreted Deuteronomy 24:1 was
wrong. Moses’ words in Deuteronomy 24:1 say “When a man
hath taken a wife, and married her, and it come to pass that
she find no favour in his eyes, because he hath found some
uncleanness in her.” The Pharisees took the phrase “some
uncleanness in her” to include anything a woman’s husband
considered to be unclean. Jesus clarified this by saying first
“That whosoever shall put away his wife, saving for the
cause of fornication, causeth her to commit adultery.”
Jesus declared that there was only one justifiable reason for a
husband to divorce his wife and that was if she committed
the sin of “fornication.” The point here is that if a man
divorces or puts away his wife for any other reason than
“fornication,” the divorce is not valid; therefore, if she
remarries that “causeth her to commit adultery.” In the
same conversation Jesus had when the Pharisees questioned
Him about what Moses said about divorce (see Matthew
19:1-3), He reminded them that in the very first marriage,
God declared that the two of them shall be one flesh, and
what God had joined together no man had the right to
separate (see Matthew 19:4-6). Therefore Jesus concluded
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that divorce is not to be allowed, except in the case of

“adultery,” which breaks the marriage covenant. Later, in
His letter to the Corinthian church, the Apostle Paul
confirmed the permanence of marriage while acknowledging
another reason that allowed a Christian to divorce. It had to
do with unbelief in Jesus Christ (see I Corinthians 7:10-15).
Note: The technical difference between “fornication”
and “adultery” is that “adultery” involves sexual
activity between people who are married but not to
each other; while “fornication” involves sexual activity
between people who are unmarried (see I Corinthians
7:2). But the New Testament often uses the term
“fornication” in a general sense for any unfaithfulness
as Jesus does here. Of the seven lists of sins found in
the Apostle Paul’s writings, the word “fornication” is
found in five of them and is first on the list each time
(see Romans 1:29; I Corinthians 5:10-11; 6:9; Galatians
5:19; Ephesians 5:3; Colossians 3:5). In the Book of
Revelation, “fornication” is symbolic of how idolatry
and pagan religion defiles true worship of God (see
Revelation 14:8; 17:4). Second, Jesus said “and
whosoever shall marry her that is divorced committeth
adultery.” A divorce that takes place for any other reason
than “fornication” not only causes the wife to commit
“adultery” if she remarried, but it also makes the one she
marries also guilty of “adultery.” Based on Jesus’ teaching
here, we must take marriage as serious as He does. Those
who tempt others to sin, or lead them in sin, or expose them
to sin, are also guilty of sin, and will be held accountable for
it. This is one way of being a “partaker with adulterers” (see
Psalms 50:18). Note: Divorce is as hurtful and
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destructive today as it was in Jesus’ day. God intends

marriage to be a lifetime commitment (see Genesis
2:24). When entering into marriage, people should
never consider divorce as an option for solving
problems or a way out of a relationship that seems
dead. In this verse, Jesus is condemning those who
purposely abuse the marriage contract, using divorce
to satisfy their lustful desire to marry someone else.
Jesus said that divorce is not allowed except for
“fornication” or marital unfaithfulness. This does not
mean that divorce should automatically occur when a
spouse commits adultery. The word “fornication”
refers to a sexually immoral life-style, not a one-time
confessed and repented act of adultery. If we truly love
others as God loves us (see Romans 5:8), if we discover
that our partner has been unfaithful, it is our duty to
make every effort to forgive, reconcile and restore our
relationship. We must always look for reasons to
restore the marriage relationship rather than look for
excuses to leave it. The prophet Malachi reminds us
that the Lord hates divorce (see Malachi 2:15-16).
VI. Conclusion. If we are going to love one another, we

must have a right relationship with both God and man. All too
often our flesh gets in the way, but as we submit to the
guidance of the Holy Spirit, He helps us discern what is
pleasing to Almighty God. As Christ’s disciples, we must
approach every area of our lives with integrity and faith. Just
as Jesus was joying and forgiving toward all mankind, we too
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must maintain godly harmony among the saints, especially in

our marriage relationships. Our differences are to be settled
quickly and peaceably between the parties involved. By
doing so, we won’t run the risk of God’s intervention and the
possibility of something worse happening to us.

Curriculum***
Sunday, July 14, 2019: “Love One Another” Practical Points for
I. JESUS AND THE PROHIBITION AGAINST MURDER

(Matthew 5:21-26)
21. Ye have heard that it was said of them of old time, Thou
shalt not kill; and whosoever shall kill shall be in danger of
the judgment:
22. But I say unto you, That whosoever is angry with his
brother without a cause shall be in danger of the judgment:
and whosoever shall say to his brother, Raca, shall be in
danger of the council: but whosoever shall say, Thou fool,
shall be in danger of hell fire.
23. Therefore if thou bring thy gift to the altar, and there
rememberest that thy brother hath ought against thee;
24. Leave there thy gift before the altar, and go thy way; first
be reconciled to thy brother, and then come and offer thy
gift.
25. Agree with thine adversary quickly, whiles thou art in the
way with him; lest at any time the adversary deliver thee to
the judge, and the judge deliver thee to the officer, and thou
be cast into prison.
26. Verily I say unto thee, Thou shalt by no means come out
thence, till thou hast paid the uttermost farthing.
II. JESUS AND THE PROHIBITION AGAINST

27. Ye have heard that it was said by them of old time, Thou
shalt not commit adultery:
28. But I say unto you, That whosoever looketh on a woman

to lust after her hath committed adultery with her already in
his heart.
29. And if thy right eye offend thee, pluck it out, and cast it
from thee: for it is profitable for thee that one of thy
members should perish, and not that thy whole body should
be cast into hell.
30. And if thy right hand offend thee, cut it off, and cast it
from thee: for it is profitable for thee that one of thy
members should perish, and not that thy whole body should
be cast into hell.
III. JESUS AND THE PROHIBITION AGAINST DIVORCE

(Genesis 5:31-32)
31. It hath been said, Whosoever shall put away his wife, let
him give her a writing of divorcement:
32. But I say unto you, That whosoever shall put away his
wife, saving for the cause of fornication, causeth her to
commit adultery: and whosoever shall marry her that is
divorced committeth adultery.
I. JESUS AND THE PROHIBITION AGAINST MURDER

(Matthew 5:21-26)
21. “You have heard that it was said to the people long ago,
‘You shall not murder, and anyone who murders will be
subject to judgment.’
22. But I tell you that anyone who is angry with a brother or
sister will be subject to judgment. Again, anyone who says to
a brother or sister, ‘Raca,’ is answerable to the court. And
anyone who says, ‘You fool!’ will be in danger of the fire of
hell.
23. “Therefore, if you are offering your gift at the altar and
there remember that your brother or sister has something
against you,
24. leave your gift there in front of the altar. First go and be
reconciled to them; then come and offer your gift.
25. “Settle matters quickly with your adversary who is taking

you to court. Do it while you are still together on the way, or
your adversary may hand you over to the judge, and the
judge may hand you over to the officer, and you may be
thrown into prison.
26. Truly I tell you, you will not get out until you have paid
the last penny.
II. JESUS AND THE PROHIBITION AGAINST

27. “You have heard that it was said, ‘You shall not commit
adultery.’
28. But I tell you that anyone who looks at a woman lustfully
has already committed adultery with her in his heart.
29. If your right eye causes you to stumble, gouge it out and
throw it away. It is better for you to lose one part of your
body than for your whole body to be thrown into hell.
30. And if your right hand causes you to stumble, cut it off
and throw it away. It is better for you to lose one part of your
body than for your whole body to go into hell.
III. JESUS AND THE PROHIBITION AGAINST DIVORCE

(Genesis 5:31-32)
31. “It has been said, ‘Anyone who divorces his wife must
give her a certificate of divorce.’
32. But I tell you that anyone who divorces his wife, except
for sexual immorality, makes her the victim of adultery, and
anyone who marries a divorced woman commits adultery.
1. If our actions don’t condemn us before God, our hearts

surely do (Matthew 5:21).
2. We allow anger to fester at our own peril (Matthew 5:22).
3. Our relationship with God suffers if we don’t seek

reconciliation with our neighbor (Mathew 5:23-24).
4. When possible, we should be willing to compromise in a

dispute (Matthew 5:25-26).
5. The sin of adultery is more than the act, it includes what’s

in the heart (Matthew 5:27-28).
6. We must remove anything in our lives that tempts us to sin

(Matthew 5:29-30).
7. The Law only allowed divorce therefore, the results can

cause everyone involved to sin (Matthew 5:31-32).

Curriculum***
Sunday, July 21, 2019: “Transforming Love” Commentary (The ISSL
Curriculum)

Action: A mountain near Capernaum in Galilee
Golden Text: “Ye have heard that it hath been said,

Thou shalt love thy neighbour, and hate thine enemy.
But I say unto you, Love your enemies, bless them that
curse you, do good to them that hate you, and pray for
them which despitefully use you, and persecute you”
(Matthew 5:43-44).
I. INTRODUCTION. In this week’s lesson we hear Jesus

teaching about how we are to respond when people take
advantage of us and do something to harm us. What He said
is very different from what most people usually do in the
church as well as in the world. Actually, Jesus was
introducing His listeners to some new commandments. Some
of Jesus’ teachings are difficult to live out in daily life. They
require us to do things that contradict our natural desires
and inclinations. We want to strike back when we are
wronged, but Jesus told us to turn the other cheek. We want
to hate our enemies, but Jesus told us to love them.
II. BACKGROUND FOR THE LESSON. This lesson follows

the start of Jesus’ ministry that began in Matthew 4:12 after
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Jesus heard that John was in prison. The Lord then left
Nazareth and dwelt in Capernaum in northern Israel as a
fulfillment of prophecy (see Matthew 4:13-16). At this point
Jesus began His ministry preaching “Repent; for the kingdom
of heaven is at hand” (see Matthew 4:17). Then He began to
call His disciples starting with Peter and Andrew (see
Matthew 4:18-20), and James and John (see Matthew
4:21-22). After calling these four disciples, Jesus went about
all Galilee teaching in the synagogues, preaching the gospel
of the kingdom and healing all manner of diseases among the
people (see Matthew 4:23). As a result, His fame grew even
into Syria and great multitudes of people both Jews and
Gentiles followed Him. They came from Galilee, Decapolis,
Jerusalem, Judea and from beyond the Jordan (see Matthew
4:24-25). In chapter 5, Jesus came to a mountain, and
looking at the multitudes, He sat down and taught them what
we call the Beatitudes (see Matthew 5:1-37). Our lesson
begins with this portion of the Beatitudes in verse 38.
III. JESUS TEACHES A NEW COMMANDMENT TO BE

HUMBLE AND GENEROUS (Matthew 5:38-42)
A. Turn the other cheek (Matthew 5:38-39).
1. (vs. 38). This verse says “Ye have heard that

it hath been said, An eye for an eye, and a tooth for a
tooth.” In Matthew 5:21-22 Jesus contrasted the teachings
of the present day teachers with His own teaching saying “Ye
have heard” and “But I say unto you.” So again here in this
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verse He introduced another contrast between what His

listeners had heard and what He was telling them when He
said “Ye have heard that it hath been said.” Jesus was
about to remind His listeners what they had been taught
from the Law of Moses. In this case, what the people had
heard or been taught was “An eye for an eye, and a tooth
for a tooth.” This teaching is found in Exodus 21:24 and
Deuteronomy 19:21. The popular teaching in ancient times
was that evil should be returned in kind, or tit for tat.
Retaliation was thought to be perfectly acceptable. But the
original intent of this law was that punishment should be
equitable and should fit the crime. It was not a guide for
personal revenge. This law prevented someone from taking
out a greater vengeance (such as Lamech boasted about
in Genesis 4:23), or having different penalties for different
social classes. Unfortunately, this still happens in our own
society today. In Jesus’ day, some people were using the
phrase “An eye for an eye, and a tooth for a tooth” to
justify their revenge against others. The intent of the law
was to ensure that human life was treated with dignity and
respect in every situation. This law was really an expression
of mercy because it eliminated injustice and oppression.
Note: The Mosaic Law dealt with almost every
conceivable situation that could arise in Israel that
would demand legal action. The law spelled out
specific penalties for violations of the law. In cases of
personal injury, penalties ranged from monetary
payments to execution, depending upon the seriousness
of the offense and whether or not it was intentional.
The principle behind these laws was “life for life, eye
for eye, tooth for tooth, hand for hand, foot for foot,
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burning for burning, wound for wound, stripe for

stripe” (see Exodus 21:23-25). However, it was never
intended to be a blueprint for taking personal revenge.
The religious leaders in Jesus’ day were guilty of
misinterpreting and misapplying the law to justify
personal vengeance. Jesus contradicted those who
believed that this principle gave them grounds for
personal vengeance.
2. (vs. 39). This verse says “But I say unto you,

That ye resist not evil: but whosoever shall smite thee
on thy right cheek, turn to him the other also.” When
Jesus commented on the law, He didn’t hesitate to challenge
the religious leaders. However, this did not mean that He
was against what was recorded in Scripture. As the Son of
God, Jesus stood behind the commands of the entire Old
Testament. In fact, the purpose of His coming was not to
abolish what was written in Scripture but to fulfill it (see
Matthew 5:17). So, here in this verse Jesus contrasted His
teaching with what was taught in the law and by the scribes
and Pharisees. First, He said “But I say unto you, That ye
resist not evil.” The term translated “resist” means to “set
oneself against, or to oppose someone.” The word “evil”
here most likely refers to a wicked person and not to wicked
deeds or acts themselves. Jesus was actually saying “don’t
resist an evil person who insults you or violates your rights
by seeking revenge.” Doing this could come from an
unloving, unforgiving, vindictive disposition, and Jesus was
condemning that type of spirit. He went on to say, “but
whosoever shall smite thee on thy right cheek, turn to
him the other also.” In other words, don’t be a revengeful
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person. If a wicked person strikes a believer on his or her

“right cheek,” the believer should turn the left cheek as
well. Trust me, I know this is very hard to do, but we must
do our best to prevent something even more dangerous from
happening by reacting in kind. Jesus was stressing that God
wants His people to be characterized by a loving attitude (see
I Corinthians 13:5). Instead of seeking revenge, the believer
is to respond as Jesus did when people were violent toward
Him (see I Peter 2:21-23). In this verse, Jesus was not
banning the prosecution and punishment of evildoers by the
authorities or even legitimate self-defense. Instead, He was
forbidding His disciples from developing a malicious and
unforgiving spirit that longs to get revenge. However, this
does not mean that those who are in an abusive relationship
should allow the abuse to continue. Any kind of abuse is
wrong and should not be tolerated. Even Paul ran from
certain situations when he was threatened with violence (see
Acts 9:23-25; 14:5-6; 17:5-10). Remember, Christians don’t
react to circumstances, we respond to them. This means that
we use wisdom before we make any moves. Note: It’s very
true that the Sermon on the Mount sets some very high
standards for how God’s people ought to act. There are
some who think that Jesus’ ethical statements should
not be taken literally nor applied to our day. But that
way of thinking implies that His teachings are
impossible to keep. There are others who see Jesus’
specific commands only as general principles. Still
others try to limit the primary application of Jesus’
commands to a future kingdom age with only a
secondary application for the church. But all of these
views fall short of what Jesus was actually teaching,
because they unnecessarily soften the importance of
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what Jesus said. He meant exactly what He said. Yes,

the Savior proclaimed radical teachings that were
meant to transform both the believer’s attitudes and
his or her actions. It is best to interpret the statements
Jesus made without any qualifications, stipulations, or
restrictions. Such virtues as self-control, integrity,
honesty, kindness, and compassion transcend time and
culture. It’s best to see Jesus’ statements in this lesson
as being directly applicable to God’s people in all ages.
The relevance of His moral precepts is timeless. The
truths He declared are worthy to be considered and
practiced by God’s people, regardless of the time in
which they live.
B. Offering more than what is demanded

(Matthew 5:40-41).
1. (vs. 40). This verse says “And if any man will

sue thee at the law, and take away thy coat, let him
have thy cloak also.” The term “sue” means “judge.” In
this verse this term conveys the idea of going to “the law”
against another person over some dispute or quarrel. For
the Jew, “coat” referred to a tunic that a person wore next to
the skin. The “cloake” was a person’s loose outer garment.
When Jesus said “if any man will sue thee at the law, and
take away thy coat, let him have thy cloak also,” He was
stressing that a citizen of God’s kingdom should permit a
quarrelsome person to have more than what they are
demanding. For example, if a person chose to sue a follower
of Christ with the intention of confiscating his inner garment,
the believer was also to let him have his outer garment as
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well. Instead of seeking vengeance, the believer is to do the

opposite. I know that’s tough, but that’s what Jesus is
teaching. Nobody ever said that following Jesus would be
easy. Note: In Israel, just as it is today, it was common
to use legal processes to pursue the greatest injuries.
Although judges may be just and circumspect, it is
possible for bad men with no consciences to use the law
to force a man’s “coat” from off his back. But as the
wise man Solomon said “marvel not at the matter” (see
Ecclesiastes 5:8) or don’t be surprised at that. In such
cases, rather than go to the law to seek revenge, Jesus
said to let him take your “cloak” also. But if the matter
is small and won’t cause major damage to a person or
their families, it is good to submit to it for the sake of
peace. Certainly, it will not cost the sued person so
much to buy another “cloak” as it would if he or she
used the law or went to court to recover it.
2. (vs. 41). This verse says “And whosoever

shall compel thee to go a mile, go with him twain.” The
word translated “compel” means “to press into service.”
Originally, this word was used for Persian couriers who
forced into service anyone who was available to dispatch the
king’s decrees. In the time of Jesus, Israel was under Roman
occupation so a Roman soldier had the authority to force
anyone to carry his possessions from one place to another.
However, so that the soldier didn’t abuse their authority,
Roman law declared that a person could only be compelled to
carry the soldier’s goods up to one mile. In this verse, Jesus
said that if God’s people were compelled or forced to walk
one mile, they should be willing to walk two miles. In this
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way, he or she would be offering to do more than what was

demanded of them. This was called the law of “second mile
living.” Jesus’ point was that believers must be willing to do
more for people than they have a right to expect. Again,
regardless of who the person is, these commands by Jesus
are very hard to follow. But we cannot overlook the fact that
this is what our Lord taught and meant.
C. Giving more than what is asked (Matthew

5:42). This verse says “Give to him that asketh thee, and
from him that would borrow of thee turn not thou
away.” Worldly people tend to be greedy and selfish. But
the followers of Jesus are to be humble and generous. So
Jesus’ command here was that His followers must not hold
back, but “Give to him that asketh thee.” If someone in
distress asks a believer for something, if at all possible, the
believer should give it to him or her. Jesus also said “and
from him that would borrow of thee turn not thou
away.” For example, if a person in need wants to “borrow”
something, the request should not be refused, but granted
cheerfully (see II Corinthians 9:7). Of course, this is not
limited to just borrowing money. It could include the need to
“borrow” a person’s tools to complete a job. We should be
willing to loan them what they need (see Deuteronomy
15:7-11; I Timothy 6:17-18). I’m sure someone is thinking
that doing this could lead to the believer being taken
advantage of. But making sure that we are never taken
advantage of is not as important as heeding God’s Word.
Holding on to our material wealth and belongings is not as
crucial as helping others in need. We want people to treat us
with kindness, generosity, and respect, so we should treat
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them the same way (see Luke 6:31). All of our responses and
reactions should be based on wisdom for “wisdom
is the principal thing; therefore get wisdom: and with all thy
getting get understanding” (see Proverbs 4:7).
IV. JESUS TEACHES A NEW COMMANDMENT TO LOVE

THE UNLOVABLE (Matthew 5:43-44)
A. Showing love to our adversaries (Matthew

5:43). This verse says “Ye have heard that it hath been
said, Thou shalt love thy neighbour, and hate thine
enemy.” Again, Jesus here gives another contrast between
what His listeners had heard, or had been taught by the
religious leaders, and what He was telling them when He
said “Ye have heard that it hath been said” (see Matthew
5:33, 38). Indeed the Old Testament taught the Israelites to
“Love thy neighbor as thyself” (see Leviticus 19:18), but
nowhere did it teach “and hate thine enemy.” Jesus was
giving a popular interpretation of this scripture that was
being taught during His day. Those in the crowd may have
wondered, like the lawyer in Luke 10:25-29, “Who is my
neighbor?” When the Old Testament command to “love thy
neighbor as thyself” was given, it not only included fellow
Israelites but also foreigners who sojourned or lived among
them (see Leviticus 19:33-34). But by the time of Jesus, the
term “neighbor” included only Jews. This was completely
contrary to Scripture which taught that a person’s nationality
was not to prevent giving aid to that person or their animals
(see Exodus 23:4-5; Proverbs 25:21-22). The religious
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leaders of Israel did teach loving one’s “neighbor,” but they

also instructed the people to “hate their enemies.” Jesus
opposed this teaching and drew the crowd’s attention to
Leviticus 19:18 which teaches that we are to love our
“neighbor” as we naturally love ourselves. There’s no doubt
about it, a hateful attitude will not help the spread of the
gospel. Jesus told His followers to “love thy neighbour,”
which included their enemies, and not to “hate” them. The
Greek term for “love” here is agape and is often used to
refer to God’s selfless, unconditional compassion for His
creatures. Jesus was stressing the importance of loving one’s
enemies in that same way.
B. Praying for our enemies (Matthew 5:44). Jesus

then presented His teaching which opposed the common
narrow-minded teachings of His day. He said in this verse
“But I say unto you, Love your enemies, bless them that
curse you, do good to them that hate you, and pray for
them which despitefully use you, and persecute you…”
Still talking about how believers should treat their
“enemies,” Jesus told the crowd to “Love your enemies,
bless them that curse you.” The word for “love” here is
the same kind of love God showed to all sinners when He
gave Christ to die for us (see John 3:16; Romans 5:8). This is
the same love that Christians are to show toward God and
other Christians. Simply put, Christian “love” is treating folk
the way you want to be treated. But Jesus went even
further. He commanded that we extend our “love” even to
our “enemies.” It only makes sense that if Jesus loved us
while we were yet sinners (or enemies), can we do anything
less? To “bless” means to speak well of someone. In this
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verse it means to be kind to those who “curse” or who are

verbally or physically abusive to us. So, the phrase “bless
them that curse you” means to speak well of those who
don’t speak well of us. In other words, when we are treated
badly, we should return good for the evil done to us. Surely,
that’s how we would want to be treated. Note: Jesus set
the example for blessing those who cursed Him (see I
Peter 2:21-24), and His apostles followed His example
(see I Corinthians 4:12). Peter encouraged all believers
to return blessing for cursing (see I Peter 3:9), and
Paul urged believers to do good in return for evil (see
Romans 12:20-21). Jesus also said to “do good to them
that hate you.” Imagine a Jew doing something beneficial
for a Roman soldier, whom the people of Israel despised.
Jesus commanded that His followers act with kindness and
“do good” to those who treated them shabbily. The Lord
also commanded the crowd to “pray for them which
despitefully use you, and persecute you…” Jesus had
already warned His followers that persecution would come
(see Matthew 5:10-12). Now He told them how to respond to
it. We are to “pray” for those who misuse us and attempt to
bring harm to us. Jesus Himself set the example of praying
for His persecutors. While being nailed to the cross, He
prayed, “Father, forgive them for they know not what they
do” (see Luke 23:34). Stephen, the first Christian martyr
followed the Lord’s example and prayed for those who stoned
him to death” (see Acts 7:60). Such a response of “love” is
contrary to all human ways and can only be demonstrated by
the power of the Holy Spirit. Responding like our Lord did is
one of the proofs of our relationship with Him. Note: Jesus
knew that His followers would be mistreated, harassed,
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and manipulated by others (see Matthew 10:16-25), but

He still expected them to “pray” for those who abused
them. But in a case when the believer is being hated
and persecuted by someone, what should he or she pray
for? Well, the believer can ask God to remove the
spiritual blindness (see II Corinthians 4:4) and allow
the light of His truth to shine on the aggressor’s heart
(see Luke 24:45; I John 5:20). The believer can also ask
that God’s Spirit will fill the aggressor and make them
a testimony of God’s “love” and grace (see Acts 4:29).
V. THE MOTIVATION FOR INCLUSIVE LOVE (Matthew

5:45-48)
A. Following the Father’s example (Matthew

5:45). In this verse Jesus indicated that those who love their
enemies do so “That ye may be the children of your
Father which is in heaven: for he maketh his sun to rise
on the evil and on the good, and sendeth rain on the
just and on the unjust.” Jesus is not teaching that our love
for our enemies makes us children of God, but that our love
for our enemies is evidence that we are God’s children. We
become more like the Father as we practice unconditional
love. God sets the example for unconditional love because
“he maketh his sun to rise on the evil and on the good,
and sendeth rain on the just and on the unjust.” This
means that God loves not only those that are His children,
but also those who are not. This is shown in the fact that He
gives the needed sunshine and “rain” to wicked people as
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well as to His own children. “Rain” is provided for the

“just” or righteous, and for the “unjust” or unrighteous
alike. God does not discriminate when He provides for
mankind. Both those who are “good” and those who are
“evil” as well as those who are “righteous and unrighteous”
benefit from God’s blessings. Note: If God is loving and
gracious to His enemies, shouldn’t His people also be
loving and gracious to their enemies? God does not
discriminate in showing His love for sinners by giving
His Son to die on the cross for them even though they
were His enemies (see Romans 5:8-10). Jesus showed
compassion to His opponents and directed us to follow
His example. Loving others the way the Lord has loved
us takes a conscious effort on our part. We need God’s
power to help us show such compassion. It would be
wrong to think that we can show Christlike love in our
own strength. But we have the ability to do so as we
abide in the Savior (see John 15:7), and by allowing the
Holy Spirit to control our lives (see Romans 5:5;
Ephesians 5:18).
B. Transcending human expectations (Matthew

5:46-48).
1. (vs. 46). Christians are call to higher standards

than unbelievers. Jesus illustrated this with a series of
rhetorical questions beginning with “For if ye love them
which love you, what reward have ye? do not even the
publicans the same?” It is naturally assumed that there is
some affection between people who have something in
common. But this does not gain any reward from God,
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because it is common to all mankind. Jesus was saying that if

we love only those who love us, we are no different from the
“publicans” or tax collectors whom the Jews despised. They
were considered sinners and like all sinners they still could
show love and good works to those who do the same to
them. Jesus was saying that there is nothing special about
that. “Publicans” were despised by the Jews because they
collected taxes for Rome. They were also considered
traitors. Since the tax system was corrupt, it was very easy
for these tax collectors to overcharge in order to increase
their salaries. But Jesus indicated that even these hated men
had at least a friendship with one another. So if we only love
those who love us, we are not doing anymore than a Jewish
tax collector who was called a sinner.
2. (vs. 47). In this verse, Jesus then asked a

second question: “And if ye salute your brethren only,
what do ye more than others? do not even the publicans
so?” The word “salute” means “to show respect.” Jesus
was speaking to an audience who believed that Jews were
superior to Gentiles and that their love for each other was
purer than love among the Gentiles. Jesus said that this was
not so because their love was exclusive and narrow and did
not represent God’s love for everyone. Again, Jesus said if
they only loved other Jews they weren’t doing anything more
than the hated publicans.
3. (vs. 48). Our lesson concludes with Jesus’

command for us to follow the example of God Himself. Jesus
said “Be ye therefore perfect, even as your Father which
is in heaven is perfect.” The word translated “perfect”
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here does not mean sinless. It means “mature” or

“complete” as it often does in the Bible. Thus Jesus is calling
on His followers to love all people and groups completely.
When we do so, we show completeness in love, with nothing
lacking, for God’s love is complete. This should be true in
every area of our lives. We should demonstrate
completeness in all of our everyday attitudes and practices.
Will we sometimes fall short? Yes we will, but our changed
nature (see II Corinthians 5:17), along with the power of the
Holy Spirit (see Galatians 5:22-23) will bring us back to the
Father and help us grow by the experience.
VI. Conclusion. In the climate in our country today, this is a

revealing lesson for all Americans and Christians in
particular. Our current administration has created an
immigration crisis that no one should accept, especially
Christians. This lesson teaches us that Jesus wants us to
“treat people the way we want to be treated,” or as Jesus
himself put it, “And as ye would that men should do to you,
do ye also to them likewise” (see Like 6:31). We often say
“do unto others as you would have them do unto you. No
matter how we say it, the meaning is clear. The clearest
mark of our Christianity is not what we know or what we say,
but how we love, not just those we like, but even strangers
and enemies (see John 13:35). When we, as Christians love
strangers and our enemies, we demonstrate to the world that
we are indeed God’s children. Anything less demonstrates
that we are not! Because Christ is in us, we are able to live
up to a standard of righteousness that is truly excellent. The
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purpose in the behavior Jesus was teaching His followers to

demonstrate was to help them to mirror the character of
God. As His ambassadors, the world would then see His
character and desire a relationship with Him. Loving our
enemies may seem to be an impossible task. But in this
week’s lesson, Jesus is commanding that we be perfect or
complete just as our heavenly Father is complete. This
implies at least two things. First, our heavenly Father has
provided the means by which we can love others as He does,
because we can’t do this on our own. Only by the power of
the Holy Spirit can we love unconditionally as God loves.
Second, being like our heavenly Father means that we are
His children and are in His family; so we have His nature.
Since we share His nature, we can love our enemies and
strangers just like He does (see Psalms 146:9; Proverbs 27:2;
Matthew 25:31-46).

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Sunday, July 21, 2019: “Transforming Love” Practical Points for
I. JESUS TEACHES A NEW COMMANDMENT TO BE

38. Ye have heard that it hath been said, An eye for an eye,
and a tooth for a tooth:
39. But I say unto you, That ye resist not evil: but whosoever
shall smite thee on thy right cheek, turn to him the other
also.
40. And if any man will sue thee at the law, and take away
thy coat, let him have thy cloak also.
41. And whosoever shall compel thee to go a mile, go with

him twain.
42. Give to him that asketh thee, and from him that would
borrow of thee turn not thou away.
II. JESUS TEACHES A NEW COMMANDMENT TO LOVE

43. Ye have heard that it hath been said, Thou shalt love thy
neighbour, and hate thine enemy.
44. But I say unto you, Love your enemies, bless them that
curse you, do good to them that hate you, and pray for them
which despitefully use you, and persecute you;
III. THE MOTIVATION FOR INCLUSIVE LOVE (Matthew

5:45-48)
45. That ye may be the children of your Father which is in

heaven: for he maketh his sun to rise on the evil and on the
good, and sendeth rain on the just and on the unjust.
46. For if ye love them which love you, what reward have ye?
do not even the publicans the same?
47. And if ye salute your brethren only, what do ye more than

others? do not even the publicans so?
48. Be ye therefore perfect, even as your Father which is in

heaven is perfect.
I. JESUS TEACHES A NEW COMMANDMENT TO BE

38. “You have heard that it was said, ‘Eye for eye, and tooth
for tooth.’
39. But I tell you, do not resist an evil person. If anyone slaps
you on the right cheek, turn to them the other cheek also.
40. And if anyone wants to sue you and take your shirt, hand
over your coat as well.
41. If anyone forces you to go one mile, go with them two

miles.
42. Give to the one who asks you, and do not turn away from
the one who wants to borrow from you.
II. JESUS TEACHES A NEW COMMANDMENT TO LOVE

43. “You have heard that it was said, ‘Love your neighbor
and hate your enemy.’
44. But I tell you, love your enemies and pray for those who
persecute you,
III. THE MOTIVATION FOR INCLUSIVE LOVE (Matthew

5:45-48)
45. That ye may be the children of your Father which is in

heaven: for he maketh his sun to rise on the evil and on the
good, and sendeth rain on the just and on the unjust.
46. For if ye love them which love you, what reward have ye?
do not even the publicans the same?
47. And if ye salute your brethren only, what do ye more than

others? do not even the publicans so?
48. Be ye therefore perfect, even as your Father which is in

heaven is perfect.
1. Although people seek vengeance and revenge without any

forethought, Jesus rebuked all acts of vengeance (Matthew
5:38-39; Romans 12:19).
2. We should give to all those in need regardless of who they

are (Matthew 5:40-42).
3. Loving our enemies as well as our neighbors is proof that

we are God’s children (Matthew 5:43-45; John 13:35).
4. Christian love is motivated by God’s love for us, not by the

actions or responses of those to whom we express love
(Matthew 5:46-48).

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Sunday, July 28, 2019: “Spiritual Discernment” Commentary (The
ISSL Curriculum) mmentary
Lesson: Matthew 7:1-6, 15-23; Time of Action: 28 A.D.;

Place of Action: a mountain near Capernaum
Golden Text: “Beware of false prophets, which come to

you in sheep’s clothing, but inwardly they are ravening
wolves. Ye shall know them by their fruits. Do men
gather grapes of thorns, or figs of thistles?” (Matthew
7:15-16).
I. INTRODUCTION. There have always been false teachers

and it is still true today. Wherever there is the true, there is
also the false, the imitation. It behooves the Christian to
know the true from the false, the real from the unreal. The
challenge from the passage this week is for us to spiritually
discern between what’s true and what’s false. The believer
always needs to be reminded of the words of Solomon, who
said “There is a way which seemeth right unto a man, but the
end thereof are the ways of death” (see Proverbs 14:12).
This week’s lesson will teach us how to choose the right way.
II. LESSON BACKGROUND. This week’s lesson

background is the Sermon on the Mount which covers
Matthew chapters 5-7. Jesus began this sermon to His
disciples and the multitudes that followed Him with the
Beatitudes (see Matthew 5:1-12), which I like to call

“attitudes Christians ought to be.” In verses 13-16, Jesus
gave the Similitude which speak of things that believers are
to be like, i.e. salt and light. Then He told His audience
about His relationship to the law—that He came to fulfill it
not to destroy it (see Matthew 5:17-20). In verses 21-26,
Jesus illustrated the need for believers to make peace with
anyone they had a dispute with before they came to worship.
In verses 27-32, Jesus expanded on what the Law said about
lust, adultery, and divorce. Then in verses 33-42, Jesus dealt
with lying after taking an oath, and that believers should
refrain from retaliating when they have been wronged. Jesus
then preached on the requirement for believers to love their
enemies (see Matthew 5:43-48). In chapter 6, Jesus
preached that believers should not make their giving public
just to be seen by men (see Matthew 6:1-8), that we should
seek treasures in heaven not on earth (see Matthew 6:19-24)
and then He gave the cure for worry (see Matthew 6:25-34).
Our lesson continues the Sermon on the Mount with chapter
7.
III. JESUS WARNS AGAINST JUDGING OTHERS

(Matthew 7:1-6)
A. Believers are warned not to judge others

(Matthew 7:1-2).
1. (vs. 1). Our first verse says “Judge not, that

ye be not judged.” As Jesus continued His sermon, no
doubt His focus at this point was on His disciples. He wanted

to teach them how to conduct themselves when dealing with
the faults of others. First, Jesus said “Judge not.” The Lord
is prohibiting the kind of hypocritical judgmental attitude
that tears others down in order to build oneself up. Jesus
was not giving a command against all judgment, nor was He
commanding believers to stop using godly wisdom, common
sense, and moral courage together with God’s written word
in order to discern right from wrong, to distinguish between
morality and immorality, and to judge doctrinal truth. We
must continue to do these things. There are many judgments
that are not only legitimate, but are commanded (see John
7:24; 1 Corinthians 5:1-5, 12; Galatians 1:8-9; 1 John 4:1-3; II
John 10); however, we cannot “judge” another if we are
committing the same type of sins. For sure, as Christians we
must “judge” ourselves, and our own acts (see I Corinthians
11:28; II Corinthians 13:5), but we must not “judge” our
brethren (male or female) as if we have authority over them
(see Luke 6:37; Romans 14:13), because we certainly won’t
allow them to have authority over us. As believers, our rule
is to be “subject one to another” (see I Peter 5:5). However,
the Apostle Paul later indicated that judgment is reserved for
those within the church because all believers have agreed to
be held to the same standards of righteousness (see I
Corinthians 5:12). He taught that believers should exercise
church discipline (see I Corinthians 5:1-5), and trust God to
be the final Judge (see I Corinthians 4:3-5). Then Jesus gave
the reason why He prohibited judging others. He said it
was so “that ye be not judged.” This indicates that
believers who presume to “judge” others can expect to be
“judged” themselves. Everyone will have a stone to throw at
them, and no mercy shall be shown to the reputation of those

who show no mercy to the reputation of others. But that’s
not the worst of it. Any believer who judges their brethren
shall be “judged” by God and “shall receive the greater
condemnation” (see James 3:1-2). If we are merciful when
we censure others, and refuse to “judge” them, we can
expect the same thing from the Lord (see I Corinthians
11:31-32). Just as God will forgive those who forgive their
brethren, He will not “judge” and condemn those who will
not judge their brethren for “Blessed are the merciful: for
they shall obtain mercy” (see Matthew 5:7). Note: Jesus
wants us to examine our own motives and conduct
instead of judging others. The traits that bother us in
others are often the same habits we dislike in
ourselves, but we won’t admit it. Our bad habits and
behavior patterns are the very ones that we most want
to change in others. A question we should all ask
ourselves is “do I find it easy to magnify others’ faults
while excusing my own?” If you are ready to criticize
someone, check to see if you deserve the same
criticism. “Judge” yourself first, and then lovingly
forgive and help your neighbor.
2. (vs. 2). This verse says “For with what

judgment ye judge, ye shall be judged: and with what
measure ye mete, it shall be measured to you again.”
The judging of those who “judge” others is done according
to the law of retaliation. So, Jesus went on to say, “For with
what judgment ye judge, ye shall be judged.” Our
righteous God, in His judgments, often observes a rule of
proportion (see Galatians 6:7: Revelation 13:10; 18:6)), as in
the case of Adonibezek (see Judges 1:7). The phrase “with

what measure ye mete, it shall be measured to you
again” reveals that the judgmental person will “be judged”
by God the same way they “judged” others. Maybe God will
do it in this world so that everyone may see their punishment
for the sin of being judgmental. Knowing this, ought to
prevent us from dealing with our brethren in a judgmental
way. And in the words of Job “What then shall I do when God
riseth up? and when he visiteth, what shall I answer him”
(see Job 31:14)? What would become of us if God was as
severe in judging us as we are in judging our brethren? How
would we feel if He was to weigh us in the same balance?
We can expect Him to do so if we are extreme in judging the
actions of our brethren. Therefore, we should be very careful
not to “judge” others for just as in other things, God will see
to it that the unmerciful dealings of men will return upon
their own heads (see Ezekiel 11:21; 22:31). Note: There is
a difference in judging and reproving. Judging is
condemning someone with no desire for them to
correct their behavior. To reprove someone means to
bring their error to their attention with the desire for
them to correct their behavior. Since we are
commanded not to “judge” others, which is a great sin,
that does not mean that we cannot reprove others,
which is a Christian’s great duty (see John 3:20;
Ephesians 5:11, 13; II Timothy 4:2), and may also be a
means of saving a soul from death (see James 5:20).
Reproving or correcting a brother or sister will also
prevent us from sharing in their guilt (see Psalms
50:21; 141:5).
B. The hypocrisy of judging others (Matthew

7:3-5).
1. (vs. 3). This verse goes on to say “And why

beholdest thou the mote that is in thy brother’s eye,
but considerest not the beam that is in thine own eye?”
In His Sermon on the Mount, Jesus often used hyperbole
(exaggerated statements used for emphasis) to make His
points (see Matthew 5:29, 30, 38-42). To emphasize His
point in the previous verses, here Jesus uses hyperbole when
He said “And why beholdest thou the mote that is in thy
brother’s eye, but considerest not the beam that is in
thine own eye?” The exaggeration here is that a person can
have a “beam” or a two-by-four piece of wood stuck in his or
her “eye,” which is absurd. No one could ever have a two-
by-four piece of wood stuck in his or her “eye.” The point
Jesus is making is that if a person could have a “beam” stuck
in his or her “eye,” why would they be concerned about “the
mote” or a splinter in someone else’s “eye?” Of course, that
doesn’t make sense. If a person has a “beam” in his or her
“eye,” they couldn’t possibly see “the mote” in someone
else’s “eye.” Jesus is talking about a person who quarrels
with their brethren about his or her small faults, while they
have great faults themselves. They are quick to see “a
mote” or a small sin in another’s “eye,” but pay no attention
to “the beam” or greater sin in their own “eye.” There are
degrees of sin: some sins are comparatively small
like “motes” or sawdust, while others are as great
as “beams” or two-by-fours. When rebuking the Pharisees,
Jesus used the analogy of a gnat and a camel to illustrate
their sins. He indicated that some sins were as small as
a gnat, and others were as large as a camel (see Matthew

23:23-25). However, we should not think that there is any
little sin, for there is no little God to sin against. But make
no mistake about it, all sin whether we see it as large or
small, is exceedingly sinful (Romans 7:13-14). If the sin is
like a “mote” or splinter in the “eye,” and if it is like a gnat
caught in the throat, both conditions are painful and
dangerous, and one cannot rest well until both are removed.
2. (vs. 4). This verse continues to say “Or how

wilt thou say to thy brother, Let me pull out the mote
out of thine eye; and, behold, a beam is in thine own
eye?” If a person has a “beam” in his or her “own eye,”
how can they say to someone else who only has a “mote” in
their eye “Let me pull out the mote out of thine eye.” If
they can’t get rid of “the beam” in their “own eye,” how
can they help remove “the mote” out of someone else’s
“eye?” This too, is an absurd thought. Jesus is teaching His
disciples that our own sins ought to appear greater to us than
the same sins in others. Yes, love teaches us to see only
a “mote” or splinter in our brother’s “eye,” but true
repentance and godly sorrow will teach us to see a “beam”
in our “own eye.” Note: Unfortunately, there are many
Christians who have “beams” in their “own eyes,” and
don’t even consider it. They are under the guilt and
dominion of very great sins, and yet are not aware of it.
They justify themselves as if they needed no repentance
or reformation. It is just as strange that a person can
be in such a sinful, miserable condition and not be
aware of it, as it is for that person to have a “beam” in
his or her “eye,” and not consider it. It is only because
“the god of this world” has so artfully “blinded their

minds” (see II Corinthians 4:4), and with great
assurance they still say, “we can see.” It is common for
those who are most sinful themselves, and least aware
of it to be the most forward and free in judging and
censuring others. The Pharisees, who were haughty
and full of pride in justifying themselves, were
extremely scornful when condemning others. They
were hard on Jesus’ disciples for eating with “unwashen
(unwashed) hands” (see Mark 7:1-3, 5) which was
hardly a “mote,” while they encouraged men to show
contempt for their parents (see Mark 7:5-12) which was
a “beam.” Pride and a lack of humility and love are
common “beams” in the eyes of those who pretend to
be sincerely concerned when they judge others.
3. (vs. 5). This verse says “Thou hypocrite, first

cast out the beam out of thine own eye; and then shalt
thou see clearly to cast out the mote out of thy
brother’s eye.” The person Jesus is describing in the
previous verse who sees and rebukes the sin (a mote) in
others without realizing his or her own sin (a beam) is now
described as “Thou hypocrite.” The word “hypocrite”
comes from ancient Greek plays and refers to an actor who
wore masks in order to play one or more roles. By wearing
the masks, the actor hid his own identity. The person the
actor portrays does not reveal the actor’s true personality.
Therefore, a “hypocrite” is a person who pretends to be
something or someone he or she really is not. People being
so judgmental about the faults of others while they overlook
their own, is a mark of hypocrisy. So, to prevent being a
“hypocrite” Jesus says that a person who finds the need to

reprove another person must “first cast out the beam out
of thine own eye; and then shalt thou see clearly to cast
out the mote out of thy brother’s eye.” The point here is
that it is ludicrous for a person to say to his or her
brother, let me help you change your behavior, when that
person makes no effort to change their own behavior. But
even though there may be something wrong in our lives, it
should not keep us from administering friendly reproof and
being very candid and loving in judging or reproving others.
Whether we are saints (saved sinners) or sinners (lost
sinners), we are still our “brother’s keeper” (see Genesis
4:8-10). When dealing with a brother or sister who has
sinned or fallen short, we must heed the words of the Apostle
Paul when he said “Brethren, if a man be overtaken in a fault,
ye which are spiritual, restore such an one in the spirit of
meekness; considering thyself, lest thou also be tempted”
(see Galatians 6:1). Note: There is a good rule for
believers to follow who find it necessary to reprove
another brother or sister for any wrongs they may be
involved in. Jesus tells us the right way to do it: “first
cast the beam out of thine own eye.” Sometimes our
own sinfulness prevents us from reproving others,
because we often feel unfit to say something to them
about their sin. But we cannot say, “I have a beam in
my own eye, and therefore I will not help my brother
remove the mote out of his eye.” We must realize that
a person’s offence or sin will never be his or her
defense. What we should say is “I must first reform
myself, so that I may be able to help reform my brother,
and qualify myself to be able to reprove him.” Those
who blame others for what they do ought to be
blameless and harmless themselves. As believers, we

are called to reprove our brethren who may be in sin,
but we ourselves must “walk circumspectly” (see
Ephesians 5:12-15). In addition, our character should
be the same character God expects from church leaders
who “must have a good report of them which are
without” (see I Timothy 3:2, 7) or outside the body of
believers.
C. A warning for teachers to use discernment

(Matthew 7:6). This verse says “Give not that which is
holy unto the dogs, neither cast ye your pearls before
swine, lest they trample them under their feet, and turn
again and rend you.” Still focusing on His Twelve
Disciples, Jesus now says to them “Give not that which is
holy unto the dogs, neither cast ye your pearls before
swine.” Good counsel and reproof are “holy” things
because they are ordinances of God. Solomon even likened
the person who gives good counsel and wise reproof to
an “ear-ring of gold, and an ornament of fine gold” (see
Proverbs 25:12). The Psalmist also said that wise reproof
is like “an excellent oil” (see Psalms 141:5). Since good
counsel and reproof are “holy” things, Jesus commanded
that His disciples not give them to “dogs.” He uses the term
“dogs” here most likely to identify false prophets which He
referred to in verses 15-23, which is the second part of our
lesson. But we cannot overlook the probability that He was
also including Pharisees as “dogs” and “swine.” The Lord
also said “neither cast ye your pearls before swine.”
Here Jesus refers to false prophets as “swine” or pigs.
Having described wise counsel and reproof as being “holy,”
now the Lord describes wise counsel and reproof as

“pearls.” Both “holy” things and “pearls” are valuable, and
so is good counsel and reproof. Therefore, Jesus is saying
that we must not waste good counsel and reproof on
hardened scorners who won’t listen to us anyway. As a rule
in giving wise reproof for sinful behavior, we must use
discretion, and not go about giving instructions, counsels,
and rebukes to those who will only be disgusted and enraged
at us. If we throw a “pearl” to a “swine,” he will resent it,
as if you threw him a stone, and Jesus said the pig will
“trample them (the pearls) under their feet, and turn
again and rend (tear or attack) you.” In other words, if
we give wise, helpful reproofs to those who refuse to listen,
they will call it reproaches (see Luke 11:40-45; Jeremiah
6:10). Therefore, Jesus says don’t give “dogs” and “swine”
(unclean creatures) “holy” things. Note: Among those
who are wicked, there are some who are so wicked that
Jesus looks upon them as “dogs” and “swine.” These
hardened unbelievers have for so long “walked in the
counsel of the ungodly” and “in the way of sinners, and
have sat down “in the seat of the scornful” (see Psalms
1:1). As a result, they hate and despise wise instruction
so much that they are desperately wicked. In essence,
as Peter said, they return with “the dog to his vomit,”
and with the “sow to her wallowing in the mire” (see II
Peter 2:21-22). Wise reproofs of instruction are wasted
on such people, and expose the reprover to all the
contempt and mischief that may be expected from
“dogs” and “swine.” We can expect nothing more than
that they will trample our wise reproofs under their
feet, in scorn and rage, and will turn again and “rend”
or tear the good names and reputations of the
reprovers to pieces. They will “rend” or tear them to

pieces with persecution just as Herod rent John the
Baptist for his faithfulness (see Mark 6:12-20). To
summarize what Jesus is teaching in this verse, the
evidence of men being “dogs” and “swine” is their
hatred for reproof and those who do the reproving in
order to correct a person’s behavior. These unbelievers
sin against those who are trying to heal and help them.
If they continue this behavior, it is plain from Scripture
that God has determined to destroy them (see II
Chronicles 25:16). We can also apply this principle to
the gospel, which must not be shared with those who
remain openly wicked and profane, or they will see
“holy” things as contemptible and unholy. Yet, we
must be very cautious about whom we condemn as
“dogs” and “swine.” We should only do it after testing
and receiving convincing evidence (see I John 4:1).
Jesus commands His disciples to be as “wise as
serpents, and harmless as doves” (see Matthew 10:16).
When believers fail to use discernment when giving
wise counsel and reproof, the results can be disastrous
in the presence of such “dogs” and “swine.” Finally,
here in this verse, we see that our Lord Jesus is very
concerned about the safety of His people, and would
not have them needlessly expose themselves to the fury
of those that will “turn again and rend” them simply
because they had given wise counsel and reproof. The
Bible instructs believers not to be “righteous over
much” (see Ecclesiastes 7:16) so that they can avoid
bringing harm to themselves by unbelievers. This is
Jesus’ law of self-preservation, one of His own laws,
because “precious is the blood” (see Psalms 72:14) of

His subjects to Him.
IV. JESUS WARNS AGAINST FALSE PROPHETS AND

TEACHERS (Matthew 7:15-23). Verses 7-14 are not part of
our printed text, but in those verses, Jesus encourages His
listeners to pray (see Matthew 7:7-11) and teaches them the
golden rule (see Matthew 7:12-14). The remainder of our
lesson begins with verse 15.
A. False teachers and their revealing fruit

(Matthew 7:15-20).
1. (vs. 15). This verse says “Beware of false

prophets, which come to you in sheep’s clothing, but
inwardly they are ravening wolves.” We have here Jesus’
caution against “false prophets,” to make sure that we are
not deceived by them. However, not all “false prophets”
intend to deceive people. Some of them may not really know
the truth, but think they have the truth. But if a person is
teaching what they think is the truth and it is not, they are
still “false prophets” or false teachers. They are not trying
to intentionally be deceptive like the “false prophets” in
Jesus’ illustration, but they still fit into that category. Jesus
warned His disciples to “Beware of false prophets, which
come to you in sheep’s clothing.” This means that we
should suspect them, try or test them (see I John 4:1-3), and
when we have discovered their falsehood, we must avoid
them and have nothing to do with them. One thing is for
sure, “false prophets” were not sent by God. Jesus said

that they “come to you.” The reason that we need to be
very cautious is because their true deeds are covered by
“sheep’s clothing” and this will deceive us, if we are not on
our guard. The normal dress for Old Testament “prophets”
was plain and rough clothing. According to the Septuagint,
the Greek Old Testament, the mantle that Elijah wore is
described as “he melote” which refers to a sheep-
skin covering. Jesus said that “false prophets” also “wear a
rough garment to deceive” (see Zechariah 13:4). Note:
“Prophets” foretold things to come, but there are some
mentioned in the Old Testament who pretended to
predict the future, and what they prophesied was
disproved because of their pretensions like Zedekiah in
I Kings 22:10-20 and another Zedekiah in Jeremiah
29:21. But since “prophets” also taught the people
their duty, “false prophets” here also includes false
teachers. Jesus, being a Prophet and “a Teacher come
from God” (see John 3:2), who would send teachers
under Him abroad (see Matthew 28:18-20), gives
warning to all believers to be aware of counterfeit
teachers and prophets who instead of healing souls
with wholesome doctrine they only intend to poison
them. If we take Jesus’ statement in this verse literally, He
is commanding us to “beware” or make sure that we are not
impressed by men’s dress and clothing, as by that of the
scribes, who “desire to walk in long robes” (see Luke 20:46).
But if we take His statement figuratively, He is saying that
“false prophets” pretend to be sheep, outwardly appearing
to be innocent, harmless, meek, useful, and all that’s good.
They present themselves as righteous men, and because of
their clothing they are admitted among the sheep (Jesus’

disciples), which gives them an opportunity to deceive them
(see Romans 16:18). Although “false prophets” may appear
to be meek and harmless as sheep on the outside, it was only
a front or a sham; for Jesus went on to say, “but inwardly
they are ravening wolves.” Underneath their pretensions
of doing good, their desires are very malicious and
mischievous. Note: Hypocritical prophets and
teachers are “ravening wolves” hiding in “sheep’s
clothing.” Not only are they not sheep, but they are the
worst enemy the sheep has because as “ravening
wolves” they come only to tear and devour, and
to “scatter the sheep” (see John 10:12). They want to
drive Jesus’ followers, the true sheep from God and
from one another. Those who want to cheat us the
truth and provide us with scriptural error, whatever
they pretend to be, only have desires for mischief to our
souls. Paul calls these hypocritical false prophets
“grievous wolves” (see Acts 20:10, 29). They “serve not
our Lord Jesus Christ, but their own belly” (see Romans
16:18) making a prey of believers. Since it is such a
dangerous and an easy thing to be deceived by “false
prophets” and teachers, it is to our benefit to obey
Jesus and “Beware of false prophets.” They were
common in Old Testament times. They prophesied only
what the king and the people wanted to hear, claiming
that it was God’s message (see I Kings 22:10-20;
Jeremiah 29:19-21). False teachers are just as common
today. Jesus warns us to beware of people whose words
sound religious, but who are motivated by either
money, fame, or power. We can tell who they are
because in their teachings they minimize Jesus Christ
and glorify themselves.
2. (vs. 16). This verse goes on to say “Ye shall

know them by their fruits. Do men gather grapes of
thorns, or figs of thistles?” We know that I John 4:1 says
“Beloved, believe not every spirit, but try the spirits
whether they are of God: because many false prophets are
gone out into the world.” But just how do we try or test
these hypocrites? How do we identify them? Jesus made it
easy for us. He said “Ye shall know them by their
fruits.” Jesus is not talking about Christians who are simply
inconsistent and struggle to live exemplary lives, which
includes all of us. He is talking about unsaved people who
pretend to be saved and infiltrate the church with only their
personal welfare in mind. They have no loyalty to Jesus
Christ at all. Since we can’t look into their hearts like God
does (see I Samuel 16:7), we can look at the lives. The
“fruits” here refer to a person’s conduct (see Romans
6:21-22; Philippians 1:11) and character as demonstrated by
the fruit of the Spirit (see Galatians 5:22-23). If the person is
not demonstrating “fruits” or character that comes from the
indwelling Holy Spirit, we will have good reason to suspect
that they are false prophets or false teachers. It is true that
conduct reveals character. To prove His point, Jesus
appealed to farming, something that most of His hearers
knew about. He asked the rhetorical question: “Do men
gather grapes of thorns, or figs of thistles?” Of course
the answer is an emphatic no! No one looks to “gather
grapes” from bushes “of thorns.” In the same sense, no
one would gather “figs” from “thistles” or weeds. Everyone
in Jesus’ audience knew that “grapes” grow on vines and
“figs” grow on “fig” trees. Note: Part of the truth Jesus

is giving here in this illustration is that the kind of fruit
the tree bears helps us identify the tree. We cannot
always identify trees by their bark and leaves, nor by
the spreading of their limbs, but as Jesus said “by their
fruits ye shall know them” (see Matthew 7:20). The
fruit produced is according to the tree. Men may
profess to be one thing and contradict their inward
principles, but their behavior and practices will reveal
who they really are. Christ insists that if we know what
the tree is, we will know what kind of fruit or character
to expect. We should never look to gather “grapes from
thorns, nor figs from thistles” because it’s not in the
nature of “thorns” and “thistles” to produce such
“fruits.” An apple could get stuck among weeds, or a
bunch of grapes may hang upon a thorn, and good
words or actions can be found in a bad man, but you
can be sure that they never grew there. Likewise,
corrupt, vicious, unsanctified hearts didn’t come in
with the creation of man, they came in with sin.
3. (vs. 17). This verse says “Even so every good

tree bringeth forth good fruit; but a corrupt tree
bringeth forth evil fruit.” Here Jesus is saying that every
healthy “tree” bears “good fruit,” but the unhealthy or
“corrupt tree” bears bad or “evil fruit.” Good works and
good behavior are “good fruit,” and like grapes and figs, are
pleasing to God and profitable to men. When Jesus talks
about bad trees, He means teachers who deliberately and
purposely teach false doctrine. We must examine the
teachers’ motives, the direction they are taking, and the
results they are seeking.
4. (vs. 18). This verse says “A good tree cannot

bring forth evil fruit, neither can a corrupt tree bring
forth good fruit.” Continuing His analogy of good and bad
trees, here Jesus says that any “tree” that produces delicious
“good fruit” never produces bad or “evil fruit” that is not
edible. And likewise, a “corrupt tree,” producing an
inedible “fruit” can’t produce what is good or “good fruit.”
5. (vs. 19). This verse says “Every tree that

bringeth not forth good fruit is hewn down, and cast
into the fire.” Earlier, before Jesus came to him, John the
Baptist had uttered these same words (see Matthew 3:10).
Now Jesus repeats them almost verbatim. He could have
said the same thing in different words, or He could have
changed it, but there is so much truth in what John said that
Jesus didn’t feel the need to say anything different. Jesus’
listeners no doubt included farmers who would certainly
agree with Him when He said “Every tree that bringeth
not forth good fruit is hewn down, and cast into the
fire.” An unproductive tree serves no purpose to a farmer.
Since he can’t make it bring forth “good fruit,” the only
thing the tree is good for is to be cut down and thrown “into
the fire” and burned up (see Luke 13:6-9). The phrase “cast
into the fire” is often used in the Gospels as a symbol for
God’s judgment (see Matthew 3:10-12; 13:40-42, 50; 18:8-9;
Mark 9:45, 47; Luke 3:9; John 15:6). Being “cast into the
fire” is the final judgment reserved for hypocritical false
prophets and teachers. They may fool us sometimes, but
they will never fool God, because He knows their hearts and
why they do what they do (see Psalms 119:1-5, 23-24).
6. (vs. 20). This verse continues to say

“Wherefore by their fruits ye shall know them.” Jesus
was so aware of the importance of being able to identify false
prophets and teachers that He repeated what He said in
verse 16. Here He said once again “Wherefore by their
fruits ye shall know them.” We can evaluate teachers’
words by examining their lives. The Greek word for “know”
in this verse means “to discern, recognize, discover,
determine, or to know perfectly by experience.” Through the
Holy Spirit, God has given the believer the ability to discern
what is true and what is false. Christians can recognize the
false prophet or teacher by asking themselves, “Does his or
her life match up with the teaching of God’s Word?” Just as
trees are consistent in the kind of fruit they produce, good
teachers consistently exhibit good behavior and high moral
character as they attempt to live out the truths of Scripture.
This does not mean that we should start throwing out Sunday
school teachers, pastors, and others who are less than
perfect. Every one of us is subject to sin, and we must show
the same mercy to others that we need for ourselves. Note:
False prophets and teachers can be recognized in at
least two ways. First, they can be recognized “by the
fruits of their persons.” This includes their words,
actions, and the conversations they carry on. If we
want to know if they are hypocrites or not, we can
watch how they live; what they do will testify for them
or against them. The scribes and Pharisees sat in
Moses’ seat, and taught the law (see Matthew 23:1-3),
but they were proud, and covetous, and false, and
oppressive, and therefore Jesus warned His disciples

to “beware” of them and of their “leaven” or their
teachings (see Matthew 16:10-12). If men pretend to
be prophets and teachers but are immoral, they are
“enemies of the cross of Christ” (see Philippians
3:17-19) mo matter what they pretend to be. Those
whose lives give evidence that they are “living after the
flesh” (see Romans 8:13-14) are not taught or sent by
our holy God. Second, we can recognize false prophets
and teachers “by the fruits of their doctrine” or what
they preach and teach. Ask yourselves, what do the
doctrines or messages they teach and preach tend to
do? What affections and practices will they lead those
into who embrace their messages? If “the doctrine be
of God,” (see John 7:17) it will tend to promote
humility, charity, holiness, and love, with other
Christians. But if the doctrines these prophets and
teachers preach tend to make people proud, worldly,
contentious, careless in their conversations, unjust or
uncharitable, factious, and disturbers of the public
peace, then we may conclude that “this persuasion (or
doctrine) comes not of him that calleth us” (see
Galatians 5:8). It is a false doctrine presented by false
teachers. There may be some who will ask, “Doesn’t
this verse contradict verse 1, where Jesus said “judge
not, that ye be not judged?” The answer is no. We must
remember that the Lord was talking about judging
others in verse 1. But in this verse, Jesus was talking
about how to recognize false prophets and teachers. In
either case, there is a lesson to be learned. Our fruit or
our conduct reveals our identity or who we really are.
Before we criticize others, we need to make sure that
our lives reveal God’s truths. Certainly, Christians

should not judge others, but we can be fruit inspectors.
B. Those who will enter the kingdom and those

who won’t (Matthew 7:21-23).
1. (vs. 21). This verse says “Not every one that

saith unto me, Lord, Lord, shall enter into the kingdom
of heaven; but he that doeth the will of my Father
which is in heaven.” As Jesus is about to reach a
conclusion to this long and excellent sermon, although a
multitude is present, He specifically reveals to His disciples
the difference between true believers and false ones. It has
to do with the sincerity or dishonesty of a person’s loyalty to
Jesus Christ. So, just in case there were those in the crowd
who were convinced that simply talking a good game was
enough to get God’s attention, Jesus said “Not every one
that saith unto me, Lord, Lord, shall enter into the
kingdom of heaven.” Jesus was saying that simply uttering
the affirmation “Lord, Lord” no matter how many times we
say it will not lead to entrance “into the kingdom of
heaven.” The term “lord” simply signifies that the person
being addressed has power or authority. It was used for a
landowner (see Matthew 20:8), a slave owner (see Matthew
24:50), and a king (see Acts 25:26). Therefore, the word
“lord” when used for Jesus did not guarantee that a person
had faith in Him or true submission to Him. Words alone do
not take the place of actions (see Hosea 8:2-3; Mathew
25:11-12; John 13:13-14). Jesus was teaching that when a
person truly has eternal life, there will be evidence of it in his
or her conduct. Life cannot be hidden. Then Jesus confirmed
the importance of actions over words when He said that

those who “shall enter into the kingdom of heaven” are
the ones “that doeth the will of my Father which is in
heaven.” In other words, an outward profession of religion,
no matter how remarkable it is, will not bring us to heaven,
unless we have a correspondent lifestyle. Not everyone who
talks about heaven belongs to God’s kingdom. Jesus is more
concerned about our walk than our talk. He wants us to do
right, not just say the right words. What we do cannot be
separated from what we believe. Note: Since all judgment
is committed to our Lord Jesus, He has the power to
prescribe the terms for life and death, and to judge
men according to the terms He has set. It is not
enough to address Jesus as “Lord, Lord” in words to
own Him for our Master. Jesus said that we must call
Him “Master and Lord: and ye say well; for so I
am” (see John 13:13). In other words, Jesus is Master
and Lord regardless of whether we believe it or not.
Unless our heart condition which results in sincere
actions, matches our verbal expressions, we are “as
sounding brass and a tinkling cymbal” (see I
Corinthians 13:1). Since Jesus is Lord regardless of
what man may think, calling Him that won’t get us into
heaven. Jesus declared that entrance into heaven is
given to those who “doeth the will of my Father which
is in heaven.” Now this is God’s will, that we believe in
Jesus Christ (see John 3:16-18), that we repent of sin
(see Mark 2:17), that we live a holy life (see Romans
12:1-2), and that we “love one another” (see John
13:34-35; 15:12, 17; Romans 12:10; 13:8). This is also
“the will of God, even our sanctification” (see I
Thessalonians 4:3-4). If we don’t obey the will of God,
we mock Christ when we call Him “Lord, Lord” just like

those did who put a gorgeous robe on Him and
said, “Hail, King of the Jews”(see Matthew 27:28-29;
Mark 15:17-18; John 19:2-3). There’s no doubt about
it, saying and doing are two different things.
2. (vs. 22). This verse says “Many will say to me

in that day, Lord, Lord, have we not prophesied in thy
name? and in thy name have cast out devils? and in thy
name done many wonderful works?” Now, Jesus exposes
those people who sounded religious but had no personal
relationship with Him. He began by saying, “Many will say
to me in that day.” The words “that day” refer to the final
day of reckoning or the Day of Judgment when God will settle
all accounts by judging sin and rewarding faith. For
believers “that day” is the Judgment Seat of Christ (see
Romans 14:10; I Corinthians 3:13-15; II Corinthians 5:10),
and for unbelievers “that day” is the Great White Throne
Judgment (see Revelation 20:11-15). In the Day of
Judgment, all pretenders including false teachers and those
who gave a false profession of faith will make every possible
appeal to the Saviour to get into the kingdom. Jesus said
many people will say to Him “Lord, Lord, have we not
prophesied in thy name?” Yes, these folk may have
“prophesied” in the name of Jesus, but He didn’t send them
and they did it with the wrong motives (see I Corinthians
13:2). They only used His name to serve their own purposes.
It is possible for a man or woman to be a preacher, have gifts
for the ministry, and an external (not an internal) call to the
ministry. They may even have some success in that ministry
and still be a wicked person. They may help others to
heaven, and yet will fall short themselves. In “that day,”

many will also say “and in thy name have cast out devils
(or demons)?” They will claim to have performed exorcisms
in the name of Jesus. That may be true too; for Judas “cast
out devils” (see Matthew 10:1-8), and yet was a “son of
perdition” (see John 17:11-12) meaning Judas was lost. He
was proof that a man might be able to “cast out devils” or
demons from others, and yet he or she may have a demon
themselves. There will also be many people who will say to
Jesus, “and in thy name done many wonderful works?”
This refers to performing miracles. In the early church, men
may have performed miracles, but it was not with justifying
faith, faith that works by love and obedience (see I
Corinthians 13:1-2). Demonstrating love is “a more excellent
way” than “removing mountains,” or “speaking with the
tongues of men and of angels” (see I Corinthians 12:31;
13:1-2). This is a true fact: grace (see Ephesians 2:8-10) and
love (see John 13:35) will bring a person to heaven without
working miracles, but working miracles will never bring a
person to heaven without grace and love. Note:
Unfortunately, there are people who think they will go
to heaven, because they had good reputations among
those who talked religion, kept fasts, gave alms, and
were preferred in the church. It is as if they believe
those things would atone for their reigning pride,
worldliness, sensuality, and lack of love for God and
man. They are like the Israelites who put their
confidence in Bethel (see Jeremiah 48:13) and boasted
that they were “the temple of the Lord” (see Jeremiah
7:4). No matter what God has gifted us to do, the gifts
themselves won’t get us into heaven. We must use
them in love and obedience to the Lord (see I

Corinthians 13:1-3). We must be careful not to rest in
our works, thinking they will gain us access into
heaven. If we do, “we deceive ourselves” (see I John
1:8) and may perish forever.
3. (vs. 23). Our final verse says “And then will I

profess unto them, I never knew you: depart from me,
ye that work iniquity.” When those people who claim to
have done the dramatic Christian work Jesus just mentioned
stand before Him in the Day of Judgment, He will reject their
pleas and pass sentence on them. Jesus said “then will I
profess unto them, I never knew you: depart from me,
ye that work iniquity.” The reason they will be rejected by
Jesus is because they are “workers of iniquity” meaning
that their lifestyle was one full of wickedness. They thought
they had done good things (see verse 22), but Jesus
condemns those good things as “iniquity” because their
works were not done with the proper motives (see Matthew
6:2, 5) of obedience and love for God and man. It is possible
for people to have great reputations for being pious or
religious, and yet they can still be “workers of iniquity”
(see Matthew 23:1-3, 23). If those people are preachers and
teachers, they will receive the greater damnation (see
Matthew 23:14-15; James 3:1). Secret sin, hidden under the
covering of a visible profession, will be the ruin of all
hypocrites (see Luke 20:40-45). Note: Jesus expressed His
rejection of these hypocrites, false preachers and
teachers, by saying “I never knew you.” What
devastating words to hear from Jesus! He says that He
never owned them as His servants, no, not even when
they “prophesied in His name.” This indicates that

Jesus had never known them, as “the Lord knows them
that are his” (see II Timothy 2:19). If Jesus had ever
owned them and loved them as His, He would have
known them, and owned them, and loved them, to the
end. But Jesus said that He never did know them. This
is because He knew that they were always false
teachers, hypocrites, and rotten at heart, as He did
Judas (see Psalms 41:9; Matthew 26:22-24; Mark
14:19-21). Therefore, Jesus says “depart from me.”
Jesus has no need for such people. When He came in
the flesh, He called sinners to Him (see Matthew 9:13),
but “when he shall come again in glory,” He will drive
sinners from Him (see Matthew 25:30-32). Those who
chose not to come to Jesus to be saved must “depart
from” Him to be damned. To “depart from” Christ is
the very hell of hell. It is the ultimate misery of the
damned to be cut off from all hope of benefits from
Christ and His redemption. Those who do no more in
Christ’s service than give a simple profession of faith
and not a sincere confession of faith (see Romans 10:9;
I John 1:9), Jesus does not accept, nor will He own them
in the great day.
V. Conclusion. In the portion of Jesus’ Sermon on the Mount

presented in this week lesson, Jesus intended for His
audience to understand that good character produces good
teaching. He expanded this idea by contrasting the
capabilities of good and bad character using the metaphor of
the two trees. By its very nature a good tree is not capable of
bearing bad fruit. On the other hand, the evil character of a
bad tree prevents it from bearing good fruit. Jesus wanted
His listeners as well as us to recognize that bad prophets
cannot teach good doctrine and good prophets cannot teach
bad doctrine.

Curriculum***
Sunday, July 28, 2019: “Spiritual Discernment” Practical Points for
Discussion (The ISSL)
Lesson Text: Matthew 7:1-6, 15-23
I. JESUS WARNS AGAINST JUDGING OTHERS

(Matthew 7:1-6)
1. Judge not, that ye be not judged.
2. For with what judgment ye judge, ye shall be judged: and

with what measure ye mete, it shall be measured to you
again.
3. And why beholdest thou the mote that is in thy brother’s

eye, but considerest not the beam that is in thine own eye?
4. Or how wilt thou say to thy brother, Let me pull out the
mote out of thine eye; and, behold, a beam is in thine own
eye?
5. Thou hypocrite, first cast out the beam out of thine own
eye; and then shalt thou see clearly to cast out the mote out
of thy brother’s eye.
6. Give not that which is holy unto the dogs, neither cast ye
your pearls before swine, lest they trample them under their
feet, and turn again and rend you.
II. JESUS WARNS AGAINST FALSE PROPHETS AND

TEACHERS (Matthew 7:15-23)
15. Beware of false prophets, which come to you in sheep’s

clothing, but inwardly they are ravening wolves.
16. Ye shall know them by their fruits. Do men gather grapes

of thorns, or figs of thistles?
17. Even so every good tree bringeth forth good fruit; but a
corrupt tree bringeth forth evil fruit.
18. A good tree cannot bring forth evil fruit, neither can a
corrupt tree bring forth good fruit.
19. Every tree that bringeth not forth good fruit is hewn
down, and cast into the fire.
20. Wherefore by their fruits ye shall know them.
21. Not every one that saith unto me, Lord, Lord, shall enter
into the kingdom of heaven; but he that doeth the will of my
Father which is in heaven.
22. Many will say to me in that day, Lord, Lord, have we not
prophesied in thy name? and in thy name have cast out
devils? and in thy name done many wonderful works?
23. And then will I profess unto them, I never knew you:
depart from me, ye that work iniquity.
I. JESUS WARNS AGAINST JUDGING OTHERS

(Matthew 7:1-6)
1. “Do not judge, or you too will be judged.
2. For in the same way you judge others, you will be judged,
and with the measure you use, it will be measured to you.
3. “Why do you look at the speck of sawdust in your brother’s

eye and pay no attention to the plank in your own eye?
4. How can you say to your brother, ‘Let me take the speck
out of your eye,’ when all the time there is a plank in your
own eye?
5. You hypocrite, first take the plank out of your own eye,
and then you will see clearly to remove the speck from your
brother’s eye.
6. “Do not give dogs what is sacred; do not throw your pearls
to pigs. If you do, they may trample them under their feet,
and turn and tear you to pieces.
II. JESUS WARNS AGAINST FALSE PROPHETS AND

TEACHERS (Matthew 7:15-23)
15. “Watch out for false prophets. They come to you in

sheep’s clothing, but inwardly they are ferocious wolves.
16. By their fruit you will recognize them. Do people pick

grapes from thorn bushes, or figs from thistles?
17. Likewise, every good tree bears good fruit, but a bad tree
bears bad fruit.
18. A good tree cannot bear bad fruit, and a bad tree cannot
bear good fruit.
19. Every tree that does not bear good fruit is cut down and
thrown into the fire.
20. Thus, by their fruit you will recognize them. True and
False Disciples
21. “Not everyone who says to me, ‘Lord, Lord,’ will enter
the kingdom of heaven, but only the one who does the will of
my Father who is in heaven.
22. Many will say to me on that day, ‘Lord, Lord, did we not
prophesy in your name and in your name drive out demons
and in your name perform many miracles?’
23. Then I will tell them plainly, ‘I never knew you. Away
from me, you evildoers!’
1. A judgmental attitude toward others will result in others

having a judgmental attitude toward us (Matthew 7:1-2).
2. Always make sure that your life is straight before calling

another’s life crooked (Matthew 7:3-5).
3. Sharing holy things of God with those who are totally

against God serves no purpose (Matthew 7:6).
4. False doctrine can give the appearance of truth while

deceiving the minds of men (Matthew 7:15; Galatians 1:6-12).
5. Every doctrine may be tested by its results. Jesus’

illustration of the tree and fruit gives us an important
guideline for testing effective discipleship (Matthew 7:16-20).
6. Discipleship is evaluated on the basis of service in

accomplishing God’s will (Matthew 7:21-23; I Corinthians
4:2).

Curriculum***
Sunday, August 4, 2019: “A Covenant Between Friends” Commentary
Sunday, August 4, 2019
Lesson: I Samuel 18:1-5; 19:1-7; Time of Action: 1023 B.C.

and 1021 B.C.; Place of Action: Gibeah
Golden Text: “And it came to pass, when he had made

an end of speaking unto Saul, that the soul of Jonathan
was knit with the soul of David, and Jonathan loved him
as his own soul” (I Samuel 18:1).
I. INTRODUCTION. King Solomon wrote, “A friend loveth at

all times” (see Proverbs 17:17) and “there is a friend that
sticketh closer than a brother” (see Proverbs 18:24). King
David, Solomon’s father knew the truth of these proverbs
because of the loyal devotion and friendship of Jonathan,
King Saul’s eldest son and heir to the Israelite throne.
Perhaps Solomon as he grew up heard David talk of the deep
loyalty of his friend Jonathan. This week’s lesson reveals how
blessed a person is who has a friend like Jonathan.
II. BACKGROUND FOR THE LESSON. At the time of our

lesson, King Saul had begun his reign with the Lord’s
blessing and the feeling of hope in the nation. By the second
year of his reign, Saul had already given indications that he
would not fully follow the Lord (see I Samuel 13:1-14). This
resulted in the notice that his family would not remain in
power. Saul’s outright rejection by God, and the anointing of

David as Israel’s new king came about through Saul’s failure
to totally destroy the Amalekites (see I Samuel 15:13-35).
Prior to the slaying of Goliath, David had spent some time in
Saul’s court (see I Samuel 16:14-23). After he killed Goliath,
David was called to Saul’s presence for a conversation (see I
Samuel 17:57-58). The Bible doesn’t tell us what they
discussed, but our lesson begins when their conversation
ended.
III. A COVENANT OF FRIENDSHIP IS MADE (I Samuel

18:1-5)
A. Jonathan’s love for David (I Samuel 18:1). Our

first verse says “And it came to pass, when he had made
an end of speaking unto Saul, that the soul of Jonathan
was knit with the soul of David, and Jonathan loved him
as his own soul.” David had spent some time in Saul’s
court prior to slaying Goliath (see I Samuel 16:14-23), but the
phrase “And it came to pass, when he had made an end
of speaking unto Saul” refers to the conversation Saul and
David had after he killed Goliath when Saul summoned him
to his court (see I Samuel 17:57-58). We are not given the
details of this conversation, but “when he (David) had
made an end of speaking unto Saul” or when the
conversation was over, we are told that “the soul of
Jonathan was knit with the soul of David.” The verb
translated “knit” here means “to bind, to join, or to tie
together.” Things that are “knit” together become one item
with a unique texture and strength. They become identified

as one. This is the picture of David and Jonathan’s
friendship. It is a perfect example of what true friendship is
all about. The description of Jonathan’s affection for David is
further given in the statement “and Jonathan loved him as
his own soul.” In Scripture, the word translated “soul” can
have more than one meaning, but here it most likely means
“self” or one’s entire being. This would include one’s will
and emotions. Therefore, the word “soul” here indicates
that “Jonathan loved” David with his innermost being. In
essence, “Jonathan loved” David like he “loved” himself.
“Jonathan’s soul,” both his will and emotions were tied up
with “David’s soul,” his will and emotions. Their
relationship speaks of the commitment they had to each
other. This commitment was born out of a deep emotional
and spiritual attachment. But this love was not one-sided, it
was mutual (see II Samuel 1:25-27). Note: I believe that
the key to David and Jonathan’s friendship can be
found in the fact that they were both men of valor. To
better understand this, we should consider a little
known incident in Jonathan’s life. On this particular
occasion, it appears that the Israelites must have been
hiding or running from the Philistines (see I Samuel
14:11). Jonathan was determined to go against the
Philistine garrison on his own (see I Samuel 14:1. With
the help of his armor-bearer, Jonathan killed twenty
Philistines (see I Samuel 14:13-14). His bravery led the
way to an Israelite victory and certainly must stand on
equal ground with David’s victory over Goliath. So,
Jonathan could identify with David’s going out alone
against Goliath when no one else would accept the
challenge. Their dispositions and counsels made their

spirits unite so easily, so quickly, and so closely, that
they seemed as one soul in two bodies. The experiences
of both men no doubt increased the level of friendship
they developed.
B. David connected in service (I Samuel

18:2). This verse says, “And Saul took him that day, and
would let him go no more home to his father’s house.”
David’s victory over Goliath and his friendship with Jonathan
brought about a change in David’s status. We are told here
that “Saul took him (David) that day, and would let him
go no more home to his father’s house.” Before this, it
appears that David was allowed by King Saul to come and go
as he wished (see I Samuel 17:15). But now, “Saul” selected
David for a place in his court. King Saul valued David’s
contributions to his court (see I Samuel 16:14-23) and to his
military, so he required David to stay close to him. Going
forward, David would no longer be a shepherd for his father’s
sheep (see I Samuel 16:11).
C. A covenant formed in love (I Samuel 18:3-4).
1. (vs. 3). This verse says, “Then Jonathan and

David made a covenant, because he (Jonathan) loved
him (David) as his own soul.” At this point, “Jonathan
and David” sealed their friendship with “a covenant.” A
“covenant” is a pact, an agreement, a pledge, or an
alliance. This last meaning, alliance, describes what took
place between “Jonathan and David.” We know that this
“covenant” lasted because even after Jonathan’s death and
David ascended to the throne, David showed kindness to the

house, or family of Jonathan for his friend’s sake (see II
Samuel 9:1-13). More importantly, this “covenant” was
never violated by either man. What a friendship! It is a fact
that true love is eternal (see I Corinthians 13:8, 13). Those
who love Jesus Christ as their own souls will be willing to join
themselves to Him in an everlasting “covenant” (see
Hebrews 13:20-21). We are told that they “made a
covenant because he loved him as his own soul.” This is
a repetition of Jonathan’s love for David given in verse 1. He
“loved” David “as his own soul” or like he “loved
himself.” Note: When we look closely at the situation
in which “Jonathan and David” became friends, their
friendship appears all the more amazing. It’s amazing
that they were even friends at all, let alone inseparable
companions. According to custom, Jonathan was heir
to the throne, yet David had already been anointed by
Samuel to become king after the death of Saul (see I
Samuel 16:1-13). If Jonathan had been like most
people, he would have seen David as a threat, but he
saw him as a friend. Some people argue that Jonathan
didn’t know about God’s plans for David to be king.
This may have been true at first, but at some point
during their friendship Jonathan learned the truth that
David would be the next king of Israel (see I Samuel
23:17).
2. (vs. 4). This verse says, “And Jonathan

stripped himself of the robe that was upon him, and
gave it to David, and his garments, even to his sword,
and to his bow, and to his girdle.” Notice that
“Jonathan” took the lead in the friendship. This was in

keeping with the social standing of the two men. Even
though “David” would become king, at this time he was still
only a member of Saul’s court (see I Samuel 16:12-21).
“Jonathan” testified his love to “David” and sealed the
covenant between them with a generous present. First, we
are told that “Jonathan stripped himself of the robe that
was upon him, and gave it to David.” He took off his
royal “robe” and “gave it to David” to wear in place of his
normal shepherd clothing. Being given a set of royal clothing
to wear was a sign of great honor (see Esther 6:6-8). No
doubt, Jonathan was uneasy at seeing such a great soul,
covered in the ruddy clothes of a poor shepherd, and
therefore he takes it upon himself to dress “David” in a
“robe” befitting someone who was often in the king’s court.
Second, Jonathan gave David “his garments, even to his
sword, and to his bow, and to his girdle.” The words
“his garments” refer to Jonathan’s armor or weapons of war
which included his “sword,” his “bow” and his “girdle.”
Instead of his staff and slingshot, David now had a “sword”
and a “bow,” and instead of his shepherd’s scrip around his
waist, he now had a “girdle,” which was either a belt or a
sash. The weapons Jonathan gave David accorded him a hero
status, and also showed a profound respect on Jonathan’s
part. As further proof of this, during this time “there was no
smith (blacksmith) found throughout all the land of Israel”
(see I Samuel 13:19), so on one occasion when the army had
gathered to fight the Philistines, Saul and Jonathan were the
only ones with swords and spears (see I Samuel 13:22).
D. David sent out in service (I Samuel 18:5). This

verse says “And David went out whithersoever Saul sent

him, and behaved himself wisely: and Saul set him over
the men of war, and he was accepted in the sight of all
the people, and also in the sight of Saul’s servants.”
Now a part of Saul’s military, “David went out” or fought
battles wherever “Saul sent him.” True to his character,
“David” also “behaved” or acted “wisely,” and in so doing
he was successful in all his assignments. As a result, “Saul
set” or appointed David “over the men of war.” This
pleased “all the people” including “Saul’s servants” or his
officers causing David to be “accepted” by all. Certainly, it
was the power of God’s grace in “David” that made him able
to bear all this respect and honour suddenly flowing upon
him without being lifted up in pride. Those who are so
quickly successful need to have level heads and good hearts.
It is harder to know how to abound than how to be abased.
“David” had no problem with humility even in the midst of
such praise and acceptance. But notice that we are told that
all the people and the soldiers were very pleased with
“David,” but nothing is said about “Saul.” We learn why in
the second part of our lesson.
IV. THE COVENANT OF FRIENDSHIP IS KEPT (I

Samuel 19:1-7). I Samuel 18:6-30 are not part of our
printed text, but we will review those verses because they
reveal why Saul turned against David. In verses 6-7, after
returning from one of his military victories against the
Philistines, David was greeted by the women from all the
cities of Israel singing and dancing and playing their musical
instruments in his honor. They also proclaimed “Saul hath

slain his thousands, and David his ten thousands.” We can
guess what was about to happen next. Saul became jealous
and “very wroth” or angry because of the praise David
received. Saul said within himself “They have ascribed unto
David ten thousands, and to me they have ascribed but
thousands: and what can he have more but the kingdom?”
(see I Samuel 18:8). Today we might say it this way, “What’s
going on here? They credit David with killing ten thousands
and me with only thousands. Next they’ll be making him
their king!” Then we are told that “Saul eyed David from
that day and forward” (see I Samuel 18:9) meaning that Saul
kept a close eye on David thereafter. Saul’s anger soon
found ways to express itself. He attempted to kill David
twice with a javelin, but David avoided it each time causing
Saul to become afraid of him, and to conclude that the Lord
was with David and had departed from Saul (see I Samuel
16:14; 18:11-12; I Samuel 28:15). Through all of this, David
continued to act wisely because the Lord was with him (see I
Samuel 18:13-16). Then Saul tried to kill David indirectly by
demanding the lives of one hundred Philistines instead of a
dowry for his daughter who Saul offered to David to be his
wife (see I Samuel 18:17-25). Saul’s plan failed because
instead of David being killed by the Philistines, he killed the
one hundred men Saul requested and once again Saul
concluded that God was with David. So, Saul became more
afraid of David and became his enemy from that day forward
(see I Samuel 18:26-30). This is where the second part of our
lesson begins.
A. Saul’s decision to kill David (I Samuel

19:1). This verse says “And Saul spake to Jonathan his

son, and to all his servants, that they should kill
David.” One would think that since “Saul” had determined
that the Lord was with “David,” he would leave him alone.
But again, pride raised its ugly head and “Saul” became
even angrier with “David.” He was so angry that he “spake
to Jonathan his son, and to all his servants, that they
should kill David.” In other words, “Saul” wanted “David”
dead so badly that he even ordered “Jonathan his son,” and
David’s beloved friend to take part in a plot to “kill David.”
Note: While “Jonathan” was loyal to his father, this
loyalty did not include helping to betray and kill an
innocent friend. The fact that “Saul” would even make
such a request of “his son,” knowing about the
friendship that existed between the two men, reveals
something about “Saul’s” terrible state of mind during
this period. “Saul’s” attempts to take “David” out had
failed, so therefore, he essentially labels David an
outlaw. He commands everyone around him to take the
first opportunity to “kill David.” It’s strange that
“Saul” was not ashamed to show his malice toward
“David” even when he could give no reason for it, and
knowing that all his servants loved “David” as “Saul”
had said himself (see I Samuel 18:22). He was not even
afraid of provoking his servants to rebel because of this
bloody order. Saul’s state of mind reveals what can
happen when the Lord departs from someone as He did
“Saul” (see I Samuel 16:14). It is true that God’s Spirit
will not always remain with man because he is only
flesh and given to sin and corruption (see Genesis 6:3).
B. Jonathan’s plan to protect David (I Samuel

19:2-3).
1. (vs. 2). This verse says “But Jonathan Saul’s

son delighted much in David: and Jonathan told David,
saying, Saul my father seeketh to kill thee: now
therefore, I pray thee, take heed to thyself until the
morning, and abide in a secret place, and hide thyself.”
Jonathan’s immediate response to his father’s orders was to
warn “David” because he, “Saul’s son delighted much in
David.” So he went to “David” to warn him of the danger
he faced “saying, Saul my father seeketh to kill thee.”
Then “Jonathan” told “David” to go to a “secret place”
that only he and “David” knew about, and “hide” there
“until the morning.” Jonathan could not be sure if Saul’s
servants would be so envious of David and execute the king’s
orders or not. Therefore, he took great care to make sure
“David” would be safe until he could come to him the next
day. The covenant that “Jonathan” made with “David” kept
him from obeying his father’s orders. But this put him in a
difficult situation. Choosing to help his friend and disobey
his father could lead to whatever punishment the king
wanted to give his son for such rebellion. However,
Jonathan’s love for his friend caused him to honor the
covenant with “David” and protect him.
2. (vs. 3). This verse says, “And I will go out

and stand beside my father in the field where thou art,
and I will commune with my father of thee; and what I
see, that I will tell thee.” Jonathan told David that while
he was hiding, “I will go out and stand beside my father
in the field where thou art, and I will commune with my

father of thee.” Jonathan said that he would ask his father
to go with him into the part of the field near where David
would be hiding and while there he will talk to his father
about David. Then Jonathan said to David “and what I see,
that I will tell thee.” In other words, he would tell David
everything he could find out. Undoubtedly, the place where
David hid was located in the field where Jonathan and Saul
went to talk. The location of the hiding place would make it
easy for the two friends to confer if the result of Jonathan’s
conversation with Saul didn’t turn out well.
C. Jonathan defends David (I Samuel 19:4-5).
1. (vs. 4). This verse says, “And Jonathan spake

good of David unto Saul his father, and said unto him,
Let not the king sin against his servant, against David;
because he hath not sinned against thee, and because
his works have been to thee-ward very good…”
Unfortunately, it’s hard to find a friend so surprisingly kind
as “Jonathan” was to “David.” He not only continued to
delight in “David,” although David’s glory eclipsed his, but
“Jonathan” bravely appeared before his father “Saul” on
behalf of “David” now that the tide had turned so strongly
against him. The next morning as “Jonathan” and “Saul”
walked in the field, “Jonathan spake good of David unto
Saul his father.” He began speaking on behalf of “David”
saying to his father, “Let not the king sin against his
servant, against David.” He didn’t want his father to do
anything that he might later regret. “Jonathan” then gave
two reasons why “Saul” should not “sin against his
servant, against David.” First, he said “because he hath

not sinned against thee.” If “Saul” was in his right mind,
he would have acknowledged the truth of that statement.
“David” had given absolute obedience to his king and had
done nothing to take away from Saul’s rightful position. No
doubt “Jonathan” was well aware of the fact that if his
father harmed “David” who was not guilty of anything, he
would eventually bring harm to himself (see Proverbs 17:13).
So, “Jonathan” showed that he was not only concerned about
David’s welfare, but he was also concerned about the welfare
of his father. Second, “Jonathan” said “and because his
works have been to thee-ward very good…” In other
words, David’s “works” or service, had only been good
toward the king. The Scriptures don’t tell us to what extent
David’s service to “Saul” was. But what we do know about it
indicates that “David” was a great asset to “Saul.” From a
strictly selfish point of view, that of looking out for the best
interest of his kingdom, “Saul” would be making a great
mistake to harm “David.” Note: Jonathan’s intercession
for David was very prudent. He exhibited a great deal
of the meekness of wisdom, and he showed himself
faithful to his friend by speaking good of him, although
he was in danger of incurring his father’s displeasure
by it. This indeed was a rare instance of valuable
friendship! Jonathan reminds his father of the good
services David had done for him. Certainly, this would
include the relief David had given Saul with his harp to
calm his evil temper (see I Samuel 16:14-16, 23).
2. (vs. 5). This verse says, “For he did put his

life in his hand, and slew the Philistine, and
the Lord wrought a great salvation for all Israel: thou

sawest it, and didst rejoice: wherefore then wilt thou
sin against innocent blood, to slay David without a
cause?” Jonathan did mention one of David’s good works
toward Saul in particular—the slaying of Goliath. He said to
his father, “For he did put his life in his hand, and slew
the Philistine.” In other words, Jonathan was emphasizing
that David’s conduct toward Saul didn’t have any malicious
intent toward the king at all. In fact David’s actions had been
useful to the king, for David had risked his life for the benefit
of the king and the nation when he “slew the Philistine,”
Goliath. As a result of that victory, Jonathan also declared
that “the Lord wrought a great salvation for all Israel.”
It was “the Lord,” not David who had brought about
Israel’s deliverance from the Philistines at that time. Yes, the
risk was David’s, but the victory belonged to “the Lord.”
Then Jonathan reminded his father of this saying “thou
sawest it, and didst rejoice.” Saul himself witnessed
“David” slaying Goliath (see I Samuel 17:55) and he even
rejoiced over it. Jonathan ended his conversation by asking
Saul “wherefore then wilt thou sin against innocent
blood, to slay David without a cause?” Since “David”
had been guilty of nothing except serving Saul well, Jonathan
wanted his father to tell him how could he “sin” or do harm
to an “innocent” man and kill him without a good reason?
Of course, that would not only make no sense, it would also
be sinful. Note: The loyal friendship between Jonathan
and David motivated Jonathan to challenge the king’s
actions toward David which took real courage.
Jonathan’s actions demonstrated true friendship in that
his life could also have been in danger for defending
someone whom the king wanted killed, whether he was

innocent or not (see I Samuel 20:32-33). Later, David’s
son, Solomon would write “A friend loveth at all times”
(see Proverbs 17:17) and “there is a friend that sticketh
closer than a brother (see Proverbs 18:24). Both David
and Jonathan are great examples of covenant
friendship.
D. Saul’s promise to Jonathan (I Samuel 19:6).

This verse says “And Saul hearkened unto the voice of
Jonathan: and Saul sware, As the Lord liveth, he shall
not be slain.” By this time, Saul’s overall condition had
gotten worse, but he was not beyond the reach of reason. In
this instance, we know that Jonathan’s words made an
impression on his father because we are told that “Saul
hearkened unto the voice of Jonathan.” In other words,
“Saul” listened to what “Jonathan” said about him wanting
to kill David for no reason. Being persuaded by Jonathan,
“Saul sware, As the Lord liveth, he shall not be slain.”
The king realized that his son had spoken the truth and
swore or took an oath that he would not kill David. Some
scholars suspect that when Saul swore he did it with
malicious thoughts in order to bring David within his reach
again, looking to take the first opportunity to kill him. But as
bad as Saul was, the Bible gives us no reason to believe that
he did not speak with good intentions; at least for the time
being. Regardless of what we might think, on this occasion it
appears that Saul didn’t “sware” (swear) or make this oath
falsely just to catch Jonathan and David off guard. We must
give him the benefit of the doubt and assume that at this
particular time he was serious about letting David live.
E. Jonathan and David are reunited (I Samuel

19:7). Our final verse says “And Jonathan called David,
and Jonathan shewed him all those things. And
Jonathan brought David to Saul, and he was in his
presence, as in times past.” According to I Samuel 19:3,
Jonathan advised David to hide in the field where he and king
Saul would be walking. After the conversation with his
father ended and he was alone, “Jonathan called David,
and Jonathan shewed him all those things.” Just as he
said he would do, “Jonathan” gave “David” the “all clear
sign” and when “David” came out of his hiding place,
“Jonathan” shared with him everything that he and his
father had discussed. Then “Jonathan brought David to
Saul, and he was in his presence, as in times past.” At
this particular time, “Saul” and “David” were reunited by
“Jonathan,” and “David” was once again welcomed in
Saul’s “presence as in times past.” The king renewed
David’s place in his court as he had before all this happened.
No doubt, both David and Jonathan were hoping that the
storm was now over and going forward the king would stay in
his right mind. Unfortunately this truce only lasted until
David’s next recorded victory over the Philistines (see I
Samuel 19:8) when once again “the evil spirit from the Lord
was upon Saul” and he tried to kill David again (see I Samuel
19:9-15; 20:28-33).
V. Conclusion. Friendship ties are illustrated with the

relationship between David and Jonathan in this week’s
lesson. The depth of this relationship is seen in that Jonathan
loved David as his own soul (see I Samuel 18:3). The Bible
gives us heartwarming accounts like the one in this week’s
lesson to encourage and to motivate us. People become so
busy today that they seldom take the time to develop close
friendships; friendships that cannot truly develop over
twitter, Instagram or Facebook. Relationships like the one
between Jonathan and David need to be developed so that
individuals can grow together in their love for the Lord.

Curriculum***
Sunday, August 4, 2019: “A Covenant Between Friends” Practical
Lesson Text: I Samuel 18:1-5; 19:1-7
I. A COVENANT OF FRIENDSHIP IS MADE (I Samuel

18:1-5)
1. And it came to pass, when he had made an end of speaking

unto Saul, that the soul of Jonathan was knit with the soul of
David, and Jonathan loved him as his own soul.
2. And Saul took him that day, and would let him go no more
home to his father’s house.
3. Then Jonathan and David made a covenant, because he

loved him as his own soul.
4. And Jonathan stripped himself of the robe that was upon

him, and gave it to David, and his garments, even to his
sword, and to his bow, and to his girdle.
5. And David went out whithersoever Saul sent him, and

behaved himself wisely: and Saul set him over the men of
war, and he was accepted in the sight of all the people, and
also in the sight of Saul’s servants.
II. THE COVENANT OF FRIENDSHIP IS KEPT (I

Samuel 19:1-7)
1. And Saul spake to Jonathan his son, and to all his servants,
that they should kill David.
2. But Jonathan Saul’s son delighted much in David: and

Jonathan told David, saying, Saul my father seeketh to kill
thee: now therefore, I pray thee, take heed to thyself until the
morning, and abide in a secret place, and hide thyself:
3. And I will go out and stand beside my father in the field

where thou art, and I will commune with my father of thee;
and what I see, that I will tell thee.
4. And Jonathan spake good of David unto Saul his father,

and said unto him, Let not the king sin against his servant,
against David; because he hath not sinned against thee, and
because his works have been to thee-ward very good:
5. For he did put his life in his hand, and slew the Philistine,
and the Lord wrought a great salvation for all Israel: thou
sawest it, and didst rejoice: wherefore then wilt thou sin
against innocent blood, to slay David without a cause?
6. And Saul hearkened unto the voice of Jonathan: and Saul

sware, As the Lord liveth, he shall not be slain.
7. And Jonathan called David, and Jonathan shewed him all

those things. And Jonathan brought David to Saul, and he
was in his presence, as in times past.
I. A COVENANT OF FRIENDSHIP IS MADE (I Samuel

18:1-5)
1. After David had finished talking with Saul,

Jonathan became one in spirit with David, and he loved him
as himself.
2. From that day Saul kept David with him and did not let
him return home to his family.
3. And Jonathan made a covenant with David because he

loved him as himself.
4. Jonathan took off the robe he was wearing and gave it to

David, along with his tunic, and even his sword, his bow and
his belt.
5. Whatever mission Saul sent him on, David was so

successful that Saul gave him a high rank in the army. This
pleased all the troops, and Saul’s officers as well.
II. THE COVENANT OF FRIENDSHIP IS KEPT (I

Samuel 19:1-7)
1. Saul told his son Jonathan and all the attendants to

kill David. But Jonathan had taken a great liking to David
2. and warned him, “My father Saul is looking for a chance to

kill you. Be on your guard tomorrow morning; go into
hiding and stay there.
3. I will go out and stand with my father in the field where

you are. I’ll speak to him about you and will tell you what I
find out.”
4. Jonathan spoke well of David to Saul his father and said to

him, “Let not the king do wrong to his servant David; he has
not wronged you, and what he has done has benefited you
greatly.
5. He took his life in his hands when he killed the Philistine.

The Lord won a great victory for all Israel, and you saw it and
were glad. Why then would you do wrong to an innocent man
like David by killing him for no reason?”
6. Saul listened to Jonathan and took this oath: “As surely as

the Lord lives, David will not be put to death.”
7. So Jonathan called David and told him the whole

conversation. He brought him to Saul, and David was with
Saul as before.
1. It is better to be loved for who you are than to be admired

for what you have done (I Samuel 18:1-2).
2. A close, godly friendship is worth more than even the most

precious material possessions (I Samuel 18:3-4; John 12:3).
3. When we are in the will of God and act in a wise and godly
fashion, good things will happen for us (I Samuel 18:5).
4. True friendship is often revealed by courage and undying

love (I Samuel 19:1-4).
5. When a person grows to hate someone they formerly

respected, it signals that there is a problem with the one who
hates (I Samuel 19:5-6).
6. A true friend always seeks the best for his or her friends (I
Samuel 19:7).

Curriculum***
Sunday, August 11, 2019: “A Mother-Daughter Covenant”
Lesson: Ruth 1:6-11, 14-18; Time of Action: 1130 and

1120 B.C.; Place of Action: Moab
Golden Text: “And Ruth said, Intreat 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 1:16).
I. INTRODUCTION. The book of Ruth offers a glimpse of

godly living from the era f the judges when public life was
becoming more and more godless. This week’s lesson
focuses on the loyalty and covenant relationship between
Naomi and the young Moabitess Ruth, whose name has
become the name of this book of the Bible.
II. LESSON BACKGROUND. The events in the book of Ruth

occurred “in the days when the judges ruled” (see Ruth 1:1).
The period of the judges was between about 1400 and 1100
B.C. Politically, these were chaotic days when Israel had no
central government and no kings. Spiritually, there was
frequent apostasy, and God chastened His people through
foreign invasions. During those times, Israel experienced a
cycle of actions. First, Israel would sin; second they would
suffer for their sins by serving foreign kings (see Judges

3:12-14); third, they could cry out to God, and fourth, God
would deliver them via a judge; and fifth, God would give
them rest in the land from their enemies (see Judges 3:7-11,
12-30). This cycle continued throughout the period of the
judges who were men and women (see Judges 4:5-15) whom
God raised up to represent Him and deliver His people from
their enemies before they had kings. Sometime during this
period of the judges, Elimelech (meaning God is King), his
wife Naomi (which means pleasant), and their two sons
Mahlon (meaning sickly) and Chilion (which means pining),
were living in Bethlehem in Judah. There was a famine in
Judah, so it’s ironic that Bethlehem means “house of bread.”
To escape the famine, Elimelech and his family moved to
Moab (see Ruth 1:1-2), a land of idol worshipers. By doing
this they left the land God said that He would bless. Of
course, famine did not seem like a blessing; it was probably
punishment for Israel’s sin. But leaving a place in an attempt
to outguess God, so to speak, does not bring relief. The
death of Elimelech in Moab is evidence of that (see Ruth
1:3). His sons continued their father’s error. Instead of
returning to Bethlehem, they married Moabite women. It is
true that the Law didn’t specifically forbid marriage to
Moabite women (see Deuteronomy 23:3), but that way of
thinking ignores the clear intent of the Law’s prohibition
against intermarriage for His people. However, it seems
clear that while marrying Moabite women technically was not
against the letter of the law, it certainly was against the
spirit of the law. God’s judgment in this matter was again
made plain when both sons died within ten years (see Ruth
1:4-5), and Naomi was left without a husband or sons. All
she had were her two daughters-in-law, Ruth and Orpah.
This is where our lesson begins.
III. NAOMI’S FIRST PLEA TO HER DAUGHTERS-IN-

LAW (Ruth 1:6-10)
A. Naomi decides to return to Judah (Ruth 1:6-7).
1. (vs. 6). Our first verse says “Then she arose

with her daughters in law, that she might return from
the country of Moab: for she had heard in the country
of Moab how that the Lord had visited his people in
giving them bread.” In the midst of all her sorrows, at
least one piece of good news reached Naomi: “for she
(Naomi) had heard in the country of Moab how that
the Lord had visited his people in giving them bread.”
The famine in Judah had ended, and the writer credited this
to a divine visitation by “the Lord.” The word “visited” is
an Old Testament expression that can imply punishment (see
Exodus 32:34) or blessing (see Exodus 4:30-31). Here, God
“visited” His people with renewed rain, crops, and food.
Bethlehem could again live up to its name “house of bread.”
Therefore, Naomi “arose with her daughters in law, that
she might return from the country of Moab.” Hearing
that the famine was over in Judah, Naomi decided to return
to Bethlehem and her two daughters-in-law accompanied
her. She had relatives in Bethlehem and she could probably
find financial support among them. Besides, that was her
home and the conditions that had led her to Moab no longer
existed. The land of Moab held no further attraction for her,
and she probably wanted to forget it. Note: Orpah and

Ruth started on this journey with Naomi. Apparently,
they intended to leave their homeland and go with
Naomi. This in itself is remarkable, because they had
as little reason to leave as Naomi had to stay. Besides,
what could two young Moabite widows hope to gain by
settling in a strange land? Their hope for security was
in Moab not Judah. Their willingness to leave speaks
well of their dedication and loyalty. It also speaks well
of Naomi whose character and godly virtues had
attracted such loyalty. Orpah and Ruth’s willingness to
break ties with their homeland and enter a foreign
culture also gives evidence of a close bond of loyalty.
They apparently loved Naomi and refused to let her
face the future alone. The lessons she had taught them
by precept and example in those few years must have
been remarkable. Naomi should remind us that older
persons can play an invaluable role in shaping the
worth of the next generation.
2. (vs. 7). This verse says “Wherefore she went

forth out of the place where she was, and her two
daughters in law with her; and they went on the way to
return unto the land of Judah.” Having made up her mind
to return to Judah, Naomi, along with Orpah and Ruth “her
two daughters in law” left Moab, “the place where she
was.” These three women united by a common grief, the
death of their husbands, “went on the way to return unto
the land of Judah.” The willingness of Naomi’s
“daughters-in-law” to break ties with their homeland and
go to an alien culture also gives evidence of a close bond of
loyalty. Their affection for Naomi speaks well of their

character. They would be facing an uncertain future, but
they were determined to face it together.
B. Naomi’s instructions to her daughters-in-law

(Ruth 1:8-9).
1. (vs. 8). This verse says, “And Naomi said unto

her two daughters in law, Go, return each to her
mother’s house: the LORD deal kindly with you, as ye
have dealt with the dead, and with me.” As they headed
out of Moab, “Naomi” recognized the difficulties Orpah and
Ruth would face in Israel. They were young Moabite women
with hopes of remarrying and raising families. There was no
other legitimate role for women in ancient Near Eastern
society. But their prospects of finding husbands in
Bethlehem were slim because of cultural barriers. So
“Naomi” released them from any obligation to her and “said
unto her two daughters in law, Go, return each to her
mother’s house.” Since “Naomi” told them to return to
their “mother’s house,” one would think that in this
patriarchal society she should have commanded them to
“return” to their father’s “house.” It may be that she was
referring to the women’s quarters in their respective homes,
or she may have been contrasting their mothers with herself.
As she asked them to “return” home, “Naomi” invoked the
first of two blessing upon them. It is significant that after at
least ten years in Moab, she was still firm in her faith in
Yahweh. It was His blessing that she pronounced on them,
not that of the Moabite god Chemosh. For Naomi, there was
only one God and He was sovereign in every nation. First,
she asked “the LORD deal kindly with you, as ye have

dealt with the dead, and with me.” She wanted God to
bless them by dealing with them just as they had “dealt with
the dead,” referring to their husbands, and how they treated
them when they were alive, as well as how they treated
“Naomi.” Ruth and Orpah obviously had been good wives to
“Naomi’s sons judging from the kindness she felt toward
them. In addition, in using the expression “deal kindly” or
“show kindness,” she used the Hebrew word “hesed” which
is often translated “lovingkindness” and refers to the loyal
love established by a covenant. It is often used to describe
God’s covenant dealings with Israel, and that His love for
them is so great that He will never break that relationship.
Here “Naomi” prayed that God would extend His covenant
love to foreigners, Ruth and Orpah, as well. She had seen
this same kindness in them, which they had displayed to their
husbands and her. In essence, “Naomi” felt that she and her
“daughters-in- law” had joined in a mother daughter
covenant of love.
2. (vs. 9). In this verse, Naomi invoked the second

blessing upon Orpah and Ruth. She said, “The LORD grant
you that ye may find rest, each of you in the house of
her husband. Then she kissed them; and they lifted up
their voice, and wept.” The word “rest” here refers to the
security a woman had through marriage. So, Naomi’s second
blessing was that these women would find security and a
restful life “in the house of her (their) husband” meaning
any future “husbands.” In their case, it meant being
released from the worries and troubles being a widow would
bring. Marriage was a woman’s greatest security and Naomi
wanted that for her daughters-in-law. She knew the chances

of them finding husbands in Israel were quite small. Their
Moabite culture would provide greater opportunities for
remarriage. So “she kissed them” and in a final farewell
they all “lifted up their voice, and wept” together
indicating very loud crying or wailing. Under normal
circumstances, this would appear to be the end of the story,
but God had much more in mind.
C. Ruth and Orpah’s reply to Naomi (Ruth 1:10).

This verse says “And they said unto her, Surely we will
return with thee unto thy people.” Both women assured
Naomi that they wanted to “return” to her homeland with
her. They were willing to leave behind everything that was
familiar to them to accompany Naomi to Judah and stay with
her and her “people,” the Jews.
IV. NAOMI’S SECOND PLEA TO HER DAUGHTERS-IN-

LAW (Ruth 1:11, 14)
A. Naomi speaks out of desperation (see Ruth

1:11). This verse says “And Naomi said, Turn again, my
daughters: why will ye go with me? are there yet any
more sons in my womb, that they may be your
husbands?” Again “Naomi” told the two women to turn
back and stay in their own land with their own families. She
indicated her deep affection for them by calling them “my
daughters.” They were truly family members in her mind,
and no doubt it was painful for her to suggest that they
return home. “Naomi” was reminded of the law of levirate

marriages which said, “If brethren dwell together, and one of
them die, and have no child, the wife of the dead shall not
marry without unto a stranger: her husband’s brother shall
go in unto her, and take her to him to wife, and perform the
duty of an husband’s brother unto her” (see Deuteronomy
25:5). So, “Naomi” went on to ask them a rhetorical
question: “are there yet any more sons in my womb, that
they may be your husbands?” In other words, she was
asking, “Do I still have sons in my womb that may become
your husbands someday?” Of course that could never
happen. Naomi’s point was that she had no other sons, nor
would she ever have any who they would be willing to wait
for to marry them. Note: Verses 12-13 are not part of
our printed text, but it will be helpful to summarize
what they contain. In keeping with her theme that
there would be no other sons for them to marry, Naomi
explained that she was too old to have another husband
and she was past childbearing anyway (see verse 12).
And in verse 13 she continued to ask them that even if
she could have hoped for a husband and the ability to
have children, would Ruth and Orpah want to wait for
them to grow up to marriageable age? Naomi answered
her own question saying “No, my daughters; for it
grieveth me much for your sakes that the hand of
the Lord is gone out against me” (see verse 13). Her
argument made good sense. Because of her age, Naomi
most likely would never marry again, but her
daughters-in-law were young enough to find husbands
in Moab. But the phrase “the hand of the LORD is gone
out against me” (see verse 13) indicates that Naomi
had developed a bitter spirit. She grieved for her
daughters-in-law and also for herself. She understood

that the two women were being adversely affected by
what the Lord had allowed to happen in her life. Later,
upon arriving in Bethlehem, she asked the women
there who greeted her not to call her “Naomi” anymore
for that name meant “pleasant.” She said they should
call her “Mara” meaning “bitter” because the Lord had
dealt bitterly with her (see Ruth 1:20). Our lesson
continues with verse 14.
B. Orpah returns to Moab (Ruth 1:14). After

hearing Naomi’s response, “they lifted up their voice, and
wept again: and Orpah kissed her mother in law; but
Ruth clave unto her.” Sensing this was the final good-bye,
the three women “lifted up their voice, and wept again.”
The weeping described here and in verse 9, refers to the
typical loud wailing that was common in that culture. Here it
describes the deep sorrow of imminent parting. But the two
women had different reactions. Orpah’s action indicated that
she was returning to her home, for all that is said about her
is that “Orpah kissed her mother in law.” But “Ruth
clave” or clung to Naomi, indicating that she was going to
stay with her, sticking to Naomi like glue. It appears that
“Orpah” wanted to be a wife again, but “Ruth” wanted to be
a daughter. Her action of cleaving to Naomi was a
declaration of her determination to continue to go on with
her. The Hebrew term “clave” is a form of the word “cleave”
which describes the closest possible loyalty and affection. It
is the word used to describe the ideal covenantal relationship
between husband and wife (see Genesis 2:24). Note: This
was a very significant choice for “Ruth.” When
“Orpah” left Naomi, she also left her connection with

the people of Israel and their God. When “Ruth” chose
to stay with Naomi, she not only became a part of the
children of Israel, she also came into the family line of
the Messiah, although that would not officially happen
for a while. The far-reaching effects of “Ruth’s”
decision become evident as the rest of the book
unfolds. The idea of finding a husband will also unfold
and it has huge ramifications.
V. NAOMI’S FINAL PLEA TO RUTH (Ruth 1:15-18)
A. A mother’s counsel (Ruth 1:15). This verse says

“And she said, Behold, thy sister in law is gone back
unto her people, and unto her gods: return thou after
thy sister in law.” Naomi continued to try to persuade Ruth
to return to her home in Moab. She said to Ruth, “thy sister
in law is gone back unto her people, and unto her
gods.” Orpah, Ruth’s “sister-in-law” had made the choice
to return to “her people, and unto her gods.” Naomi then
encouraged Ruth to do the same thing by saying “return
thou after thy sister in law.” In other words, Naomi was
trying to convince Ruth to go back to Moab with Orpah.
Note: I’m not sure if it is justified or not, but
sometimes Naomi is criticized for her actions; she
advised her daughters-in-law to return to pagan gods
and worship. This along with the bitterness that had
developed in Naomi’s heart could lead us to believe
that while she knew God and had a measure of trust in
Him, she was still somewhat immature in her

understanding. Unfortunately, this is also true of many
believers today. It’s sad that there are some Christians
who have known the Lord for many years but still
remain quite immature in their spiritual understanding
(see I Corinthians 3:1-2). But the answer is simple. We
must spend much more time in the Word and prayer
and developing a sensitivity to the quiet voice of the
Holy Spirit (see I Kings 19:11-12). However,
unfortunately for some believers this does not happen
until they go through painful experiences that
tenderize their hearts.
B. A daughter’s resolution (Ruth 1:16-17).
1. (vs. 16). This verse says “And Ruth said,

Intreat 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.” By now, “Ruth” had
heard three pleas from her mother-in-law to return home to
Moab (see Ruth 1:8, 11-12, 15). But now she would no
longer hear it. Her mind could not be changed. In one of the
most beautiful expressions of commitment in the entire
world’s literature, “Ruth” chose life with Naomi over her
own family, over her own national identity, and over her
religious idolatry. She said to Naomi “Intreat me not to
leave thee, or to return from following after thee.” The
word “intreat” means “to urge” or “to force.” “Ruth”
begged Naomi not to urge or force her to stop “following
after thee.” For “Ruth,” this phrase has more meaning
than just “following” or going to Judah with Naomi. What

she really meant by “following after thee” is revealed in
the next part of this verse when she continued to say “for
whither thou goest, I will go.” This was a promise to
accompany Naomi on her homeward journey wherever that
might lead. “Ruth” was willing to face the same dangers,
experience the same needs, and suffer the same fatigue as
Naomi would on their journey. Then “Ruth” said “and
where thou lodgest, I will lodge.” She was willing to live
wherever Naomi decided to make her home. She also said
“thy people shall be my people.” She would give up her
Moabite culture and adopt the culture in Israel, making a
clean break with the heritage of her past. In essence, she
would live as a Jew. “Ruth” realized that identifying with
Israel also meant breaking with the idolatrous religious views
of the Moabites. So finally she said “and thy God (will be)
my God.” Evidently, “Ruth” had seen a spiritual dimension
in the lives of Naomi and her family that she wanted for
herself. Either she already had come to trust the Lord or she
was at that moment declaring her trust in Him. Her
knowledge of the true God, Yahweh or Jehovah, may have
been elementary, but she declared lifelong allegiance to
Him. Note: Surprisingly, while Naomi may have
possessed more knowledge of the Lord, “Ruth”
demonstrated greater faith. Her words in this verse
express faith even if that faith was not fully formed at
this point. “Ruth” couldn’t know what lay ahead of her,
but she knew enough at this point that she was ready to
abandon her homeland and its religion to follow Naomi
and Naomi’s God. But why did she? Obviously, as we
mentioned earlier, there must have been something in
Naomi’s character that “Ruth” admired and found

attractive. Does anybody see God in you as clearly as
“Ruth” saw God in her mother-in-law? But maybe
there’s a deeper explanation. God apparently did a
work in Ruth’s heart so deep and complete that she
made a conscientious choice to change her identity and
loyalty. In New Testament terms we would call this
Ruth’s conversion experience. Through her contact
with Naomi and her family, she was no longer the
person she once was. True biblical commitment takes
place when God so works in a heart that the person can
see no other option than to follow hard after Him no
matter what (see Galatians 2:20; Philippians 3:11-15).
2. (vs. 17). Ruth continued to declare her

allegiance to follow after Naomi as she said, “Where thou
diest, will I die, and there will I be buried: the LORD do
so to me, and more also, if ought but death part thee
and me.” Ruth was so intent on keeping her word that she
was willing to “die” and “be buried” in the same place as
Naomi. She wouldn’t even ask for her body to be returned to
Moab for burial. Instead, she would be so closely identified
with Naomi and her people that she would be “buried” near
her. Ruth was not satisfied with just promising these things,
she sealed her vow with an oath saying “the LORD do so to
me, and more also, if ought but death part thee and
me.” What Ruth was doing was invoking judgment from God
if she ever broke the promise she was making at that time.
When she said “the LORD do so to me” the word “so” may
have been accompanied by some kind of gesture to indicate
what kind of judgment she expected, or it may have left the
nature of God’s punishment to the imagination of the one

being spoken to; in this case, Naomi. Ruth didn’t swear by
any of her native gods, but by the name of the God of Israel.
She used His covenant name, “Yahweh,” translated here as
“the Lord,” again indicating her personal commitment to
Him. She recognized that Jehovah is more than a mere tribal
deity of Israel, for she expected Him to pursue and punish
her wherever she might be if she should break her promise to
Naomi. This was final proof that Ruth was once and for all
forsaking her pagan ways and declaring complete allegiance
to Naomi and her God. This was Ruth’s conversion to
Jehovah, the God of Israel.
C. Ruth’s acceptance of her daughter’s decision

(Ruth 1:18). Our final verse says “When she saw that she
was stedfastly minded to go with her, then she left
speaking unto her.” Naomi had been sincere when she
advised Ruth to do what she believed was in her daughter-in-
law’s best interests—return home. She was not trying to test
Ruth’s true feelings. But now, this verse tells us that Naomi
realized that Ruth had no intentions of going back home. She
was fully determined to accompany Naomi to Judah. The
words, “she was stedfastly minded” means that Ruth “was
determined” that nothing was going to stop her from what
she wanted to do. When Naomi recognized how deep Ruth’s
conviction to go with her was, she “left speaking unto
her.” In other words, Naomi ended all attempts to convince
Ruth to change her mind and return to her homeland. There
was nothing more to say about the matter after hearing
Ruth’s solemn oath; so Naomi gave in, and the two of them
went on their way to Bethlehem (see Ruth 1:19).
VI. Conclusion. In our day of loose family ties and light

promises, we have to be impressed with the display of
commitment in this week’s lesson. Loyalty to elderly family
members is always admirable, and it is even more admirable
when it crosses cultural lines and national barriers. This
kind of devotion finds its highest expression among those
who like Ruth, first commit themselves in faith to the one
true God, and then let their faith express itself in practical
goodness. There is much to learn from both Ruth and
Naomi. We have to marvel at the loyalty of Ruth that led her
to put another’s interests above her own and even to give up
her cultural identity. But we also must admire the consistent
godliness of Naomi that inspired such loyalty and drew Ruth
to Israel’s God. These are traits we ourselves sorely need as
we confront a godless, self-centered, and individualistic
society.

Curriculum***
Sunday, August 11, 2019: “A Mother-Daughter Covenant” Practical
Points (The ISSL Curriculum)
Lesson Text: Ruth 1:6-11, 14-18
I. NAOMI’S FIRST PLEA TO HER DAUGHTERS-IN-LAW

(Ruth 1:6-10)
6. Then she arose with her daughters in law, that she might
return from the country of Moab: for she had heard in the
country of Moab how that the Lord had visited his people in
giving them bread.
7. Wherefore she went forth out of the place where she was,
and her two daughters in law with her; and they went on the
way to return unto the land of Judah.
8. And Naomi said unto her two daughters in law, Go, return
each to her mother’s house: the Lord deal kindly with you, as
ye have dealt with the dead, and with me.
9. The Lord grant you that ye may find rest, each of you in
the house of her husband. Then she kissed them; and they
lifted up their voice, and wept.
10. And they said unto her, Surely we will return with thee
unto thy people.
II. NAOMI’S SECOND PLEA TO HER DAUGHTERS-IN-

LAW (Ruth 1:11, 14)
11. And Naomi said, Turn again, my daughters: why will ye

go with me? are there yet any more sons in my womb, that
they may be your husbands?
14. And they lifted up their voice, and wept again: and Orpah
kissed her mother in law; but Ruth clave unto her.
III. NAOMI’S FINAL PLEA TO RUTH (Ruth 1:15-18)
15. And she said, Behold, thy sister in law is gone back unto
her people, and unto her gods: return thou after thy sister in
law.
16. And Ruth said, Intreat 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:
17. Where thou diest, will I die, and there will I be buried:
the Lord do so to me, and more also, if ought but death part
thee and me.
18. When she saw that she was stedfastly minded to go with
her, then she left speaking unto her.
I. NAOMI’S FIRST PLEA TO HER DAUGHTERS-IN-LAW

(Ruth 1:6-10)
6. When Naomi heard in Moab that the Lord had come to the
aid of his people by providing food for them, she and her
daughters-in-law prepared to return home from there.
7. With her two daughters-in-law she left the place where she
had been living and set out on the road that would take them
back to the land of Judah.
8. Then Naomi said to her two daughters-in-law, “Go back,

each of you, to your mother’s home. May the Lord show you
kindness, as you have shown kindness to your dead
husbands and to me.
9. May the Lord grant that each of you will find rest in the
home of another husband.” Then she kissed them goodbye
and they wept aloud
10. and said to her, “We will go back with you to your
people.”
II. NAOMI’S SECOND PLEA TO HER DAUGHTERS-IN-

LAW (Ruth 1:11, 14)
11. But Naomi said, “Return home, my daughters. Why would

you come with me? Am I going to have any more sons, who
could become your husbands?
14. At this they wept aloud again. Then Orpah kissed her
mother-in-law goodbye, but Ruth clung to her.
III. NAOMI’S FINAL PLEA TO RUTH (Ruth 1:15-18)
15. “Look,” said Naomi, “your sister-in-law is going back to

her people and her gods. Go back with her.”
16. But Ruth replied, “Don’t urge me to leave you or to turn

back from you. Where you go I will go, and where you stay I
will stay. Your people will be my people and your God my
God.
17. Where you die I will die, and there I will be buried. May
the Lord deal with me, be it ever so severely, if even death
separates you and me.”
18. When Naomi realized that Ruth was determined to go

with her, she stopped urging her.
1. The wise man or woman recognizes that every good thing

is from God (Ruth 1:6; Mathew 5:45; James 1:17).
2. No matter how difficult or how uncertain the outcome,

take the next biblical step (Ruth 1:7).
3. Our own difficulties should never preclude our desire for

God’s blessing on others (Ruth 1:8-9).
4. Good decisions are made by considering the facts instead

of one’s feelings (Ruth 1:10-11).
5. The right decision for one person is not necessarily the

right decision for another (Ruth 1:14-15).
6. Deep resolve to continue to follow the Lord very often

comes from deep affection for and fellowship with those who
are committed to Him (Ruth 1:16-18).

Curriculum***
Sunday, August 18, 2019: “A Covenant to Marry” Commentary (The
ISSL Curriculum)
Lesson: Ruth 3:1-6, 8-12, 16-18; Time of Action: 1120 B.C.;

Place of Action: Bethlehem
Golden Text: “And he (Boaz) said, Blessed be thou of

the Lord, my daughter: for thou hast shewed more
kindness in the latter end than at the beginning,
inasmuch as thou followedst not young men, whether
poor or rich” (Ruth 3:10).
I. INTRODUCTION. The time of the judges in Israel, the

years between Joshua and Samuel, were marked by
widespread lawlessness and disinterest in spiritual values
(see Judges 2:8-13. Everyone “did that which was right in his
own eyes” (see Judges 17:6; 21:25). Nevertheless, pockets of
righteousness could be found here and there in Israel. This
week’s lesson reveals the godly lives of Ruth and Naomi and
describes the beginning of a loving home within the line of
the Messiah.
II. LESSON BACKGROUND. Sometime during the period

of the judges, Elimelech (which means God is King), his wife
Naomi (meaning pleasant), and their two sons Mahlon (which
means sickly) and Chilion (which means pining), were living
in Bethlehem in Judah. To escape a famine there, Elimelech
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and his family moved to Moab (see Ruth 1:1-2), a land of idol
worshipers. It’s ironic that Bethlehem means “house of
bread” even though there was a famine. But leaving a place
in an attempt to outguess God, so to speak, does not bring
relief. The death of Elimelech in Moab is evidence of that
(see Ruth 1:3). His sons continued their father’s error.
Instead of returning to Bethlehem, they married Moabite
women. While marrying Moabite women technically was not
against the letter of the law (see Deuteronomy 23:3), it
certainly was against the spirit of the law. God’s judgment in
this matter was again made plain when both sons died within
ten years (see Ruth 1:4-5), and Naomi was left without a
husband or sons. All she had were her two daughters-in-law,
Ruth and Orpah. At some point, Naomi received news that
God had visited Judah and the famine was over, so she
decided to return to Bethlehem and her two daughters-in-law
decided to go with her, but she thought it was best for them
to stay in Moab with their own people (see Ruth 1:6-10).
Orpah decided to return to Moab, but Ruth committed to
follow Naomi to her home or anywhere she decided to live.
She also declared that Naomi’s people would become her
people, and Naomi’s God would be her God (see Ruth
1:11-18). Naomi realized that Ruth was committed to her
and they both returned to Bethlehem (see Ruth 1:19-22).
After being in Bethlehem for a while, Naomi realized that
they could provide for themselves by gleaning in the fields
during harvest season. Ruth decided to take on this task and
in the providence of God, she was directed to a field owned
by one of Elimelech’s (Naomi’s deceased husband) wealthy
relatives (see Ruth 2:3), and therefore also a relative of
Naomi and Ruth. Ruth’s dedication to Naomi didn’t go
unnoticed by this near kinsman whose name was Boaz. He is
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kind and protective to Ruth as she seeks to survive by

gleaning leftovers in the barley fields (see Ruth 2:1-10). Boaz
has heard of Ruth’s selfless loyalty to Naomi and is so
impressed with the report that he makes sure that she is
looked after, and that there are special gleanings left for her
in the fields (see Ruth 2:11-18). Then in verses 19-23, Ruth
reviews her situation with Naomi, and learns from her that
Boaz is a possible kinsman-redeemer. Naomi tells Ruth to
stay close to the young women of Boaz as they glean in the
fields. Our lesson begins with chapter 3.
III. PREPARING TO MEET BOAZ (Ruth 3:1-6)
A. Naomi’s instructions for Ruth (Ruth 3:1-4).
1. (vs. 1). Our first verse says “Then Naomi her

mother in law said unto her, My daughter, shall I not
seek rest for thee, that it may be well with thee?” Since
Ruth had demonstrated great lovingkindness toward
“Naomi,” her “mother in law” wanted to show the same
kindness and gratitude to her daughter-in-law (see Ruth
1:14-17). When “Naomi” spoke to Ruth here, she refers to
her as “My daughter.” She saw Ruth in all respects as her
very own daughter, even though she was Naomi’s daughter-
in-law. When she asked Ruth, “shall I not seek rest for
thee?” Naomi was referring to the comfort and protection a
woman received in marriage. She realized that it was her
responsibility to care for her daughter-in-law. Bethlehem
was Naomi’s home and as the parent she needed to find a
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husband for Ruth. Undoubtedly, Naomi had noticed the

attention Boaz paid to Ruth. If Ruth remarried, then she
would have the “rest” or peace that would come from the
security of a husband. Remember Naomi’s earlier concern
that Ruth and Orpah find “rest” in the houses of their
husbands (see Ruth 1:9). Naomi also added that being
married would “be well with thee (Ruth).” In other words
remarrying would allow Ruth to live plentifully and
pleasantly, far from the condition they both now lived in. It’s
true that those who enter into the married state should do it
so “that it may be well” with them. But they must be
careful to choose a mate well; otherwise instead of marriage
being a “rest” to them, it may prove to be their greatest
uneasiness.
2. (vs. 2). This verse says “And now is not Boaz

of our kindred, with whose maidens thou wast? Behold,
he winnoweth barley to night in the threshing floor.”
Naomi’s conversation now turned to “Boaz” and the Israelite
custom regarding the kinsman-redeemer. Naomi said to
Ruth, “And now is not Boaz of our kindred, with whose
maidens thou wast?” In other words, Naomi was saying
“Now Boaz, whose servant girls you were gleaning the fields
with is our relative.” Naomi’s thoughts were that since
“Boaz” was a near kinsman or relative, if he desired (see
Deuteronomy 25:7), he could marry Ruth and fulfill the law of
levirate marriage (see Deuteronomy 25:5-10). This would
make it possible for the property rights that belonged to
Elimelech to remain in the family, since any children that
Boaz and Ruth might have would be considered Mahlon’s
(Ruth’s deceased husband) children, and they would inherit
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the property. Realizing this, Naomi took the initiative in

quietly and artfully arranging this marriage. It’s obvious that
Naomi had been following Boaz’s movements because she
knew exactly where Ruth could find him. She said to Ruth
“Behold, he winnoweth barley to night in the threshing
floor.” The “threshing floor” was the place where the
grain was separated from the harvested wheat. The wheat
stalks were crushed either by hand or by oxen, and the
valuable grain (inner kernels) was separated from the
worthless chaff (the outside shell). The floor was made from
rock or soil and located outside the village, usually on an
elevated site where the winds could blow away the lighter
chaff when the crushed wheat was thrown into the air which
was called winnowing (see Isaiah 41:14-16; Luke 3:17). Boaz
probably spent the night beside the threshing floor in order
to wait for his turn to thresh grain which was often done at
night since the days were spent harvesting. In addition,
when his servants winnowed, he was with them not to
prevent their stealing any of his corn (he had no reason to
fear that), but to make sure they didn’t waste any of it
through carelessness during the winnowing process. Owners
may sustain great losses by their employees if they don’t pay
attention even though they may be honest. Note: The idea
of kinship is important throughout the Bible, but the
book of Ruth covers themes of covenantal loyalty within
the family, which included buying back land that was
sold in times of emergency (see Leviticus 25:25-27;
Ruth 4:2-6), redeeming or buying back family members
who had been sold into slavery (see Leviticus 25:47-49),
and avenging murder (see Numbers 35:19). For Ruth,
the most important duty of kinship was the law of
levirate marriage (see Deuteronomy 25:5-10).
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3. (vs. 3). This verse says “Wash thyself

therefore, and anoint thee, and put thy raiment upon
thee, and get thee down to the floor: but make not
thyself known unto the man, until he shall have done
eating and drinking.” With the levirate law in mind,
Naomi prepared Ruth to visit Boaz at the threshing floor.
She told Ruth to “Wash thyself therefore, and anoint
thee, and put thy raiment upon thee, and get thee down
to the floor.” Ruth was to make herself presentable to Boaz
by not only washing or bathing herself, but also to “anoint”
herself with a fragranced oil. Once Ruth was ready, she was
to head down to the threshing floor where Boaz would be.
Naomi also said to Ruth “but make not thyself known
unto the man, until he shall have done eating and
drinking.” The “eating and drinking” that would take
place was probably to celebrate the harvest which was
commonly done. Ruth was not to approach or “make
herself known unto the man,” Boaz, until after he and his
servants were finished or “done eating and drinking” and
had fallen asleep (see Ruth 3:7). The reason for secrecy was
this: it would protect the reputation of both Boaz and Ruth.
His threshing floor would be separated from the others and
would give them a chance to talk privately.
4. (vs. 4). This verse says “And it shall be, when

he lieth down, that thou shalt mark the place where he
shall lie, and thou shalt go in, and uncover his feet, and
lay thee down; and he will tell thee what thou shalt
do.” Naomi continued to say to Ruth “when he (Boaz)
lieth down,” she was to notice where he lies down to sleep.
Then she was to go and lift the cover off “his feet” and lie
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down in that spot. Doing this was a sign that she was
claiming his protection as kinsman-redeemer. In the same
sense, we must lay ourselves at the feet of our Redeemer,
Jesus Christ to receive from Him our instructions just as Saul
(Paul) did when he said. “Lord, what wilt thou have me to do”
(see Acts 9:6)? Finally, Naomi said that when Boaz discovers
her, “he will tell thee what thou shalt do.” In other
words, he would give Ruth further instructions. Note:
Although Naomi’s instructions may seem strange, she
was not suggesting a seductive act. In reality, Naomi
was telling Ruth to act in accordance with Israelite
custom and law. It was common for a servant to lie at
the feet of his master and even share a part of his
covering. But when Ruth took part in this custom, she
was informing Boaz that he could be her kinsman-
redeemer, meaning he could find a closer relative to
marry her or he could do it himself. At this time, this
was strictly family business; nothing romantic. But the
story later became beautifully romantic as Ruth and
Boaz developed an unselfish love and deep respect for
each other.
B. Ruth obeys Naomi’s instructions (Ruth 3:5-6).
1. (vs. 5). This verse goes on to say “And she

(Ruth) said unto her (Naomi), All that thou sayest unto
me I will do.” Undertaking such a plan had to involve a
certain amount of risk. Even though Boaz had been kind,
that was no guarantee that he would marry Ruth.
Nevertheless, Ruth willingly submitted to Naomi’s leadership
and said to her “All that thou sayest unto me I will do.”
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Willing obedience is an important indication of real trust.

Just as the Bible teaches, “ye younger submit yourselves unto
the elder” (see I Peter 5:5), and to their grave and prudent
counsels, especially when the younger have nothing worth
speaking of to go against it. Note: Ruth obeyed Naomi
because she knew that she was trustworthy and filled
with moral integrity, characteristics that too often
seem to be missing in our society even among
Christians. There is no indication that Ruth questioned
her mother-in-law. She didn’t try to change the plan or
tell Naomi that it would have been done differently
back in her land. Each of us knows a parent, older
friend or relative who is always looking out for our best
interests. We should be willing to listen to the advice
of those older and wiser than we are. The experience
and knowledge of such a person can be invaluable. Just
imagine what Ruth’s life would have been like if she
had ignored her mother-in-law.
2. (vs. 6). This verse says “And she went down

unto the floor, and did according to all that her mother
in law bade her.” Again Ruth obeyed Naomi’s instructions
and she “went down unto the (threshing) floor” where
she would find Boaz, and she did everything that “her
mother in law bade her” or instructed her to do. Of
course, this included quietly lying down at his feet in her
clothes, wide awake waiting for an opportunity to tell him
why she was there. Verse 7 is not part of our printed text,
but in that verse we are taken to the threshing floor and told
that when Boaz had eaten and drank and his heart was
happy, he went to lie down at the end of the stack of grain.
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Then Ruth came secretly, and uncovered his feet and lay
down.
IV. RUTH MEETS BOAZ (RUTH 3:8-12)
A. Ruth makes a request of Boaz (Ruth 3:8-9).
1. (vs. 8). This verse says “And it came to pass

at midnight, that the man was afraid, and turned
himself: and, behold, a woman lay at his feet.” The
phrase “And it came to pass at midnight” tells us when
Boaz awoke and made a shocking discovery. In the middle of
the night “the man” Boaz “was afraid” meaning he was
startled or shocked. When he turned over, he found that “a
woman lay at his feet.” No doubt he wondered, “what in
the world is going on?” We can imagine his shock when Boaz
stretched out his legs “at midnight” and bumped into Ruth.
2. (vs. 9). This verse says “And he said, Who art

thou? And she answered, I am Ruth thine handmaid:
spread therefore thy skirt over thine handmaid; for
thou art a near kinsman.” Of course, Boaz’s first question
was “Who art thou?” In response to his question she said
“I am Ruth thine handmaid” indicating her submission to
him. Then she said “spread therefore thy skirt over thine
handmaid; for thou art a near kinsman.” It’s interesting
that the word “skirt” here is the same word that is
translated “wings” in Ruth 2:12. Ruth had placed herself
under the wings or the protection of the Lord. Now she was
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asking Boaz to provide that same protection to her by

becoming her husband (see Ezekiel 16:8). Sometimes people
think that physical love is the foundation of a happy
marriage, and it is important. But equally, if not more
important is commitment. Then Ruth explained to Boaz why
she had made such a bold request to him. She said “for
thou art a near kinsman,” a redeemer, a near relative.
This was the only claim Ruth had on him. Note: In a very
real sense, Jesus is the believer’s Kinsman-Redeemer.
We were once in bondage to sin but Jesus, who is our
brother (see Hebrews 2:17), with His blood redeemed
(see I Peter 1:18-19), or bought us back from the
bondage of sin to freedom in Himself (see John 8:36).
“Goel” is the Hebrew word for “redeem.” It speaks of
one who is a kinsman or relative who must be willing
and able to redeem any relative or kinsman. The
Kinsman-Redeemer is a beautiful type of Jesus Christ.
In order to fulfill the role of a kinsman redeemer, at
least four requirements had to be met. First, the
kinsman was a redeemer of people and inheritance (see
Leviticus 25:25, 48; Galatians 4:5; Ephesians 1:7, 11,
14). Second, the redeemer must be a kinsman (see
Leviticus 25:48-49; Ruth 3:12-13; Galatians 4:4;
Hebrews 2:14-15). Third, the redeemer must be willing
and able to redeem (see Ruth 4:4-6; Jeremiah 50:34;
John 10:11-18). Fourth, redemption is provided by the
“goel” or kinsman only after paying the just demand in
full (see Leviticus 25:27; Galatians 3:13; I Peter
1:18-19). In the case of Naomi and Ruth, Boaz fulfilled
all the requirements of the kinsman-redeemer; he was
willing (see Ruth 3:11), he was able (see Ruth 2:1, 12)
and he had the means needed to perform the duty as
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their kinsman-redeemer (see Ruth 2:1; 9-10). As our

Kinsman-Redeemer, Jesus fulfilled all of these
requirements to redeem us from the dominion of sin
and death (see Romans 8:2). He was “willing” (see
John 10:17-18) to perform the duty of Redeemer; He
was able to perform the duty of “Redeemer” (see
Galatians 3:13; 4:4-5), and He had the “means to pay”
for our redemption as Redeemer (see Galatians 3:13; I
Peter 1:18-19). Praise God for our Kinsman-Redeemer,
Jesus the Christ!
B. Boaz’s response to Ruth (Ruth 3:10-12).
1. (vs. 10). This verse says “And he said,

Blessed be thou of the Lord, my daughter: for thou hast
shewed more kindness in the latter end than at the
beginning, inasmuch as thou followedst not young men,
whether poor or rich.” Boaz responded favorably to Ruth’s
actions. First, he called for God’s blessing upon her saying
“Blessed be thou of the Lord” and referred to her as “my
daughter” most likely because of the difference in their
ages. Then Boaz gave the reason why he was so pleased with
Ruth. He said. “for thou hast shewed more kindness in
the latter end than at the beginning, inasmuch as thou
followedst not young men, whether poor or rich.” The
phrase “for thou hast shewed more kindness in the
latter end than at the beginning,” means that Ruth was
showing him even more “kindness” than she showed
earlier. Her first act of “kindness” was shown earlier in her
loyalty to Naomi. Her “latter end” or last act or of
“kindness” was in thinking of family responsibilities when
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considering marriage. She demonstrated that as Boaz said,

she “followedst not young men, whether poor or rich.”
In other words, in choosing Boaz to be her husband, Ruth
didn’t choose younger men closer to her own age, whether
they were “poor or rich.” Instead of going after younger
men in Bethlehem, she had looked to an older man who could
fulfill family obligations. Boaz saw her proposal as an
unselfish act of love and devotion. Ruth was willing to marry
as the divine law directed (the law of levirate marriage; see
Deuteronomy 25:5-10), even though it was to an older man.
And she did this not for her own honor, but for the honour
and interest of the family into which she had been chosen.
This was indeed showing “more kindness in the latter end
than at the beginning.”

now, my daughter, fear not; I will do to thee all that
thou requirest: for all the city of my people doth know
that thou art a virtuous woman.” Now Boaz reassured
Ruth that her actions had not offended him when he said
“And now, my daughter, fear not.” She had no reason to
be afraid of what Boaz would do as a result of how she made
herself available to him (see verses 4 and 9). Then he said “I
will do to thee all that thou requires.” The same law that
Ruth submitted to also required Boaz to submit to it as the
next of kin or near relative. So Boaz had no reason to refuse
her request. He would not hesitate to marry Ruth because he
knew that “all the city of my people doth know that thou
art a virtuous woman.” Even though she was a foreigner
from Moab, that didn’t matter because as Boaz said, all the
people of Bethlehem were well aware that Ruth was “a
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virtuous woman,” meaning that she was morally pure and

good (see Proverbs 12:4; 31:10). Later, Ruth’s love and
commitment to Naomi was expressed by the women of
Bethlehem when they said to Naomi “thy daughter in law,
which loveth thee, which is better to thee than seven sons”
(see Ruth 4:15). Now, that’s a whole lotta’ love! Note:
Ruth consistently demonstrated noble character and
virtue, and everyone in the city of Bethlehem noticed
it. She stayed with Naomi and worked hard in the
fields to care for both of them. She followed her
mother-in-law’s instructions and approached Boaz with
patience. Ruth was loyal and selfless in how she
honored both Naomi and Boaz. She demonstrated
integrity in her commitment to Naomi and Naomi’s
God, the only God there is. Unfortunately, noble
character and integrity in our commitments is sorely
lacking in today’s world. Too many Christians would
rather please men than please God. Brothers and
sisters, this ought not to be so (see Acts 5:29; James
3:10).
3. (vs. 12). This verse says “And now it is true

that I am thy near kinsman: howbeit there is a kinsman
nearer than I.” Even though Ruth was a Moabitess, Boaz
accepted her as his Israelite kin or relative through Naomi’s
deceased son Mahlon (see Ruth 2:20; 4:10). Boaz confirmed
this by saying, “And now it is true that I am thy near
kinsman.” But Boaz remembers that there is one major
obstacle preventing him from marrying Ruth and acting as
her kinsman-redeemer. He revealed that obstacle when he
said “howbeit (or however) there is a kinsman nearer
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than I.” Boaz had to make his promise to marry Ruth

conditional because there was “a kinsman” that was a
nearer or closer relative to Elimelech, Naomi’s husband than
Boaz was (see Ruth 4:1). Therefore, the right of redemption
belonged to that person. Boaz knew this, but we may
reasonably assume that Naomi didn’t. She had been away in
Moab for over ten years and maybe she did not know every
relative of her deceased husband, Elimelech. If she had
known there was a closer relative, she would have never sent
her daughter-in-law to make her claim to Boaz.
V. RUTH REPORTS BACK TO NAOMI (RUTH 3:16-18)
A. Ruth recounts her meeting with Boaz (Ruth

3:16-17). Verses 13-15 are not part of our printed text, but
we would do well to review those verses. In verse 13, Boaz
suggested that Ruth spend the night there in the threshing
floor. Again, having her best interests at heart, he knew that
it would not have been safe for her to go home in the dead of
the night; therefore she laid down at his feet. Then he told
her that in the morning he would go to the nearer kinsman
and explain the situation to him and if he will redeem her
then let him do it. But if he does not wish to redeem Ruth,
Boaz said, “as the Lord lives I will redeem you.” Then he told
her to lie down until the morning.” So she lay down at his
feet until the morning, but got up before anyone could
recognize anybody else. At that moment Boaz said, “Do not
let it be known that the woman came to the threshing floor
last night” (see verse 14). It appears from the wording here
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that Boaz said this to his servants and not to Ruth. There
was a particular reason for keeping this visit quiet. If it got
out that Ruth spent the night with Boaz, we can imagine
what people would think and say. This might prejudice the
other kinsman’s decision, and he could use that for a reason
for refusing Ruth if he chose to do so. Before Ruth left, Boaz
told her to give him her shawl and hold it out for him. So
Ruth held it and he put six measures of barley into her shawl
and put it on her shoulder, and she went into the city (see
verse 15). Note: Notice that Boaz didn’t tell her to go
to this other kinsman herself, probably because he
knew that would have put too great a hardship on her.
As a man of integrity, he wanted to do what was in
Ruth’s best interest. So he promises two things. First,
that he would go to the other kinsman himself and
explain the situation to him and see what he says.
Second, he promises that if the other kinsman refuses
to do the kinsman’s part, he would do it; he would
marry Ruth the widow, redeem the land, and in so
doing repair the family. Then Boaz backs up the
promise with a solemn oath, “As the Lord liveth”
because he was making a conditional “covenant to
marry” Ruth. It was conditional because completing
the covenant depended on the response from the other
kinsman. The remainder of our lesson continues with verse
16.
1. (vs. 16). This verse says “And when she came

to her mother in law, she said, Who art thou, my
daughter? And she told her all that the man had done
to her.” When Ruth returned home, Naomi asked her “Who
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art thou, my daughter?” We might say the same thing this

way: “How did everything go?” Naomi was really asking
Ruth, “Are you a wife or not?” In response to Naomi’s
question, Ruth “told her all that the man had done to
her.” Ruth shared everything that Boaz had done for her
during her visit with him.
2. (vs. 17). This verse says “And she said,

These six measures of barley gave he me; for he said to
me, Go not empty unto thy mother in law.” As she
shared with Naomi what Boaz had done for her, Ruth also
said “These six measures of barley gave he me.” Boaz
had sent Ruth back to her mother-in-law with a large amount
of corn. Of course, this gift would be greatly appreciated by
her poor mother-in-law. The gift would also serve as evidence
to Naomi that he had not sent Ruth away in anger or that he
was displeased with her, which Naomi might have suspected
if he had sent her away “empty unto thy mother in law.”
We have to marvel at the loving-kindness that Boaz
consistently showed. Is our kindness consistent, or do we
only show it every now and then, or when it benefits us?
Hmmmm. Think about it!
B. Naomi’s response to Ruth (Ruth 3:18). Our

final verse says “Then said she, Sit still, my daughter,
until thou know how the matter will fall: for the man
will not be in rest, until he have finished the thing this
day.” After Ruth finished speaking, Naomi told her to “Sit
still, my daughter, until thou know how the matter will
fall.” Ruth may have indicated to Naomi that she was eager
to know the results of her visit with Boaz. So, her mother-in-
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law was telling her to be patient and wait until she learns
what is going to happen. She had done all that she was able
to do, and now she must patiently wait and not be perplexed
about it. The lesson here is this: in any situation, do all that
you can do and leave the results to the Lord. The things that
we cannot control are best left to the Lord. Besides, he
already knows the end from the beginning (see Isaiah
46:9-10). Then Naomi assured Ruth that Boaz, having taken
it upon himself to handle the matter would prove that he was
a faithful careful friend. She said “for the man will not be
in rest, until he have finished the thing this day.” In
other words, Ruth could rest easy knowing that Boaz would
not be satisfied until he brought the matter to a conclusion.
Naomi trusted so much in the integrity of Boaz that she
believed that he would bring this matter to a resolution “this
day.” Although it was a busy time for him in his fields and
his threshing floor, yet being committed to serve his friends
and relatives, Boaz was not going to neglect them. Note:
No doubt Naomi believed that Ruth has won Boaz’s
heart, and therefore he will not tend to anything else
until he knows if she will be his or not. This is the
reason why Naomi told Ruth that she should “sit still”
and not worry herself about the matter. Likewise, as
good Christians, we are commanded not to be worried
or anxious about anything (see Philippians 4:6-7),
but to cast our cares and concerns on God, because he
has promised to care for us (see I Peter 5:7). But why
should we even feel the need to worry about stuff we
can’t control when the Lord has promised to do it for
us? Like Ruth, our job is to “sit still,” and see “how the
matter will fall,” and remember that “the Lord will
perfect (or complete) that which concerns us” (see
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Psalms 138:8), and He will make it work for our good

(see Romans 8:28). The book of Ruth ends with her
marriage to Boaz (see Ruth 4:13) and the birth of a son to
them (see Ruth 4:13) whom they named Obed (see Ruth
4:17). As a result, the ancestral line of Elimelech would
continue and produce David, Israel’s King and his greatest
descendant, the Messiah, Jesus Christ (see Matthew 1:5-16).
VI. Conclusion. This week’s lesson has reminded us how

God blessed a total stranger in the land of Israel. Ruth was
brought through various circumstances into the family of
Boaz, and God blessed her for the good and faithful decisions
that she made. When we know the truth and then take steps
to live by it, God makes us part of His own family and accepts
us as His children. He restores and blesses us far beyond
anything we can imagine.

Curriculum***
Sunday, August 18, 2019: “A Covenant to Marry” Practical Points for
Discussion (ISSL Curriculum)
Lesson Text: Ruth 3:1-6, 8-12, 16-18
I. PREPARING TO MEET BOAZ (Ruth 3:1-6)
1. Then Naomi her mother in law said unto her, My daughter,

shall I not seek rest for thee, that it may be well with thee?
2. And now is not Boaz of our kindred, with whose maidens

thou wast? Behold, he winnoweth barley to night in the
threshing floor.
3. Wash thyself therefore, and anoint thee, and put thy

raiment upon thee, and get thee down to the floor: but make
not thyself known unto the man, until he shall have done
eating and drinking.
4. And it shall be, when he lieth down, that thou shalt mark
the place where he shall lie, and thou shalt go in, and
uncover his feet, and lay thee down; and he will tell thee
what thou shalt do.
5. And she said unto her, All that thou sayest unto me I will
do.
6. And she went down unto the floor, and did according to all
that her mother in law bade her.
II. RUTH MEETS BOAZ (RUTH 3:8-12)
8. And it came to pass at midnight, that the man was afraid,

and turned himself: and, behold, a woman lay at his feet.
9. And he said, Who art thou? And she answered, I am Ruth

thine handmaid: spread therefore thy skirt over thine
handmaid; for thou art a near kinsman.
10. And he said, Blessed be thou of the Lord, my daughter:

for thou hast shewed more kindness in the latter end than at
the beginning, inasmuch as thou followedst not young men,
whether poor or rich.
11. And now, my daughter, fear not; I will do to thee all that
thou requirest: for all the city of my people doth know that
thou art a virtuous woman.
12. And now it is true that I am thy near kinsman: howbeit

there is a kinsman nearer than I.
III. RUTH REPORTS BACK TO NAOMI (RUTH 3:16-18)
16. And when she came to her mother in law, she said, Who
art thou, my daughter? And she told her all that the man had
done to her.
17. And she said, These six measures of barley gave he me;
for he said to me, Go not empty unto thy mother in law.
18. Then said she, Sit still, my daughter, until thou know how
the matter will fall: for the man will not be in rest, until he
have finished the thing this day.
I. PREPARING TO MEET BOAZ (Ruth 3:1-6)
1. One day Ruth’s mother-in-law Naomi said to her, “My

daughter, I must find a home for you, where you will be well
provided for.
2. Now Boaz, with whose women you have worked, is a

relative of ours. Tonight he will be winnowing barley on the
threshing floor.
3. Wash, put on perfume, and get dressed in your best

clothes. Then go down to the threshing floor, but don’t let
him know you are there until he has finished eating and
drinking.
4. When he lies down, note the place where he is lying. Then

go and uncover his feet and lie down. He will tell you what to
do.”
5. “I will do whatever you say,” Ruth answered.
6. So she went down to the threshing floor and did

everything her mother-in-law told her to do.
II. RUTH MEETS BOAZ (RUTH 3:8-12)
8. In the middle of the night something startled the man; he

turned—and there was a woman lying at his feet!
9. “Who are you?” he asked. “I am your servant Ruth,” she

said. “Spread the corner of your garment over me, since you
are a guardian-redeemer of our family.”
10. “The Lord bless you, my daughter,” he replied. “This

kindness is greater than that which you showed earlier: You
have not run after the younger men, whether rich or poor.
11. And now, my daughter, don’t be afraid. I will do for you

all you ask. All the people of my town know that you are a
woman of noble character.
12. Although it is true that I am a guardian-redeemer of our

family, there is another who is more closely related than I.
III. RUTH REPORTS BACK TO NAOMI (RUTH 3:16-18)

16. When Ruth came to her mother-in-law, Naomi asked,

“How did it go, my daughter?” Then she told her everything
Boaz had done for her
17. and added, “He gave me these six measures of barley,

saying, ‘Don’t go back to your mother-in-law empty-handed.’”
18. Then Naomi said, “Wait, my daughter, until you find out
what happens. For the man will not rest until the matter is
settled today.”
1. Relationships with in-laws do not have to be strained when

the entire relationship is directed by God (Ruth 3:1).
2. Even today there is wisdom in a young person’s accepting

his or her parents’ counsel concerning marriage (Ruth 3:2-3).
3. God’s plan for a young couple always includes absolute

proper behavior in their relationship before marriage (Ruth
3:4-6).
4. Do not fear to make legitimate requests of righteous men

or women (Ruth 3:8-9).
5. A righteous man will do what he can to respond to the

requests of others (Ruth 3:10-12).
6. When we have done all we can in any situation, we must

be patient and wait to see what results God will bring about
(Ruth 3:16-18).

Curriculum***
Sunday, August 25, 2019: “A Covenant of Love” Commentary (The
ISSL Curriculum)
Lesson: Ephesians 5:21-33; Time of Action: 60 A.D.; Place

of Action: Paul writes from Rome
Golden Text: “Submitting to one another in the fear of

God” (Ephesians 5:21).
I. INTRODUCTION. Suppose you became acquainted at

church with a couple who showed up regularly at services
with happy smiles. They listened attentively to every sermon
and were active in the work of the church. But when you
visited their home you found the wife to be a domineering
mother and a nagging wife, and the husband to be irritable,
selfish, and mean to the children. Wouldn’t you wonder how
genuine their faith really was? This week we explore some of
God’s instructions on marital relationships. The Bible is not
an abstract theological book. It’s a very practical guide to
life. God created the family to be a living illustration of the
spiritual reality of the relationship between Christ and His
church. Each member of the family has definite
responsibilities that are spelled out clearly in God’s Word.
This week’s lesson will give us some practical suggestions for
working relationships between husbands and wives.
II. LESSON BACKGROUND. The Apostle Paul wrote his

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letter to the Ephesians during his first Roman imprisonment

in 60 A.D. Its major theme is the church as the body of Christ,
made up of both Jewish and Gentile believers, with Christ
serving as its Head. While in prison in Rome, Paul wrote this
letter to the church in Ephesus and sent it with Tychicus (see
Ephesians 6:21; II Timothy 4:12). Ephesians is a letter of
encouragement. In it Paul describes the nature and
appearance of the church, and he challenges believers to
function as the living body of Christ on earth. After a warm
greeting (see Ephesians 1:1-2), Paul affirms the nature of the
church; the glorious fact that believers in Christ have been
showered with God’s kindness (see Ephesians 1:3-8), chosen
for greatness (see Ephesians 1:9-12), marked with the Holy
Spirit (see Ephesians 1:13-14), filled with the Spirit’s power
(see Ephesians 1:1-23), freed from sin’s curse and bondage
(see Ephesians 2:1-10), and brought near to God (see
Ephesians 2:11-18). As part of God’s “household,” we stand
with the prophets, apostles, Jews, Gentiles, and Christ
Himself (see Ephesians 2:19-3:13). Then, as though
overcome with emotion by remembering all that God has
done, Paul challenges the Ephesians to live close to Christ,
and he breaks into spontaneous praise (see Ephesians
3:14-21). Paul then turns his attention to the implications of
being in the body of Christ, the church. Believers should
have unity in their commitment to Christ and their use of
spiritual gifts (see Ephesians 4:1-16). They should have the
highest moral standards which means rejecting pagan
practices (see Ephesians 4:17-5:20). This is where our lesson
begins.
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III. WIVES AND THEIR SUBMISSION TO THE LORD

(Ephesians 5:21-24)
A. A biblical principle (Ephesians 5:21). Our first

verse is the heart of this entire lesson. If we disobey it, we
will miss the meaning of the entire text. It says,
“Submitting yourselves one to another in the fear of
God.” This is a hard thing for all of us to do because it goes
against what is usually the case with most people. But God
does provide special grace through the Holy Spirit (see
Ephesians 5:18) to help us obey it. The Greek term
translated “submitting” was a military term meaning “to
rank under.” It included the idea of yielding to, or obeying
the one placed over you. Submission arises out of “the fear
of God” or reverence for Him. Regardless of our status in
life, there will be a time when we all must submit to “one
another.” Submission is not popular in our society. Even
many Christians refuse to be governed, advised, or admit
that they need others. When we hear the word “submission”
we often think about living under the domination of some
authority. But the biblical principle of submission was quite
different from that idea. Paul was teaching that Christians
should have a submissive attitude or an attitude of humility
as part of their reverence or respect for God described here
as “the fear of God.” Note: The phrase, “submitting to
one another” includes relationships between husbands
and wives (which will be our focus in this commentary),
parents and children, and employers and employees
(see Ephesians 6:5). Children are to submit to parents,
but parents ought to be submissive about the needs of
their children. Employees are to submit to employers,
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but employers should be submissive to their

responsibilities toward their employees. There is no
place in the Christian life for oppressive, abusive
authority. Although our lesson text applies to
Christians, the principle of submission applies to
everyone.
B. The responsibility of wives (Ephesians

5:22-24).
1. (vs. 22). Paul applied the principle of

submission to family life by first focusing on the relationship
between husbands and wives. In this verse he wrote “Wives,
submit to your own husbands, as to the Lord.” In other
words, the wife is to submit (or rank under) her husband as if
she was submitting “to the Lord.” This means that the wife
is to “submit” to her husband in the same spirit as she
would “submit” unto “the Lord,” not sullenly or out of
coercion, but with love and trust. Therefore, submission is
part of a wife’s spiritual life, not just a function of her social
life. Her submission to her husband is also a submission to
“the Lord” whom both husband and wife should want to
please. Note: In Christ, as well as in the creation, God
has established equality between the sexes (see Genesis
2:23-24; I Corinthians 11:11-12; Galatians 3:28; I Peter
3:7). But He has also established an order of authority
that must be respected if a marriage is to function
smoothly. To “submit” has nothing to do with
superiority of inferiority. It is the divine order God has
determined for the marriage relationship and is
intended for a wife’s protection. The husband has the
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leadership, and the wife is asked to “submit” to it as

part of her duty to the Lord (see Colossians 3:18; I
Peter 3:1). But husbands can’t get lifted up in pride
because the Scriptures also teach that leadership has
the responsibility of serving others (see Mark 10:44; II
Timothy 2:24; Hebrews 3:5).
2. (vs. 23). Paul goes on to say in this verse, “For

the husband is head of the wife, as also Christ is head
of the church; and He is the Savior of the body.” The
reason that the wife ought to submit to her husband is
because “the husband is head of the wife” even as
“Christ is head of the church.” Headship involves
responsibility for care, but it also implies leadership in
making decisions. This is a matter of leadership, not
dictatorship. As the “Head” of the church, Jesus has
authority over all the life of the church “and He is the
Savior of the body.” The term “body” refers to the
church. Jesus saved us from both the guilt and the penalty of
sin, and will one day save us from the very presence of sin.
Similarly, but in a far limited sense, “the husband” is
appointed to be the “savior” of the wife, sustaining her with
physical protection.
3. (vs. 24). In this verse, Paul concluded that

“Therefore, just as the church is subject to Christ, so
let the wives be to their own husbands in everything.”
The word “subject” has the same meaning as “submissive.”
The wife is to be “subject” to “their own husbands in
everything.” This may seem to be an excessive demand, but
it should be seen in the context of the relationship between
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“Christ” and “the church.” Jesus, as the Head, never will

demand anything that is not for our good. In the same way,
husbands, walking with “Christ” will only seek what is best
for their “wives.” The husband has no license to be a
dictator. He needs to realize that final decisions rest in the
hands of Christ, the divinely appointed Leader. The wife
should respect the decisions made by her husband as long as
those decisions don’t contradict the revealed standards of
God. Note: This command applies to every Christian
wife, no matter what her own abilities, education,
knowledge of Scripture, spiritual maturity, or any other
qualifications might be in relation to those of her
husband. While this is true, we must also recognize
that some husbands make demands that are contrary to
biblical teaching and to their wives’ physical and
emotional well-being. So, what can a wife do if she is
asked to violate Scripture or submit to continual
mistreatment? We are told in Romans 13:1 that we are
to be subject to those who have political authority over
us. However, when the apostles were commanded to
stop teaching about Jesus, Peter spoke up and said,
“We ought to obey God rather than man” (see Acts
5:29). Although this statement is never to be used as
an excuse for hostility or rebellion, there are occasions
when a wife should resist.
IV. HUSBANDS AND THEIR SUBMISSION TO THE

LORD (Ephesians 5:25-33)
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A. The responsibility of the husbands (Ephesians

5:25). In this verse, Paul said “Husbands, love your
wives, even as Christ also loved the church, and gave
himself for it.” The husband’s duty is just as demanding as
his wife’s. The husband is to “love” his wife just like “Christ
also loved the church.” This “love” does not depend on
her attractiveness or her behavior, the things that cause us
to say we are “in love” which is far different from the “love”
a husband should have for his wife. When you fall “in love”
you can also fall “out of love.” But the “love” that a husband
should have for his wife is governed by God’s command and
is a sacrificial “love.” This “love” exalts her to the highest
honor (see I Peter 3:7). “Husbands” are commanded to
“love your wives.” In the New Testament, the Greek word
for “love” here is “agape,” referring to the highest form of
“love”—that which is self-sacrificing. This type of “love”
always has the good of the one being loved in mind. As
already noted, when a person “falls in love” or says “I’m in
love with you,” there’s the chance that they will sooner or
later “fall out of love” as well. But “agape” or self-sacrificing
“love” is patient and eternal, for it never ends (see I
Corinthians 13: 4, 8). A husband should have never ending
“love” for his wife (see Matthew 19:6-8; Mark 10:3-5, 9).
The standard by which the husband must measure his
“love” is Christ’s “love” for “the church” which is made up
of individual members. He “loved the church” in spite of
its faults, even to the point that He “gave himself for it.”
Christ died for “the church” and likewise the husband
should so “love” his wife that he will look beyond her flaws
and if necessary, will even give his life for her. When a
husband loves his wife the same way that Jesus loves “the
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church,” the wife will never need to worry about being in

submission to her husband. Jesus “gave himself for” the
sake of “the church” and any husband who has that kind of
self-sacrificing devotion to his wife is going to be the husband
he ought to be, and the one his wife is thrilled that he is.
B. Christ’s purpose for the church (Ephesians

5:26-27).
1. (vs. 26). This verse goes on to say, “That he

might sanctify and cleanse it with the washing of water
by the word.” Paul here tells us why Jesus died for the
church. He didn’t die just to save the church’s individual
members from hell, but to create a clean, holy people for
Himself. This is the meaning of “sanctify and cleanse it.”
The word “sanctify” means “setting something or someone
apart for oneself.” The “washing” here is not baptism, but
the cleansing that comes “by the word.” This phrase
appears to be the same thing as “the washing of
regeneration” (see Titus 3:5). God’s “Word” is seen in other
scriptures as a “washing” or cleansing agent (see Psalms
119:9, 11; John 15:3; 17:17). That this “washing” is spiritual
is suggested by the fact that it is accomplished “by the
word.” It is the proclaiming and receiving of Christ’s
“word,” specifically the gospel that makes people clean.
2. (vs. 27). This verse continues to say, “That he

might present it to himself a glorious church, not
having spot, or wrinkle, or any such thing; but that it
should be holy and without blemish.” This is Jesus’ long
range goal for the church, and looks forward to the day when
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believers will be with Christ in glory and changed into His

likeness (see 1 John 3:2-3). It will be a “church, not having
spot, or wrinkle, or any such thing.” The “church”
which is now imperfect and marred in many ways, will one
day be finally presented to Christ after He has cleansed it by
the Word. It will be totally without defilement: it will be
“holy and without blemish.” The church has spots and
blemishes now, but Jesus in love, looks beyond that and sees
us as we will be. A husband too, should look beyond his
wife’s faults and see her as she will be in glory. He should
also remember that unlike Christ, he too has faults his wife
must also overlook.
C. The principle of unity (Ephesians 5:28-31.
1. (vs. 28). In this verse, Paul continues his

exhortation for husbands to love their wives (see verse 25),
but he adds a new thought. He says “So ought men to love
their wives as their own bodies. He that loveth his wife
loveth himself.” The word “so” here means “in the same
way,” meaning that the husband is obligated to “love” his
wife the same way that Jesus loves the church. Human
beings treasure their own physical life which is bound up in
their “own bodies.” That’s why a man should “love” his
wife as he “loveth” and cares for his own flesh since in
marriage, spiritually they become one flesh (see Genesis
2:24). When Paul said “He that loveth his wife loveth
himself,” he was stating a factual reality. The husband
needs to realize that he has been united with his wife so
closely that she is now part of him. Our “bodies” are never
perfect, but we care about them, and in most cases (except
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for using drugs, smoking and alcohol) we do the best we can

to keep them healthy and working properly. Note: When a
lawyer asked Jesus what was the greatest
commandment, Jesus not only gave the greatest one,
but He also added “And the second is like unto it, thou
shalt love thy neighbor as thyself (see Matthew 22:39).
If it is important for a man to love a mere neighbor as
he loves himself, how much more true should this be
for his wife?
2. (vs. 29). This verse says, “For no man ever

yet hated his own flesh; but nourisheth and cherisheth
it, even as the Lord the church.” No normal person is
born suicidal or in any way wants to harm himself or herself.
God created human beings with a desire to preserve their
lives and care for their bodies. So, when Paul said “no man
ever yet hated his own flesh” it would be just as illogical to
“hate” one’s wife or treat her with indifference. Instead of
mistreating his own body, any normal man “nourishes and
cherishes” his own life and he should do the same for his
wife. Biblical love demands that the husband should expend
the same resources on his wife’s physical, spiritual, and
intellectual development that he would on himself. He may
not have the means to do what he wants to do for her, but he
should never give her reason to question his intentions. In
the same way that a man looks after his own body, the Lord
looks after and cares for His church as He “nourisheth and
cherisheth it” and husbands should do the same for their
wives.
3. (vs. 30). This verse goes on to say “For we are

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members of his (Jesus’) body, of his (Jesus’) flesh, and

of his (Jesus’) bones.” Since the body of Christ is one,
even though it is made up of many “members,” the husband
and wife relationship is also one just as God wants it to be.
As Christ cares for every member of “His body,” the church,
so should the husband care for his wife. The phrase “of his
flesh, and of his bones” does not mean that we have
become part of Christ’s physical body. Instead, it is
figurative language from Genesis 2:23 that emphasizes our
intimate union with Christ. Believers are so close to our Lord
that we are part of Him. Paul said here that “we are
members of his body, of his flesh, and of his bones.”
Paul saw this grand reality as giving the deepest meaning to
marriage.
4. (vs. 31). This verse says, “For this cause

shall a man leave his father and mother, and shall be
joined unto his wife, and they two shall be one flesh.”
Paul here refers to Genesis 2:24 as a scriptural basis for
unity in the marriage. This verse establishes that in marriage
the husband and wife “they two shall be one flesh.” The
original setting for these words (see Genesis 2:24) and Paul’s
use of them show without a doubt that the Bible does not in
any way oppose sexual love, but it must be between a
husband and wife. Note: Sexual activity outside of the
permanent bond of marriage tragically cheapens and
distorts the holy institution of marriage. Divorce and
marital unfaithfulness represent violent assaults on
one of God’s most precious gifts, turning the marriage
into a source of misery and heartache, not to mention
the risk of contracting debilitating diseases. It’s no
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wonder that God’s Word takes such a strong stand

against any deviations from His design for lifelong,
faithful marriage. This verse also indicates that the parent-
child relationship must come after the bond of marriage,
because a man must “leave his father and mother.”
Marriage is the closest of all human relationships, closer
even than that between a parent and a child. A child is only
temporarily part of his parents’ home and like his parents,
eventually (we hope) he will “leave his father and mother,
and shall be joined unto his wife.” The word translated
“joined” literally means glued; husbands and wives become
bonded to one another spiritually, emotionally, and physically
in an unbreakable union. This verse also argues against
polygamist marriage, for only one husband and one wife are
in view. The emphasis on unity and fidelity or faithfulness
also rules out extramarital sexual unions (see I Corinthians
6:16). The phrase “shall be joined unto his wife” adds the
fact that since God established the union of marriage, divorce
is ruled out (see Mark 10:7-9).
D. The mystery of the church (Ephesians 5:32). In

this verse Paul says, “This is a great mystery: but I speak
concerning Christ and the church.” The apostle said that
this teaching about marriage and its relationship to Christ
was “a great mystery.” A “mystery” is a secret that was
once hidden in God’s mind that is now revealed to those who
are spiritually qualified to receive it. But when Paul spoke of
the “great mystery” he was not thinking about marriage
alone. He was also speaking “concerning Christ and the
church.” The apostle used the marriage relationship to
convey a “mystery”—a once hidden truth—regarding
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Christ’s relationship to His church. No other picture could

relate this beautiful relationship between Jesus and His
church the way marriage could. As imperfect as marriage is,
it is a portrait of the relationship between “Christ and His
church.” This brings a perspective to the marriage
relationship that those who are outside of God’s family will
never understand—and too many Christians ignore it as well.
Unfortunately, it is still a “great mystery” to them.
E. The responsibilities of husband and wife

summarized (Ephesians 5:33). In our final verse Paul
says, “Nevertheless let every one of you in particular so
love his wife even as himself; and the wife see that she
reverence her husband.” The word “Nevertheless”
shows that in spite of Paul’s interest in the church as Christ’s
body, he needed to return to his practical admonition
regarding marriage. So he gave a summary statement first
saying “every” husband was to “love his wife even as
himself.” Every man needs to “love his wife”
unconditionally in the same way he loves and cares for
himself. Women need this kind of attention from their
husbands. Then he added, “every wife” should “reverence
her husband.” This means that “every wife” needs to
respect her husband and let him know that she does. Wives
need to pay due respect to the authority and responsibility
that God has laid on their husbands. They should support
them instead of undermining their leadership. Men have the
God-given need to be respected and admired, and here God
reminds “wives” of that fact. Of course, it should go without
saying that wives should prove themselves worthy of
unconditional love, and husbands should prove that they are
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worthy of their wives’ respect. This can be done only as we

live by the Spirit (see Galatians 5:22-23; Ephesians 5:1-5,
9-10). Note: Christian spouses often define their
relationships according to the prevailing practices in
society. Of course that is not the proper basis for a
Christian home. God’s Word must be our standard.
Our marriages portray before others the spiritual
relationship between Christ and the church. Only
spirit-filled marriage partners can fulfill the institution
of marriage adequately.
V. Conclusion. To submit means to yield to another’s

authority or to obey. There is no easy way to ask someone to
submit themselves in a relationship without hurting feelings.
This week’s lesson teaches that Christians should prefer the
well-being of others over themselves especially when it
comes to the institution of marriage. If we put the best
interests of others, including our spouses, over our own, we
are less likely to be harsh toward them. We realize that we
have to answer to God for our behavior. It is everybody’s
responsibility to be submissive. Being submissive to one
another indicates that God is in control. Our golden text says
it plainly: “Submitting to one another in the fear of God”
(Ephesians 5:21). Marriage is all about looking out for the
needs of someone else—our spouses. When loving husbands
and wives walk in the light of God’s Word, their relationship
is blessed and nurtured by Him. The marriage relationship is
wonderful and blessed when we do it God’s way as this
lesson teaches.
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Curriculum***
Sunday, August 25, 2019: “A Covenant of Love” Practical Points for
Lesson Text: Ephesians 5:21-33
I. WIVES AND THEIR SUBMISSION TO THE LORD

(Ephesians 5:21-24)
21. Submitting yourselves one to another in the fear of God.
22. Wives, submit yourselves unto your own husbands, as

unto the Lord.
23. For the husband is the head of the wife, even as Christ is
the head of the church: and he is the Savior of the body.
24. Therefore as the church is subject unto Christ, so let the

wives be to their own husbands in every thing.
II. HUSBANDS AND THEIR SUBMISSION TO THE

25. Husbands, love your wives, even as Christ also loved the
church, and gave himself for it;
26. That he might sanctify and cleanse it with the washing of

water by the word,
27. That he might present it to himself a glorious church, not

having spot, or wrinkle, or any such thing; but that it should
be holy and without blemish.
28. So ought men to love their wives as their own bodies. He

that loveth his wife loveth himself.
29. For no man ever yet hated his own flesh; but nourisheth
and cherisheth it, even as the Lord the church:
30. For we are members of his body, of his flesh, and of his
bones.
31. For this cause shall a man leave his father and mother,
and shall be joined unto his wife, and they two shall be one
flesh.
32. This is a great mystery: but I speak concerning Christ

and the church.
33. Nevertheless let every one of you in particular so love his

wife even as himself; and the wife see that she reverence her
husband.
I. WIVES AND THEIR SUBMISSION TO THE LORD

(Ephesians 5:21-24)
21. Submit to one another out of reverence for Christ.
22. Wives, submit yourselves to your own husbands as you

do to the Lord.
23. For the husband is the head of the wife as Christ is the
head of the church, his body, of which he is the Savior.
24. Now as the church submits to Christ, so also wives

should submit to their husbands in everything.
II. HUSBANDS AND THEIR SUBMISSION TO THE

25. Husbands, love your wives, just as Christ loved the

church and gave himself up for her
26. to make her holy, cleansing her by the washing with

water through the word,
27. and to present her to himself as a radiant church, without

stain or wrinkle or any other blemish, but holy and blameless.
28. In this same way, husbands ought to love their wives as

their own bodies. He who loves his wife loves himself.
29. After all, no one ever hated their own body, but they feed
and care for their body, just as Christ does the church—
30. for we are members of his body.
31. “For this reason a man will leave his father and mother
and be united to his wife, and the two will become one flesh.”
32. This is a profound mystery—but I am talking about Christ

and the church.
33. However, each one of you also must love his wife as he
loves himself, and the wife must respect her husband.
1. There will be harmony in a marriage when both the

husband and wife submit their lives to God (Ephesians
5:21-24; Psalms 37:5).
2. Husbands should make Christ’s love for the church the

pattern for loving their wives (Ephesians 5:25).
3. We can have daily cleansing of our sins by submitting

ourselves to the ministry of God’s Word (Ephesians 5:26;
John 15:3).
4. When there is true love (agape) between the husband and

the wife, needs of both will be met (Ephesians 5:27-29).
5. The husband and wife should be one in their marriage

relationship just as Christ and the church are one (Ephesians
5:30-33).

Curriculum***
Sunday September 1, 2019: “Faithful During Distress” Commentary
Sunday September 1, 2019

Lesson
: Genesis 19:1, 4, 5, 15-26, 29; Time of Action: about 2066
B.C.; Place of Action: Sodom
Golden Text: “ And it came to pass, when God

destroyed the cities of the plain, that God remembered
Abraham, and sent Lot out of the midst of the
overthrow, when he overthrew the cities in the which
Lot dwelt” (Genesis 19:29).
I. INTRODUCTION. Our lesson for this week gives us a

view of God as One who shows patient mercy and grace to a
reluctant convert, as well as One who punishes sin and
destroys the children of disobedience. God is always
concerned about sin, but He is also concerned about
humankind and seeks to rescue us from the consequences of
sin.
II. LESSON BACKGROUND. Our lesson takes place when

Abraham was ninety-nine years old and the Lord appeared to
him, confirmed His covenant with Abraham, changed his
name from Abram to Abraham, and instituted the rite of
circumcision for all Jewish males as the sign of the covenant
(see Genesis 17:1-14). During the Lord’s appearance to
Abraham, He also changed Sara’s name from Sarai and
confirmed that He would bless her and she would be the

mother of many nations and give Abraham a son who he was
to call Isaac (see Genesis 17:15-19). When God finished
talking with Abraham, He left him and Abraham proceeded to
obey God’s command by circumcising himself and all the
males in his house including Ishmael, his son by Hagar,
Sara’s handmaid (see Genesis 17:20-27). Again the Lord
appeared to Abraham in the plains of Mamre with two other
angels, and Abraham pleaded with the Lord to stay awhile
and he had Sarah prepare a meal for them (see Genesis
18:1-8). As they sat down to eat, the Lord told Abraham that
He would return and Sarah would have a son to which Sarah
laughed because she was ninety and Abraham was now 100
(see Genesis 17:17; 18: 9-13). Her response led the Lord to
pose the question, “Is anything too hard for the Lord?” (see
Genesis 18:14). After finishing their meal, the three men got
up to go to Sodom and Gomorrah. But before they left,
because of Abraham’s relationship with the Lord, God chose
to tell him that He was going to Sodom to judge their sin (see
Genesis 18:15-22). As Abraham escorted them away from his
home, he inquired of the Lord asking if He would destroy the
cities if He found as few as ten righteous people in the city.
The Lord promised that if He found ten righteous He would
not destroy the city and he left Abraham and headed to
Sodom (see Genesis 18:23-33). Our lesson begins with
chapter 19.
III. THE HEAVENLY MESSENGERS AND GOD’S

WARNING TO LOT (Genesis 19:1, 4, 5, 15-23)
A. The angels visit Sodom (Genesis 19:1, 4, 5,

15-17).
1. (vs. 1). Our first verse says, “And there came

two angels to Sodom at even; and Lot sat in the gate of
Sodom: and Lot seeing them rose up to meet them; and
he bowed himself with his face toward the ground…”
After communing with Abraham, the three men (angels),
which included a theophany of the Lord Himself and two
angels, departed and headed toward “Sodom at even.” At
this point, the text reveals that only “two angels” continued
on to “Sodom,” and arrived “at even” or in the evening. But
the Lord Himself is not mentioned after Genesis 18:33.
However, it appears that God, in the form of an angel was
one of the “two angels” since in verse 21 one of the
“angels” spoke as God when he said “I have accepted” and
“I will not overthrow this city.” Only The Lord can make
those statements. Angels can only speak for God, they
cannot speak as God. It is my opinion that the Lord,
appearing in a theophany was one of the two angels that
came to “Sodom” after probably dispatching the other angel
back to heaven. Some scholars think that only “two angels”
visited Lot without the Lord, based on the belief that the Lord
could not fellowship with Lot and his family as He did with
Abraham and Sarah. They also believe that even though Lot
was a believer, his life was such that the Lord did not feel “at
home” with him. They base this on the fact that only the
separated believer can enjoy a close walk with God (see II
Corinthians 6:14-18) and communion with Him (see John
14:21-24). Taken in a vacuum, these thoughts may make
sense, but the text, based on verses 21-25 and how one of the
angels spoke indicate that one of them was the Lord in the
form of a man. Therefore, based on Genesis 18:21-25, in this
commentary we will treat this lesson as if one of the “two
angels” was the Lord in a theophany, a preincarnate
appearance of Jesus Christ. Note: A “theophany” is an
appearance of God in a visible form to man. Literally,
this appearance of God is a “Christophany,” meaning
that this is one of many occasions in the Old Testament
when Jesus appeared to individuals before He was born
in Bethlehem. There were many of these appearances
of Christ in the Old Testament (see Genesis 16:6-11;
chapter 18; Exodus 3:1-12; Numbers 22:22-35; Joshua
5:13-15; Judges 2:1-5; 13:3-22). Whenever this angel
appears, He always speaks as God saying “I will do this
or I will do that.” As previously noted, no mere angel
can speak as God. They can only speak for God saying
what He directs them to say. Therefore, one of the two
angels was most likely a pre-incarnate appearance of
Jesus Christ. When the “two angels” arrived in “Sodom”
we are told that “Lot sat in the gate of Sodom.” Lot’s
location in “the gate” of the city indicates that he was a man
of some authority, and a respected member of the
community. At the city “gate,” legal matters were decided,
justice was rendered (see Deuteronomy 16:18; 21:18-21), and
official business was conducted (see Ruth 4:1-11). As the two
angels entered the city, “Lot seeing them rose up to meet
them; and he bowed himself with his face toward the
ground...” Undoubtedly, “Lot” saw something in these two
men that deserved respect. Therefore, he stood up to “meet
them” and welcome them. He “bowed himself” to the
ground as if he discerned something divine about them.
Verses 2-3 are not part of our lesson text, but in those verses
Lot invites the two men (angels) to stay the night at his
house, where they could get some rest and get up early and
continue on their way; but they refused telling him that they
will sleep in the street (see verse 2). However, Lot strongly
urged them to stay with him because he knew the
wickedness of the city. So they agreed to stay and entered
his house where he prepared a big meal for them, and baked
unleavened bread, and they ate dinner (see verse 3).
2. (vs. 4). This verse says “But before they lay

down, the men of the city, even the men of Sodom,
compassed the house round, both old and young, all the
people from every quarter…” After they all finished their
meal and prepared for sleep, we are told that “before they
lay down, the men of the city, even the men of Sodom,
compassed the house round, both old and young, all the
people from every quarter…” This seems to describe the
start of a riot. Lot’s home was surrounded by all the “men
of Sodom” including “both old and young, all the people
from every quarter” or every part of the city. Either they
had no magistrates to keep the peace, and protect the
peaceable, or their magistrates were themselves aiding and
abetting in this riot. Whatever these people had in mind, it
seems that the entire city was involved.
3. (vs. 5). This verse says “And they called unto

Lot, and said unto him, Where are the men which came
in to thee this night? bring them out unto us, that we
may know them.” As this mob surrounded Lot’s house,
they called out to Lot demanding that he bring out to them
“the men which came in to thee this night.” Then they

stated the reason why they wanted these two men (angels)
brought out to them. They said “bring them out unto us,
that we may know them.” The word “know” here refers to
the sexual act of intercourse (see Judges 19:10, 16-25).
These were men of Sodom who wanted to rape Lot’s male
guests. They wanted to engage these men in homosexuality.
It was the most unnatural and abominable wickedness that
they wanted to engage in; a sin that still bears their name,
and is called sodomy. Later the Mosaic Law would prohibit
sodomy (see Exodus 22:19; Leviticus 18:22; 20:13;
Deuteronomy 23:17). However, the New Testament
addresses this issue as well. These men of Sodom were
carried by those vile affections (see Romans 1:24-27), which
are the eternal reproach of the human nature, and which
cannot be thought of without horror by those who have the
least spark of virtue and any remains of natural light and
conscience. Those who allow themselves to live in such
unnatural uncleanness are marked for the vengeance of
eternal fire (see Jude 1:7). Note: This lesson brings up
the act of homosexuality which is a sticky subject in
today’s world. There is much debate over whether it is
right or wrong, a sin or not a sin. If we believe the
Bible, and I do, we must agree that the act or behavior
is wrong and sinful. If anything has changed regarding
what God intended for man and woman, it only
happened after sin entered the world. Until then
everything was the way God made it, including man and
woman. Everything was perfect before the first couple
brought sin into the world (see Genesis 3:1-7). In their
perfect state, God commanded them to “be fruitful and
multiply.” Two men or two women cannot produce
children. But before anyone accuses me of making any

judgments, let me say that it’s not my desire to judge
anyone who considers themselves to be homosexual;
that’s God’s business, not mine. However, we can judge
the behavior or the act just like we can any other sin.
But like any other sin, it does not have to be
committed. Drinking is not a sin, but drunkenness is
(see Galatians 5:19-21); but no one has to get drunk no
matter how much they love to drink. That being said,
just because a person has a problem with drinking
doesn’t mean that we treat them any differently than
we want to be treated ourselves. The same thing goes
for homosexuals. Although the act of sodomy is sinful,
the person still must be treated as we want to be
treated. It’s been said that “you can hate the sin, but
you must love the sinner.” This is true with any sin.
God will judge everyone who practices or lives in sin
regardless of what it is. Notice that I said practices
sin. There is a difference between practicing or living
in sin and occasionally failing. The Apostle Paul listed
homosexuals who practice homosexuality among “the
unrighteous” who would not inherit the kingdom of
God (see I Corinthians 6:9-10; I Timothy 1:10), and
declared that God’s wrath stands against such
behavior, whether practiced by men or women (see
Romans 1:26-27). Later the Mosaic Law would prohibit
sodomy (see Exodus 22:19; Leviticus 18:22; 20:13;
Deuteronomy 23:17). As Christians, we should be more
tolerable to those who are caught up in any sin and
pray that they are freed from it. I am aware that many
homosexuals believe that they are born that way and
maybe they are. I don’t know if that’s true or not,
especially when some of them live a long life as a

heterosexual before they decide that they are
homosexual. We live in a time when more and more
people are claiming to be homosexual and are being
persecuted for it. That’s not love. Again, Christian love
is treating people the way you want to be treated, or as
Jesus put it, “And as ye would that men should do to
you, do ye also to them likewise” (see Luke 6:31). Just
because a person doesn’t share our particular sexuality
doesn’t mean that we should treat them any differently
than we would treat someone who shares our particular
sexuality. As Christians, we must always oppose sin,
but we should also pray for the sinner, because we
would want people to pray for us if sin has us in
bondage. Verses 6-14 are also omitted from our printed
text. In those verses we are told that after the men of Sodom
called for Lot, he came out to talk to them and shut the door
behind him (see Genesis 19:6). Then he begged them not to
do anything wicked, and offered his two virgin daughters to
them instead, begging them not to harm his two visitors,
while pleading the laws of hospitality and the protection of
his house which his guests were entitled to (see Genesis
19:7-8). Ancient oriental hospitality guaranteed the
protection of guests with one’s life if necessary, but the offer
Lot made to the men of the city was more sinful than
violating the rules of hospitality. In response to Lot’s
pleading they told him to, “Get out of the way!” And they said
among themselves that “This man (Lot) came as an outsider
to live here temporarily and now he is acting like a judge.
Now we will treat you worse than your visitors!” So they
rushed toward Lot and pressed violently against him almost
breaking the door down (see Genesis 19:9). But the men
(angels) reached out and pulled Lot back into the house with
them, and shut the door after him. Then they struck the
Sodomite men who were at the doorway of the house with
blindness, both the young men and the old men. Yet these
Sodomites, after they were struck blind, continued looking
for the door, to break it down (see Genesis 19:10-11). In
verses 12-14, the angels told Lot to get all his relatives, sons-
in-law, sons, daughters, or anyone else and get them out of
the city because they were going to destroy the city
completely. They added that God had sent them to destroy
the city because its sin was great before the Lord. So Lot
rushed out to tell his sons-in-law to get ready to leave the
city, for the Lord was going to destroy it. But they only
looked at him as though he was joking, not taking him
seriously. Our lesson continues with verse 15.
4. (vs. 15). This verse says “And when the

morning arose, then the angels hastened Lot, saying,
Arise, take thy wife, and thy two daughters, which are
here; lest thou be consumed in the iniquity of the city.”
Early in the morning of the next day, the urgency of the
situation is revealed as “the angels hastened Lot, saying,
Arise, take thy wife, and thy two daughters, which are
here.” With the destruction of Sodom imminent, “the
angels” commanded “Lot” to get up and take his “wife” and
his “two daughters” who were with him and leave the city.
They said that if he didn’t do as they required they all would
“be consumed in the iniquity (sin) of the city.” In other
words, they would be caught up in the destruction of the city.
Note: We may wonder why the angels didn’t include
Lot’s son-in-laws when they told Lot to get his wife and
daughters out of the city. The Scriptures don’t tell us

why they were not included, however the fact that they
thought Lot was joking when he told them to prepare to
leave the city (see Genesis 19:14) had something to do
with it. Since the angels didn’t mention them, we can
assume that they decided to remain in Sodom, which
was a really bad decision. We do know that they didn’t
leave with Lot and his family because they are not
mentioned anymore after they didn’t believe that the
city would be destroyed. Not only had Lot lost whatever
influence he may have had in Sodom (see Genesis
19:6-9), but it appears that his sons-in-law had also lost
respect for him. As a result, it is most likely that his
sons-in-law died with the other Sodomites when Sodom
was destroyed.
5. (vs. 16). This verse says “And while he

lingered, the men laid hold upon his hand, and upon
the hand of his wife, and upon the hand of his two
daughters; the Lord being merciful unto him: and they
brought him forth, and set him without the city.” It
appears that Lot had not really grasped the urgency of the
situation, for we are told that “he lingered.” Lot’s status in
the city was probably due to his great wealth (see Genesis
13:5-6) and to his Uncle Abraham’s rescue of the city (see
Genesis chapter 14). Now, having to flee with virtually
nothing from the comforts of the city, Lot hesitates. But he
was no different from many of us. Too often we disobey or
delay in obeying God because of the pleasures provided by
our culture. Sometimes we find them very hard to give up.
Realizing the urgency of the situation and that Lot was
lingering or hesitating to leave, “the men (angels) laid

hold upon his hand, and upon the hand of his wife, and
upon the hand of his two daughters.” The first time God
rescued Lot, he was a prisoner of war (see Genesis 14:12,
16), and he went right back into Sodom. That painful
experience should have warned him that he was out of the
will of God, but if Lot heard the warning, he certainly did not
heed it. Now God has to take Lot by the hand and forcibly
drag him out of Sodom! We are told that “the Lord being
merciful unto him: and they brought him forth, and set
him without the city.” God rescued Lot because of His
mercy which is everlasting (see Psalms 100:5; 103:7). As
God’s people, we should thank Him for providing us with a
new mercy “every morning” (see Lamentations 3:22-23).
6. (vs. 17). This verse says “And it came to pass,

when they had brought them forth abroad, that he said,
Escape for thy life; look not behind thee, neither stay
thou in all the plain; escape to the mountain, lest thou
be consumed.” The phrase “when they had brought
them forth abroad” means that the angels brought Lot and
his family completely out of the city. Then they told him to
“Escape for thy life” or they all would “be consumed” in
the destruction. In addition, the angels told Lot to do three
things to assure that he and his family would be safe. First,
they said “look not behind thee.” Scholars have given
many possibilities as to why the angels said that to Lot. All of
those explanations are simply guess work. I believe the real
reason is given right here in this verse: “lest thou be
consumed.” Of course, obedience was a large part of their
deliverance. If they disobeyed God by looking back, they
would die. They were only to look forward away from the
city. Second, the angels said “neither stay thou in all the
plain.” Undoubtedly, the entire area around Sodom and
Gomorrah would feel God’s judgment, so Lot and his family
must not stop short of the place of refuge God had appointed
for them or they would “be consumed.” They were to get as
far away from the area as time would allow. Third, the
angels said “escape to the mountain, lest thou be
consumed.” The Hebrew word for “mountain” can also
mean mountainous land. Since this “mountain” is not
named, they were probably directed to a mountainous area.
At any rate, in order for them to “Escape for thy life,” Lot
and his family had to obey all of the angels’ instructions.
Remember, partial obedience is still disobedience!
B. Lot debates with the angels’ instructions

(Genesis 19:18-20).
1. (vs. 18). This verse says “And Lot said unto

them, Oh, not so, my Lord…” At this point, “Lot” replied
to the angels saying “Oh, not so, my Lord…” When the
angels arrived in Sodom and were met by Lot, he referred to
them as “my lords” which was a term of respect and does not
necessarily mean that he recognized them as being divine.
But here, Lot uses the singular word “Lord” which may
indicate that he has finally recognized one of the angels as
being the Lord. However, it seems that Lot was having some
reservations about going to hide in the mountains as we shall
see in the next verse.
2. (vs. 19). This verse says “Behold now, thy

servant hath found grace in thy sight, and thou hast

magnified thy mercy, which thou hast shewed unto me
in saving my life; and I cannot escape to the mountain,
lest some evil take me, and I die…” Lot’s state of mind
here is very interesting. He acknowledges to the angel that
he has “found grace in thy sight, and thou hast
magnified thy mercy, which thou hast shewed unto me
in saving my life.” He knows that the Lord has saved his
life by leading him out of Sodom because of his “grace” and
“magnified mercy.” The term “grace” refers to favor or
kindness shown to someone who has done nothing to deserve
it (see Ephesians 2:8-9). The word “mercy” refers to
withholding judgment when it is deserved. In essence,
“grace” is God giving us what we don’t deserve—favor, and
“mercy” is God not giving us what we deserve—punishment.
But Lot realizing that God has saved his life acknowledges
that he has received not just His “mercy” but His
“magnified mercy.” Trust me; it doesn’t get any better
than that! It’s difficult to understand why after declaring
that he has received God’s “grace” and “magnified mercy”
Lot didn’t want to follow the Lord’s instructions and “escape
to the mountain” even though that would prevent “some
evil” or disaster from overtaking him and he dies. Note:
One would think that by now Lot would be confident
that the God who plucked him out of Sodom when he
lingered, could also carry him safely to “the mountain.”
But we should not be too hard on Lot if we consider
our own shortcomings when it comes to being in God’s
will. How often have we chosen to go in another
direction, or do something different when we felt the
Holy Spirit directing us to follow God’s will?
Unfortunately, sometimes we wrongly think that we

know better than God when He has made us and not we
ourselves (see Psalms 100:3). Certainly, when we are
guilty of that, we “serve the creature more than the
Creator” (see Romans 1:25). And the only way we can
get away with this is for God to show us his “magnified
mercy,” because we deserve chastisement.
3. (vs. 20). This verse says “Behold now, this

city is near to flee unto, and it is a little one: Oh, let me
escape thither, (is it not a little one?) and my soul shall
live.” As Lot continued to speak to the angel, he presented
another option as a place of refuge instead of going to the
mountain. He said “Behold now, this city is near to flee
unto, and it is a little one.” At this point, the name of
“this city” is not given, but in verse 22 we find the name is
“Zoar” which means “little.” After identifying “this city”
that he thought would be better and maybe safer for him to
go to, Lot pleaded with the angel saying “Oh, let me escape
thither, (is it not a little one?) and my soul shall live.”
He wanted to hide in “this city” that he identified as “a
little one.” Some suggests that Lot felt that a little place
could not be as sinful a place as Sodom was. Others suggest
that Lot thought that even if this city was a sinful place, it
was small enough that God might overlook it. But since the
Bible does not tell us why Lot chose “this city” over the
mountain, our thoughts like these presented, would only be
guess work. Sometimes if the Bible sheds no light on a
subject, it is best to leave it alone. At any rate, Lot for some
reason was convinced that his “soul shall live” if he was
allowed to go to the “little city.” It was Lot’s weakness to
think a city of his own choosing could be safer than the

mountain that God chose for him. Note: Here, Lot is
attempting to negotiate with the angel, similar to what
Abraham did when they visited him before going to
Sodom (see Genesis 18:22-33). But Abraham’s and
Lot’s motivations for negotiating were quite different.
Abraham was concerned that people be spared from
God’s judgment in Sodom and Gomorrah. But Lot
appears to be more interested in only saving himself.
He speaks using the pronouns “me” and “my” and does
not mention his wife or his daughters. It seems that
saving the three women in his life was an afterthought
to Lot, if any thought at all.
C. The angels agree to Lot’s request (Genesis

19:21-23).

him, See, I have accepted thee concerning this thing
also, that I will not overthrow this city, for the which
thou hast spoken.” In response to Lot’s request to go to
the little city instead of the mountain, the Lord “said unto
him, See, I have accepted thee concerning this thing
also.” In other words, the angel agreed to Lot’s request to
allow him to go to the little city for refuge. But the Lord
went further saying “that I will not overthrow this city,
for the which thou hast spoken.” This seems to indicate
that “this city” to which Lot wanted to go to for safety was
going to be included in the coming judgment of Sodom and
Gomorrah. But now that Lot had spoken of it, the Lord said
“I will not overthrow this city.” Note: Here we see the
favour of God being shown to a true saint (see II Peter

2:6-9), even though Lot was weak. God would spare
Zoar (see verse 22), the little city that Lot spoke of
simply because he asked. It’s interesting that Abraham
had interceded for Sodom out of concern for humanity
(see Genesis 18:23-33), but Lot’s intercession for Zoar
was done merely for his own self-interest, yet God
granted him his request. This shows how much the
fervent prayer of a righteous man avails (see James
5:16).
2. (vs. 22). This verse says “Haste thee, escape

thither; for I cannot do anything till thou be come
thither. Therefore the name of the city was called
Zoar.” After agreeing to Lot’s request to let him go to “this
city,” the angel revealed how urgent it was for him to hurry
when he said to Lot, “Haste thee, escape thither.” The
word “thither” refers to “this city” that Lot wanted to go to
for safety. It was both urgent and extremely important that
Lot hurry and go there because the Lord added “for I
cannot do anything till thou be come thither.” This
means that God was holding back Sodom’s destruction until
Lot and his family was safe. Then we are told that “the
name of the city was called Zoar” which comes from a
Hebrew word that means “little” (see verse 20). Note: A
lesson for us here is that the very presence of good men
in any place helps to hold off God’s judgments. We
have to marvel at the care that God takes for the
preservation of His people. Even during the Great
Tribulation, the angels who are designated to bring
judgment on the earth are commanded to withhold the
winds of judgment until God’s servants are sealed (see

Revelation 7:1-3). No matter what we may do, we can’t
beat God’s grace!
3. (vs. 23). This verse says “The sun was risen

upon the earth when Lot entered into Zoar.” It was
almost dawn when the angels told Lot to leave Sodom. Now
we find that “The sun was risen upon the earth when Lot
entered into Zoar.” We don’t know how long it took for Lot
and his family to reach “Zoar,” but we do know that “the
sun” had come out. We should take note of the fact that
“the sun had risen when Lot entered into Zoar” because
when a good man comes into any place he brings light along
with him, or at least he or she should (see Matthew 5:14;
Philippians 2:15).
IV. THE HEAVENLY MESSENGERS AND GOD’S

JUDGMENT (Genesis 19:24-26)
A. God’s judgment on Sodom and Gomorrah

(Genesis 19:24-25).
1. (vs. 24). This verse says “Then

the Lord rained upon Sodom and upon Gomorrah
brimstone and fire from the Lord out of heaven…” When
Lot was safely into Zoar, the promised judgment and
destruction of both “Sodom” and “Gomorrah” began. But
this ruin did not come until Lot and his family were out of the
city; for God makes sure that good men and women, saved
men and women are taken away from the judgment to come
(see I Thessalonians 4:13-17; 5:9). The promised judgment
and destruction of both “Sodom” and “Gomorrah” had
arrived. We are told that “the Lord rained upon Sodom
and upon Gomorrah brimstone and fire from
the Lord out of heaven…” If anyone tried to say that what
happened to Sodom and Gomorrah was due to natural causes
like a storm, this verse clearly states that God was the
immediate author of the destruction, for it was “the Lord
(who) rained upon Sodom and upon Gomorrah
brimstone and fire from the Lord out of heaven.” This
was not some phenomenon caused by bad weather. The
destruction was from God Himself, by His own immediate
power, and not due to the common course of nature. “This
was the Lord’s doing and it is marvelous in our eyes” (see
Psalms 119:23). “Brimstone and fire from the Lord out
of heaven” has been and will be God’s judgment upon
completely corrupt cites on earth (see Job 18:15; Psalms
11:6; Isaiah 30:33; 34:9; Ezekiel 38:22). The names “Sodom
and Gomorrah,” have become synonymous with human
depravity and the outpouring of God’s wrath (see Jeremiah
23:14; Zephaniah 2:9; Jude 5-7). Just like the twin cities of
“Sodom and Gomorrah,” the lost of all ages will also
experience “fire and brimstone” because Revelation 21:8
says that “the fearful and unbelieving and the abominable,
and whoremongers, and sorcerers, and idolaters, and all liars
shall have their part in the lake that burneth with fire and
brimstone; which is the second death.”
2. (vs. 25). This verse says “And he overthrew

those cities, and all the plain, and all the inhabitants of
the cities, and that which grew upon the ground.” This
was a judgment that laid waste to everything, for God
“overthrew those cities,” meaning the two “cities” of
Sodom and Gomorrah. In overthrowing or destroying those
two cities, God also destroyed the villages and “the cities”
that were in “all the plain,” or the land surrounding Sodom
and Gomorrah. Finally, God destroyed “all the inhabitants
of the cities,” and everything that “grew upon the
ground.” It was total devastation! Nothing or no one was
left alive. Note: The destruction of Sodom and
Gomorrah and the surrounding cities was utter ruin,
and irreparable. That once fruitful valley that Lot chose
to live in (see Genesis 13:10-11) is believed by scholars
to lie in the bottom of the southern end of the Dead
Sea. This was a punishment that answered the sins of
the inhabitants of those cities. Those men of Sodom
and Gomorrah who went after strange flesh were
destroyed by strange fire (see Jude 1:7). They
attempted to rape the angels, made Lot afraid; and now
God persecuted them. The destruction of Sodom and
Gomorrah and the surrounding cities was designed to
be a standing revelation of the wrath of God against sin
and sinners in all ages. Therefore, Sodom and
Gomorrah are often referred to in the Scriptures, and
made an example of what could happen to Israel (see
Deuteronomy 29:19-23), to Babylon (see Isaiah 13:19),
to Edom (see Jeremiah 49:17-18), and Moab and
Ammon (see Zephaniah 2:9). The destruction of Sodom
and Gomorrah is also an example of the ruin of all who
“live ungodly” (see II Peter 2:6), especially those who
despise the gospel (see Matthew 10:11-15). Finally,
the destruction of Sodom and Gomorrah is often

alluded to when speaking of the place of those damned
throughout eternity. It is often represented by a lake
that burns as Sodom did, with fire and brimstone. We
should be reminded of at least two things from this.
First, we should be reminded of the evil of sin, and the
hurtful nature of it. Iniquity tends to lead to ruin and
destruction. Second, we should be reminded of the
terror of the Lord. We are being foolish if we forget
that “it is a fearful thing to fall into the hands of the
living God” (see Hebrews 10:31).
B. God’s judgment on Lot’s wife (Genesis 19:26).

This verse says “But his wife looked back from behind
him, and she became a pillar of salt.” The one time that
Lot’s “wife” is mentioned by herself (see Genesis 19:15-16)
is when she “looked back from behind him (Lot).” She
was following her husband and undoubtedly she heard the
roar of destruction coming from behind them so she “looked
back” toward her former home. She was outright
disobedient to the Lord’s command: “look not behind thee”
(see verse 17). We can only speculate as to why Lot’s “wife
looked back.” Some say that it was because she wanted to
see the city where she lived one more time. Some say that
she wanted to return to Sodom. Others say that she was
more concerned than she should have been about her
neighbours whom she had left behind. Still others say that
she probably longed for her house and goods that she left in
Sodom. Jesus Christ alludes to this as being her sin (see
Luke 17:31-32). But regardless of why she “looked back,”
unbelief was at the bottom of it. Looking back indicates that
she questioned whether Sodom would be destroyed, and that

she thought she still could’ve been safe there. Her looking
back proved that she had an inclination to go back; and
therefore our Saviour uses it as a warning for us not to turn
back from our Christian profession (see Luke 17:31-32).
When we accepted Jesus Christ as our Lord and Saviour, we
renounced the world and the flesh, and set our faces toward
heaven. It is at our own peril if we return to the interests
that we profess to have left behind. The results of her
disobedience was that “she became a pillar of salt.” This
was Lot’s wife’s punishment. Note: Early tradition held
that the northern end of the Dead Sea was the Valley of
Sodom. But Geological conditions of the southern end
of the Dead Sea match those of the area around
Sodom. Salt formations, asphalt, and sulfur are found
in large quantities along the shores of the Dead Sea
near where Sodom and Gomorrah were likely located.
This being said, Lot’s wife turning into a “pillar of salt”
has become a kind of monument to the high cost of
disobeying God. But unlike other monuments, she
blends in with the surrounding area and cannot be
distinguished from any of the other mounds of salt.
Her name is not even known or remembered. She is
only referred to in Scripture as “Lot’s wife” (see Luke
17:32). Later, Jesus reminded people of this incident to
warn them to be ready for His return (see Luke
17:28-32). His short words “Remember Lot’s wife”
suggests that she lost her life because she was not
ready to accept God’s mercy that He extended to Lot
and his family. In addition, Lot’s wife looking back
illustrates other teachings of Jesus as well, including
trying to save one’s life and losing it (see Matthew
16:25; Luke 17:33), and His warning not to put one’s

hand to the plow and look back (see Luke 9:62).
V. GOD’S MERCY SHOWN TO ABRAHAM AND LOT

(Genesis 19:29). Our final verse says “And it came to
pass, when God destroyed the cities of the plain, that
God remembered Abraham, and sent Lot out of the
midst of the overthrow, when he overthrew the cities in
the which Lot dwelt.” Verses 27 and 28 are not a part of
our printed text, but in those verses we are told that the next
morning Abraham got up early and hurried out to the place
where he had stood before the Lord. Then he looked out
across the plain to Sodom and Gomorrah and saw columns of
smoke and fumes, like those from a furnace, rising from the
cities there. Then this verse which is probably a summary of
God’s deliverance of Lot says “And it came to pass, when
God destroyed the cities of the plain, that God
remembered Abraham.” Here we have God’s favorable
view of “Abraham.” Whenever it is said that “God
remembered,” it means that He is determined to act on
behalf of a person or group to fulfill His word. The Bible tells
us that God “remembered” Noah and saved him and his
family from the flood (see Genesis 8:1). When the children of
Israel were in Egypt, God also “remembered” His covenant
with Abraham, Isaac and Jacob (see Exodus 2:24-25) and
delivered His people from bondage. This time “God
remembered Abraham, and sent Lot out of the midst of
the overthrow, when he overthrew the cities in the
which Lot dwelt.” God delivered Lot and his family when
He “sent Lot out of the midst of the overthrow” when He

destroyed Sodom and Gomorrah where “Lot dwelt.” The
deliverance of “Lot” was not due to anything that he had
done, but was due to Abraham’s relationship with God (see
Genesis 15:6). When the angels appeared to “Abraham”
before they went to destroy Sodom and Gomorrah, he
pleaded on behalf of any righteous people found in those
cities. The Lord didn’t find ten righteous in Sodom, but he
did find one, “just (or righteous) Lot” (see II Peter 2:7-8).
The point here is that when godly people intercede in prayer
for our relatives and friends, our God will hear. He will
remember us and keep His promises to hear our cry (see
Psalms 34:4, 15, 17; Psalms 106:44). It was out of respect to
“Abraham” that “Lot” was rescued. Clearly, “Lot” was not
saved because of any virtue in him, but solely because of
God’s love for “Abraham.”
VI. Conclusion. Lot’s behavior in this lesson may puzzle us.

I know it puzzles me. Even after acknowledging that he had
been shown God’s grace and mercy, Lot still tried to
negotiate with the Lord about where he should go to be safe
from God’s judgment of Sodom and Gomorrah. The Lord
allowed him to go to Zoar just as he requested instead of the
mountain where the angel told him to go. Lot is like many of
us today. We may know what God is telling us to do, but
think we know a better way. But when our way stresses us
out, we soon learn that God was right all along. This
happened to Lot. After he reached Zoar, he soon became
afraid of being there and ended up leaving and going to the
same mountain that he thought was not as safe as Zoar. This

story serves to highlight God as One who shows patient
mercy and grace, as well as One who punishes sin and
destroys the children of disobedience. It also shows us that
two godly men can respond to God’s leading differently. Lot
lingered in Sodom; then he argued with the Lord; then he
begged the Lord to let him go his own way. Instead of being
grateful for God’s mercy and obeying his rescuers, Lot
resisted them and ended up being stressed out and afraid to
be in Zoar. In contrast, Abraham obeyed God’s will even to
the point of offering up his own son, Isaac.

Curriculum***
Sunday, September 1, 2019: “Faithful During Distress” Practical
Sunday, September 1, 2019
Lesson Text: Genesis 19:1, 4, 5. 15-26, 29
I. THE HEAVENLY MESSENGERS AND GOD’S

1. And there came two angels to Sodom at even; and Lot sat
in the gate of Sodom: and Lot seeing them rose up to meet
them; and he bowed himself with his face toward the ground;
4. But before they lay down, the men of the city, even the
men of Sodom, compassed the house round, both old and
young, all the people from every quarter:
5. And they called unto Lot, and said unto him, Where are the
men which came in to thee this night? bring them out unto
us, that we may know them.
15. And when the morning arose, then the angels hastened
Lot, saying, Arise, take thy wife, and thy two daughters,
which are here; lest thou be consumed in the iniquity of the
city.
16. And while he lingered, the men laid hold upon his hand,
and upon the hand of his wife, and upon the hand of his two
daughters; the Lord being merciful unto him: and they
brought him forth, and set him without the city.
17. And it came to pass, when they had brought them forth
abroad, that he said, Escape for thy life; look not behind thee,
neither stay thou in all the plain; escape to the mountain, lest
thou be consumed.
18. And Lot said unto them, Oh, not so, my Lord:
19. Behold now, thy servant hath found grace in thy sight,
and thou hast magnified thy mercy, which thou hast shewed
unto me in saving my life; and I cannot escape to the
mountain, lest some evil take me, and I die:
20. Behold now, this city is near to flee unto, and it is a little
one: Oh, let me escape thither, (is it not a little one?) and my
soul shall live.
21. And he said unto him, See, I have accepted thee

concerning this thing also, that I will not overthrow this city,
for the which thou hast spoken.
22. Haste thee, escape thither; for I cannot do anything till

thou be come thither. Therefore the name of the city was
called Zoar.
23. The sun was risen upon the earth when Lot entered into
Zoar.
II. THE HEAVENLY MESSENGERS AND GOD’S

24. Then the Lord rained upon Sodom and upon Gomorrah
brimstone and fire from the Lord out of heaven;
25. And he overthrew those cities, and all the plain, and all
the inhabitants of the cities, and that which grew upon the
ground.
26. But his wife looked back from behind him, and she
became a pillar of salt.
III. GOD’S MERCY SHOWN TO ABRAHAM AND LOT

(Genesis 19:29)
29. And it came to pass, when God destroyed the cities of the
plain, that God remembered Abraham, and sent Lot out of the
midst of the overthrow, when he overthrew the cities in the
which Lot dwelt.
I. THE HEAVENLY MESSENGERS AND GOD’S

1. The two angels arrived at Sodom in the evening, and

Lot was sitting in the gateway of the city. When he saw them,
he got up to meet them and bowed down with his face to the
ground.
4. Before they had gone to bed, all the men from every part
of the city of Sodom—both young and old—surrounded the
house.
5. They called to Lot, “Where are the men who came to you
tonight? Bring them out to us so that we can have sex with
them.”
15. With the coming of dawn, the angels urged Lot, saying,
“Hurry! Take your wife and your two daughters who are
here, or you will be swept away when the city is punished.”
16. When he hesitated, the men grasped his hand and the
hands of his wife and of his two daughters and led them
safely out of the city, for the Lord was merciful to them.
17. As soon as they had brought them out, one of them said,
“Flee for your lives! Don’t look back, and don’t stop
anywhere in the plain! Flee to the mountains or you will be
swept away!”
18. But Lot said to them, “No, my lords, please!
19. Your servant has found favor in your eyes, and you have
shown great kindness to me in sparing my life. But I can’t
flee to the mountains; this disaster will overtake me, and I’ll
die.
20. Look, here is a town near enough to run to, and it is

small. Let me flee to it—it is very small, isn’t it? Then my life
will be spared.”
21. He said to him, “Very well, I will grant this request too; I
will not overthrow the town you speak of.
22. But flee there quickly, because I cannot do anything until

you reach it.” (That is why the town was called Zoar.)
23. By the time Lot reached Zoar, the sun had risen over the
land.
II. THE HEAVENLY MESSENGERS AND GOD’S

24. Then the Lord rained down burning sulfur on Sodom and
Gomorrah—from the Lord out of the heavens.
25. Thus he overthrew those cities and the entire

plain, destroying all those living in the cities—and also the
vegetation in the land.
26. But Lot’s wife looked back, and she became a pillar of
salt.
III. GOD’S MERCY SHOWN TO ABRAHAM AND LOT

(Genesis 19:29)
29. So when God destroyed the cities of the plain, he

remembered Abraham, and he brought Lot out of the
catastrophe that overthrew the cities where Lot had lived.
1. As Christians, we should be prepared to welcome

strangers in our homes and our churches; who knows, we
may be entertaining angels (Genesis 19:1; Hebrews 13:2).
2. When men are steeped in sin, they will try to bring others
along (Genesis 19:4-5; Romans 1:24-32).
3. When God gives us His direct revelations, we had better

obey and not hesitate (Genesis 19:15-16).
4. It is never a good idea to try to bargain with God. He may

give you what you want, but in the end, He will always get
His way (Genesis 19:17-22; 19:30).
5. Just as God judged Sodom and Gomorrah for their sins

with fire, one day He will also judge all sinners with fire
(Genesis 19:23-25; Revelation 20:11-15; Matthew 25:41).
6. Lot’s wife is a prime example for us not to turn back from

our Christian profession (Genesis 19:26; Luke 17:31-32).
7. God is not only a God who judges, He is also a God who

shows grace and mercy (Genesis 19:29).

Curriculum***
Sunday, September 8, 2019: “Faithful During Grief” Practical Points
For Discussion (The ISSL Curriculum)
Lesson Text: I Samuel 1:9-20
I. HANNAH’S DISTRESS (I Samuel 1:9-11)
9. So Hannah rose up after they had eaten in Shiloh, and

after they had drunk. Now Eli the priest sat upon a seat by a
post of the temple of the Lord.
10. And she was in bitterness of soul, and prayed unto

the Lord, and wept sore.
11. And she vowed a vow, and said, O Lord of hosts, if thou
wilt indeed look on the affliction of thine handmaid, and
remember me, and not forget thine handmaid, but wilt give
unto thine handmaid a man child, then I will give him unto
the Lord all the days of his life, and there shall no razor come
upon his head.
II. ELI’S SUSPICION (I Samuel 1:12-16)
12. And it came to pass, as she continued praying before

the Lord, that Eli marked her mouth.
13. Now Hannah, she spake in her heart; only her lips
moved, but her voice was not heard: therefore Eli thought
she had been drunken.
14. And Eli said unto her, How long wilt thou be drunken?
put away thy wine from thee.
15. And Hannah answered and said, No, my lord, I am a

woman of a sorrowful spirit: I have drunk neither wine nor
strong drink, but have poured out my soul before the Lord.
16. Count not thine handmaid for a daughter of Belial: for

out of the abundance of my complaint and grief have I spoken
hitherto.
III. ELI’S RESPONSE (I Samuel 1:17-18)
17. Then Eli answered and said, Go in peace: and the God of
Israel grant thee thy petition that thou hast asked of him.
18. And she said, Let thine handmaid find grace in thy sight.
So the woman went her way, and did eat, and her
countenance was no more sad.
IV. THE LORD ANSWERS HANNAH’S PRAYER (I

Samuel 1:19-20)
19. And they rose up in the morning early, and worshipped

before the Lord, and returned, and came to their house to
Ramah: and Elkanah knew Hannah his wife; and the Lord
remembered her.
20. Wherefore it came to pass, when the time was come

about after Hannah had conceived, that she bare a son, and
called his name Samuel, saying, Because I have asked him of
the Lord.
I. HANNAH’S DISTRESS (I Samuel 1:9-11)
9. Once when they had finished eating and drinking in

Shiloh, Hannah stood up. Now Eli the priest was sitting on
his chair by the doorpost of the Lord’s house.
10. In her deep anguish Hannah prayed to the Lord, weeping

bitterly.
11. And she made a vow, saying, “Lord Almighty, if you will
only look on your servant’s misery and remember me, and
not forget your servant but give her a son, then I will give
him to the Lord for all the days of his life, and no razor will
ever be used on his head.”
II. ELI’S SUSPICION (I Samuel 1:12-16)
12. As she kept on praying to the Lord, Eli observed her

mouth.
13. Hannah was praying in her heart, and her lips were
moving but her voice was not heard. Eli thought she was
drunk
14. and said to her, “How long are you going to stay drunk?
Put away your wine.”
15. “Not so, my lord,” Hannah replied, “I am a woman who is

deeply troubled. I have not been drinking wine or beer; I was
pouring out my soul to the Lord.
16. Do not take your servant for a wicked woman; I have

been praying here out of my great anguish and grief.”
III. ELI’S RESPONSE (I Samuel 1:17-18)
17. Eli answered, “Go in peace, and may the God of Israel
grant you what you have asked of him.”
18. She said, “May your servant find favor in your eyes.”
Then she went her way and ate something, and her face was
no longer downcast.
IV. THE LORD ANSWERS HANNAH’S PRAYER (I

Samuel 1:19-20)
19. Early the next morning they arose and worshiped before
the Lord and then went back to their home at
Ramah. Elkanah made love to his wife Hannah, and the Lord
remembered her.
20. So in the course of time Hannah became pregnant and

gave birth to a son. She named him Samuel, saying, “Because
I asked the Lord for him.”
1. The Lord wants His people to bring their requests to Him

(I Samuel 1:9-10; Philippians 4:6).
2. Recognizing that everything comes from God is the basis

for giving everything to God (I Samuel 1:11; James 1:17).
3. Be careful when bringing accusations against someone;

things aren’t always as they seem, and we may be proven
wrong (I Samuel 1:12-16).
4. A kind word of encouragement can go a long way to lifting

someone’s spirits (I Samuel 1:17-18)
5. Worship is a response to the greatness of God that does

not wait for His promises to be fulfilled before being offered
(I Samuel 1:19).
6. It is good to be continually reminded of the answers God

has given to our prayers (I Samuel 1:20).

Curriculum***
Sunday, September 8, 2019: “Faithful During Grief” Commentary
Lesson: I Samuel 1:9-20; Time of Action: about 1106 and

1105; Place of Action: Shiloh and Ramah
Golden Text: “Then Eli answered and said, Go in peace:

and the God of Israel grant thee thy petition that thou
hast asked of him” (I Samuel 1:17).
I. INTRODUCTION. This week we study one of the great

examples in the Bible of a person seeking a specific request
from God and seeing it fully answered. The lesson provides
us the opportunity to study the significance of prayer and the
importance of being truly committed to God. Both the father
and mother in this lesson were godly people, and from this
union came the Prophet Samuel. Hannah had the right
priorities, and God blessed her with a child who would
eventually lead the people of Israel in the way God intended.
Only a strong, God-fearing leader would be able to call Israel
to repentance. Only a person holding high spiritual values
could raise the moral tone of the people. The Lord had such
a man in Samuel, but the record begins with Samuel’s godly
mother, Hannah.
II. BACKGROUND FOR THE LESSON. During the time of

the judges, the nation of Israel was surrounded by enemies
that occasionally attacked one or more tribes, enslaving them

(see Judges 3:9, 12-31; 11:1-40:13:1). With religious life at a
low ebb (see Judges 10:10; 18:30), the nation was in grave
danger of losing its distinctive place as a witness for the Lord
in the midst of heathen nations. The book of Judges ends
with Israel in anarchy and confusion (see Judges 21:25). A
change was desperately needed, but how could it be brought
about? At this point, the book of I Samuel begins. The book
opens introducing the reader to Elkanah who was from the
Zuph family who lived in Ramah in the hill country of
Ephraim. Elkanah had two wives, one named Hannah and
the other wife was named Peninnah. Peninnah had children,
but Hannah didn’t (see I Samuel 1:1-2). Every year Elkanah
left his town of Ramah and went up to Shiloh to worship
the All-Powerful Lord, and offered sacrifices to the Him
there. Shiloh was where Eli and his sons, Hophni and
Phinehas, served as priests of the Lord. Whenever Elkanah
offered his sacrifices, he always gave one share of the food to
his wife Peninnah and a share of the food to each of
Peninnah’s children. But he always gave a double share of
the food to Hannah because he loved her very much, even
though the Lord had not let her have any children (see I
Samuel 1:3-5). Peninnah constantly said and did things to
upset Hannah and made her feel bad because she didn’t have
any children. This happened every year when their family
went to the Lord’s house at Shiloh. Peninnah would upset
Hannah so much that she would begin to cry and would not
eat anything (see I Samuel 1:6-7). One year when this
happened, her husband Elkanah said to her, “Hannah, why
are you crying? Why won’t you eat? Why are you so sad? You
have me. Isn’t that better than having even ten sons” (see I
Samuel 1:8)? Our printed text begins with verse 9.
III. HANNAH’S DISTRESS (I Samuel 1:9-11)
A. Hannah’s plight (I Samuel 1:9-10)
1. (vs. 9). Our first verse says “So Hannah rose

up after they had eaten in Shiloh, and after they had
drunk. Now Eli the priest sat upon a seat by a post of
the temple of the Lord.” Verses 6-7 tell us that every year
when Eli took his family to the Lord’s house at Shiloh to offer
sacrifices. Peninnah, his second wife, would upset Hannah so
much that she would start to cry and refuse to eat anything
during the fellowship meal. In one of those years in
particular, as she had done before, Peninnah provoked
Hannah by making fun of her, but this time Elkanah tried to
encourage Hannah which caused her to finally eat with the
rest of the family. Then in this verse, we are told that
“Hannah rose up after they had eaten in Shiloh, and
after they had drunk.” After they finished eating and
drinking the fellowship meal, “Hannah” got up intending to
spend some time with the Lord near where Eli the priest was
sitting, as we shall see in the next verse. “Shiloh” was
where the tabernacle was set up after Joshua and the
Israelites conquered much of the Promised Land (see Joshua
18:1). It was a city north of Jerusalem and west of the Jordan
River. It was a religious center of Israel during the time of
the judges. The writer then interjects that “Eli the priest
sat upon a seat by a post of the temple of the Lord.” In

other words, “Eli the priest” was sitting at his customary
place next to the entrance of the tabernacle, here called “the
temple.” This was where people could bring any issues they
had to “Eli.” Although the tabernacle is called “the temple”
here, there was no actual “temple” in Israel until Solomon
built it (see I Kings 6:1). Up until that time, Israel worshiped
in the tabernacle which was a mobile tent, but was now fixed
in Shiloh. In verse 3, “Eli” and his two sons Hophni and
Phinehas are identified as “the priests of the Lord” in
“Shiloh.”
2. (vs. 10). This verse says “And she was in

bitterness of soul, and prayed unto the Lord, and wept
sore.” After rising from the meal and going to the
tabernacle, still concerned about her barrenness, and no
doubt troubled by Peninnah’s behavior toward her, Hannah
“was in bitterness of soul.” This means that she was
“greatly distressed.” Although her husband tried to ease her
concerns about being childless, he couldn’t do anything
about her situation. But Hannah knew someone who
could—“the Lord,” Yahweh (Jehovah). Therefore, probably
in a private corner, she “prayed unto the Lord, and wept
sore.” The fact that she “wept sore” or cried bitterly while
she “prayed,” indicates the sincerity of her prayer. It was
not a dry prayer: she “wept sore.” Like a true Israelite,
she “wept and made supplication” (see Hosea 12:4; Psalms
39:12), with an eye to the tender mercy of our God, who
knows the troubled soul. Hannah’s prayer came from her
heart, just like the tears came from her eyes. Over the ages,
prayers and tears have been the weapons the saints have
used to gain the most glorious victories (see II Kings 20:1-6).
B. Hannah’s petition (I Samuel 1:11). This verse

says “And she vowed a vow, and said, O Lord of hosts, if
thou wilt indeed look on the affliction of thine
handmaid, and remember me, and not forget thine
handmaid, but wilt give unto thine handmaid a man
child, then I will give him unto the Lord all the days of
his life, and there shall no razor come upon his head.”
As Hannah prayed, “she vowed a vow, and said, O Lord of
hosts.” Note: In Hebrew “Lord of hosts” is “Jehovah
Sabaoth.” The word “Sabaoth” simply means “hosts”
but with special reference to warfare or service. This is
God’s name when He demonstrates His power. As the
psalmist says, “the Lord of hosts is the king of glory”
(see Psalms 24:10). As the “Lord of hosts” God is able
to gather all the “hosts” or armies of creation to fulfill
His purposes and help His people (see Genesis 32:1-2;
Judges 5:20; I Samuel 11:8-11; I Kings 22:19; II Kings
6:16-17; Isaiah 10:16; 14:24-27; Jeremiah 27:6-8;
43:10-13; Acts 4:27-28). Hannah’s prayer consisted of a
petition and a “vow” or promise to the “Lord of hosts.”
Her petition was “if thou wilt indeed look on the
affliction of thine handmaid, and remember me, and
not forget thine handmaid, but wilt give unto thine
handmaid a man child…” In ancient times, a woman who
could not bear children was considered a failure and was
often ridiculed just as Peninnah had done to her. So Hannah
saw her condition as an “affliction” or suffering. She asked
God to take note of her suffering and identified herself as
“thine handmaid.” This was her way of demonstrating total
submission to the Lord and that she was completely under

His control. She then asked the Lord to “remember me,
and not forget thine handmaid.” By asking God to
“remember” her, Hannah wanted Him to act on her behalf
and be true to His promises (see Genesis 19:29). Her
sincerity for the “Lord of hosts” to act on her behalf is seen
when she not only said “remember me,” but she also added
“and not forget thine handmaid.” Hannah’s main petition
was for the “Lord of Hosts” to do what no one else could do:
“give unto thine handmaid a man child.” Then she
offered a “vow” or promise to the Lord saying that if He gave
her a “man child” or a son, “then I will give him unto
the Lord all the days of his life, and there shall no razor
come upon his head.” The fact that Hannah made this
promise indicates that she was well aware of the Nazarite
“vow” and its regulations given in Numbers chapter 6.
According to those regulations, a man or a woman could
make the “vow” or promise to become a Nazarite (see
Numbers 6:1). The “vow” that a Nazarite took included
abstaining from eating or drinking anything from the grape
vine (see Numbers 6:3-4), and not cutting their hair (see
Numbers 6:5). Hannah promised that “there shall no razor
come upon his head.” The Nazarite was also forbidden to
touch a dead body (see Number 6:6). The purpose for these
regulations was that the one who took the “vow” of the
Nazarite was separated, or set apart unto the Lord as long as
they committed to being a Nazarite. When a person took this
“vow” it was totally voluntary and was only taken for a
limited period of time (see Numbers 6:13-20), although the
regulations don’t say how long that was. It appears that it
was up to the person taking the Nazarite “vow.” But in this
case, Hannah was making this “vow” for her son for his
entire life, even before he was conceived. Likewise, before
Samson was born the Lord put him under a similar Nazarite
“vow” (see Judges 13:2-5). Note: We should be careful
what we promise in a prayer because God may take us
up on it. Hannah so desperately wanted a male child
that she was willing to strike a bargain with God. He
took her up on her promise and to Hannah’s credit, she
kept it (see I Samuel 1:24-28). Although we are never
in a position to bargain with the Lord, he may still
choose to answer a prayer that has a promise attached
to it. Before we pray any prayer, we need to ask
ourselves, “Will I follow through on any promises I
make to God if He grants my request?” It is totally
dishonest to ignore a promise, especially to God. He
keeps His promises, and he expects us to keep ours
(see Ecclesiastes 5:4-5).
IV. ELI’S SUSPICION (I Samuel 1:12-16)
A. Eli’s misinterpretation (I Samuel 1:12-14).

as she continued praying before the Lord, that Eli
marked her mouth.” While Hannah was “praying” we are
told that “Eli” the priest, “marked her mouth.” In other
words, he saw her lips moving, but undoubtedly he could not
hear her saying anything.
2. (vs. 13). This verse says “Now Hannah, she

spake in her heart; only her lips moved, but her voice
was not heard: therefore Eli thought she had been
drunken.” Here we are told that “Hannah, she spake in
her heart” meaning she spoke to God silently. This is why
“only her lips moved, but her voice was not heard.” By
praying silently, “Hannah” was testifying that she believed
that God knows the heart and its desires (see Psalms
44:20-21; Luke 16:15; Acts 15:8; Romans 8:26-27). Thoughts
are words to God, and He is not one of those kinds of gods
that must be cried out aloud to in order for Him to hear (see I
Kings 18:27). She also demonstrated humility in her
approach to God. Hannah’s prayer was a secret prayer, and
although she made it in a public place (the tabernacle), it was
made secretly, and not as the Pharisees prayed, “to be seen
of men” (see Matthew 6:5). It is true that prayer is not
something that we have to be ashamed of, but we must avoid
all appearances of trying to encourage the admiration of
others. Maybe it’s a good idea to sometimes let what passes
between God and our souls be kept to ourselves. Since
“Hannah” was praying quietly with only her lips moving,
“Eli thought she had been drunken.” The priest noticed
“Hannah” praying, and by the unusual manner of her lips
moving but not hearing her, “Eli” the priest mistakenly
assumed that she was drunk, and spoke to her as if she was
drunk as we shall see in the next verse. Note: Perhaps
Eli’s response, although not the right one can be
explained as follows. In that evil time when “there was
no king in Israel and every man did what was right in
his own eyes” (see Judges 21:25), it was not strange to
see drunken women at the door of the tabernacle since
Hophni and Phinehas, the sons of Eli were often found

having sex with the women at the door of the
tabernacle (see I Samuel 2:22). Undoubtedly, Eli
mistakenly took Hannah to be one of those women.
When sin and iniquity abounds and becomes
fashionable, one bad effect is that it often causes
people to suspect those who are innocent. This was
Eli’s fault; and a great fault it was to pass such a severe
judgment on Hannah without better observation or
information. If his own eyes were failing him due to
age (see I Samuel 2:22), he should have used those
around him to make sure he was making the proper
judgment. Drunkards are commonly noisy and
turbulent, but this poor woman was silent and
composed. Eli’s fault was made even worse since he
was the priest of the Lord, who should have
had “compassion on the ignorant; and on them that are
out of the way” (see Hebrews 5:1-2). We are being
harsh and hasty when we believe people are guilty of
bad things, when the matter on which the guilt is based
is either doubtful or unproved. Charity or Christian
love commands us to hope for the best in everyone, and
forbids hasty judgments (see I Corinthians 13:4-7).
3. (vs. 14). This verse says “And Eli said unto

her, How long wilt thou be drunken? put away thy wine
from thee.” Now “Eli,” the priest voices his accusation. He
asked Hannah, “How long wilt thou be drunken?” His
question reveals his judgmental attitude. He didn’t ask her if
she was drunk, he assumed that she was without any real
proof or evidence. Without any doubt that he could be
wrong, he commanded Hannah to “put away thy wine from

thee.” Note: “Eli’s” false accusation of drunkenness
reveals that he lacked spiritual sensitivity, and also
indicated how bad spiritual life was at the tabernacle as
seen in how Eli’s sons conducted themselves there. His
two sons were known for their sinful behavior with the
women who served at the temple door (see I Samuel
2:22). It’s interesting that “Eli” found it so easy to
rebuke Hannah for what he assumed was sinful
behavior, but he refused to address his sons’ confirmed
sinful behavior in the tabernacle. “Eli” mistakenly
judged Hannah with no evidence of any wrong doing,
but God would judge him based on the real evidence of
his failure to reign in his own sons (see I Samuel 2:
27-34; 3:11-18; 4:5-18).
B. Hannah’s explanation (I Samuel 1:15-16).
1. (vs. 15). This verse says “And Hannah

answered and said, No, my lord, I am a woman of a
sorrowful spirit: I have drunk neither wine nor strong
drink, but have poured out my soul before the Lord.” In
response to Eli’s unfounded charges against her, “Hannah”
felt the need to vindicate herself. She said “No, my lord, I
am a woman of a sorrowful spirit.” Even though she had
been falsely accused of being drunk by Eli, she still showed
him respect by addressing him as “my lord.” It also showed
that she thought it was necessary that he have the right
opinion of her. She then gave Eli the reason for her present
behavior that caused him to be suspicious of her. She said “I
am a woman of a sorrowful spirit.” In other words, she
had a heavy heart. So she went on to explain “I have drunk

neither wine nor strong drink, but have poured out my
soul before the Lord.” Her eyes may have even been red,
but not from wine, but from weeping. She declared that she
hadn’t drank any “wine nor strong drink” that may lead to
a drunken state. Instead she said “but (I) have poured out
my soul before the Lord.” When Eli thought she was
drunk, “Hannah” said that she was praying and pouring out
her grief to “the Lord,” who hears and understands the
language of the heart. Her experience with barrenness had
caused her to be more than ordinarily fervent in her prayer
to God, and that was the true reason for the disorder she
seemed to be in. Like “Hannah,” when we are unjustly
accused or misunderstood, we should strive not only to clear
ourselves, but to satisfy our brethren by giving them a just
and true account of what they misunderstood.
2. (vs. 16). This verse says “Count not thine

handmaid for a daughter of Belial: for out of the
abundance of my complaint and grief have I spoken
hitherto.” Hannah continued to defend herself to Eli saying
“Count not thine handmaid for a daughter of Belial.”
Again she speaks with humility and respect for Eli when she
referred to herself as “thine handmaid.” It should be noted
that nowhere in this story did Hannah become furious and
disrespectful even though she had been accused of being a
drunkard. She held on to her integrity (see Job 2:3; 27:5;
Proverbs 10:9; 20:7), and remained faithful to her God while
she dealt with her extreme sadness. Hannah was definitely
“faithful during distress.” She didn’t say or do anything that
would shed a negative light on her relationship with the
Lord. She told Eli not to consider her to be “a daughter of

Belial.” The term “Belial” can mean “worthless” or
“wicked” or both. The Apostle Paul used the word “Belial”
when referring to Satan (see II Corinthians 6:15). To be “a
daughter of Belial” is to be “a wicked woman.” Note:
With this statement, it appears that Hannah agrees
with the fact that the sin she was accused of would
have been terrible if she had indeed been guilty. But
the very manner in which she spoke in her own defense
was enough to show that she was not drunk. It’s
interesting that Eli’s own sons, Hophni and Phinehas,
who were priests themselves, are called “the sons of
Belial; they knew not the Lord” (see I Samuel 2:12).
This story proves that people who live in glass houses
should never throw stones! Then once again she gave the
reason why she had “spoken hitherto” which was a
reference to how she prayer. She said it was “out of the
abundance of my complaint and grief have I spoken
hitherto” or prayed as she did. To Eli, she appeared to be
drunk because her lips were moving, but no words were
coming from her mouth. But here she tells him that she
prayed the way she did because of the “abundance” or
greatness of her “complaint” or her request, and the
“grief” she was experiencing from being barren.
V. ELI’S RESPONSE (I Samuel 1:17-18)
A. Eli pronounces a blessing on Hannah (I

Samuel 1:17). This verse says “Then Eli answered and
said, Go in peace: and the God of Israel grant thee thy

petition that thou hast asked of him.” Unfortunately,
many if not most people who find themselves in Eli’s position
would be offended to have their mistake corrected and to be
convinced that they were wrong. But “Eli” did the opposite;
first he said to Hannah “Go in peace” indicating that he
accepted her response and was satisfied with it. Then in his
role as priest, “Eli” pronounced a blessing upon Hannah
which could also be seen as a prayer. He said to her, “and
the God of Israel grant thee thy petition that thou hast
asked of him.” Although “Eli” didn’t know what Hannah
had been praying for, he adds his “Amen” (so to speak) to
show that he was in agreement with her that God would give
her whatever she prayed for.
B. Hannah leaves the presence of Eli in peace (I

Samuel 1:18). This verse says “And she said, Let thine
handmaid find grace in thy sight. So the woman went
her way, and did eat, and her countenance was no more
sad.” Hannah ends her conversation with Eli by requesting
him to “Let thine handmaid find grace in thy sight.”
With this statement, Hannah was asking Eli for his continued
good opinion of her as well as his good prayers for her.
Having finished speaking with Eli, “the woman went her
way, and did eat, and her countenance was no more
sad.” Now at peace and her heart no longer grieved (see
verse 8), Hannah leaves the tabernacle and goes on “her
way.” When she reached her destination, with her spirits
lifted, and in a better state of mind, Hannah was able to
“eat.” In addition, we are told that “her countenance was
no more sad.” This means that her facial expression had
changed from one of sadness to one of contentment and

satisfaction. Note: At this point, Hannah looked
pleasant and cheerful, and all was well. But why? What
had happened to cause the happy change? The answer
is simple and is a lesson for us. She had committed her
case to God by prayer and left it with Him, and now she
was no longer perplexed about it (see Philippians
4:6-7). She had prayed for herself, and Eli had prayed
for her, and she believed that God would either give her
the mercy she had prayed for, or make up for it to her
in some other way.
VI. THE LORD ANSWERS HANNAH’S PRAYER (I

Samuel 1:19-20)
A. God remembers Hannah (I Samuel 1:19). This

verse says “And they rose up in the morning early, and
worshipped before the Lord, and returned, and came to
their house to Ramah: and Elkanah knew Hannah his
wife; and the Lord remembered her.” The next day
“Elkanah” and his family got up “early in the morning”
and before traveling back to their home in “Ramah,” they
“worshipped before the Lord.” Then we are told that
“Elkanah knew Hannah his wife.” In other words, they
had sexual relations (see Genesis 4:1, 17, 25) indicating that
Hannah would conceive from that relationship. Note: We
must pay attention to how they spent time at the
tabernacle. Every day, that they were there in Shiloh,
even on the day that was fixed for their journey home,
they “worshipped” God, and they rose up early to do it.

It’s good to begin the day with God. We should let Him
who is the first be our first. They had a journey before
them, and a family of children to take with them (see I
Samuel 1:2), and yet they would not leave before they
had “worshipped” God together. Prayer does not
hinder a journey. They had spent several days in
religious worship, and yet they attended once more.
They were not weary of well-doing and neither should
we be (see Galatians 6:9). The last part of this verse says
“and the Lord remembered her.” As noted in verse 11, to
say that God “remembered” means that He acted on her
behalf to fulfill her request (see Genesis 19:29).
B. God responds to Hannah’s prayer (I Samuel

1:20). Our final verse says “Wherefore it came to pass,
when the time was come about after Hannah had
conceived, that she bare a son, and called his name
Samuel, saying, Because I have asked him of
the Lord.” After Elkanah “knew” his wife (see verse 19),
she “conceived” or became pregnant. Then we are told that
“when the time was come about after Hannah had
conceived, that she bare a son.” In other words, after she
“conceived,” the time came for the baby to be born. And lo
and behold, God had fully answered her prayer and she gave
birth to “a son.” When she prayed, “Hannah” had been
specific when she asked God for a “man child” (see verse 11)
and He gave her exactly what she asked for. This is further
proof of the truthfulness of God’s Word. If we do those
things that please God, He will give us the desires of our
heart (see Psalms 37:4). When “Hannah” gave birth to her
child, she “called his name Samuel, saying, Because I

have asked him of the Lord.” She said that she named her
son “Samuel” because she asked “the Lord” for him. As a
result, the name “Samuel” is understood to mean “asked of
God.” Undoubtedly “Hannah” chose this name in order to
continue the remembrance of God’s favour to her in
answering her prayers. Therefore, every time his name is
mentioned, she would take comfort in the fact that she
prayed for her son and also she would give God the glory for
His gracious answer. God’s mercies that are shown to us by
answered prayers should be remembered throughout our
lifetime.
VII. Conclusion. In her prayer for the Lord to take away

her childlessness, Hannah made a specific vow to the Lord.
If He would honor her request for a baby and give her a male
child, she would dedicate her son to the Lord for lifelong
service at the tabernacle. In addition, she would set him
apart as a Nazarite for his entire life. Hannah saw her
motherhood in its true light as a means of giving glory to God
by keeping her promise and giving her child back to Him (see
I Samuel 1:24-28). Her desire to be a mother was not a
selfish end in itself; she wanted God to be glorified in the life
of her child. Are you raising your children under the nurture
and admonition of the Lord (see Ephesians 6:4)? It’s the
right thing and the best thing to do!

Curriculum***
Sunday, September 15, 2019: “Faithful During Uncertainty”
Lesson: Exodus 16:1-15; Time of Action: 1445 B.C.; Place

of Action: The Wilderness of Sin
Golden Text: “And when the children of Israel saw it,

they said one to another, It is manna: for they wist not
what it was. And Moses said unto them, This is the
bread which the Lord hath given you to eat” (Exodus
16:15).
I. INTRODUCTION. Although God is usually the object of

men’s murmuring, human leaders often receive the brunt of
it. By murmuring against Moses and Aaron, the Israelites
were rebelling against God. This week’s lesson provides an
example of the immaturity that is often expressed by some
believers. Uncertainty about things in our lives can cause us
to murmur against God which is a sign of disobedience,
which in itself grows from a lack of faith. This lesson will
remind us that even in times of uncertainty, we must remain
faithful to our God.
II. BACKGROUND FOR THE LESSON. After Israel’s

Exodus from Egyptian bondage, being led by God in a pillar
of fire by night and a cloud by day (see Exodus 13:21-22)
they soon came to the Red Sea (see Exodus 13:18) where
they miraculously crossed it on dry ground (see Exodus

14:16, 22, 29) while the waters returned to drown all the host
of Pharaoh (see Exodus 14:27-28). When the Israelites saw
God’s great work they “feared the Lord, and believed the
Lord, and His servant Moses” (see Exodus 14:31). Led by
Moses, the Israelites sang a song of praise and gratitude to
the Lord (see Exodus 15:1-21). However, this sign of
gratitude and praise was soon replaced by grumbling
revealing how superficial the people’s faith in God’s love
was. Things started to get difficult as the Israelites
journeyed from the Red Sea into the wilderness of Shur on
the Sinai Peninsula. They traveled for three days but were
unsuccessful in finding water (see Exodus 15:22). When they
reached Marah, they found water, but it was bitter so they
couldn’t drink it. As a result, the people murmured against
Moses about having no water to drink and he cried out to
the Lord, and once more God provided for His people by
miraculously making the waters at Marah drinkable (see
Exodus 15:24-25). They continued to journey down the
western side of the Sinai Peninsula and came to a place
called Elim where they found twelve wells of water and
seventy palm trees, and they set up camp there by the waters
(see Exodus 15:27). Our lesson begins with chapter 16.
III. ISRAEL’S MURMURING AND GOD’S RESPONSE

(Exodus 16:1-5)
A. Israel’s complaint (Exodus 16:1-3).

1. (vs. 1). Our first verse says “And they took

their journey from Elim, and all the congregation of the
children of Israel came unto the wilderness of Sin,
which is between Elim and Sinai, on the fifteenth day of
the second month after their departing out of the land
of Egypt.” We aren’t told how long the Israelites stayed in
Elim, but at some point after replenishing their water from
the twelve wells (see Exodus 15:27), “they took their
journey from Elim, and all the congregation of the
children of Israel came unto the wilderness of Sin,
which is between Elim and Sinai. The word
“congregation” refers to an assembly or company. Here it
refers to the entire community of God’s people. From “Elim”
this large “congregation” of Hebrews continued “their
journey” until they came to “the wilderness of Sin, which
is between Elim and Sinai.” Although the word “Sin” is
part of the name of this location, there is no reason to think
that it has anything to do with sin as a violation of God’s
command. “The wilderness of Sin,” often called the desert
of Sin contained very little vegetation, and water was also
scarce. It was an environment of stone and sand which made
it a difficult place for travelers. But its barren surroundings
made it the perfect place for God to test the faith of His
people and also shape their character. The Israelites arrived
in “the wilderness of Sin” on “the fifteenth day of the
second month after their departing out of the land of
Egypt.” On the night before the Israelites left Egypt (see
Exodus 12:29-31, 42), God instituted the Passover Meal with
Moses and told him that night would be a new beginning for
His people and would become the first month on the Hebrew
calendar (see Exodus 12:1-2). This first month is known as
Abib or Nisan (see Exodus 13:3-4; Deuteronomy 16:1; Esther

3:7). It covers parts of March and April on our Christian
calendar. They arrived in “the wilderness of Sin” on the
“fifteenth day of the second month” which was Iyyar or
Zif (see I Kings 6:1) and covers parts of our April and May.
This would have been about one month after leaving Egypt.
2. (vs. 2). This verse says “And the whole

congregation of the children of Israel murmured
against Moses and Aaron in the wilderness…” When the
Israelites arrived at the wilderness of Sin, “the whole
congregation of the children of Israel murmured
against Moses and Aaron in the wilderness.” The term
“murmured” has the idea of grumbling or complaining in
anger against someone or something. It seems to imply that
Moses and Aaron were the objects of verbal assaults from all
“the children of Israel.” It is very hard to imagine this
great multitude of people all murmuring or complaining to
and about “Moses and Aaron in the wilderness.”
Scripture indicates that murmuring is rebellion against God
(see Numbers 14:2, 9), and is also a refusal to believe (see
Numbers 14:11, 22-23). Note: The people should have
known that Moses and Aaron were not responsible for
their plight. Their complaint was actually against God.
Christian leaders are called to do God’s work and
therefore they enjoy a position of honor; however, they
are not exempt from responsibility. When complaints
arise, leaders should examine their own lives, practices,
policies and behavior to see whether or not they have
sinned. If everything is in order they can help the
murmurers adjust their attitude towards God.
3. (vs. 3). This verse says “And the children of

Israel said unto them, Would to God we had died by the
hand of the Lord in the land of Egypt, when we sat by
the flesh pots, and when we did eat bread to the full;
for ye have brought us forth into this wilderness, to kill
this whole assembly with hunger.” The sin of murmuring
becomes more and more complicated because grounds must
be found or made up upon which to base the murmurings. In
other words, in order to make a person feel justified by
complaining, they will often exaggerate their condition.
Notice what “the children of Israel said unto” Moses and
Aaron: “Would to God we had died by the hand of
the Lord in the land of Egypt, when we sat by the flesh
pots, and when we did eat bread to the full.” They had
actually convinced themselves that they had it better in
Egypt as slaves than being free. Seriously? Everything we
know about how the Hebrews were treated in Egypt reveals
that they were lying when they claimed to have “sat by the
flesh pots, and when we did eat bread to the full.” The
term “flesh pots” means pots of meat. As slaves in Egypt,
there are no grounds whatsoever to think that they had
plenty of meat and bread as they claimed. Murmuring almost
always leads to lies and falsehoods in an attempt to justify
oneself. It appears that they had even convinced themselves
that it was best for them to have “died by the hand of
the Lord in the land of Egypt” than for Moses and Aaron
as they said to “have brought us forth into this
wilderness, to kill this whole assembly with hunger.” In
other words, they claimed that dying in Egypt as slaves
where they had plenty to eat was better than dying in the
“wilderness” of starvation (see Numbers 11:4-5). This is
truly insane! Their attitude was unbelievable when we

consider that not too long before they had seen God perform
a miracle that allowed them to cross the Red Sea on dry land
while Pharaoh’s soldiers were destroyed (see Psalms
106:7-13). If that was not enough, God also turned the bitter
waters of Marah into sweet water so that they could drink it
(see Exodus 15:23-24). If God could do those things, could
He not provide for them in the wilderness? To make matters
worse, they blamed Moses and Aaron, God’s servants for
their circumstances. The truth is that faith sees the hand of
God in circumstances; but sight sees only fallible human
leaders. Moses and Aaron had not delivered Israel from
Egypt; it was the Lord who had freed them. This accusation
against Moses and Aaron bordered on blasphemous unbelief.
And they even added to their sin by using an oath taking
God’s name in vain when they said “Would to God we had
died by the hand of the Lord in the land of Egypt.” They
thought so little of their deliverance that they wished they
“had died” in Egypt, by the hand of the Lord, that is, by
some of the plagues which God brought on the Egyptians. If
the truth be told, they knew they didn’t want to die in Egypt
at the hands of the Lord, or any other way. If they did they
wouldn’t have been crying out to Him to deliver them in the
first place (see Exodus 2:23; 14:10). By using God’s name in
a lie, they were using it in vain. Note: It is never a good
idea for God’s people to be filled with resentment,
discontent and bitterness. It breeds hostility and leads
to an unthankful spirit. Ultimately, those given over to
murmuring will oppose God, His authority, and His
leaders. The cause of murmuring and complaining is a
lack of faith. Faith sees God; murmuring sees
circumstances. Faith looks to the power of the
Almighty; murmuring looks to the impossibility of the

situation. The cure for murmuring is to take God at
His word and wholeheartedly trust Him. Regardless of
the situation, the believer must strive to maintain an
attitude of faith. Rather than complain against God, we
must accept His will for our lives without reservations.
If God leads us to the desert, we must have faith that
He will provide for us there.
B. God’s statement to Moses (Exodus 16:4-5).
1. (vs. 4). This verse says “Then said

the Lord unto Moses, Behold, I will rain bread from
heaven for you; and the people shall go out and gather
a certain rate every day, that I may prove them,
whether they will walk in my law, or no.” The Israelites
had murmured against Moses and Aaron and ultimately God
Himself on more than one occasion. If we were in God’s
place, one episode of murmuring most likely would have
caused us to bring quick chastisement upon the whole
nation. Israel deserved that, but God’s love, long-suffering
and faithfulness (see Exodus 3:12) prohibited such a
response from Him. God’s gracious nature was revealed in
His response to the murmuring of the people when He said
“said unto Moses, Behold, I will rain bread from heaven
for you.” The words “rain bread” here speaks of a plentiful
supply of “bread.” Because of the people’s attitude, we
might expect that God would rain “fire and brimstone,” but
instead He promised to “rain bread.” It’s reassuring to
know that even when we murmur against the Lord, He
graciously meets our need, not because of our sin, but in
spite of it. Later, Jesus would refer to Himself as “bread

from heaven” (see John 6:35, 38, 41, 43, 48-51). Jesus is
God’s provision for man’s sin. Just as God provided for
Israel’s physical needs through the giving of “bread,” He has
provided for the need of all men through the death, burial,
and resurrection of the Lord Jesus. Then God gave
instructions to His people regarding the “bread” He would
“rain from heaven.” He went on to say to Moses, “and the
people shall go out and gather a certain rate every
day.” By this, God meant that the people were to collect a
sufficient day’s supply of this “bread” that He provided; so
the Israelites had no reason to fear starvation. The Israelites
called this “bread” manna, which means “what is it” (see
verse 15). God said that the reason for these instructions
was “that I may prove them.” The word “prove” means to
test. God wanted to test His people to determine “whether
they will walk in my law, or no.” In other words,
questions about their faith and commitment to follow God’s
will would be answered through the Lord’s testing of His
people. Their response would show whether they intended to
follow His instructions. Note: God wisely did not devise a
plan to provide for all of the Israelites’ lifetime needs
at once. He wanted His people to look to Him each day
and trust Him for their daily needs for they were only to
“gather a certain rate (or amount) every day.” God is
not only concerned with meeting our needs, but also
with building a relationship with His people. The
proving or testing of God’s people was meant to give
them an opportunity to show their love and loyalty to
Him. It was not God’s desire to tempt them to sin but
instead He wanted to strengthen their faith and
character (see James 1:13).
2. (vs. 5). This verse says “And it shall come to

pass, that on the sixth day they shall prepare that
which they bring in; and it shall be twice as much as
they gather daily.” As noted in the previous verse, the
Israelites were only to gather a certain amount of this “bread
from heaven” each day for five days. Then here the Lord
said, “And it shall come to pass, that on the sixth day
they shall prepare that which they bring in.” This means
that on “the sixth day” of the week, the people were to
“prepare” the bread that they had gathered that day.
Apparently preparing this bread included milling and baking
the bread (see Numbers 11:8). The people were to make
enough bread for two days. Then the Lord declared that
what they collected on the sixth day “it shall be twice as
much as they gather daily.” If they followed God’s
instructions, God would double the amount of bread on “the
sixth day” so they wouldn’t have to gather any on the
seventh day, especially since the Lord wouldn’t send any
bread on the seventh day (see Exodus 16:25). It would be a
day of Sabbath rest (see Exodus 16:23). On the Sabbath, or
that seventh day, the people were to rest, that is, cease from
any work (see Exodus 16:30). However, the Sabbath Day
observance would not be given until God gave the Law to
Moses (see Exodus 20:8-10), but it is mentioned here most
likely in anticipation of the coming of the Law. The Sabbath
observance that was later part of the Law began at sundown
on Friday and ended at sundown on Saturday. The Jews still
observe the Sabbath Day this way.
IV. GOD’S MERCY AND MANIFESTATION (Exodus

16:6-12)
A. Moses’ declaration to Israel (Exodus 16:6-8).
1. (vs. 6). This verse says “And Moses and

Aaron said unto all the children of Israel, At even, then
ye shall know that the Lord hath brought you out from
the land of Egypt…” The Israelites had earlier complained
that Moses and Aaron were the ones who brought them out
of Egypt when they said “Ye have brought us forth” (see
Exodus 16:2-3). But here, “Moses and Aaron said unto all
the children of Israel, At even, then ye shall know that
the Lord hath brought you out from the land of Egypt.”
Their murmuring had credited Moses and Aaron with their
deliverance but Moses quickly told them that “at even”
meaning “this evening,” God’s provision would reveal that He
was the One who brought them out of Egypt, not His servants
Moses and Aaron.
2. (vs. 7). This verse says “And in the morning,

then ye shall see the glory of the Lord; for that he
heareth your murmurings against the Lord: and what
are we, that ye murmur against us?” Not only would
God’s provision for Israel that evening prove that He brought
them out of bondage, but God also said “And in the
morning, then ye shall see the glory of the Lord.” The
phrase “the glory of the Lord” can refer either to the cloud
or Shekinah-glory that was leading the Israelites or to the
reality and splendor of God’s presence and character. In the

general sense, “the glory of the Lord” is the manifestation
of His divine attributes and perfections. Since, God’s
Shekinah-glory as revealed in the cloud is referred to in verse
10, here in this verse Moses uses the terms to indicate that
God would display His divine attributes and perfections to
Israel through His provisions. Moses told the people that
they would “see the glory of the Lord” because God
“heareth your murmurings against the Lord.” More
believers need to realize that any complaint against God’s
servants when they are carrying out His directions is
“murmuring against the Lord.” After Moses told the
people that God saw their “murmurings” as being against
Him, he asked the people a question: “and what are we,
that ye murmur against us?” This question stressed how
insignificance these two human agents, Moses and Aaron
were. They understood that they were nobodies used by God
for His glory (see I Corinthians 1:27-29). The Apostle Paul
expressed this same truth in II Corinthians when he said “We
have this treasure (the gospel message) in earthen vessels
(human bodies), that the excellency of the power may be of
God and not us” (see II Corinthians 4:7). Moses knew that by
themselves he and Aaron were nothing. They were simply
God’s representatives and their authority came from God.
Note: Whenever we take our eyes off the Master and
focus on people, we run the risk of murmuring. Every
complaint against our circumstances, every grumble
about the weather, about the way people treat us, about
our daily trials of life, is really against the One Who
“worketh all things after the counsel of His own will”
(see Ephesians 1:11).
3. (vs. 8). This verse says “And Moses said, This

shall be, when the Lord shall give you in the evening
flesh to eat, and in the morning bread to the full; for
that the Lord heareth your murmurings which ye
murmur against him: and what are we? your
murmurings are not against us, but against the Lord.”
In verses 6 & 7, Moses told the people that that evening and
the next morning God would do something to remind His
people that He brought them out of Egypt and also He would
demonstrate His glory. Now Moses tells the people what God
was going to do. He said, “This shall be, when
the Lord shall give you in the evening flesh to eat, and
in the morning bread to the full.” In other words, the
people would know for sure that it is the Lord who will
provide “flesh” or meat and all the “bread” they can eat
until they were “full.” The Lord would provide for His
murmuring people even in the midst of the wilderness, thus
revealing His glory. The “flesh” refers to God’s provision of
“quails” (see verse 13), and the “bread” refers to the
“manna” (see verses 4-5, 14-15). The eye of faith sees the
glory of the Lord in the “bread” and the “flesh” that He
provides. What’s amazing here is the reason Moses gave the
people for God providing for them. He said, “for that
the Lord heareth your murmurings which ye murmur
against him.” In other words, God was providing for them
because He heard them “murmur against him.” This is
amazing because God does what most of us, if not all of us
would not do to someone who repeatedly murmured against
us. He promised to provide meat and bread for them in the
wilderness. How gracious is our God! And now Moses
brings this whole thing home when he finally tells the
Israelites who they were complaining against. He said “and

what are we? your murmurings are not against us, but
against the Lord.” These complaining Hebrews were
finally hit with the truth. Their “murmurings” were not
against them “but against the Lord.”
B. Moses’ instructions to Aaron (Exodus 16:9-10).
1. (vs. 9). This verse says “And Moses spake

unto Aaron, Say unto all the congregation of the
children of Israel, Come near before the Lord: for he
hath heard your murmurings.” In order to prepare the
Israelites to see God’s glory (see verse 7) by providing for
their needs, Moses called an assembly of the people. He
commanded that “Aaron, Say unto all the congregation
of the children of Israel, Come near before the Lord.”
In response to Aaron’s call, the people were to assemble
“near before the Lord.” This most likely means that the
people were to assemble where the cloud was standing above
them. It’s easy to imagine the fear that overcame God’s
people when Aaron also told them the reason for this
assembly. It was because “he (God) hath heard your
murmurings.” I don’t know about anyone else, but I
would’ve been scared to death!

as Aaron spake unto the whole congregation of the
children of Israel, that they looked toward the
wilderness, and, behold, the glory of the Lord appeared
in the cloud.” Upon receiving the command to gather
before the Lord, “the whole congregation of the children
of Israel” assembled in obedience and “they looked

toward the wilderness, and, behold, the glory of
the Lord appeared in the cloud.” Of course this was “the
cloud” whereby God led the children of Israel in their
wilderness wanderings (see Exodus 13:21-22). Evidently, the
brightness of God’s glory shone forth in an extra ordinary
way. We don’t know for sure, but maybe God, who is light
(see I John 1:5), revealed His essential nature through
bursting light coming from “the cloud” and therefore
revealing His majesty. This sign served as a reminder to
these rebellious murmurers of God’s transcendent majesty.
C. God speaks to Moses (Exodus 16:11-12).
1. (vs. 11). This verse says “And the Lord spake

unto Moses, saying...” With the whole congregation of
Israel standing in the presence of God, undoubtedly from the
cloud, the Lord spake unto Moses, saying...” We are told
what God said to Moses in the next verse.
2. (vs. 12). This verse says “I have heard the

murmurings of the children of Israel: speak unto them,
saying, At even ye shall eat flesh, and in the morning ye
shall be filled with bread; and ye shall know that I am
the Lord your God.” Speaking from the cloud to Moses,
God first said “I have heard the murmurings of the
children of Israel.” As before when God said this, it means
that he took notice of their complaints. Then the Lord
repeated what Moses had said to the people earlier (see
verse 8) saying “At even ye shall eat flesh, and in the
morning ye shall be filled with bread.” God confirmed
His decision to provide for them instead of chastising them,

which they deserved. God demonstrated both grace and
mercy to His people. He showed them mercy when He didn’t
give them what they deserved, chastisement; and He showed
His grace to them when He gave them what they didn’t
deserve, flesh and bread. He said He was going to provide
for these rebellious people so that “ye shall know that I am
the Lord your God.” When God provided them with quails
and manna, the people would have no doubt that Jehovah
was their God. They would also gain a fresh awareness of
who God is. The words “your God” infers that they
belonged to Him and He belonged to them. Therefore, He
would take care of them, even in their mess! Note: God’s
patience with people is designed to bring them to
repentance (see II Peter 3:9). By patiently providing
for the needs of Israel, God was giving them the
opportunity to repent and place their faith in Him. The
irony is that while Israel continually received God’s
provision, we seldom read of them thanking God,
praising Him, or seeking forgiveness. The Apostle Paul
said it clearly when talking about sinful men, “when
they knew God, they glorified him not as God, neither
were thankful…” (see Romans 1:21). As God’s children,
we can learn from Israel’s failure and be characterized
by “giving thanks always for all things unto God and
the Father” (see Ephesians 5:20). When we are
tempted to murmur, and we probably will, may we
remember all of God’s benefits (see Psalms 103:2-7).
V. GOD’S PROVISION OF QUAIL AND MANNA (Exodus

15:13-15)
A. The quail and the manna provided (Exodus

16:13-14).

that at even the quails came up, and covered the camp:
and in the morning the dew lay round about the host.”
God did not back down on His promise. That evening a flock
of “quails came up” meaning that they flew in, and
“covered the camp.” This provision of “quails” was truly a
miracle of God. The “quails” mentioned here were small
migratory game birds from the pheasant family. These birds
were the “flesh” that God said He would provide for His
people. They can be easily caught with hand nets after their
exhausting flight during their migration. The vast number of
birds and the timing of their arrival were a testimony to the
Israelites that the supporting hand of the Lord was
constantly present. In addition to the “quails” arriving “at
even” (see verse 6) just as God had said, “in the morning
the dew lay round about the host.” The word “host” here
refers to the Israelite’s entire camp.
2. (vs. 14). This verse says “And when the dew

that lay was gone up, behold, upon the face of the
wilderness there lay a small round thing, as small as
the hoar frost on the ground.” As the morning continued,
we are told that the “dew” that laid on the ground around
Israel’s camp, now “was gone up.” This means that “the
dew” had evaporated. After “the dew” evaporated,
“behold, upon the face of the wilderness there lay a

small round thing, as small as the hoar frost on the
ground.” Once “the dew” was gone, the people saw lying
all over “the ground” of “the wilderness…a small round
thing.” The writer of Exodus described it here as being “as
small as the hoar frost.” In other words once “the dew”
had evaporated, there appeared on the ground fine thin
white flakes like “frost.” God’s miraculous provision was
unique to say the least. It was “a small” flake-like substance
similar to coriander seed (see Exodus 16:31). This bread
from heaven needed to be gathered in early morning because
“when the sun waxed (or became) hot, it melted” (see Exodus
16:21). Note: Numbers 11:7 says that its appearance
was like that of bdellium. In droplet form, bdellium is
about the size of a pearl and is either yellow or white in
color. This substance that the Israelites were to gather
tasted like wafers of honey (see Exodus 16:31) or cakes
baked with oil (see Numbers 11:8). It could be
gathered and ground between two millstones or beaten
with a mortar. It was possible to “seethe” or boil it in a
pot and make flat cakes (see Exodus 16:23). Based on
the fact that this flake-like substance tasted like honey
wafers, it may have been possible to eat it raw.
B. The perplexity of the Israelites (Exodus 16:15).

Our final verse says “And when the children of Israel saw
it, they said one to another, It is manna: for they wist
not what it was. And Moses said unto them, This is the
bread which the Lord hath given you to eat.” Once the
Israelites saw the flake-like substance covering the ground
there in the wilderness of Sin, “they said one to another, It
is manna.” The people called this bread from God “manna”

because “they wist not what it was” meaning they didn’t
“wist” or know what it was. The phrase “It is manna” can
also be translated as the question, “What is it?” Since the
people didn’t know what to call this substance, Moses
responded to them saying “This is the bread which
the Lord hath given you to eat.” This was “the bread”
that God had promised to rain down from heaven for His
people (see verse 4). This bread from heaven continued for
the Israelites during their forty year wanderings in the
wilderness. But the Lord discontinued it after they entered
the Promised Land and celebrated the Passover (see Joshua
5:10-13). Note: The children of Israel were worried
about surviving in the wilderness, something that only
God could do for them. This led them to murmur and
complain forgetting what God had already done. The
lesson for us is that we should not worry about the
mundane concerns of the world. Before everything
else, our thoughts should be focused on God’s kingdom
and His righteousness. When this is true, we can rest
assured that God will provide our needs (see Matthew
6:33). The truth is that eternal life is man’s ultimate
greatest need. The manna the Israelites ate in the
wilderness may have kept them alive for a time, but it
did not rescue them from the eventual onslaught of
death (see John 6:49). If a person wants to live
eternally, he or she must partake of the Bread of Life
(see John 6:47-48, 50), and we do so by placing our
faith in Jesus Christ (see John 17:3; I John 2:24-25; I
John 5:11, 20).
VI. Conclusion. The wandering Israelites murmured against

their God-given leaders, Moses and Aaron. In complaining
against Moses and Aaron, the people were really rebelling
against God Himself. Murmuring and complaining against
God’s appointed leaders is a sign of rebellion and a lack of
faith. But God’s patient response to the murmurings of His
people demonstrated His gracious nature. He reminded
them of His majesty in the cloud, and also of His love and
grace through His promise to supply the desired food. As
believers, we must refrain from murmuring and instead
thank God for His grace.

Curriculum***
Sunday, September 15, 2019: “Faithful During Uncertainty” Practical
Lesson Text: Exodus 16:1-15
I. ISRAEL’S MURMURING AND GOD’S RESPONSE

(Exodus 16:1-5)
1. And they took their journey from Elim, and all the
congregation of the children of Israel came unto the
wilderness of Sin, which is between Elim and Sinai, on the
fifteenth day of the second month after their departing out of
the land of Egypt.
2. And the whole congregation of the children of Israel

murmured against Moses and Aaron in the wilderness:
3. And the children of Israel said unto them, Would to God

we had died by the hand of the Lord in the land of Egypt,
when we sat by the flesh pots, and when we did eat bread to
the full; for ye have brought us forth into this wilderness, to
kill this whole assembly with hunger.
4. Then said the Lord unto Moses, Behold, I will rain bread
from heaven for you; and the people shall go out and gather a
certain rate every day, that I may prove them, whether they
will walk in my law, or no.
5. And it shall come to pass, that on the sixth day they shall
prepare that which they bring in; and it shall be twice as

much as they gather daily.
II. GOD’S MERCY AND MANIFESTATION (Exodus

16:6-12)
6. And Moses and Aaron said unto all the children of Israel,
At even, then ye shall know that the Lord hath brought you
out from the land of Egypt:
7. And in the morning, then ye shall see the glory of the Lord;
for that he heareth your murmurings against the Lord: and
what are we, that ye murmur against us?
8. And Moses said, This shall be, when the Lord shall give
you in the evening flesh to eat, and in the morning bread to
the full; for that the Lord heareth your murmurings which ye
murmur against him: and what are we? your murmurings are
not against us, but against the Lord.
9. And Moses spake unto Aaron, Say unto all the

congregation of the children of Israel, Come near before
the Lord: for he hath heard your murmurings.
10. And it came to pass, as Aaron spake unto the whole

congregation of the children of Israel, that they looked
toward the wilderness, and, behold, the glory of the Lord
appeared in the cloud.
11. And the Lord spake unto Moses, saying,
12. I have heard the murmurings of the children of Israel:

speak unto them, saying, At even ye shall eat flesh, and in the
morning ye shall be filled with bread; and ye shall know that
I am the Lord your God.
III. GOD’S PROVISION OF QUAIL AND MANNA (Exodus

15:13-15)
13. And it came to pass, that at even the quails came up, and
covered the camp: and in the morning the dew lay round
about the host.
14. And when the dew that lay was gone up, behold, upon
the face of the wilderness there lay a small round thing, as
small as the hoar frost on the ground.
15. And when the children of Israel saw it, they said one to
another, It is manna: for they wist not what it was. And
Moses said unto them, This is the bread which the Lord hath
given you to eat.
I. ISRAEL’S MURMURING AND GOD’S RESPONSE

(Exodus 16:1-5)
1. The whole Israelite community set out from Elim and came
to the Desert of Sin, which is between Elim and Sinai, on the
fifteenth day of the second month after they had come out of
Egypt.
2. In the desert the whole community grumbled against

Moses and Aaron.
3. The Israelites said to them, “If only we had died by

the Lord’s hand in Egypt! There we sat around pots of meat
and ate all the food we wanted, but you have brought us out
into this desert to starve this entire assembly to death.”
4. Then the Lord said to Moses, “I will rain down bread from
heaven for you. The people are to go out each day and gather
enough for that day. In this way I will test them and see
whether they will follow my instructions.
5. On the sixth day they are to prepare what they bring in,
and that is to be twice as much as they gather on the other
days.”
II. GOD’S MERCY AND MANIFESTATION (Exodus

16:6-12)
6. So Moses and Aaron said to all the Israelites, “In the

evening you will know that it was the Lord who brought you
out of Egypt,
7. and in the morning you will see the glory of the Lord,
because he has heard your grumbling against him. Who are
we, that you should grumble against us?”
8. Moses also said, “You will know that it was the Lord when
he gives you meat to eat in the evening and all the bread you
want in the morning, because he has heard your
grumbling against him. Who are we? You are not grumbling
against us, but against the Lord.”
9. Then Moses told Aaron, “Say to the entire Israelite

community, ‘Come before the Lord, for he has heard your
grumbling.’”
10. While Aaron was speaking to the whole Israelite

community, they looked toward the desert, and there was the
glory of the Lord appearing in the cloud.
11. The Lord said to Moses,
12. “I have heard the grumbling of the Israelites. Tell them,

‘At twilight you will eat meat, and in the morning you will be
filled with bread. Then you will know that I am the Lord your
God.’”
III. GOD’S PROVISION OF QUAIL AND MANNA (Exodus

15:13-15)
13. That evening quail came and covered the camp, and in
the morning there was a layer of dew around the camp.
14. When the dew was gone, thin flakes like frost on the
ground appeared on the desert floor.
15. When the Israelites saw it, they said to each other, “What
is it?” For they did not know what it was. Moses said to them,
“It is the bread the Lord has given you to eat.
1. The true character of people is usually revealed when they

find themselves in difficult circumstances (Exodus 16:1-2).
2. Focusing on present situations can cause us to minimize,

take for granted, or even forget God’s blessings (Exodus
16:3).
3. God sometimes responds to His people’s unfaithfulness

with an act of merciful provision that ought to bring
repentance (Exodus 16:4-5; Romans 2:4).
4. We see God’s goodness and glory revealed in such

temporal provisions as food (Exodus 16:6-7).
5. Murmuring is not something that God takes lightly; He

deals with it severely (Exodus 16:8-9; I Corinthians 10:10).
6. The display of God’s glory should silence all the

murmurings of men (Exodus 16:10).
7. God will instruct those whom He has placed in authority

about what they should say to people (Exodus 16:11-12).
8. God’s timing is always perfect in His dealings with us

(Exodus 16:13-15).

Curriculum***
Sunday, September 22, 2019: “Faithful Despite Unfaithfulness”
Lesson: Numbers 13:1-2, 17, 18, 25-28; 14:1, 2, 5-10; Time

of Action: 1444 B.C.; Place of Action: The wilderness of
Paran
Golden Text: “If the Lord delight in us, then he will

bring us into this land, and give it us; a land which
floweth with milk and honey” (Numbers 14:8).
I. INTRODUCTION. During the second year after leaving

Egyptian slavery, the Israelites were on the borders of the
Promised Land and they had to make some very important
choices that would affect the outcome of a very long journey
in the wilderness. God had been with them thus far and was
now preparing them for the final phase. Our lesson this week
tells of the spies sent into Canaan by Moses and the result of
their report. It is a story of belief and unbelief.
II. BACKGROUND FOR THE LESSON. After the Israelites

left Egypt, about three months later they came to the
wilderness of Sinai (see Exodus 19:1). They camped near
Mount Sinai (or Horeb) where the Lord gave them the Ten
Commandments and other laws found in Exodus and
Leviticus. At Mount Sinai God also established the Mosaic
Covenant with Israel making them His chosen people (see
Exodus 19:1-8). When we compare Exodus 19:1 with

Numbers 10:11, we see that the people were at Mount Sinai
for almost two years. As the people continued their journey
from Mount Sinai to the Promised Land their grumbling and
murmuring continued (see Numbers 11:1-3) and got so bad
that the Lord sent fire to burn up those who were
complaining, and Moses had to intervene for them with the
Lord to put out the fire (see Numbers 11:4). But just as soon
as this episode was over, the people complained about being
tired of the manna and wanted meat to eat (see Numbers
11:5-6). But again, God demonstrated both His mercy and
His grace when He provided quails for them to eat (see
Numbers 11:31-32) just as He had done when they were in
the Wilderness of Sin (see Exodus 16:1, 12, 13). But as if the
complaining from the people wasn’t enough, Moses’ brother
Aaron and his sister Miriam murmured against Moses out of
jealousy (see Number 12:1-2). God responded to them by
calling Moses, Aaron and Miriam to come before Him. Then
He told Aaron and Miriam that Moses was not like any other
prophet who God revealed Himself to in visions and dreams.
Unlike those prophets, God said Moses was faithful in all of
Israel despite their unfaithfulness and the people’s and that
was why He spoke to Moses mouth to mouth (see Numbers
12:3-8). Then God in His anger struck Miriam with leprosy
and Aaron appealed to Moses to ask God to heal her (see
Numbers 12:9-12). Moses did as Aaron requested, and God
said He would do it but not until Miriam remained outside of
the camp for seven days (see Numbers 12:13-15). After
those seven days, the people continued their journey and
made camp in the wilderness of Paran at Kadesh-barnea (see
Numbers 12:16; 13:26; Deuteronomy 1:19) on the southern
border of Canaan (there was also a Kedesh in the northern
part of Canaan). There, Moses encouraged the Israelites to

enter the land without fear and in God’s strength (see
Deuteronomy 1:19-21). The events in this lesson mark a
great turning point in Israel’s journey to Canaan. Our lesson
begins with Numbers chapter 13.
III. THE CHOSEN MEN (Numbers 13:1-3)
A. The Lord’s instructions (Numbers 13:1-2).
1. (vs. 1). Our first verse says “And

the Lord spake unto Moses, saying…” On the verge of
entering Canaan, in Deuteronomy chapters 1-3, Moses
reminded the people of the events they experienced during
their forty year wilderness wanderings. It appears that it
was the people who asked Moses for permission to send men
to search out the land and give advice on how best to enter it
(see Deuteronomy 1:22). Moses agreed but only after
consulting with the Lord. So this verse says “And
the Lord spake unto Moses, saying…” Note: It is here
said, that God directed Moses to send men to search
the land, but it appears by the repetition of this story
later in Deuteronomy 1:22 that the idea came originally
from the people. They came to Moses, and said … “We
will send men before us, and they shall search us out
the land, and bring us word again by what way we must
go up, and into what cities we shall come.” But this
was the result of their unbelief. They would not take
God’s word that it was a good land, and that He would,

without fail, give them possession of it. They didn’t
trust the pillar of cloud and fire to show them the way
to the land, so they had a better opinion of their own
wisdom than of God’s wisdom. How absurd it was for
them to want to send men to check out a land that God
Himself had already checked out for them. It was
unbelief for them to want to know the way into the land
when God Himself would show them the way! Like
Israel, we can ruin ourselves by giving more credit to
reports that seem to make sense than to divine
revelation; “for we walk by faith, not by sight” (see II
Corinthians 5:7). The people bringing this idea to
Moses, who undoubtedly consulted God in the matter,
was directed by God to satisfy the people in this matter,
and send spies before them. He let the people walk in
“their own counsels” (see Psalms 5:10; 81:12). But
although He allowed them to have their way, God was
in no way an accessory to the sin that followed.
Sending these spies was not a sin, but how the people
reacted when they returned was. As we shall see in the
second part of our lesson in Numbers 14, the people’s
sin was rebellion and unbelief (see Numbers 14:9, 11).
2. (vs. 2). This verse says “Send thou men, that

they may search the land of Canaan, which I give unto
the children of Israel: of every tribe of their fathers
shall ye send a man, every one a ruler among them.” In
response to Moses’ consultation with the Lord concerning
checking out the land, The Lord gave His okay saying “Send
thou men, that they may search the land of Canaan,
which I give unto the children of Israel.” God

commanded Moses to send men to “search” or explore “the
land of Canaan” or the Promised Land. This was the land
that God said “I give unto the children of Israel.” It is
clear from this statement that from God’s perspective, the
land already belonged to Israel. God’s will was clear; Canaan
was Israel’s property and they would enter the land.
Regardless of what the “men” discovered when they checked
out the land, it wouldn’t take away from God’s promise to
give Canaan to Israel. In God’s mind the conquest of Canaan
was already an accomplished fact. The “men” were to
interpret whatever they found in that light. God also said to
Moses, “of every tribe of their fathers shall ye send a
man, every one a ruler among them.” A man from “every
tribe” of Israel which was twelve was to be chosen for this
mission. In addition, each man chosen had to be “a ruler
among them” or a leader of their particular tribe. The
twelve men chosen were not the tribal princes who assisted
Moses in ruling (see Numbers 1:4-17), for the names of those
men are different from the twelve chosen to search the land,
and who are listed in Numbers 1: 5-15. The twelve men
selected were of lower rank than the tribal princes, but they
were still well thought of in their respective tribes. Verses
3-16 are not part of our printed text, but those verses tell us
that Moses obeyed God’s command and then lists the names
of the 12 men chosen to go “search the land of Canaan.”
These men are not called spies in the Scriptures, but they
have come to be known as such because Moses sent them
“to spy out the land” (see Numbers 13:16). Note: It should
be noted that Oshea and Caleb were two of the men
selected, but Moses called Oshea (which means “save
thou”) Jehoshua or Joshua which means “he will save.”

Oshea was Joshua’s tribal name (see Numbers 13:8),
but he became known by the name Moses gave
him—Joshua.
B. Moses’ instructions (Numbers 13:17-18).
1. (vs. 17). This verse says “And Moses sent

them to spy out the land of Canaan, and said unto
them, Get you up this way southward, and go up into
the mountain.” Once the twelve men were chosen, “Moses
sent them to spy out the land of Canaan.” He told them
to go “up this way” into the Negev (the South country); then
“go up into” the hill country. Since the Israelites were
stationed in Kadesh-barnea, it appears that Moses was
sending them into the land of Canaan the nearest way.
Note: The spies traveled north, for three weeks
from the Desert of Zin in the south,
beyond Beersheba (where Isaac had settled some three
hundred years earlier in about 1730 B.C.) and on
past Shechem (where Jacob had set up an altar and
bought land for a tomb in about 1691 B.C.). From there,
they continued north to Rehob and Lebo
Hamath (Hamath Pass) in the far north
of Canaan near Damascus. On their way back south,
they passed Hebron (where Abraham was buried
in Machpelah Cave in 1815 B.C.) and cut a large cluster
of grapes from the Valley of Eshcol (Eshcol means a
cluster) before returning after forty days to the
Israelite camp at Kadesh-barnea (see Joshua 14:6-7) in
the Desert of Paran.
2. (vs. 8). This verse goes on to say “And see the

land, what it is, and the people that dwelleth therein,
whether they be strong or weak, few or many…” Moses
also told them that as they explored the land they were to see
what the land is like and whether the people who live there
are “strong or weak, few or many.” Note: In verses
19-24 which are not part of our printed text, Moses
continued to tell the twelve spies what to look for as
they explored the land. This included determining
whether it was good land or bad land. They were also to
take note of what kind of towns the inhabitants lived in;
if the towns had walls protecting them, and if the towns
were strongly defended. Was the soil good for growing
things, or was it poor soil? Are there trees on the
land? Then Moses told them to try to bring back some
of the fruit from the land. This was during the time
when the first grapes would be ripe (see Numbers
13:19-20). Verses 21-24 describe their mission in
detail. They explored the area from the desert of Zin to
Rehob and Lebo Hamath. They entered the land
through the Negev (or the south) and went to Hebron
(see Numbers 13:21-22). Then the men went to the
Valley of Eshcol where they cut off a branch from a
grapevine that had an extremely large bunches of
grapes on it. They put that branch of grapes on a pole,
and it took two men to carry it. They also carried some
pomegranates and figs. That place is called the
Eshcol Valley, because the twelve men of Israel cut off
the bunch of grapes there (see Numbers 13:23-24).
IV. THE REPORT OF THE SPIES (Numbers 13:25-28)
A. The return of the spies (Numbers 13:25-26).
1. (vs. 25). This verse says “And they returned

from searching of the land after forty days.” After
making a thorough search of the Promised Land, the twelve
man exploration team returned to their fellow Israelites at
Kadesh-barnea (see Numbers 32:8) “forty days” later.
2. (vs. 26). This verse says “And they went and

came to Moses, and to Aaron, and to all the
congregation of the children of Israel, unto the
wilderness of Paran, to Kadesh; and brought back word
unto them, and unto all the congregation, and shewed
them the fruit of the land.” Upon their return from this
forty day mission, the twelve spies “went and came to
Moses, and to Aaron, and to all the congregation of the
children of Israel, unto the wilderness of Paran, to
Kadesh.” The spies reported back to Moses and Aaron and
the entire Israelite people who had waited for them at
Kadesh-barnea (see Deuteronomy 1:19-25) in the wilderness
of Paran. As part of their report the spies also “shewed
them the fruit of the land.” This refers to the
pomegranates, figs and the large cluster of grapes they
brought back from their mission (see Numbers 13:23-24).
B. The spies’ discouraging report (Numbers

13:27-28).
1. (vs. 27). This verse says “And they told him,

and said, We came unto the land whither thou sentest

us, and surely it floweth with milk and honey; and this
is the fruit of it.” The returning twelve spies continued to
report to all the people including Moses and Aaron, telling
them that “We came unto the land whither thou sentest
us.” They were confirming that they went into Canaan, the
land where Moses sent them to explore. They also reported
that “surely it floweth with milk and honey.” In other
words, Canaan was a productive and prosperous region.
Unlike the barren desert of the wilderness of Paran where
they were, Canaan had an abundance of food, water,
livestock, and vegetation. The spies verified their report by
showing the people “the fruit of it (Canaan).” They
presented a sample of “the fruit” that grew in the land.
2. (vs. 28). This verse says “Nevertheless the

people be strong that dwell in the land, and the cities
are walled, and very great: and moreover we saw the
children of Anak there.” The report so far was favorable
and positive, but there was more. Despite the tremendous
potential offered by the land, the spies also said
“Nevertheless the people be strong that dwell in the
land, and the cities are walled, and very great.” The
word “strong” can also mean “mighty” or “fierce.” In this
verse it describes a people who were militarily powerful. It
appears that ten of the twelve spies also reported that “the
cities are walled” meaning that “the cities” in Canaan
were well fortified and seemingly impossible to enter. In
addition, “the cities” were “very great” or large in size.
These ten spies also said “and moreover we saw the
children of Anak there.” In other words, in addition to
everything else they reported seeing, they also saw the

descendants of “Anak” in the Promised Land. “The
children” or the descendants of “Anak” were dreaded
giants (see Numbers 13:33) who lived primarily in the area
around Hebron (see Numbers 13:22), which was a city
located nineteen miles south of Jerusalem. They were said to
be a tall and formidable race of men (see Deuteronomy
2:19-21; 9:1-3). These “children of Anak” or Anakim
(which means giants) were so gigantic that the spies
considered themselves as mere grasshoppers compared to
them (see Numbers 13:33). The ten spies who gave this
discouraging report were faithless and unbelieving of God’s
ability to handle any situation.
V. THE RESPONSE OF THE PEOPLE (Numbers 14:1-2,

5)
A. The people mourning (Numbers 14:1). This

verse says “And all the congregation lifted up their
voice, and cried; and the people wept that night.” Bad
news spreads quickly. When the bad report of the ten
faithless spies made its way through the entire camp, “all
the congregation lifted up their voice, and cried.” Their
imaginations ran wild with thoughts of immense warriors and
impenetrable cities. Even the huge cluster of grapes the
spies brought back (see Numbers 13:23) may have convinced
the people that everything in Canaan was gigantic. The
Israelite camp must have been a scene of wild disorder as the
people not only “cried,” but they also “wept that night.”
This was not quiet sobbing within their tents; it was a loud
wailing and screaming that still characterizes peoples in the
Near East today. The Israelites were filled with a mixture of
fear, disappointment and rage. Note: The Israelites had
either forgotten or chose not to remember all of God’s
mighty deeds He had done on their behalf—the plagues
on Egypt (see Exodus 7:14-11:4-8; 12:29-30), the
parting of the Red Sea (see Exodus 14:13-22), the daily
manna (see Exodus 16: 4, 12, 14-16), and the water
from the rock (see Exodus 17:1-7). They didn’t
remember their victory over the Amalekites (see
Exodus 17:8-16), the protecting and guiding pillar of
cloud and fire (see Exodus 13:21-24), or the bitter
waters of Marah that God made sweet (see Exodus
15:22-25). Instead, they gave in to the perverse
tendency we all have surrendered to in testing times;
we magnify our problems and forget God’s redeeming
grace.
B. The people murmuring (Numbers 14:2).

This verse says “And all the children of Israel murmured
against Moses and against Aaron: and the whole
congregation said unto them, Would God that we had
died in the land of Egypt! or would God we had died in
this wilderness!” Once again the Israelites did what seems
to have become a pattern: they complained. After weeping
and wailing over the report from the ten spies, we are told
that “all the children of Israel murmured against Moses
and against Aaron.” The people saw “Moses” and
“Aaron” as the ones who had led them into this impossible
situation so they complained against them. They overlooked
the times Moses had selflessly interceded for them (see

Exodus 17:1-7; 32:7-14, 30-35; Numbers 11:1-2, 4-6, 10-15,
18, 31) and kept God’s divine hand from annihilating them
for their disobedience. The entire nation is said to murmur
against Moses and Aaron saying to them “Would God that
we had died in the land of Egypt! or would God we had
died in this wilderness!” Let’s face it; they were lying
through their teeth! If the truth be told, they knew they
didn’t want to die in Egypt or anywhere else. If they did,
they wouldn’t have been crying out to God to deliver them
from bondage in Egypt in the first place (see Exodus 2:23;
14:10). Not only were God’s people lying and committing the
sins of rebellion and unbelief, they added to their sin by using
God’s name in vain when they took an oath and said “Would
to God” not once but twice. By using God’s name in a lie,
they were using it in vain. In addition, they thought so little
of their deliverance from “Egypt” that they wished they had
died there or “in this wilderness!” By saying that they
wished they could have “died in this wilderness,” they
were implying that it would be preferable to die there than to
be slaughtered by giants in Canaan, the land God had
promised to them. Note: Ironically, the Israelites would
get exactly what they wished for. They expressed a
desire to die “in the wilderness” rather than risk taking
possession of the Promised Land, and that is exactly
what would happen. The Lord solemnly swore by His
very existence that the corpses of these rebels would
fall in that very desert (see Numbers 14:28-29). All the
Israelites “twenty-years old and upward” (see Numbers
14:29) who murmured against God would die in the
wilderness. This would be their due for grumbling
against the Lord, denying His promises and

disregarding His goodness.
C. The response of Moses and Aaron (Numbers

14:5). This verse says “Then Moses and Aaron fell on
their faces before all the assembly of the congregation
of the children of Israel.” Verses 3 and 4 are omitted from
our printed lesson, but in verse 3, we are told that as the
people became more and more afraid, they accused the Lord
of bringing them along with their wives and children into
Canaan to be wiped out in battle by the godless inhabitants
of Canaan. So they asked Moses and Aaron “were it not
better for us to return into Egypt?” This question was
followed by the rebellious idea of picking someone to lead
them back to Egypt as they said among themselves “Let us
make a captain, and let us return into Egypt” (see Numbers
14:4). Really? These ideas that the people were considering
were nothing short of mutiny not only against Moses, but also
against God whose orders Moses was giving to them.
According to Nehemiah 9:17 the people actually did appoint
such a captain. But these ideas the people were
entertaining were so shocking to “Moses and Aaron” that in
this verse 5, we are told that “Then Moses and Aaron fell
on their faces before all the assembly of the
congregation of the children of Israel.” It was clear to
Moses and Aaron that the people were filled with unbelief
and were contemplating rebellious actions. Note: We are
not told why Moses and Aaron fell down before the
whole congregation of Israel, but a couple of things
seem evident. First, undoubtedly they had to be
astonished and amazed to see a people throw away
their own mercies: people who were so well taught.

And second, they “fell on their faces” to show their
great desire for the people to cease their murmurings.
Most likely they hoped to work on the hearts of the
people through this humble posture, and to prevail
upon them not to continue in their rebellion. What
they said to the people at this point Moses relates when
he reviewed this story: “Be not afraid; the Lord your
God shall fight for you” (see Deuteronomy 1:29-30).
The point here is that those who are zealous friends to
precious souls who may be falling away from the Lord
will do whatever they can to help bring them back.
Even though Moses and Aaron held positions of honour
they prostrated themselves before a sinful people to
beg them not to ruin themselves.
VI. THE PLEA OF JOSHUA AND CALEB (Numbers

14:6-10)
A. The grief of Joshua and Caleb (Numbers 14:6).

This verse says “And Joshua the son of Nun, and Caleb
the son of Jephunneh, which were of them that
searched the land, rent their clothes…” Thankfully,
Moses and Aaron were not alone. After Moses and Aaron
appealed to the people not to be afraid to enter the land (see
Deuteronomy 1:29-30), we are told that “Joshua the son of
Nun, and Caleb the son of Jephunneh, which were of
them that searched the land, rent their clothes.” Both
“Joshua” and “Caleb” were among the twelve spies who
“searched the land.” But like Moses and Aaron, the

response of the people to the report from the other ten spies
also caused “Joshua” and “Caleb” to become grieved and
they showed it as they “rent their clothes.” The word
“rent” means to tear or rip. They tore their clothes as a
display of shock and grief over the unbelief of their fellow
spies and the rebellion it was stirring up among God’s
people.
B. The admonition of Joshua and Caleb (Numbers

14:7-9).
1. (vs. 7). This verse says “And they spake unto

all the company of the children of Israel, saying, The
land, which we passed through to search it, is an
exceeding good land.” Joshua and Caleb were willing to
take an unpopular stand against the majority of the spies and
advocated doing what God had commanded. Therefore,
“they spake unto all the company of the children of
Israel, saying, The land, which we passed through to
search it, is an exceeding good land.” The majority of the
spies had focused on the negatives, and even seemed to
exaggerate and misrepresent the facts. In contrast to them,
Joshua and Caleb focused on the positives and remained
objective. First, they said that “The land, which we passed
through to search it, is an exceeding good land.” In
other words, the “land” was excellent, even better than
anyone could have hoped.
2. (vs. 8). This verse says “If the Lord delight in

us, then he will bring us into this land, and give it us; a
land which floweth with milk and honey.” After

declaring that Canaan was an excellent land, Joshua and
Caleb also said “If the Lord delight in us, then he will
bring us into this land, and give it us.” In other words,
they were convinced that if the people believed the Lord
which would delight and please Him, He would enable them
to successfully enter the Promised Land and take possession
of it. Joshua and Caleb then added that the land that God
would give to them was “a land which floweth with milk
and honey.” These two spies believed that the sovereign
Lord would bless His people with a “land” that was fertile
and potentially prosperous. Besides, God had already taken
“delight” in the Israelites and showed His favor towards
them on numerous occasions (see Exodus 12:1-13; 14:21-29;
16:4-5; 17:5-7). But most importantly, by faith, Joshua and
Caleb remembered the covenant that God made with
Abraham (see Genesis 17:6-8) to bring his descendants to
Canaan, a land flowing with milk and honey (see Exodus 3:8,
17; 13:5; Jeremiah 11:5). We should not forget that God
showers His blessings on those who trust and obey Him;
however, those who are filled with unbelief and refuse to
obey Him will experience His extreme displeasure (see
Deuteronomy 28:1-14; 15-48).
3. (vs. 9). This verse says “Only rebel not ye

against the Lord, neither fear ye the people of the land;
for they are bread for us: their defence is departed
from them, and the Lord is with us: fear them not.”
Then Joshua and Caleb urged the people not to be disloyal to
God. They said to the people “Only rebel not ye against
the Lord, neither fear ye the people of the land.” The
Israelites were not to be rebellious and go against the Lord’s

commands to enter the land. In addition, they were urged
not to “fear ye the people of the land.” In other words,
they were not to dread the inhabitants who already occupied
Canaan. Joshua and Caleb then gave the reason why the
people should not “rebel” against the Lord or “fear” the
people who already lived in the land. They said it was
because the people occupying Canaan “are bread for us.”
This implies that the Canaanites would be like food for the
Israelites to consume. God would enable His people to
successfully prey on the enemy. They also said that “their
defence is departed from them, and the Lord is with
us.” The Hebrew word rendered “defence” literally means
shadow or shade. In the dry, parched regions of the ancient
Near East, any shade provided protection from the heat. So,
Joshua and Caleb used the term “defence” to show that the
enemies in the land were exposed, defenseless, and without
protection because “the Lord” was with His people.
Therefore, Joshua and Caleb told the Israelites to “fear them
not.” Note: In the day of battle, what fortified city
could stand against the Lord? What high wall or thick
barricade could block His advance? What army,
regardless of its size and sophistication could halt His
onslaught? The answer to all these questions of
course, is “none.” With almighty God on their side, the
Israelites would be an invincible force. The same thing
holds true for believers today (see Joshua 1:5;
Ephesians 6:13).
C. The people’s angry response (Numbers 14:10).

Our final verse says “But all the congregation bade stone
them with stones. And the glory of the Lord appeared in

the tabernacle of the congregation before all the
children of Israel.” Joshua and Caleb had put themselves
at great risk by encouraging the people to trust God, act on
His Word and move quickly to take possession of the
Promised Land. The ten cowardly spies certainly outvoted
Caleb and Joshua and turned “the congregation” against
them. Sadly, the whole “congregation bade stone them
with stones.” All the Israelites threatened to pelt theses
courageous men, Joshua and Caleb, “with stones.” But as
these murderous threats were being spoken by the people,
“the glory of the Lord appeared in the tabernacle of the
congregation before all the children of Israel.” The
manifestation of the Lord’s presence was evidently
unexpected and awesome. The “glory” or majesty of God
which is often revealed by a great light, probably flashed out
before the eyes of the people as it suddenly burst forth from
the tabernacle. His “glory” probably didn’t appear just to
silence the people’s blasphemies. Undoubtedly when they
threatened Caleb and Joshua, they touched the apple of
God’s eye (see Zechariah 2:8), and His “glory” appeared
immediately. Note: When God’s servants are in the
utmost straits, He intervenes. God intervened here,
and this prompted Moses to intercede on behalf of the
people (see Numbers 14:19-20). It is true that those
who faithfully expose themselves for God are sure to be
taken under His special protection, and shall be hidden
from the rage of men, either under heaven or in
heaven.
VII. Conclusion. Joshua and Caleb did not bring an evil

report as the other ten spies had. These two men believed in
God and that it was His will to inhabit the land. Because they
followed God completely, they would be the only ones of the
first generation to enter the Promised Land (see Numbers
14:20-24, 26-30). God always honors those who have faith in
Him and carry out His will.

Curriculum***
Lesson Text: Numbers 13:1-2, 17, 18, 25-28;14:1-2,

5-10
I. THE CHOSEN MEN (Numbers 13:1-2, 17-18)
1. And the Lord spake unto Moses, saying,
2. Send thou men, that they may search the land of Canaan,
which I give unto the children of Israel: of every tribe of their
fathers shall ye send a man, every one a ruler among them.
17. And Moses sent them to spy out the land of Canaan, and
said unto them, Get you up this way southward, and go up
into the mountain:
18. And see the land, what it is, and the people that dwelleth
therein, whether they be strong or weak, few or many;
II. THE REPORT OF THE SPIES (Numbers 13:25-28)
25. And they returned from searching of the land after forty
days.
26. And they went and came to Moses, and to Aaron, and to
all the congregation of the children of Israel, unto the

wilderness of Paran, to Kadesh; and brought back word unto
them, and unto all the congregation, and shewed them the
fruit of the land.
27. And they told him, and said, We came unto the land
whither thou sentest us, and surely it floweth with milk and
honey; and this is the fruit of it.
28. Nevertheless the people be strong that dwell in the land,

and the cities are walled, and very great: and moreover we
saw the children of Anak there.
III. THE RESPONSE OF THE PEOPLE (Numbers 14:1-2,

5)
1. And all the congregation lifted up their voice, and cried;

and the people wept that night.
2. And all the children of Israel murmured against Moses and

against Aaron: and the whole congregation said unto them,
Would God that we had died in the land of Egypt! or would
God we had died in this wilderness!
5. Then Moses and Aaron fell on their faces before all the
assembly of the congregation of the children of Israel.
IV. THE PLEA OF JOSHUA AND CALEB (Numbers

14:6-10)
6. And Joshua the son of Nun, and Caleb the son of

Jephunneh, which were of them that searched the land, rent
their clothes:
7. And they spake unto all the company of the children of

Israel, saying, The land, which we passed through to search
it, is an exceeding good land.
8. If the Lord delight in us, then he will bring us into this

land, and give it us; a land which floweth with milk and
honey.
9. Only rebel not ye against the Lord, neither fear ye the

people of the land; for they are bread for us: their defence is
departed from them, and the Lord is with us: fear them not.
10. But all the congregation bade stone them with stones.
And the glory of the Lord appeared in the tabernacle of the
congregation before all the children of Israel.
I. THE CHOSEN MEN (Numbers 13:1-2, 17-18)
1. The Lord said to Moses,

2. “Send some men to explore the land of Canaan, which I am

giving to the Israelites. From each ancestral tribe send one of
its leaders.”
17. When Moses sent them to explore Canaan, he said, “Go

up through the Negev and on into the hill country.
18. See what the land is like and whether the people who live
there are strong or weak, few or many.
II. THE REPORT OF THE SPIES (Numbers 13:25-28)
25. At the end of forty days they returned from exploring the
land.
26. They came back to Moses and Aaron and the whole
Israelite community at Kadesh in the Desert of Paran. There
they reported to them and to the whole assembly and showed
them the fruit of the land.
27. They gave Moses this account: “We went into the land to
which you sent us, and it does flow with milk and
honey! Here is its fruit.
28. But the people who live there are powerful, and the cities
are fortified and very large. We even saw descendants of
Anak there.
III. THE RESPONSE OF THE PEOPLE (Numbers 14:1-2,

5)
1. That night all the members of the community raised their

voices and wept aloud.
2. All the Israelites grumbled against Moses and Aaron, and

the whole assembly said to them, “If only we had died in
Egypt! Or in this wilderness!
5. Then Moses and Aaron fell face down in front of the whole
Israelite assembly gathered there.
IV. THE PLEA OF JOSHUA AND CALEB (Numbers

14:6-10)
6. Joshua son of Nun and Caleb son of Jephunneh, who were

among those who had explored the land, tore their clothes
7. and said to the entire Israelite assembly, “The land we

passed through and explored is exceedingly good.
8. If the Lord is pleased with us, he will lead us into that

land, a land flowing with milk and honey, and will give it to
us.
9. Only do not rebel against the Lord. And do not be afraid of

the people of the land, because we will devour them. Their
protection is gone, but the Lord is with us. Do not be afraid of
them.”
10. But the whole assembly talked about stoning them. Then
the glory of the Lord appeared at the tent of meeting to all
the Israelites.
1. God uses people who are subject to failure, but His

purpose will always be fulfilled (Numbers 13:1-2;
Deuteronomy 1:21-22).
2. Sometimes God will show us what He has in store for us

(Numbers 13:17-18).
3. It is natural for people to want to report good news. This

should definitely be true of Christians (Numbers 13:25-26;
Romans 1:16; I Corinthians 15:3-8).
4. Obstacles to following God’s will provide opportunities to

walk by faith (Numbers 13:27-28).
5. Focusing on our problems instead of on God’s power can

lead to outrageous statements and hysterical reactions
(Numbers 14:1-2).
6. Leaders are placed in an impossible situation when people

lose faith (Numbers 14:5-6).
7. Looking at a challenging situation from God’s perspective

makes all the difference in how we handle it (Numbers
14:7-9).
8. Words of faith only arouse more anger in those who are

hardened with unbelief (Numbers 14:10).

Curriculum***
Sunday, September 29, 2019: “Faithful in Consequences”
Lesson: Numbers 14:10-20; Time of Action: 1444 B.C.;

Place of Action: Kadesh-barnea
Golden Text: “Pardon, I beseech thee, the iniquity of

this people according unto the greatness of thy mercy,
and as thou hast forgiven this people, from Egypt even
until now” (Numbers 14:19).
I. INTRODUCTION. Our lesson this week directly follows

last week’s lesson entitled “Faithful Despite Unfaithfulness.”
This week’s lesson is actually a lesson in prayer. In response
to God’s offer which was a test for Moses, Moses interceded
for the people of Israel. His intercession contains wonderful
instruction on how to pray and guarantee that prayer will be
heard and answered. Prayer that always receives what it
seeks sounds too good to be true; but it is true. In his prayer,
Moses appealed to God’s glory and honor in petitioning for
the pardon of His rebellious people. That really contains the
key to effective prayer. When we seek God’s heart in prayer,
we are assured that He will hear and answer our prayer.
Moses sought and found the heart of God in his intercessory
prayer for the nation of Israel. Instead of seeking his own
glory, which he had an opportunity to do, Moses sought the
glory of God. May we learn to do the same.
II. LESSON BACKGROUND. After the Israelites left Egypt

and arrived at Kadesh-barnea which was near the border of

Canaan, God commanded Moses to “send…men, that they
may search the land of Canaan, which I give unto the
children of Israel” (see Numbers 13:2). When the twelve
chosen spies returned from exploring the land, ten of the
twelve men brought a report indicating that the people would
not be able to take the land because of giants. This caused
all the people to weep in fear (see Numbers 14:1). Although
two of the twelve, Joshua and Caleb, acknowledged Israel’s
inability to take possession of the land, they also said “If the
Lord delight in us, then he will bring us into this land, and
give it us” (see Numbers 14:8). The people responded by
calling for the stoning of Joshua and Caleb (see Numbers
14:10). This is where our lesson begins.
III. THE PROBLEM (Numbers 14:10-12)
A. A rebellious people (Numbers 14:10). Our first

verse says “But all the congregation bade stone them
with stones. And the glory of the Lord appeared in the
tabernacle of the congregation before all the children
of Israel.” Joshua and Caleb had put themselves at great
risk by encouraging the people to trust God, act on His Word
and move quickly to take possession of the Promised Land.
The ten cowardly spies certainly outvoted Caleb and Joshua
and turned “the congregation” against them. Sadly, the
whole “congregation bade stone them (Joshua and
Caleb) with stones.” All the Israelites threatened to pelt
theses courageous men, Joshua and Caleb, “with stones.”
But as murderous threats were being spoken by the people,

“the glory of the Lord appeared in the tabernacle of the
congregation before all the children of Israel.” The
manifestation of the Lord’s presence was evidently
unexpected and awesome. The “glory” or majesty of God
which is often revealed by a great light, probably flashed out
before the eyes of the people as it suddenly burst forth from
the tabernacle. God’s “glory” probably didn’t appear just to
silence the people’s blasphemies. Undoubtedly when they
threatened Caleb and Joshua, they touched the apple of
God’s eye (see Zechariah 2:8), and His “glory” appeared
immediately. Note: When God’s servants are in the
utmost straits, He intervenes. God intervened here,
and this prompted Moses to intercede on behalf of the
people (see Numbers 14:19-20). It is true that those
who faithfully expose themselves for God are sure to be
taken under His special protection, and shall be hidden
from the rage of men, either under heaven or in
heaven.
B. A replaced position for Moses (Numbers

14:11-12).
1. (vs. 11). This verse says “And the Lord said

unto Moses, How long will this people provoke me? and
how long will it be ere they believe me, for all the signs
which I have shewed among them?” After God’s glory
appeared in the tabernacle in response to the people’s threat
to stone Joshua and Caleb, He addressed Moses, His chosen
leader and mediator between Himself and Israel. As the
mediator or go between God and Israel, whatever God had to
say to Israel went through Moses, and when the people were
displeased with God they told Moses about it (see Numbers
14:2). When God was displeased with His people He told
Moses too. God spoke to Moses by asking two rhetorical
questions. First God asked “Moses, How long will this
people provoke me?” The Hebrew word translated
“provoke” means “to despise,” or “to abhor.” It can also
mean “to arouse or stimulate someone to take action.” This
appears to be the meaning here according to verse 12. God’s
people, who had previously been favorable to His deliverance
from Egypt, now despised Him and His will. The second
rhetorical question God posed to Moses was “and how long
will it be ere (before) they believe me, for all the signs
which I have shewed among them?” In other words, God
was asking Moses “Will they never believe me, even after all
the miracles I have done among them?” The Lord had
marvelously blessed them showing them His power and
glory. The people had seen the plagues in Egypt, crossed the
Red Sea on dry land, and had been given manna and quail
when they were hungry. They had even seen God’s glory
demonstrated in the pillar of cloud and fire that led them
from Egypt. But despite all the “signs” that God had shown
His people, they refused to “believe” or trust Him. The
word translated “believe” emphasizes firmness in something
or certainty of something. It is faith. Hebrews 11:1 says
“Now faith is the substance of things hoped for, the evidence
of things not seen.” Faith accepts as certain those things
that God has promised but has not yet revealed to our sight.
Faith acts on the basis of God’s promises, trusting His Word
(see Romans 10:17). Israel refused to trust God. Note:
Although God “is longsuffering to us-ward, not willing
that any should perish, but that all should come to

repentance” (see II Peter 3:9), judgment will not wait
forever. Eventually God judges sin. Those who refuse
God’s goodness and grace store up for themselves
“wrath against the day of wrath and revelation of the
righteous judgment of God; who will render to every
man according to his deeds” (see Romans 2:5-6). Israel
was no different from anyone else. These people would
face God’s judgment in the years ahead. They had seen
numerous miracles and received many blessings, and
yet they remained obstinate in their unbelief.
2. (vs. 12). This verse says “I will smite them

with the pestilence, and disinherit them, and will make
of thee a greater nation and mightier than they.” It was
not necessary for Moses to answer God because He already
knew the answer. People need to understand that God
responds to faithlessness with judgment. He said to Moses,
“I will smite them with the pestilence, and disinherit
them.” God indicated that He would severely judge the
nation. In the Scriptures, “pestilence” is commonly
mentioned together with such words as famine, evil, blood,
judgment, and sword. Here, “pestilence” refers to any kind
of punishment sent by God that results in death. Not only
would God “smite” or destroy His people, He would also
“disinherit them.” In other words, Israel would no longer
be God’s people because He would completely blot out their
name and race as a people. God then indicated that He
would replace Israel with the descendants of Moses when He
said “and (I) will make of thee a greater nation and
mightier than they (Israel).” God was saying that because
the Israelites were rebellious and didn’t trust Him, He would

replace them with a nation that would come from Moses.
God had threatened to do this once before (see Exodus
32:10-14). At that time Moses responded by appealing to
God’s honor and reminding Him of His promises. In this
instance, Moses would do the same thing. God’s offer to
make from Moses a nation even greater than Israel was a
test, even a temptation. It was perhaps the greatest test
Moses could have possibly faced. Consider the fact that
Moses had delivered these people from a miserable life of
slavery by the power of God. But the ungrateful nation had
been a constant source of grief for Moses. Since their
departure from Egypt, for about two years he had endured
the murmurings of the people including rebellion by his sister
Miriam and his brother Aaron (see Numbers 12:1-16). The
people had repeatedly turned against Moses and against
God. So, how much should any man be expected to endure?
It would have been very tempting for Moses to give up on
the people; yet he remained faithful to his God-given task.
Note: Since God was willing to replace Israel with a
new nation from Moses, someone might ask, “What will
happen to God’s covenant with Abraham then?” Here is
one answer: God’s name would be preserved in the
family of Moses. The Lord would teach us that He will
not be a loser by destroying and disinheriting His
chosen people, for if God had cut off and disinherited
Adam and Eve, He could have made another Adam and
another Eve, and glorified His mercy in them, just as
here He could have glorified His mercy in Moses even if
Israel had been ruined. So God tested Moses, to see
whether he still had the same affection for Israel which
he formerly expressed upon a similar occasion (see
Exodus 32:10-14) by preferring their interests before

the advancement of his own family. Moses passed the
test and proved that his love for Israel had not
changed, and that he could not bear the thought of
raising his own name at the ruin of the name of Israel.
God does not test us because He does not know how we
will respond, because He does know. He tests us so
that we will know how we will respond and reveal to
ourselves whether we are growing spiritually or not.
Tests and temptations come to try our faith (see James
1:2-4).
IV. THE PLEA (Numbers 14:13-16)
A. Reminding God of His position (Numbers

14:13-14).
1. (vs. 13). This verse says “And Moses said unto

the Lord, Then the Egyptians shall hear it, (for thou
broughtest up this people in thy might from among
them…).” Realizing that God was going to destroy and
replace Israel with his descendants, Moses did as he had
done before (see Exodus 32:11-13). He interceded for the
people of God first by basing his pleading on God’s
reputation and honor. We are told that “Moses said unto
the Lord, Then the Egyptians shall hear it, (for thou
broughtest up this people in thy might from among
them).” Moses reminded God that if He did destroy His
chosen people, “the Egyptians shall hear” about it since
He alone had delivered Israel from bondage in Egypt.

Therefore, the Israelites belonged to God and were His
responsibility. Moses added that it was God’s “might” or
power that had brought Israel out from the Egyptians.
Moses was telling God that His honor was at stake. God’s
honour was closer to Moses’ heart than any interests of his
own. Indeed, God was first in his life (see Colossians
1:17-19). Note: Through his intercession for the
Israelites, Moses proved to be a very selfless
individual. He had learned the lesson of selflessness in
leadership. As we shall see in the remaining verses, he
resisted God’s offer to make him a great nation which
tested him to the core of his being; but he came away
spiritually stronger. In contrast, when Aaron seemingly
had been offered greater status by the people during
the incident with the golden calf, he readily accepted.
But when God offered Moses the opportunity of
becoming a great nation, he refused. Moses had a
great love for the people of Israel even though they had
proved themselves to be unworthy of that love many
times. He cared enough about others to intercede on
their behalf. As Christians, we need that same quality
of love that will take us to prayer on other’s behalf.
2. (vs. 14). This verse says “And they (the

Egyptians) will tell it to the inhabitants of this land: for
they have heard that thou Lord art among this people,
that thou Lord art seen face to face, and that thy cloud
standeth over them, and that thou goest before them,
by day time in a pillar of a cloud, and in a pillar of fire
by night.” Moses continued to tell God that when the
Egyptians heard that He had destroyed His own people “they

will tell it to the inhabitants of this land” which refers to
the people already living in Canaan. Just as Moses had
appealed to God’s honor to spare Israel in the previous verse,
here he appeals to God’s presence among His people. Moses
said “for they have heard that thou Lord art among this
people, that thou Lord art seen face to face, and that
thy cloud standeth over them, and that thou goest
before them, by day time in a pillar of a cloud, and in a
pillar of fire by night.” Those living in Canaan had heard
that God dwelt “among His people.” They had also heard
that the Lord had been “seen face to face.” Although
Exodus 33:11 says that “the Lord spoke to Moses face to
face,” this does not mean that he saw God’s face because no
one can see God and live (see Exodus 33:19-20). Moses was
only allowed to see some of God’s glory (see Exodus
33:21-22; 34:4-6). The expression “face to face” is used
here to show how God spoke to all the Israelites (see
Deuteronomy 5:4) as well as the special relationship between
God and Moses (see Deuteronomy 34:10). Therefore, the
expression “face to face” is a way of describing how God
revealed Himself to Israel at that time. Moses also told God
that the Canaanites had also heard that “thy cloud
standeth over them, and that thou goest before them,
by day time in a pillar of a cloud, and in a pillar of fire
by night.” The phrase “thy cloud standeth over them”
probably refers to the Shekinah-glory of God seen in a
“cloud” (see Ezekiel 9:3; 10:19) that stood continuously over
the Israelites. Not only had the Canaanites heard about the
“cloud” that stood “over them,” Moses said that they had
also heard about God’s leading His people in “a pillar of a
cloud” during the day and “a pillar of fire by night.”

Note: The text seems to indicate that there were two
clouds, one that appeared during the day time and one
that appeared as fire at night. However, there was only
one cloud that led the Hebrews. During the day time it
appeared as just a cloud but at night it changed to fire.
It could be that the fire was inside the cloud and was
only able to be seen at night. Since Israel enjoyed the
special presence of the Shekinah-glory of God,
whatever happened to them was specially related to His
honor and glory. His presence signified in a special
way that He was their God. Therefore, as far as Moses
was concerned any losses Israel suffered would be
considered evidence by the inhabitants of Canaan that
God lacked power.
B. Recalling God’s priority (Numbers 14:15-16).
1. (vs. 15). This verse says “Now if thou shalt

kill all this people as one man, then the nations which
have heard the fame of thee will speak, saying…” Here
Moses begins to tell the Lord what he thinks “the nations”
in Canaan would say about God’s “fame” or honor if He
would “kill all this people,” the Israelites as if they were
“one man.”
2. (vs. 16). This verse says “Because

the Lord was not able to bring this people into the land
which he sware unto them, therefore he hath slain
them in the wilderness.” Now Moses tells God what he
thinks the nations in Canaan would say about Him if He
exercised His discipline by destroying the Israelites. Moses

said the rumor that would circulate would be that the Lord
“hath slain them (His people) in the wilderness”
because He “was not able to bring this people into the
land which he sware unto them.” In other words, God
would be dishonored among the nations of Canaan if He slew
His people before bringing them into the Promised Land as
He promised. The Nations would see this as an indication
that God lacked the power to finish what He had started. In
essence, Moses was reminding God that destroying the
Israelites would negatively affect His standing in the eyes of
the Egyptians (see Exodus 32:12) and other nations. Moses
was not concerned about his own glory; he was concerned
about the glory of God. Note: Moses, who once had the
world in his grasp as the son of Pharaoh’s daughter, by
faith chose “to suffer affliction with the people of God”
(see Hebrews 11:25). Now he showed that he cared for
God’s honor and position more than his own as he
demonstrated by pleading for Israel. How often do we
follow his example of faith? Moses wanted God to
continue to receive glory from even the enemies of His
people. However, there is no question that sometimes
God allows His own honor to suffer by disciplining His
children. When David sinned by committing adultery
with Bath-sheba and murdering her husband, Uriah,
God told him that he had given the enemies of the Lord
the opportunity to speak evil of Him (see II Samuel
12:14). The world cannot understand the methods that
God uses when dealing with His own (see Hebrews
12:6-13). When believers fall, unbelievers rejoice,
taking the opportunity to justify their sin in their own
eyes. The best pleas in prayer are those that refer to
God’s honour, for they agree with the first petition of

the Lord’s Prayer, “Hallowed be thy name” (see
Matthew 6:9; Luke 11:2). So, in everything we do or
say, we should not give the enemies of the Lord the
occasion to blaspheme Him (see I Timothy 6:1).
V. THE PARDON (Numbers 14:17-20)
A. Petitioning God’s power (Numbers 14:17-18).
1. (vs. 17). This verse says “And now, I beseech

thee, let the power of my lord be great, according as
thou hast spoken, saying…” Moses’ final appeal to God to
save Israel pointed specifically to His revealed character and
“power.” As he continued to pray, Moses said to God “And
now, I beseech thee, let the power of my lord be great,
according as thou hast spoken, saying…” Moses was
about to remind God of His own words regarding His
character. However, we must never think of this plea as a
trick on Moses’ part as if he was reminding God of something
He had forgotten. Moses’ plea depended on God being who
He revealed Himself to be.
2. (vs. 18). This verse says “The Lord is

longsuffering, and of great mercy, forgiving iniquity
and transgression, and by no means clearing the guilty,
visiting the iniquity of the fathers upon the children
unto the third and fourth generation.” Still pleading on
behalf of the Israelites, Moses repeated the words God used
to describe Himself in Exodus 34:6-7 almost verbatim. These

words that Moses repeated directly from God Himself formed
the basis for Moses’ entire prayer. Notice the attributes of
God that Moses mentioned. First Moses said “The Lord is
longsuffering.” God’s attribute of “longsuffering” speaks
of God’s patience. Another attribute of God is “great
mercy.” The word “mercy” is often translated in Scripture
as lovingkindness. It refers to God’s goodness shown toward
those who are in misery or distress. God’s “great mercy” is
seen in Him “forgiving iniquity and transgression.” The
Hebrew word translated “iniquity” comes from a word that
refers to crookedness or twistedness. “Iniquity” is the
appropriate word for sin, because sin leads men and women
down crooked paths and produces twisted lives.
“Transgression” is a violation of a law or command. The
Hebrew word most often translated “transgression” in the
Old Testament means “revolt” or “rebellion.” In the New
Testament, the word “transgression” translates a Greek
word that means “a deliberate breach of the law” (see
Romans 4:15; I Timothy 2:15; Hebrews 2:2). According to
God Himself, it was part of His character to forgive “iniquity
and transgression.” However, both words refer to sins of
all kinds. When Moses said that God “by no means
clearing the guilty” he meant that God will not let sin go
unpunished. But instead, He visits or brings punishment for
“the iniquity of the fathers upon the children unto the
third and fourth generation.” This means that since God
will by no means find the guilty innocent, He will bring
punishment for the wickedness and guilt of the fathers upon
the children (that is, God will call the children to account for
the sins of their fathers), even as late as the third and
fourth generations, Israel would suffer for their rebellion.

We found this to be true for Israel. Because of their stubborn
unbelief, they would wander for forty years until those who
were twenty years old and older had died in the wilderness
(see Numbers 14:26-32; 32:11-12). The only exceptions
would be Joshua and Caleb (see Numbers 14:30; 26:65).
When our prayers are rooted in the character and Person of
God, meaning everything that He is, He will not let them go
unanswered.
B. Petitioning God’s pardon (Numbers 14:19-20).
1. (vs. 19). This verse says “Pardon, I beseech

thee, the iniquity of this people according unto the
greatness of thy mercy, and as thou hast forgiven this
people, from Egypt even until now.” At this point in
Moses’ prayer for Israel, he requested God to “Pardon, I
beseech thee, the iniquity of this people according unto
the greatness of thy mercy.” The phrase “I beseech
thee” expresses the urgency of Moses’ request. Moses was
acknowledging that even though Israel’s sin was great, God’s
“mercy” was greater. Moses didn’t try to excuse Israel’s
unbelief and rebellion. He could not deny that they were
guilty, especially to an omniscient and holy God. Moses
asked God to “pardon” or forgive Israel not on the basis of
their goodness, for they had none, but based on God’s own
goodness, “the greatness of thy (God’s) mercy” or His
lovingkindness. We are pardoned for our sins on the same
basis. Like Israel, we are completely in God’s debt for the
pardon we have received from Him, a debt that we can never
repay (see I Peter 1:18-19). Moses begged God to “pardon”
or forgive His people just as He had “forgiven” them “from

Egypt even until now.” The very act of deliverance from
“Egypt” had been a classic display of loving kindness. And
since their deliverance, every time God led Israel past an
obstacle, He showed His “mercy” or lovingkindness. Every
time God provided sustenance for Israel, despite their
murmurings, He manifested His lovingkindness. Moses
asked God to continue to show the same “mercy” or
lovingkindness to His people. Note: God has not limited
His “mercy” to His dealings with Israel. The supreme
example of God’s lovingkindness was when He sent His
eternal Son into this sinful world to provide redemption
through His substitutionary death on the cross.
Ephesians 2:4-5 explains that “God who is rich in
mercy, for his great love where with he loved us, Even
when we were dead in sins, hath quickened us together
with Christ, (by grace ye are saved;).” The only thing
that prevents the exercise of God’s “mercy” today is the
refusal of sinful man to accept God’s gracious and
merciful offer of salvation through faith in Jesus
Christ. The redemptive price has been paid. The
provision has been made, but the individual must
accept the free gift of salvation by faith (see Ephesians
2:8).
2. (vs. 20). Our final verse says, “And

the Lord said, I have pardoned according to thy
word…” When our prayers are rooted in the character and
Person of God, meaning in everything that He is, He will not
let them go unanswered. God responded to Moses’
intercessory prayer in mercy saying “I have pardoned
according to thy word…” That pardoned or forgave the

people’s sin but didn’t remove the consequences. Israel had
offended God’s glory and they would suffer in the wilderness,
but they would not receive the judgment that their rebellion
deserved (see verse 12) because of God’s mercy. Notice that
God said “I have pardoned according to thy word.” But
what word did God mean? Was it simply Moses’ word asking
for Israel’s pardon? Maybe it was. But remember, when
Moses prayed, he spoke the same words about God that God
had said about Himself. Note: Let’s be honest, we all love
to hear people say glowing things about us that we try
to live up to and so does God. So Moses prayed in
accord or in agreement with what God’s word said
about Him, and God acted in accord with His word.
Knowing God’s Word (for us, the Bible) and praying in
agreement with it is the key to effective prayer that
touches and moves the heart of God. The Apostle John
explained the foundational truth of effective praying
when he wrote “And whatsoever we ask, we receive of
him, because we keep his commandments, and do those
things that are pleasing in his sight” (see I John 3:22).
May we so learn God’s heart and His will by learning
His Word and the obedience it demands so that our
prayers, like those of Moses, may move mountains (see
Psalms 119:33-41, 97-105). Only as we live and pray in
agreement with God’s Word can we expect Him to
honor our requests. Remember every prayer we pray
will be answered if what we ask for is in God’s will, and
we can only know His will by knowing His Word, the
Bible. Again, the Apostle John plainly tells us how to
be sure our prayers will be answered when he wrote
“And this is the confidence that we have in him, that, if
we ask any thing according to his will, he heareth us:

And if we know that he hear us, whatsoever we ask, we
know that we have the petitions that we desired of him”
(see I John 5:14-15).
VI. Conclusion. On the very borders of Canaan, the

Israelites, because of unbelief, rejected their God-given
opportunity to occupy the Promised Land. Joshua and Caleb
were almost stoned because of their positive attitude and
faith. God expressed great anger and frustration because of
Israel’s lack of trust in Him. He proposed to Moses that
Israel be destroyed and that a new nation be established
through Moses himself. Moses courageously interceded with
God on behalf of His people, Israel. He argued that the
sparing of Israel would preserve God’s reputation in the
heathen world and would stand as a monument to God’s
merciful nature. God chose to pardon Israel as His faithful
servant, Moses had requested. Love for others should
motivate us to intercede for them before God.

Curriculum***
Sunday, September 29, 2019: “Faithful in Consequences” Practical
Points For Discussion (The ISSL Curriculum)
Lesson Text: Numbers 14:10-20
I. THE PROBLEM (Numbers 14:10-12)
10. But all the congregation bade stone them with stones.
And the glory of the Lord appeared in the tabernacle of the
congregation before all the children of Israel.
11. And the Lord said unto Moses, How long will this people
provoke me? and how long will it be ere they believe me, for
all the signs which I have shewed among them?
12. I will smite them with the pestilence, and disinherit them,
and will make of thee a greater nation and mightier than
they.
II. THE PLEA (Numbers 14:13-16)
13. And Moses said unto the Lord, Then the Egyptians shall
hear it, (for thou broughtest up this people in thy might from
among them;)
14. And they will tell it to the inhabitants of this land: for
they have heard that thou Lord art among this people, that
thou Lord art seen face to face, and that thy cloud standeth
over them, and that thou goest before them, by day time in a
pillar of a cloud, and in a pillar of fire by night.
15. Now if thou shalt kill all this people as one man, then the
nations which have heard the fame of thee will speak, saying,
16. Because the Lord was not able to bring this people into
the land which he sware unto them, therefore he hath slain
them in the wilderness.
III. THE PARDON (Numbers 14:17-20)
17. And now, I beseech thee, let the power of my lord be

great, according as thou hast spoken, saying,
18. The Lord is longsuffering, and of great mercy, forgiving

iniquity and transgression, and by no means clearing the
guilty, visiting the iniquity of the fathers upon the children
unto the third and fourth generation.
19. Pardon, I beseech thee, the iniquity of this people

according unto the greatness of thy mercy, and as thou hast
forgiven this people, from Egypt even until now.
20. And the Lord said, I have pardoned according to thy

word:
I. THE PROBLEM (Numbers 14:10-12)
10. But the whole assembly talked about stoning them. Then
the glory of the Lord appeared at the tent of meeting to all
the Israelites.
11. The Lord said to Moses, “How long will these people
treat me with contempt? How long will they refuse to believe
in me, in spite of all the signs I have performed among them?
12. I will strike them down with a plague and destroy them,
but I will make you into a nation greater and stronger than
they.”
II. THE PLEA (Numbers 14:13-16)
13. Moses said to the Lord, “Then the Egyptians will hear
about it! By your power you brought these people up from
among them.
14. And they will tell the inhabitants of this land about it.
They have already heard that you, Lord, are with these
people and that you, Lord, have been seen face to face, that
your cloud stays over them, and that you go before them in a
pillar of cloud by day and a pillar of fire by night.
15. If you put all these people to death, leaving none alive,
the nations who have heard this report about you will say,
16. ‘The Lord was not able to bring these people into the
land he promised them on oath, so he slaughtered them in
the wilderness.’
III. THE PARDON (Numbers 14:17-20)
17. “Now may the Lord’s strength be displayed, just as you

have declared:
18. ‘The Lord is slow to anger, abounding in love and

forgiving sin and rebellion. Yet he does not leave the guilty
unpunished; he punishes the children for the sin of the
parents to the third and fourth generation.’
19. In accordance with your great love, forgive the sin of

these people, just as you have pardoned them from the time
they left Egypt until now.”
20. The Lord replied, “I have forgiven them, as you asked.

1. Words of faith only arouse more anger in those who are

hardened with unbelief (Numbers 14:10).
2. God is angered at mankind’s refusal to believe, and He will

severely judge their unbelief (Numbers 14:11-12; Matthew
11:20-24).
3. One mark of a man or woman of God is that he or she will

choose to intercede for sinful men rather than receive a
special privilege (Numbers 14:12-19).
4. The foundation of effective intercession is the desire for

the Lord to be glorified (Numbers 14:14-16).
5. God’s mercy and justice are both perfect (Numbers

14:18-19; II Peter 2:9).
6. When we follow Moses’ pattern of intercession on the

basis of God’s glory and His mercy, we can expect the same
good result (Numbers 14:20).

Curriculum***
Sunday, October 6, 2019: “Obedient Faith” Commentary (The ISSL
Curriculum)
Sunday, October 6, 2019
Lesson: Deuteronomy 4:1-8, 12-13; Time of Action: 1405

B.C.; Place of Action: Plains of Moab
Golden Text: “Ye shall not add unto the word which I
command you, neither shall ye diminish ought from it,
that ye may keep the commandments of the Lord your
God which I command you” (Deuteronomy 4:2).
I. INTRODUCTION. In the first three chapters of

Deuteronomy, Moses recounted the history of the children of
Israel during their wilderness journey. As he reminded the
people of their experiences during that time, Moses
emphasized their refusal to enter the Promised Land (see
Deuteronomy 1:22-38). Now, once again the Israelites found
themselves on the border of Canaan, with a new generation
waiting across the Jordan River at Beth-peor. But would they
repeat the disobedience of the previous generation and
refuse to believe and obey God? This week’s lesson reveals
that Moses was not going to witness another such rebellion
to God’s will. His leadership would soon end, and Joshua
would direct the people. But Moses would prepare the
Israelites for their life as God’s people in the land of promise.
II. LESSON BACKGROUND. As a result of their refusal to

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enter the Promised Land after they first arrived on the

border of Canaan at Kadesh-barnea in the wilderness of
Paran (see Numbers 13:1-3, 17-33; 14:1-4), the Israelites
spent 40 years (see Numbers 14:33-34) on a journey that
should have lasted only 11 days (see Deuteronomy 1:1-2). It
wasn’t distance that stood between them and the Promised
Land. It was the condition of their hearts. God’s purpose
went deeper than simply transporting a huge group of people
to a new land. He was preparing them to live in obedience to
Him once they finally arrived there. What good was the
Promised Land if the Israelites were just as wicked as the
nations already living there? Although the journey was a
painful but necessary part of their preparation, through it
God taught them who He was: the living God, the Leader of
their nation. He also taught them who they were: people
who were sinful and prone to rebellion and doubt. During
their journey, God gave His rebellious people the Law (see
Exodus 20:1-17 and Leviticus) to help them understand how
to relate to Him and to other people. Now that the forty year
journey is over, Moses prepared the new generation for
entrance into the Promised Land by first reminding them of
what happened during those 40 years (see Deuteronomy
chapters 1-3). Then in our lesson text, he began to apply
lessons learned from the errors of the previous generation
that would help the new generation live in obedience to God.
This is where our lesson begins.
III. MAINTAINING A NATIONAL OBEDIENCE

(Deuteronomy 4:1-4)
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A. Obedience commanded (Deuteronomy 4:1-2).
1. (vs. 1). Our first verse says “Now therefore

hearken, O Israel, unto the statutes and unto the
judgments, which I teach you, for to do them, that ye
may live, and go in and possess the land which
the Lord God of your fathers giveth you.” The words
“Now therefore” connects the events Moses reviewed in
chapters 1-3 with what he is about to say. To prepare God’s
people for life in the Promised Land, Moses exhorted the
Israelites to “hearken, O Israel, unto the statutes and
unto the judgments, which I teach you.” The word
“hearken” means “to listen carefully and obey.” Moses as
the teacher of Israel urged the people to listen attentively to
the “statutes” and “judgments” that were given by God
through him at Sinai (see Exodus 20:2-17). The word
“statutes” refers to decrees handed down, while
“judgments” refer to rules in God’s just administration.
Both of these terms basically mean the same thing referring
to the commandments in the Law of Moses. As the teacher of
Israel, Moses would restate these laws in order to “teach”
the Israelites “to do them.” Just as every Hebrew father
was to “teach” his children (see Deuteronomy 4:9), so Moses
on a larger scale was passing on the law to a new
generation. He taught Israel not only to know God’s laws,
but also “to do them.” In other words, the people were to
obey God laws. Knowing without doing only makes the one
who disobeys guiltier in the sight of God (see James 1:22-24;
4:17). Note: Teaching every new generation must also
take high priority in the Christian church. The church
that ignores its responsibility to teach God’s Word
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systematically will eventually find its doctrinal

foundations eroded away. But at the same time, the
church must remember that God gave His Word to
transform lives, not merely to satisfy a person’s
curiosity (see II Timothy 3:16-17). Teaching should
always attempt to bring people to saving faith and to
obedience based upon that faith. Every area of biblical
doctrine can and should be applied to life. Moses also
promised that if the people obeyed God’s commands, they
would “live, and go in and possess the land which
the Lord God of your fathers giveth you.” This was not a
promise of eternal life through good deeds, but was a
reassurance that their physical lives would be spared. We
must remember that penalties were imposed on lawbreakers
and even death was meted out for serious violations of the
law (see Exodus 21:12, 15-17; 22:19; 31:14-15). Only those
who continued to obey God would live to possess the land. It
was theirs potentially as a divine gift, but actually possessing
it depended on a proper relationship with the Lord.
2. (vs. 2). This verse says “Ye shall not add unto
the word which I command you, neither shall ye
diminish ought from it, that ye may keep the
commandments of the Lord your God which I command
you.” Knowing human nature so well, Moses emphasized
the importance of the laws of God by saying “Ye shall not
add unto the word which I command you, neither shall
ye diminish ought from it.” The term “diminish” means
“to make smaller or less.” It has the idea of subtracting or
taking away from something. The point here is that God’s
Word must not be altered or changed whether it is His
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message in the law to Israel, or His message of grace to us.

If we compare Genesis 3:3 with Genesis 2:17, we will see that
sin entered into the human race when Eve added to, took
from, and altered the word of God. To change the Word of
God in any way is to destroy it. Joy comes in knowing and
obeying His Word (see John 13:17). Note: For Israel, the
temptation to subtract from the law was always
constant. There was constantly the temptation for
people who felt confined by the law and its restrictions
to try to delete some of the more burdensome
commands. Then they would reinterpret those
commands to minimize their responsibility or even
argue that these commands didn’t actually come from
God. Illogical as it may seem, for the Israelites the
temptation to add to God’s commands was stronger
than it was to subtract from them. Adding new
requirements had the appeal of placing a person in a
more “spiritual” class and by this gaining the respect,
envy, and even submission of those considered to be on
a lower level. The Pharisees in Jesus’ day illustrated
the spiritual damage that could result from adding to
the law. In their attempt to keep Israel pure or holy,
the Pharisees had added a variety of traditions to the
law, but these didn’t bring the people closer to God
(see Matthew 15:3-9). The Christian church also has to
deal with those who would diminish or add to God’s
standards. Since Jesus Christ has abolished the rule of
the Mosaic Law over Christians (see Romans 6:14; 7:4,
6; 10:4), some think that they don’t have to submit to
any written revelation but only need to follow the inner
voice of the Holy Spirit, who would never disagree with
God’s written Word. The Colossians faced those who
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said “touch not; taste not; handle not” (see Colossians

2:21); and Timothy was warned about those who would
forbid people to marry and would prohibit the eating of
certain foods (see I Timothy 4:1-3). Legalistic cults
thrive today as do religious groups that have added
their traditions to God’s Word. If we take liberties with
God’s commands, we are throwing away the only real
objective by which to judge obedience to God. When
that happens, every man will do what is right in his own
eyes (see Judges 21:25), and religious and social life
becomes chaos.
B. A reminder of past errors (Deuteronomy

4:3-4).
1. (vs. 3). This verse says “Your eyes have seen

what the Lord did because of Baalpeor: for all the men
that followed Baalpeor, the Lord thy God hath
destroyed them from among you.” Here Moses reminded
the people of what happened to those who disobeyed God’s
commandments (see Exodus 20:1-5) by referring to the
Israelites most recent sins they committed when they spent
time at Shittim (see Numbers 25:1). Moses said “Your eyes
have seen what the Lord did because of Baalpeor: for
all the men that followed Baalpeor, the Lord thy God
hath destroyed them from among you.” The people had
seen what “the Lord” did to His people who engaged in
sexual immorality with the women of Moab. Those immoral
relationships led many of the Israelite men to worship and
offer sacrifices to “Baalpeor,” the false god of the
Moabites. God responded to their disobedience by
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commanding that “all the men that followed Baalpeor,”

or all those who bowed before “Baalpeor” (twenty-four
thousand men) be put to death (see Numbers 25:1-9; Psalms
106:20-28). Moses reminded the people that they were well
aware that “God hath destroyed them from among you.”
2. (vs. 4). This verse says “But ye that did

cleave unto the Lord your God are alive every one of
you this day.” Having reminded God’s people that those
Israelites who worshipped Baalpeor, were all now dead
because they didn’t obey the Lord, Moses said “But ye that
did cleave unto the Lord your God are alive every one of
you this day.” In other words, all those who remained
faithful to the Lord and refused to follow after the false gods
of Moab were still alive that very “day.” It is true that God
honors obedience (see I Samuel 15:22: Romans 2:7-9).
IV. ESTABLISHING A NATIONAL REPUTATION

(Deuteronomy 4:5-8)
A. The nature of the reputation (Deuteronomy

4:5-6).
1. (vs. 5). This verse says “Behold, I have taught

you statutes and judgments, even as the Lord my God
commanded me, that ye should do so in the land
whither ye go to possess it.” Moses was faithful in
teaching the people God’s “statutes and judgments” which
refers to God’s Law or commandments as given mainly in
Curriculum)
Exodus and Leviticus. He said that he “taught” these

commandments “even as the Lord my God commanded
me.” Moses was about to lose his leadership because on an
earlier occasion he had not obeyed to the letter the
instruction God gave him when out of anger he struck the
rock for water instead of speaking to it (see Numbers
20:7-12). His disobedience cost him the privilege of leading
Israel into the Promised Land. Knowing the price he had to
pay, Moses was careful to teach only what he was
commanded. Then Moses gave the reason why he was so
diligent in teaching the people God’s commands. He said it
was so “that ye should do so in the land whither ye go to
possess it.” In other words, he taught them God’s
commands so that they could “do” or keep them once they
possessed the land. The people needed to be reminded that
their continual obedience would determine whether they
would continue to “possess” or occupy the land.
2. (vs. 6). This verse says “Keep therefore and

do them; for this is your wisdom and your
understanding in the sight of the nations, which shall
hear all these statutes, and say, Surely this great nation
is a wise and understanding people.” Moses revealed the
importance of obeying God’s commands as he said again
“Keep therefore and do them.” The word “keep” here
means “to observe” or “to obey.” Moses then said “for this
is your wisdom and your understanding in the sight of
the nations.” The words “for this” refer to the people’s
obedience to God’s laws which Moses said was “your
wisdom and your understanding in the sight of the
nations.” This means that Israel’s obedience to God’s word
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would be seen by the surrounding nations as “wisdom” and

“understanding.” The term “wisdom” is the ability to apply
knowledge to good and worthwhile endeavors.
“Understanding” has the idea of perception, discernment,
or insight. The “understanding” person sees right to the
heart of a matter and judges rightly. The point here is that
as Israel obeyed God’s laws, they would develop a reputation
that would cause the surrounding Gentile nations to say
“Surely this great nation is a wise and understanding
people.” Note: The key to understanding this kind of
reputation was living according to God’s revealed will.
Solomon grasped this truth as a young man and
humbled himself before God (see I Kings 3:8-12). As a
result, his type of reputation was what Moses desired
for all Israel. Solomon’s extraordinary wisdom drew
admiration from the people of all the surrounding
“nations” (see I Kings 4:29-34; 10:1-9). He testified
that “wisdom” and “understanding” are rooted in the
fear (or reverence) and knowledge of God (see Proverbs
9:10). However, the mere possession of God’s law did
not guarantee a high reputation before other nations.
It had to be practiced if Israel was to be “a wise and
understanding people.” The Apostle Paul had to
rebuke the Jews of his day because they possessed but
did not obey God’s law (see Romans 2:22-23). So
instead of God’s name being honored, it was
“blasphemed among the Gentiles” (see Romans 2:24).
Christians today must also remember that professed
doctrines and standards will not impress the world
unless we live them out consistently. Christianity is a
lifestyle, not a religion.
B. The reasons for the reputation (Deuteronomy
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4:7-8).
1. (vs. 7). This verse says “For what nation is

there so great, who hath God so nigh unto them, as
the Lord our God is in all things that we call upon him
for?” In the previous verse, Moses acknowledged that if the
Israelites kept God’s word by living it, the other nations
would call them a “great nation.” Then here, he posed a
rhetorical question to the people. He asked “For what
nation is there so great, who hath God so nigh unto
them, as the Lord our God is in all things that we call
upon him for?” Of course the answer would be no nation.
Israel could boast that there was no other nation in the world
that could claim that “God (was) so nigh unto them, as
the Lord our God is in all things that we call upon him
for.” The Gentile nations surrounding Palestine (Canaan)
were idol worshipers. Their gods were the work of their own
hands, but Israel’s God dwelt with them. The difference
between the other nations and the nation of Israel would be
Israel’s relationship to God, not their form of government or
position in the world. Israel was the only nation on earth
that God had chosen to be His own (see Exodus 19:5-6). As a
result, He would be “nigh (near) unto” Israel and would be
there to help them “in all things that we (they) call upon
him for.” Note: God’s presence with Israel was more
than a formal appearance as a cloud. He was with His
people to help whenever they called upon Him. They
had already had many occasions to call on Him in the
wilderness, and those who went on to conquer Canaan
would do so often again. Israel would experience God’s
presence at the Jordan (see Joshua chapters 3-4), at
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Jericho (see Joshua chapter 6), at Gibeon (see Joshua

chapter 10), and numerous other battle sites. God also
manifested His nearness through the mediation of the
priesthood and through direct revelation to the
prophets. No other nation could ever claim God’s
presence as Israel did. So whatever greatness Israel
achieved was due to the Lord’s presence. Christians
enjoy an even closer relationship with God than Israel
had. The Holy Spirit permanently indwells every
believer in Jesus Christ (see John 14:16-17; Romans
8:9; I Corinthians 6:19). God’s multifaceted ministry
illuminates our minds to receive His Word (see I
Corinthians 2:12-13), endows us with gifts for service
(see I Corinthians 12:4-11), and provides strength to
overcome sin (see Galatians 5:16). Whatever spiritual
success the church enjoys has come from being
obedient to God’s direction.
2. (vs. 8). This verse says “And what nation is

there so great, that hath statutes and judgments so
righteous as all this law, which I set before you this
day?” Still referring to the greatness of Israel because of
their God, Moses posed another question asking “And what
nation is there so great, that hath statutes and
judgments so righteous as all this law, which I set
before you this day?” Again, the answer to this question is
also none. No nation would be as great as Israel because as
Moses said, none had “statutes and judgments so
righteous as all this law.” Israel’s distinction as a great
nation rested on them having a totally “righteous law.” The
surrounding nations had law codes, some preceding Israel’s
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law by hundreds of years, but only the Hebrews’ code of law

was fully righteous because it alone had come directly from
God. The fact is that Israel’s laws were superior to the laws
of other men. Since the giving of God’s law to Israel,
mankind has not been able to improve on the Ten
Commandments. Moses then reminded the people that “all
this law” is what “I set before you this day.” Moses’ point
was that there was no nation, no matter how great, that had
laws as fair and just as those he was giving them that day.
V. REMEMBERING GOD’S VOICE (Deuteronomy

4:12-13). Verses 9-11 are not part of our printed text but in
those verses, Moses reviewed in general the wonders they
had seen as well as their experience with the Lord. Moses
urged the people to be sure that as long as they lived they
would never forget all that they had seen. They were to teach
those things to their children and grandchildren. He also told
them to remember the day that they stood before
the Lord their God at Mount Horeb (or Sinai) when
the Lord told him to gather the people together to listen to
what He had to say so that they will learn to respect Him as
long as they live on earth. In addition, Moses told them to
teach those things to their children, telling them how the
people came near and stood at the bottom of the mountain
while it burned with fire that reached up to the sky. Our text
continues with verse 12.
A. God’s words (Deuteronomy 4:12). This verse

says “And the Lord spake unto you out of the midst of
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the fire: ye heard the voice of the words, but saw no

similitude; only ye heard a voice.” Here Moses continued
to tell the people what they should remember and share with
their children. He went on to remind them that when they
stood at the bottom of the fiery Mount Sinai (see Exodus
19:17-19), “the Lord spake unto you out of the midst of
the fire.” As God spoke to His people from Mount Sinai
from the middle “of the fire,” Moses said “ye heard the
voice of the words, but saw no similitude.” The word
“similitude” can mean “likeness” or “form.” As God spoke
from within the fire, the people heard the sound of someone
speaking, but they didn’t see any form or what the Lord
looked like. Moses repeated that “only ye heard a voice.”
Note: No doubt the people expected to see some
similitude or likeness of God, for they were ready
to “break through unto the Lord to gaze” (see Exodus
19:21). But all they saw was light and “fire,” and
nothing that they could make an image of. God, in His
infinite wisdom only allowed the manifestation of
Himself in the fire because of the threat of idolatry. It
is said that Moses “beheld the similitude of the
Lord” (see Numbers 12:8). God not doubt allowed
Moses that favour because he was above the temptation
of idolatry. But for the people who had admired the
idols of Egypt (see Ezekiel 20:7-9), they were not
allowed to see any resemblance of God, lest they tried
to copy it, and therefore brake the second
commandment. Let this be a caution to us to take heed
of making images of God in our imagination or when
we are worshiping Him, lest by doing so we corrupt
ourselves.
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B. God’s writings (Deuteronomy 4:13). Our final

verse says “And he declared unto you his covenant,
which he commanded you to perform, even ten
commandments; and he wrote them upon two tables of
stone.” As the Lord spoke to His people from the “midst of
the fire” on Mount Sinai, Moses said that God “declared
unto you his covenant, which he commanded you to
perform.” The “covenant” that God “commanded” his
people to “perform” or “do” was the “Ten
Commandments” (see Exodus 19:5; 20:1-17). Not only did
Moses remind the people that the Lord had spoken His
commandments to them, He also reminded them that the
Lord “wrote them upon two tables of stone” (see Exodus
24:12; 31:18; 34:1). This was an indication of just how
important God considered His covenant to be. With His laws
written on stone, the Israelites would always have a reminder
of what God desired of them—obedient faith. Note: Just as
God illuminates the believer today through the work of
the Holy Spirit so we can understand His Word, He saw
to it that all Israel heard the truth from His own mouth
and understood its righteous demands. The Lord in His
mercy and grace gave His chosen people, Israel (see
Exodus 19:5-6) His commandments both verbally and
written on stone. Today, He has given His most recent
chosen people, the church (see I Peter 2:9) His Bible
written by men who were inspired by the Holy Spirit
(see II Timothy 3:16). This is all the more reason why
we should give the Lord praise, worship and gratitude
for what He has given us so that we can develop an
obedient faith.
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VI. Conclusion. Israel’s national heritage was based on a

covenant with almighty God. The people needed to remember
that covenant made at Mount Sinai again and again if they
were going to preserve it for future generations. For Israel,
keeping obedient faith alive in the next generation was no
easy task, and unfortunately, at some point the
communications broke down. After Joshua’s time, “there
arose another generation…which knew not the Lord” (see
Judges 2:10). As believers in Jesus Christ, we cannot let that
happen to us. In this week’s lesson, Moses outlined a plan by
which God’s people can bring the past and the future
together. God’s past acts are the basis for a present obedient
faith, which in turn can be communicated to keep future
generations strong. Our faith will release God’s power in us,
and our children will be able to see obedient faith in us.

Curriculum***
Sunday, October 6, 2019: “Obedient Faith” Practical Points for
Discussion” (The ISSL Curriculum)
Lesson Text: Deuteronomy 4:1-8, 12-13
I. MAINTAINING A NATIONAL OBEDIENCE

(Deuteronomy 4:1-4)
1. Now therefore hearken, O Israel, unto the statutes and

unto the judgments, which I teach you, for to do them, that
ye may live, and go in and possess the land which the Lord
God of your fathers giveth you.
2. Ye shall not add unto the word which I command you,

neither shall ye diminish ought from it, that ye may keep the
commandments of the Lord your God which I command you.
3. Your eyes have seen what the Lord did because of

Baalpeor: for all the men that followed Baalpeor, the Lord thy
God hath destroyed them from among you.
4. But ye that did cleave unto the Lord your God are alive
every one of you this day.
II. ESTABLISHING A NATIONAL REPUTATION

(Deuteronomy 4:5-8)
5. Behold, I have taught you statutes and judgments, even as

the Lord my God commanded me, that ye should do so in the
land whither ye go to possess it.
6. Keep therefore and do them; for this is your wisdom and

your understanding in the sight of the nations, which shall
hear all these statutes, and say, Surely this great nation is a
wise and understanding people.
7. For what nation is there so great, who hath God so nigh

unto them, as the Lord our God is in all things that we call
upon him for?
8. And what nation is there so great, that hath statutes and

judgments so righteous as all this law, which I set before you
this day
III. REMEMBERING GOD’S VOICE (Deuteronomy

4:12-13)
12. And the Lord spake unto you out of the midst of the fire:
ye heard the voice of the words, but saw no similitude; only
ye heard a voice.
13. And he declared unto you his covenant, which he

commanded you to perform, even ten commandments; and he
wrote them upon two tables of stone.
I. MAINTAINING A NATIONAL OBEDIENCE

(Deuteronomy 4:1-4)
1. Now, Israel, hear the decrees and laws I am about to

teach you. Follow them so that you may live and may go in
and take possession of the land the Lord, the God of your
ancestors, is giving you.
2. Do not add to what I command you and do not

subtract from it, but keep the commands of the Lord your
God that I give you.
3. You saw with your own eyes what the Lord did at Baal
Peor. The Lord your God destroyed from among you everyone
who followed the Baal of Peor,
4. but all of you who held fast to the Lord your God are still
alive today.
II. ESTABLISHING A NATIONAL REPUTATION

(Deuteronomy 4:5-8)
5. See, I have taught you decrees and laws as the Lord my

God commanded me, so that you may follow them in the land
you are entering to take possession of it.
6. Observe them carefully, for this will show your

wisdom and understanding to the nations, who will hear
about all these decrees and say, “Surely this great nation is a
wise and understanding people.”
7. What other nation is so great as to have their gods

near them the way the Lord our God is near us whenever we
pray to him?
8. And what other nation is so great as to have such

righteous decrees and laws as this body of laws I am setting
before you today?
III. REMEMBERING GOD’S VOICE (Deuteronomy

4:12-13)
12. Then the Lord spoke to you out of the fire. You heard the
sound of words but saw no form; there was only a voice.
13. He declared to you his covenant, the Ten

Commandments, which he commanded you to follow and
then wrote them on two stone tablets.
1. A nation’s moral and spiritual survival depends on that

nation’s willingness to keep God’s law (Deuteronomy 4:1).
2. The Bible is God’s complete revelation and in it He has

given us all that we need to know regarding faith and
practice (Deuteronomy 4:2: Psalms 119:105).
3. Failure to obey God’s Word could be a death sentence

(Deuteronomy 4:3-4).
4. It is the Christian’s responsibility to learn the Word of God

and to put it into practice (Deuteronomy 4:5-6; Joshua 1:8).
5. Regardless of how dark the path of the believer may

become, God is a Companion who is always near
(Deuteronomy 4:7; Psalms 16:8).
6. Exposure to the Word of God is both a privilege and an

advantage for which we should continually give thanks to
God (Deuteronomy 4:8).
7. We must never forget that God speaks to us through His

Word and He expects us to be obedient to it (Deuteronomy
4:12-13).

Curriculum***
Sunday, October 13, 2019: “Active Faith” Commentary (The ISSL
Curriculum)
Lesson: I Kings 17:8-16; Time of Action: 855 B.C.; Place of

Action: Zarephath
Golden Text: “And the barrel of meal wasted not,

neither did the cruse of oil fail, according to the word
of the Lord, which he spake by Elijah” (I Kings 17:16).
I. INTRODUCTION. Contrary to what many may believe,

faith is a word of action. If a believer claims to have faith,
there must be some works or deeds to prove his or her faith.
James, the brother of Jesus wrote in the book of James: “Yea,
a man may say, Thou hast faith, and I have works: shew me
thy faith without thy works, and I will shew thee my faith by
my works.” In this week’s lesson, we will meet a woman who
gave evidence of her faith by her actions toward the prophet
Elijah.
II. LESSON BACKGROUND. This week’s lesson takes place

during the reign of Ahab, king of the Northern Kingdom of
Israel. Like most, if not all of the kings of Israel, Ahab was an
evil king (see I Kings 17:30) who also worshipped the idol
god Baal and “did more to provoke the Lord God of Israel to
anger than all the kings of Israel that were before him” (see I
King 16:32-33). Chapter 17 opens introducing us to the
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prophet Elijah, the Tishbite who was from the town of Tishbe
in Gilead east of the Jordan River. As a result of the evil done
by Ahab in leading God’s people to sin, Elijah went to Ahab
telling him that, “As the Lord, the God of Israel lives, before
whom I stand, there shall be neither dew nor rain these
(three) years, except by my word” (see I Kings 17:1; 18:1).
Undoubtedly, this would upset Ahab, so in order to protect
Elijah, the Lord told him to go eastward and hide by the
brook Cherith, which is east of the Jordan River. The Lord
also told him that he could drink from the brook and that He
had commanded the ravens to bring him food (see I Kings
17:2-4). Elijah did as the Lord commanded him and went and
lived by the brook Cherith where the ravens brought him
bread and meat in both the morning and the evening, just as
God had said. Elijah also quenched his thirst by drinking
from the brook (see I Kings 17:5-6). But after a while, the
brook dried up, because there was no rain in the land (see I
Kings 17:1, 7). This is where our lesson begins.
III. GOD SENDS ELIJAH TO ZAREPHATH (I Kings

17:8-10)
A. The Lord’s command to Elijah (I Kings 17:8-9).
1. (vs. 8). Our first verse says “And the word of

the Lord came unto him, saying…” At some point during
the famine, while Elijah was hiding out from King Ahab near
the brook Cherith, the brook dried up (see I Kings 17:7).
Then we are told that the Lord spoke to Elijah. What the Lord
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said to him is given in the next verse.
2. (vs. 9). This verse says “Arise, get thee to

Zarephath, which belongeth to Zidon, and dwell there:
behold, I have commanded a widow woman there to
sustain thee.” With the brook dried up, the Lord was about
to provide for His servant in a special and unusual way. The
Lord commanded Elijah to “Arise, get thee to Zarephath,
which belongeth to Zidon, and dwell there.” Elijah was
to get himself ready and go to the seaport city of
“Zarephath.” The phrase, “which belongeth to Zidon”
means that “Zarephath” was located in the country of
“Zidon,” or Sidon (later called Phoenicia). “Zidon” was
occupied by Gentiles on the northeast coast of Palestine. It
may have been surprising to Elijah that God would direct him
to “Zidon” since that was where Jezebel, Ahab’s evil wife
(see I Kings 18:4) was from (see I Kings 16:31). This would
put Elijah in this evil Queen’s backyard. Jezebel was Elijah’s
greatest enemy (see I Kings 19:1-2); yet, to show her the
impotency of her anger toward Elijah, God provided a hiding-
place for him even in her own country. Then the Lord said to
Elijah “behold, I have commanded a widow woman there
to sustain thee.” This may have also been surprising to
Elijah for God told him that He had “a widow woman” in
“Zarephath” who would “sustain” or provide for him.
Normally, as an Israelite, it would be Elijah’s duty to care for
widows; not for widows to care for him (see Deuteronomy
10:18; 14:29; 24:19-21; 26:12-13). But God decided to do
things differently. There is no record that God actually
“commanded” the “widow” to provide for Elijah. So, the
word “commanded” here most likely refers to God enabling
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her to provide for the prophet. Note: The person that is

appointed to entertain Elijah was not one of the rich
merchants or great men, of Sidon, not such a one as
Obadiah, who was the governor of Ahab’s house and fed
the prophets (see I Kings 18:3-4); but a poor widow
woman, destitute and desolate, is commanded (that is,
she was made both able and willing) to sustain him. It
is God’s way, and it is for His glory, to use the weak and
foolish things of the world and place honour upon them
(see I Corinthians 1:26-29). He is, in a special way, the
widows’ God, and He cares for them (see Psalms 68:5;
Acts 6:1-5; I Timothy 5:16; James 1:27).
B. Elijah obeys the Lord (I Kings 17:10). This

verse says “So he arose and went to Zarephath. And
when he came to the gate of the city, behold, the widow
woman was there gathering of sticks: and he called to
her, and said, Fetch me, I pray thee, a little water in a
vessel, that I may drink.” After receiving God’s
instructions, Elijah obeyed and “he arose and went to
Zarephath.” The “gate of the city” was where a lot of
coming and going took place. It was also where the judges of
a city settled legal disputes (see Deuteronomy 17:5;
21:18-21; Ruth 4:1-2). Upon entering “the gate of the city,
behold, the widow woman was there gathering of sticks:
and he called to her.” The word “behold” indicates that
this was no chance meeting. It was a meeting prepared by
God. We are not told how Elijah knew this was “the widow
woman” that was assigned to provide for him. It may be
that God had already told him what the woman would be
doing when he saw her. When Elijah saw her she “was
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there gathering of sticks” probably to make a fire in her

home. This indicates that she was humble and industrious.
God normally uses people who are doing something when He
calls them. Realizing that this was “the widow woman” he
was to find, Elijah “called to her, and said, Fetch me, I
pray thee, a little water in a vessel, that I may drink.”
The prophet asked her to get him “a little water” to
“drink” and quench his thirst.
IV. GOD ARRANGES A MEETING FOR ELIJAH (I Kings

17:11-12)
A. Elijah’s request to a widowed foreigner (I

Kings 17:11). This verse says “And as she was going to
fetch it, he called to her, and said, Bring me, I pray
thee, a morsel of bread in thine hand.” Without any
hesitation, the widow went to get the water that Elijah
requested. But “as she was going to fetch” the water for
him, Elijah had an additional request, so he “called to her,
and said, Bring me, I pray thee, a morsel of bread in
thine hand.” This widow woman was very charitable and
generous. When this stranger asked her to go and “fetch”
him some water to drink, she readily went. The prophet
recognized this was a widow woman who probably didn’t
have much as a result of the famine, so he only asked for “a
morsel of bread” meaning a piece of bread. Note: This
was a time of famine and drought, but notice how this
woman responded to Elijah’s request. She never
mentioned the scarcity of water, nor did she ask him
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what he would give her in return for getting it for him.

She didn’t even acknowledge the fact that he was a
stranger, an Israelite. She did not excuse herself to
tend to the urgency of her own affairs, nor did she tell
him that she had something else to do rather than run
his errands. But what she did do was stop gathering
the sticks for herself in order to “fetch” water for the
prophet. This should be a lesson for us as well. Like
this widow woman, we should be ready to do any
kindness we can even to strangers (see Hebrews 13:2).
If we don’t have money to give to the distressed, we
must be even more ready to perform some type of
service for them. A simple cup of cold water, even
though it costs us no more than the labour involved in
fetching it, shall in no wise lose its reward (see
Matthew 10:41-42; 25:31-45).
B. The widow’s response to Elijah’s request (I

Kings 17:12). This verse says “And she said, As
the Lord thy God liveth, I have not a cake, but an
handful of meal in a barrel, and a little oil in a cruse:
and, behold, I am gathering two sticks, that I may go in
and dress it for me and my son, that we may eat it, and
die.” In response to Elijah’s request for a morsel or piece of
bread, the woman said “As the Lord thy God liveth, I have
not a cake, but an handful of meal in a barrel, and a
little oil in a cruse.” To show the truthfulness of what she
was about to say, the woman actually took an oath. With the
words “As the Lord thy God liveth” she swore by Elijah’s
God, the God of Israel that she didn’t have “a cake” to share
with him. By invoking Elijah’s God, indicated that she was
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speaking honestly about her situation. The word “cake”

here is another word for bread. She had no bread to give
Elijah. She told him that all she had was “an handful of
meal in a barrel, and a little oil in a cruse: and, behold,
I am gathering two sticks, that I may go in and dress it
for me and my son, that we may eat it, and die.” The
woman explained why she wouldn’t be able to give him any
bread. In essence, she said that she don’t have any bread,
only a “handful of meal” or flour in her “barrel” or basket,
and a little oil in her “cruise” or jar. She added that she was
gathering a few sticks so that she could go in and bake it for
her and her son, that they may eat it as their last meal and
die. The fact that she said she and her son would eat the
little bit of bread she would bake and then “die,” indicates
that they were already on the verge of starvation expecting
to “die” soon. So, she really didn’t have enough to share with
Elijah.
V. THE ACTIVE FAITH OF THE WIDOW (I Kings

17:13-16)
A. Elijah’s confident instructions for the widow (I

Kings 17:13-14).
1. (vs. 13). This verse says “And Elijah said unto

her, Fear not; go and do as thou hast said: but make me
thereof a little cake first, and bring it unto me, and
after make for thee and for thy son.” After the woman
told Elijah what she had planned to do, he said to her “Fear
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not; go and do as thou hast said…” The command “fear

not” is found numerous times in the Old Testament which
indicates how important God considers it to be. Many times
it is often accompanied with a reminder of God’s presence
(see Genesis 26:24; I Chronicles 28:20;II Chronicles 20:17;
Psalms 118:6; Isaiah 41:10, 13; 43:5; Zechariah 8:13). When
Elijah told her to “go and do as thou hast said,” he was
telling her to go home and cook what she thought would be
her and her son’s last meal (see verse 13). But before she
left him, Elijah also said to her “but make me thereof a
little cake first, and bring it unto me, and after make
for thee and for thy son.” He told her to make him a small
portion of bread first, bring it to him and then make some for
herself and her son. At this point, the woman must’ve been
in a state of shock. I can imagine that she may have
wondered to herself, “Is this man serious about me giving
him the last bit of bread I have and me and my son are left
with none? He can’t expect me to give, having only a little,
and not knowing where to get more after it is all gone.”
2. (vs. 14). This verse says “For thus saith

the Lord God of Israel, The barrel of meal shall not
waste, neither shall the cruse of oil fail, until the day
that the Lord sendeth rain upon the earth.” To
encourage the woman and ultimately build her faith, Elijah
prophesied what “the Lord God of Israel” told him what He
would do for her if she was obedient to Elijah’s request.
First, God promised that “The barrel of meal shall not
waste.” The same “barrel” that the woman earlier said only
contained “an handful of meal” (see verse 12), would not be
used up. Second, God promised that “neither shall the
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cruse of oil fail.” Likewise, the same “cruise” that the

widow woman earlier said contained only “a little oil” would
not be empty. She would have plenty of flour and oil “until
the day that the Lord sendeth rain upon the earth.” We
may wonder if Elijah’s prophesy meant anything to her since
she was a Zidonian and a Gentile? There is no indication that
she worshiped Elijah’s God. But even if she respected and
valued the God of Israel as the true God, what assurance did
she have that this stranger was His prophet, or that he had
any authority to speak in his name? And in her condition, it
would be easy for a hungry vagrant to impose upon her. It
would take real active faith for her to obey. Note: Through
all of this, God was taking care of His prophet.
Ironically, He used ravens to feed Elijah while he was
hiding at the brook Cherith (see I Kings 17:3-5), and
He used a poor widow woman, a foreigner from
Jezebel’s territory to care for Elijah. God has help for
us where we least expect it. As He did with Elijah, God
provides for us in ways that go beyond our narrow
expectations. No matter how bitter our trials are, or
how seemingly hopeless our situation may be, we
should always look for God’s caring touch. We may find
it in some strange places!
B. The widow’s obedience (I Kings 17:15). This

verse says “And she went and did according to the
saying of Elijah: and she, and he, and her house, did eat
many days.” But even if this widow woman had any of the
concerns that we mentioned in the previous verse, we are
told here that “she went and did according to the saying
of Elijah.” She obeyed the prophet’s request placing her
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dependence on the promise that “the Lord God of Israel”

would provide for her and her son. After going home and
baking bread for Elijah first, she was able to bake enough for
herself and her son. As a result of her active faith and
obedience to God’s word we are told that “she, and he, and
her house, did eat many days.” In other words, the widow
and Elijah and her son continued to eat from her supply of
flour and oil as long as it was needed. Note: I think we all
can agree that the increase of this widow’s faith to such
a degree as to enable her to deny herself and depend
upon the divine promise, was as great a miracle of
grace as the increase of her oil was of providence. For
sure, happy are those who have lacked hope, yet believe
and obey in hope.
C. The Lord’s provision (I Kings 17:16). Our final

verse says “And the barrel of meal wasted not, neither
did the cruse of oil fail, according to the word of
the Lord, which he spake by Elijah.” Because He is
faithful, the Lord kept His word. Since the woman acted in
faith “the barrel of meal wasted not, neither did the
cruse of oil fail.” All of this took place “according to the
word of the Lord, which he spake by Elijah.” This poor,
destitute Gentile woman demonstrated her faith by her works
(her actions). She is a good example of active faith. James,
the brother of Jesus said it this way: “Even so faith, if it hath
not works, is dead, being alone. Yea, a man may say, Thou
hast faith, and I have works: shew me thy faith without thy
works, and I will shew thee my faith by my works” (see James
2:17-18). Faith is not faith unless it is active!
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IV. Conclusion. Under the rule of King Ahab and his wife
Jezebel, the nation of Israel was a land of apostasy. There
was only a remnant of people in Israel who had not bowed or
worshiped Baal (see I Kings 19:18). But in the midst of such
unfaithfulness, God called a widow, a foreigner who was only
familiar with Israel’s God by reputation to put her faith in
Him. She demonstrated her faith in the Lord through her
obedience in the midst of hopelessness. She fed Elijah with
her last bit of food before feeding herself and her son. This
woman responded to God in faith even though she was not an
Israelite and therefore not a part His covenant people. The
point is, God is no respecter of persons. He can use anyone
He wants to accomplish His will. But those He uses are
normally people with an active faith. Is your faith active or is
it sleeping?

Curriculum***
Sunday, October 13, 2019: “Active Faith” Practical Points for
Lesson Text: I Kings 17:8-16
I. GOD SENDS ELIJAH TO ZAREPHATH (I Kings

17:8-10)
8. And the word of the Lord came unto him, saying,
9. Arise, get thee to Zarephath, which belongeth to Zidon,

and dwell there: behold, I have commanded a widow woman
there to sustain thee.
10. So he arose and went to Zarephath. And when he came

to the gate of the city, behold, the widow woman was there
gathering of sticks: and he called to her, and said, Fetch me,
I pray thee, a little water in a vessel, that I may drink.
II. GOD ARRANGES A MEETING FOR ELIJAH (I Kings

17:11-12)
11. And as she was going to fetch it, he called to her, and
said, Bring me, I pray thee, a morsel of bread in thine hand.
12. And she said, As the Lord thy God liveth, I have not a
cake, but an handful of meal in a barrel, and a little oil in a
cruse: and, behold, I am gathering two sticks, that I may go

in and dress it for me and my son, that we may eat it, and die.
III. THE ACTIVE FAITH OF THE WIDOW (I Kings

17:13-16)
13. And Elijah said unto her, Fear not; go and do as thou hast
said: but make me thereof a little cake first, and bring it unto
me, and after make for thee and for thy son.
14. For thus saith the Lord God of Israel, The barrel of meal
shall not waste, neither shall the cruse of oil fail, until the
day that the Lord sendeth rain upon the earth.
15. And she went and did according to the saying of Elijah:
and she, and he, and her house, did eat many days.
16. And the barrel of meal wasted not, neither did the cruse
of oil fail, according to the word of the Lord, which he spake
by Elijah.
I. GOD SENDS ELIJAH TO ZAREPHATH (I Kings

17:8-10)
8. Then the word of the Lord came to him:
9. “Go at once to Zarephath in the region of Sidon and stay

there. I have directed a widow there to supply you with
food.”
10. So he went to Zarephath. When he came to the town

gate, a widow was there gathering sticks. He called to her
and asked, “Would you bring me a little water in a jar so I
may have a drink?”
II. GOD ARRANGES A MEETING FOR ELIJAH (I Kings

17:11-12)
11. As she was going to get it, he called, “And bring me,
please, a piece of bread.”
12. “As surely as the Lord your God lives,” she replied, “I
don’t have any bread—only a handful of flour in a jar and a
little olive oil in a jug. I am gathering a few sticks to take
home and make a meal for myself and my son, that we may
eat it—and die.”
III. THE ACTIVE FAITH OF THE WIDOW (I Kings

17:13-16)
13. Elijah said to her, “Don’t be afraid. Go home and do as

you have said. But first make a small loaf of bread for me
from what you have and bring it to me, and then make
something for yourself and your son.
14. For this is what the Lord, the God of Israel, says: ‘The jar
of flour will not be used up and the jug of oil will not run dry
until the day the Lord sends rain on the land.’”
15. She went away and did as Elijah had told her. So there
was food every day for Elijah and for the woman and her
family.
16. For the jar of flour was not used up and the jug of oil did
not run dry, in keeping with the word of the Lord spoken by
Elijah.
1. Wherever the Lord sends us, we can be assured that He is

already there making provision for us (I Kings 17:8-9).
2. Sometimes God will supply our needs in the strangest

ways (II Kings 17:10-11).
3. When God is making provision for us, He may ask us to do

something unusual (I Kings 17:12-13).
4. When we are obedient to the Lord, He will keep His

promises because He is faithful (I Kings 17:14-16;
Lamentations 3:22-23).

Curriculum***
Sunday, October 20, 2019: “Humble Faith” Commentary (The ISSL
Curriculum)

Action: Capernaum
Golden Text: “Wherefore neither thought I myself

worthy to come unto thee: but say in a word, and my
servant shall be healed” (Luke 7:7).
I. INTRODUCTION. Unfortunately, many people take the

wrong approach to faith healing claiming that if a person has
enough faith he or she will always be healed. Of course,
those who really study the Bible reject that approach because
even though we know God is certainly able to heal anyone,
He’s not obligated to do so and sometimes He chooses not
to. The issue is not God’s ability, but His plan. In this week’s
lesson, we will be reminded that God is indeed able to heal as
we discover the role that faith plays in any healing that God
performs.
II. BACKGROUND FOR THE LESSON. Just prior to our

lesson text, we find Jesus in Capernaum, a city of Galilee
regularly teaching on the Sabbath days and casting out
demons (see Luke 4:31-37). While there in Galilee, Jesus
healed Peter’s mother-in-law as well as many others (see
Luke 4:38-44). Jesus then taught the people near Lake
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Gennesaret from inside one of the boats (see Luke 5:1-3). At

some point, Jesus told Peter to take his boat out into the deep
water and drop his net to catch a great number of fish. Peter
obeyed, and he and all the other disciples were amazed at
how many fish they caught (see Luke 5:9-11). Jesus then
proceeded to heal a leper (see Luke 5:12-17), and a paralyzed
man (see Luke 5:16-26). After calling Matthew (also called
Levi) to follow Him and answering questions from some
Pharisees (see Luke 5:27-35), Jesus gave the parable of cloth
and wine bottles (see Luke 5:36-39). Then in chapter 6, we
find Jesus and His disciples on the Sabbath day going
through a corn field picking corn to eat, and again being
questioned by the Pharisees as to why He did what was
unlawful on the Sabbath days. Of course, His answer was
that He was the Lord of the Sabbath (see Luke 6:1-5). Then
on another Sabbath Day while teaching in the synagogue,
Jesus healed a man with a withered hand and went out into a
mountain to pray the rest of that night (see Luke 6:6-12). At
daylight, Jesus selected 12 men from among His many
disciples and appointed them apostles (see Luke 6: 13-16).
Then Jesus proceeded to teach the multitude from a
mountainside. Many scholars believe that this was Luke’s
account of the Sermon on the Mount that Matthew records in
Matthew chapters 5-7. It included the beatitudes and
another parable about two different builders who built on
two different foundations (see Luke 6:17-49). This is where
our lesson begins.
III. EVIDENCE OF GOODNESS (Luke 7:1-5)

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A. Jesus makes a strategic move from the

mountainside to Capernaum (Luke 7:1). Our first verse
says “Now when he had ended all his sayings in the
audience of the people, he entered into Capernaum.”
The phrase “Now when he had ended all his sayings in
the audience of the people” refers to Jesus’ teachings to a
great multitude in the mountain plain (see Luke 6:17-49).
This was Luke’s version of the Sermon on the Mount. After
He finished teaching, Jesus then “entered into
Capernaum.” In New Testament times, “Capernaum” was
the most important city on the northern shore of the Sea of
Galilee. After being rejected by His own townspeople of
Nazareth twice (see Mark 6:1-6; Luke 4:28-30), Capernaum
became the center of Jesus’ ministry in Galilee. Capernaum
is not mentioned in the Old Testament which seems to
indicate that the city was founded after the Jews returned
from the Babylonian Captivity. The Romans also had a
garrison for its soldiers in Capernaum.
B. A centurion’s critical need (Luke 7:2-3).
1. (vs. 2). This verse goes on to say “And a

certain centurion’s servant, who was dear unto him,
was sick, and ready to die.” Here, we are introduced to a
“certain centurion.” A “centurion” was a Roman soldier
who was in charge of 100 men. This particular soldier is
described as “a certain centurion” probably because of
how he treated his “servant.” We are told that his
“servant…was dear unto him.” In other words, this army
officer loved his “servant” very much and highly valued
him. This made him different from many other centurions
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who didn’t show any concern for their servants. Therefore,

Luke described him as “a certain centurion.” Luke goes on
to say that the “centurion’s servant, who was dear unto
him, was sick, and ready to die.” Luke makes it clear that
this highly valued “servant” whom the “centurion” loved
was so “sick” that he was close to death. In Matthew’s
account of this story, we are told that the “servant” was
“sick” with palsy meaning he was paralyzed. He was
terribly tormented by the disease (see Matthew 8:5-13), so
much so that he was about “to die.”
2. (vs. 3). This verse says “And when he heard

of Jesus, he sent unto him the elders of the Jews,
beseeching him that he would come and heal his
servant.” The phrase “And when he heard of Jesus”
indicates that the centurion had heard about Jesus’ ministry,
including miracles He had performed like those in Luke
4:31-44 and 5:12-26. Hearing about and maybe even
witnessing some of Jesus’ miracles seemed to have caused
this centurion to believe that Jesus was the Son of God, or at
the very least a prophet. Luke went on to say that the
centurion “sent unto him (Jesus) the elders of the Jews,
beseeching him (Jesus) that he would come and heal
his servant.” The centurion sent “elders (or leaders) of
the Jews” to Jesus “beseeching” or begging Him to “come
and heal his servant.” Here we have a unique situation.
There was a normal animosity between Jews and Gentiles.
However, instead of the usual hatred between Jews and
Gentiles, especially Roman soldiers, there was high degree of
respect between most of them. These Jewish “elders” came
to sincerely and earnestly beg for Jesus’ help on behalf of this
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centurion. Note: The centurion most likely sent these

Jewish messengers instead of going to Jesus himself for
a couple of reasons. First, he may have thought that
Jesus wouldn’t listen to a request from a Roman
solider. Second, he was showing respect for Jesus
because a Jewish Rabbi or Teacher wouldn’t enter a
Gentile’s home. Herein is a major point of this lesson:
healing faith always begins with reverence and respect
for God. In Matthew’s account, the centurion went to
Jesus himself, but Luke says that he sent Jewish
“elders” or leaders in his place to present his request
to Jesus. There really is no contradiction here because
in dealing with the Jewish messengers, Jesus would also
be dealing with the centurion. Matthew, writing to a
Jewish audience emphasized the centurion’s faith, and
Luke writing to a Gentile audience (see Luke 1:1-4)
highlighted the good relationship between the Jewish
leaders and the centurion.
C. The Jewish leaders make an intercessory

request for the centurion (Luke 7:4-5).
1. (vs. 4). This verse says “And when they (the

elders) came to Jesus, they besought him instantly,
saying, That he was worthy for whom he should do
this.” Once the messengers reached Jesus, “they besought
him instantly,” meaning that they wasted no time
presenting the centurion’s request to Him. The Greek word
for “besought” is “parakaleo” which means “to come near in
order to implore.” The word “implore” in English means to
beg and plead humbly and earnestly with someone to do
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something. Therefore, the Jewish leaders were begging and

urging Jesus to answer their request. The reason the Jewish
messengers gave Jesus for answering their request on behalf
of the centurion was because “he (the centurion) was
worthy for whom he should do this.” In other words, if
any Gentile was qualified to receive such a favor, surely this
centurion was. This centurion demonstrated his humility by
following the words of King Solomon, “Let another man
praise thee, and not thine own mouth; a stranger, and not
thine own lips” (see Proverbs 27:2).
2. (vs. 5). This verse continues to say “For he

loveth our nation, and he hath built us a synagogue.”
Here, the Jewish elders expanded on their previous
statement (see verse 4) by stating why Jesus should grant the
centurion’s request to heal his servant. They said “For he
loveth our nation” which few Gentiles did. The centurion,
though he was a Gentile, was more than just a hearty well-
wisher to the Jewish nation and their religion; he genuinely
loved the Jewish people. They told Jesus that the centurion’s
love was demonstrated in that “he hath built us a
synagogue.” Surely, this soldier was unlike most others.
Note: This centurion probably had read the Old
Testament and found it put the Jewish nation in high
esteem, favored by Heaven above all other people. As
an indication that he was well-affected by their
worship, he built them a new synagogue at
Capernaum. No doubt he found that what they had for
worship was either falling to decay or wasn’t large
enough to contain the people. In addition, he may have
noticed that the inhabitants didn’t have the ability to
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build a synagogue for themselves. By building the Jews

a synagogue, the centurion was testifying to his respect
and reverence for the God of Israel, his belief of Him
being the one only living and true God, and his desire,
like that of King Darius, to have an interest in the
prayers of God’s Israel (see Ezra 6:1-12). This
centurion built a synagogue with his own money, and
probably used his soldiers who were in the garrison
there to help in the building, to give them something to
do. Building places of meeting for religious worship is
a very good work, and reflects a love for God and his
people.
IV. EVIDENCE OF FAITH (Luke 7:6-10)
A. The centurion’s humble recognition of Jesus

(Luke 7:6). This verse says “Then Jesus went with them.
And when he was now not far from the house, the
centurion sent friends to him (Jesus), saying unto him,
Lord, trouble not thyself: for I am not worthy that thou
shouldest enter under my roof.” Hearing the request
made by the Jewish elders on behalf of the centurion, “Jesus
went with them.” Even though “the centurion” was a
Gentile, Jesus Christ was quite ready to show kindness to him
because Jesus is not only the Saviour of the Jews, but also of
the Gentiles (see Romans 3:29). As Jesus came near his
home, “the centurion sent friends to him, saying unto
him, Lord, trouble not thyself: for I am not worthy that
thou shouldest enter under my roof.” It appears that
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“the centurion” had a change of heart about Jesus coming

to his house. The reason he gave for this change of heart
was “for I am not worthy that thou shouldest enter
under my roof.” It’s very clear here that “the centurion”
knew who Jesus was and had come to recognize Him as the
Son of God, whereas most Jews had not. This is why he
realized that he was “not worthy” to have Jesus enter into
his house. Note: The centurion recognized the true
value of his potential Visitor and considered Him too
important to grace his meager home. Likewise, when
we consider Who it is that we have asked into our lives,
Jesus, we too should grasp the true value of the One
who has graced our invitation with His divine
presence. In addition, “the centurion” may have realized
that having Jesus, a Jew enter a Gentile’s home would cause
Jesus trouble among His fellow Jewish people. Certainly,
“the centurion” didn’t want to cause Jesus any unnecessary
problems.
B. The centurion’s faith revealed (Luke 7:7-8).
1. (vs. 7). This verse goes on to say “Wherefore

neither thought I myself worthy to come unto thee: but
say in a word, and my servant shall be healed.” The
friends that the centurion sent to meet Jesus continued
giving Jesus the centurion’s message saying “Wherefore
neither thought I myself worthy to come unto thee.”
Not only did the centurion feel unworthy to have Jesus come
into his house, he also felt that he was not worthy to come to
Jesus himself. Here we see the heart of Christ. The
centurion didn’t think he was worthy to visit Jesus, yet Jesus
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thought the centurion was worthy of His visit; for it’s true
that those who humble themselves shall be exalted (see
Matthew 23:12; Luke 14:11). Of course, sending for Jesus to
help his dying “servant” was an act of faith, but even more
so when he declared to Jesus “but say in a word, and my
servant shall be healed.” Knowing who Jesus really was,
the centurion said that Jesus didn’t have to come to his house
to heal. All Jesus had to do was speak the “word” and his
“servant shall be healed.” Yes, this was a major statement
of the centurion’s faith showing the depth of his
understanding of the Person of Jesus Christ. There was no
doubt in this man’s mind that Jesus had the power simply to
say the “word” and healing would take place.
2. (vs. 8). In this verse the centurion went on to

say through his friends to Jesus “For I also am a man set
under authority, having under me soldiers, and I say
unto one, Go, and he goeth; and to another, Come, and
he cometh; and to my servant, Do this, and he doeth
it.” To explain the power he believed Jesus had, the
centurion used his own experience as a leader of men. He
said “For I also am a man set under authority, having
under me soldiers.” Not only was he “a man” who was
“under authority,” but he had “soldiers” under his
“authority.” And since they were under his “authority” he
could simply “say unto one, Go, and he goeth; and to
another, Come, and he cometh; and to my servant, Do
this, and he doeth it.” In other words, because of the
“authority” that the centurion had over his “soldiers,” all
he had to do is tell them what to do and they did it, and he
didn’t have to be present for them to obey. Note: The
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centurion was implying that Jesus also had “authority”

over everything, even sickness and disease which were
obligated to respond exactly to whatever Jesus told
them to do. In other words, when a superior gave a
command whether he or she was present or not, it was
to be carried out by the subordinates without question.
The centurion knew that Jesus had this kind of power
and “authority” over sickness and disease so He could
heal his servant even from a distance.
C. The Lord’s response to the centurion’s faith

(Luke 7:9-10).
1. (vs. 9). This verse says “When Jesus heard

these things, he marvelled at him, and turned him
about, and said unto the people that followed him, I say
unto you, I have not found so great faith, no, not in
Israel.” Once Jesus heard the centurion’s message from the
messengers, “he marvelled at him” meaning that Jesus was
amazed at the centurion’s humility and faith, resulting in
admiration from our Lord. The centurion’s faith was
especially amazing to Jesus because he was a Gentile who
had not been brought up to know a loving God. Then the
Lord “turned him about” meaning that He turned to the
“people that followed him” and said to them “I say unto
you, I have not found so great faith, no, not in Israel.”
Note: Christ wants those who follow him to observe
and take notice of the great examples of “faith” that
are sometimes placed before them—especially when
“great faith” is found among those that don’t follow
Christ as closely as those who only profess “faith” in
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Him. The reason is so that those who follow Christ only

by profession and not confession may be shamed by the
strength of those examples of “great faith.” The faith
of this Gentile was a specimen of a much greater faith
which would be found among the Gentiles and not
among the Jews, when the gospel would be published
throughout the world (see Acts 28:28). The Lord Jesus
Christ specifically called out “Israel,” God’s chosen people
as not having as great a “faith” as this centurion because
Jesus came seeking “faith” in His people, but at this moment
this Gentile possessed greater “faith” than any of the Jews,
including His disciples. The majority of the Jews saw Jesus as
nothing more than a human being, missing the reality of His
true Person—Israel’s Messiah. But the centurion saw Jesus
for who He really was.
2. (vs. 10). Our final verse says “And they that

were sent, returning to the house, found the servant
whole that had been sick.” After Jesus praised the great
faith of the centurion, the friends he had sent to meet Jesus
in his place, returned to the centurion’s house where they
“found the servant whole that had been sick.” Jesus had
honored this soldier’s faith by immediately restoring “the
servant” to full health. As we’ve previously noted, in
Matthew’s account he indicated that the centurion came to
Jesus himself, and Jesus responded to him saying, “as thou
hast believed, so be it done unto thee” (see Matthew 8:13).
Note: Jesus was not impressed that someone was a Jew
or held a position of religious leadership or exercised
political authority. The only thing that mattered to
Jesus was simple faith that believes He is who He says
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He is and that God will do what He says. The fact that

this centurion was a Gentile didn’t matter to Jesus for
there is no respect of persons with Him (see Acts
10:34). Neither are the Gentiles excluded from the
benefit of His grace.
V. Conclusion. I don’t believe that the Lord will heal every

person who claims to have enough faith or that He will
respond with immediate healing to every person who prays
for it for someone else. However, I don’t doubt that the Lord
is able to heal a sick person if it’s His will to do it (see I John
5:14). So how should we pray for a sick person? On the
basis of this week’s lesson, we can pray with the full
confidence that the Lord is able to heal a person if He
chooses to do so. We also should understand that the Lord
does not choose to heal everyone even if that person or
someone else has faith. Even the Apostle Paul said,
“Trophimus have I left at Miletus sick” (see II Timothy 4:20).
Paul also prayed three times that God would remove the
“thorn in (his) flesh” (see II Corinthians 12:7). But God didn’t
grant his request, telling Paul, “My grace is sufficient for
thee; for my strength is made perfect in weakness” (see II
Corinthians 12:9). We should never refrain from praying for
sick people, but we need to pray biblically, something like
this: “Lord, I know You are able to heal (the person’s name).
Nothing is impossible for You. I don’t know if You will choose
to heal this person at this time, but I express my desire to
You for this person’s healing and I accept Your will in this
matter. If it’s not Your will to heal (him or her) at this time,
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please bring comfort, peace, and encouragement to (him or

her). In Jesus’ name I pray, Amen.”

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Sunday, October 20, 2019: “Humble Faith” Practical Points For
I. EVIDENCE OF GOODNESS (Luke 7:1-5)
1. Now when he had ended all his sayings in the audience of

the people, he entered into Capernaum.
2. And a certain centurion’s servant, who was dear unto him,

was sick, and ready to die.
3. And when he heard of Jesus, he sent unto him the elders of

the Jews, beseeching him that he would come and heal his
servant.
4. And when they came to Jesus, they besought him instantly,

saying, That he was worthy for whom he should do this:
5. For he loveth our nation, and he hath built us a synagogue.
II. EVIDENCE OF FAITH (Luke 7:6-10)
6. Then Jesus went with them. And when he was now not far
from the house, the centurion sent friends to him, saying
unto him, Lord, trouble not thyself: for I am not worthy that
thou shouldest enter under my roof:
7. Wherefore neither thought I myself worthy to come unto

thee: but say in a word, and my servant shall be healed.
8. For I also am a man set under authority, having under me

soldiers, and I say unto one, Go, and he goeth; and to
another, Come, and he cometh; and to my servant, Do this,
and he doeth it.
9. When Jesus heard these things, he marvelled at him, and

turned him about, and said unto the people that followed
him, I say unto you, I have not found so great faith, no, not in
Israel.
10. And they that were sent, returning to the house, found
the servant whole that had been sick.
I. EVIDENCE OF GOODNESS (Luke 7:1-5)
1. Now when he had ended all his sayings in the audience of

the people, he entered into Capernaum.
2. And a certain centurion’s servant, who was dear unto him,

was sick, and ready to die.
3. And when he heard of Jesus, he sent unto him the elders of

the Jews, beseeching him that he would come and heal his
servant.
4. And when they came to Jesus, they besought him instantly,

saying, That he was worthy for whom he should do this:
5. For he loveth our nation, and he hath built us a synagogue.
II. EVIDENCE OF FAITH (Luke 7:6-10)
6. Then Jesus went with them. And when he was now not far
from the house, the centurion sent friends to him, saying
unto him, Lord, trouble not thyself: for I am not worthy that
thou shouldest enter under my roof:
7. Wherefore neither thought I myself worthy to come unto

thee: but say in a word, and my servant shall be healed.
8. For I also am a man set under authority, having under me

soldiers, and I say unto one, Go, and he goeth; and to
another, Come, and he cometh; and to my servant, Do this,
and he doeth it.
9. When Jesus heard these things, he marvelled at him, and

turned him about, and said unto the people that followed
him, I say unto you, I have not found so great faith, no, not in
Israel.
10. And they that were sent, returning to the house, found
the servant whole that had been sick.
1. We are truly blessed to have people intercede for us

before the Lord (Luke 7:1-3).
2. Kindness, generosity, and respect can overcome nearly

any human barriers (Luke 7:4-5).
3. We should always approach Jesus with humility and awe

(Luke 7:6-7).
4. Recognizing Jesus’ authority is a major part of true,

biblical faith (Luke 7:8).
5. Nothing delights our Lord so much as genuine faith in Him

(Luke 7:9).
6. Jesus’ timing in meeting our needs is always perfect, even

if we would prefer a different time frame (Luke 7:10).

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Sunday, October 27, 2019: “Grateful Faith” Commentary (The ISSL
Curriculum)

Action: Galilee
Golden Text: “And stood at his feet behind him

weeping, and began to wash his feet with tears, and did
wipe them with the hairs of her head, and kissed his
feet, and anointed them with the ointment” (Luke
7:38).
I. INTRODUCTION. How do you react when a notorious

sinner walks into the room? Do you want to confront them or
leave them to others? Is their sinfulness so much an issue
that you cannot see the person? In an account unique to
Luke, a sinful woman visits Jesus and anoints Him. She says
nothing, but her actions speak a thousand words. The
problem is that her intimacy with Jesus produces an array of
opinions. Her action forces Jesus to explain how He responds
to others, especially sinners. In His response, Jesus reveals
both his philosophy of dealing with people and His authority
to forgive sins. For many of us who have been saved for
some time, we may have lost a clear picture of our sinfulness
and the judgment we deserve. Our lesson this week should
remind us of our former condition. If you have never put
your faith in Jesus Christ, I hope this study will help you see
your need for Him.
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II. BACKGROUND FOR THE LESSON. Jesus had already

had several confrontations with the Pharisees (see Luke
5:21-26; 6:6-11), and He had just been criticized for feasting
with tax collectors and sinners (see Luke 7:30-35).
Confrontation with them was nothing new, but the
confrontation in our text today took on a different twist. A
Pharisee named Simon (see Luke 7:40) invited Jesus to be his
dinner guest and Jesus accepted. Note: Pharisees, which
means “separated ones” was a religious and a political
party in Israel in New Testament times. They were
members of the Sanhedrin Council along with the
Sadducees, who were mostly priests. Unlike the
Sadducees, the Pharisees believed in a general
resurrection of the dead. They were known for
insisting that the law of God was to be observed as the
scribes interpreted it, and for their special commitment
to keeping the laws of tithing and ritual purity (see
Matthew 23:23-26; Mark 7:1-13; Luke 11:37-42:
18:12). They were moral, zealous, and self-denying, but
self-righteous (see Luke 18:9-14). Pharisees often gave
equal authority to the oral laws that were traditionally
added to God’s written laws. Many, if not all of the
Pharisees felt no sense of sin or need (see Luke 7:39).
The Pharisees were the foremost persecutors of Jesus
Christ and were the objects of His many unsparing
denunciations (see Matthew 23:1-36; Luke 11:42-44).
The Apostle Paul was a Pharisee prior to his conversion
(see Philippians 3:4-6). When Jesus arrived he went into
the Pharisee’s house and they sat down to eat (see Luke
7:36). The way of sitting at a table during that time was
reclining on one’s side on a low couch with their heads near
the table. As they rested on one elbow their feet were partly
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behind them. This is the position that Jesus took at the

table. This is where our lesson begins.
III. JESUS EATING WITH THE PHARISEE (Luke

7:37-39)
A. Jesus receives special attention (Luke

7:37-38).
1. (vs. 37). Our first verse says “And, behold, a

woman in the city, which was a sinner, when she knew
that Jesus sat at meat in the Pharisee’s house, brought
an alabaster box of ointment.” While they were sitting
down to eat, there entered “a woman in the city, which
was a sinner.” We aren’t told what her sin was, but
traditionally she has been called a prostitute. However, the
text is not say that, nor was she Mary Magdalene, who is
introduced as a new figure in Luke 8:1-3. Whatever her sin
was, her reputation preceded her. The reason why this
uninvited guest came to the Pharisee’s home was because
“she knew that Jesus sat at meat in the Pharisee’s
house.” It may seem odd that she was able to “crash the
party” and approach Jesus, but in the ancient world it was
apparently common to allow others access to a meal in honor
of a major teaching figure. With her she “brought an
alabaster box of ointment.” The term “alabaster” refers
to the container the “ointment” was in. “Alabaster” is a
lime formed on the floors of limestone caves. It is from the
same material as our marble. In Bible times “alabaster”
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was considered the best material for preserving their

ointments. Many articles were fashioned from this stone,
including vases, jars, saucers, bowls, lamps and statues.
Note: Although this container is called an “alabaster
box” it was actually a beautifully carved jar made from
limestone, normally from Egypt which made them
expensive. These jars usually had long necks that were
broken off when the contents were to be used. The
“ointment” was a type of perfume, probably the costly
oil called “spikenard.” This oil was used as a liquid or
made into an ointment. Solomon once praised the
fragrance of spikenard (see Song of Solomon 1:12;
4:13-14). Spikenard was imported from India in
alabaster jars and stored and used only for special
occasions. When household guests arrived, they were
usually anointed with this oil (see Mark 14:3; John
12:3). Both the container and the contents were
expensive and represented a substantial cost to this
woman. If this perfume was spikenard, it would have
cost more than three hundred pence or about a year’s
salary, per pound (see John 12:1-5)! A pence, or Roman
denarius also called a penny (see Matthew 20:2, 10, 12;
Mark 14:5;John 12:3-5) was worth about 16 cents which
was a day’s wages at that time.

(she) stood at his feet behind him weeping, and began
to wash his feet with tears, and did wipe them with the
hairs of her head, and kissed his feet, and anointed
them with the ointment.” Perhaps because the woman felt
unworthy to anoint Jesus’ head, she “stood at his feet
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behind him weeping.” From that point on, everything the

woman did focused on Jesus’ feet indicating her great
humility, love and sacrifice for the Lord. Standing behind
Jesus at His feet weeping, the woman “began to wash his
feet with tears, and did wipe them with the hairs of her
head, and kissed his feet, and anointed them with the
ointment.” Letting her hair down was shocking because
women didn’t wear their hair down in public in that culture.
Yet she was willing to suffer ridicule if necessary in order to
wipe her tears from the Master’s feet. Her kissing of Jesus’
feet also expresses an intimacy that was also looked down
upon in that culture. Then the woman “anointed them
(Jesus’ feet) with the ointment” as tears of joy and
appreciation pour out of her. The woman’s actions
demonstrated great cost, care and emotion. The perfume she
used was both precious and expensive. Note: Luke does
not tell us why this woman wanted to see Jesus, but
Matthew’s Gospel may provide the reason. Just before
this event in our lesson, Jesus had eulogized John the
Baptist before a multitude and concluded with a prayer
(see Matthew 11:7-27: Luke 7:19-28). He then said to
the multitude which probably included this woman,
“Come unto me, all ye that labour and are heavy laden,
and I will give you rest. 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. For my yoke is easy,
and my burden is light” (see Matthew 11:28-30). If she
was part of that multitude who heard Jesus’ invitation
to come to Him, no doubt her appearance at Simon’s
home and her tears, her humble attitude, and her
expensive gift all revealed that she had a changed
heart. Indeed, tears are cleansing, both physically and
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spiritually. She was expressing godly sorrow for her

sins (see II Corinthians 7:10-11).
B. The Pharisee’s critical observation (Luke

7:39). This verse says “Now when the Pharisee which had
bidden him saw it, he spake within himself, saying, This
man, if he were a prophet, would have known who and
what manner of woman this is that toucheth him: for
she is a sinner.” As we shall see in the next verse, “the
Pharisee which had bidden him” refers to Simon, the one
who had invited Jesus to the dinner. When Simon the
“Pharisee” saw what the woman had done to Jesus, he was
greatly troubled and “spake within himself.” Whether the
Pharisee mumbled to himself or simply thought about what
he wanted to say didn’t matter because as we shall see, Jesus
knew what he was thinking. His thoughts were “This man,
if he were a prophet, would have known who and what
manner of woman this is that toucheth him: for she is a
sinner.” Everything about her actions toward Jesus was
offensive to this Pharisee. But it’s interesting what Simon
does. He overlooks his own sinful nature, sees the sin of this
woman and blames Jesus for what has taken place. Note: To
the Pharisee, the woman’s contact with Jesus was
outrageous and intolerable. However, no one expressed
shock that the woman was present. The scandal was
that she drew close to Jesus and He let her approach
Him. As long as she sat in the bleachers, everything
was fine, but when she steps onto the playing field,
people became upset. They don’t think a spectator
should become a key player. Jesus was correct: it’s so
easy for us to see the mote in someone else’s eye, but
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miss the beam in our own eye (see Matthew 7:3-5; Luke
6:41-42). If she had touched the Pharisee, he probably
would have said, “Stand by thyself, come not near me,
for I am holier than thou” (see Isaiah 65:2, 5), and he
thought that Christ should say the same thing too. So,
the Pharisee, in essence says to himself that if this man
was a prophet, He would know who was touching Him
and what kind of woman she was—that she is a sinner.
The truth is, the Pharisee is thinking that Jesus is not a
prophet. As far as Simon was concerned, Jesus’ actions
(the fact that He does not rebuke this woman) indicate
that He couldn’t possibly be a prophet. Most Jews
believed that pious figures like prophets should have
nothing to do with sinners. Separation from them was
the name of the game. Therefore, they believed that if
spiritual people are to maintain purity and testimony,
association with sinners was prohibited. Luke often
mentions this view of the Pharisees in contexts that
suggest their rebuke of Jesus (see Luke 5:29-32; 15:1-2;
18:9-14). Unlike Simon “the Pharisee,” Jesus had a
decidedly different view of this woman. He evaluates her
acts of love, devotion and commitment by giving a parable,
which we shall see in the next section of our lesson.
IV. JESUS TEACHES SIMON THE PHARISEE (Luke

7:40-43)
A. Jesus gives an illustration to Simon (Luke

7:40-42).
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1. (vs. 40). This verse says “And Jesus

answering said unto him, Simon, I have somewhat to
say unto thee. And he saith, Master, say on.” Jesus was
well aware of what “Simon” was thinking, and He was also
well aware of what kind of woman was giving Him so much
attention. Therefore, “Jesus” being the perfect guest didn’t
chastise “Simon,” but instead He said “Simon, I have
somewhat to say unto thee.” For sure, those whom Christ
has something against, He also has something to say to
them. “Simon,” willing to hear what “Jesus” had to say
replied “Master, say on.” The word “Master” here means
teacher (see Matthew 19:16; 22:16). “Simon” didn’t
consider Jesus to be anything more than a teacher. In
verse 39, “Simon” even questioned if Jesus was a
prophet.
2. (vs. 41). In this verse Jesus continues to say

“There was a certain creditor which had two debtors:
the one owed five hundred pence, and the other fifty.”
Jesus begins to give an illustration of the contrast between
Simon the Pharisee, and this sinner woman. He presented
the illustration in the form of a parable as He often did. A
parable, simply put is an earthly story with a heavenly
meaning and can sometimes be based on something that
really happened. Jesus said “There was a certain creditor
which had two debtors: the one owed five hundred
pence, and the other fifty.” The use of the phrase “a
certain creditor” indicates that this may have been a real
story about real people. Very often Jesus gave parables using
the term “a certain” in order to refer to a real person (see
Matthew 18:23; 21:33; 22:1-2; Luke 10:30; 12:16; 15:11-12;
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16:1; 20:9), and sometimes He didn’t (see Matthew 13:3;

Luke 6:48; 18:1-2). There is no reason to believe that all of
Jesus’ parables were not based on real stories. I believe that
since Jesus knows everything, He would know of real true
stories to support some, if not all of His parables. This
“certain creditor” had loaned money to “two debtors” or
borrowers. He loaned one borrower “five hundred pence.”
A “pence” was a Roman denarius worth about .16 or a day’s
wages. Therefore, this first debtor owed this man about
$80.00 which was a good chunk of money! However, the
creditor loaned “the other” or the second debtor “fifty”
pence or denarius which would be about $8.00. One debtor
owed ten times as much as the other.
3. (vs. 42). Jesus went on to say in this verse “And

when they had nothing to pay, he frankly forgave them
both. Tell me therefore, which of them will love him
(the creditor) most?” Jesus here said that the two debtors
“had nothing to pay” meaning that neither of them had the
money to pay the creditor what they owed him. Then Jesus
said that the creditor “frankly forgave them both.” The
word “frankly” means that he freely “forgave” both debtors
their debt, wiping their slate clean. Then Jesus said to Simon
“Tell me therefore, which of them will love him (the
creditor) most?” Simon probably had no idea that this
parable was about him. Note: The creditor forgives the
debt of both men, kind of like a car dealer wiping out
an entire loan obligation on a car. If that ever
happened at a dealership, we couldn’t imagine the
appreciation, not to mention the publicity, it would
generate! Now, which former debtor will love the
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creditor more? The emotion of the story is crucial.

Jesus is saying in effect, imagine the appreciation and
love that flows from the one who has been forgiven a
very large debt. Jesus is comparing the forgiveness of
sins to economic forgiveness. The debtor has no
bargaining position; only grace allows the debt to be
removed. So, Jesus was asking Simon, which debtor
has the greater love?
B. Simon’s answer and Jesus’ affirmation (Luke

7:43). This verse says “Simon answered and said, I
suppose that he, to whom he forgave most. And he said
unto him, Thou hast rightly judged.” Simon answered
Jesus’ question saying “I suppose that he, to whom he
forgave most.” Simon’s words “I suppose” seem to
indicate that he was a bit skeptical about answering since the
parable was so simple and obvious. Of course the one that
was forgiven for the most debt would love the creditor the
most. However, “Simon” replied with a bit of reluctance
just in case the answer wasn’t as obvious as it appeared to
be. It’s also likely that he may have thought that Jesus was
trying to trick him, and embarrass him in front of his other
guests. In response to Simon’s answer, Jesus “said unto
him, Thou hast rightly judged.” Jesus affirmed that
“Simon” had correctly and accurately “judged” or
discerned the parable. The one who had been forgiven the
most debt should’ve loved the creditor the most. Note: Jesus
commends Simon’s reply. His point is obvious: great
forgiveness provides the opportunity for great love.
When God forgives a notorious sinner for much sin,
the realization of such bountiful forgiveness should
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result in great love for God. Since this was a parable, it

had a heavenly or spiritual meaning. The creditor in
the story portrays God, and the debts owed portray sin.
The two debtors describe two different levels of
sinners. The one with the smaller debt describes
Simon, and the one with the bigger debt describes the
sinful woman. The meaning of the parable is that God,
in His grace is willing to forgive all sins. Sinners who
recognize how bad, even the smallest sin is should be
deeply grateful for God’s forgiveness, for all sin is
“exceeding sinful” (see Romans 7:13).
V. JESUS CONFRONTS SIMON THE PHARISEE (Luke

7:44-50)
A. Jesus addresses the inattentive host (Luke

7:44-46).
1. (vs. 44). This verse says “And he (Jesus)

turned to the woman, and said unto Simon, Seest thou
this woman? I entered into thine house, thou gavest me
no water for my feet: but she hath washed my feet with
tears, and wiped them with the hairs of her head.”
Jesus used Simon’s response to His question to make His
point. He turned toward “the woman” and “said unto
Simon, Seest thou this woman?” Then Jesus voiced the
difference between the behavior of “this woman” towards
Him, and Simon’s behavior. He said “I entered into thine
house, thou gavest me no water for my feet.” In this
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culture, the very first thing that normally took place when
someone entered a home from walking on a dusty road was
to have their feet washed by either the host or a servant (see
Genesis 18:4; 24:32; 43:24). “Simon” didn’t provide this
courtesy to Jesus. Jesus then contrasted Simon’s behavior by
saying “but she hath washed my feet with tears, and
wiped them with the hairs of her head.” This sinner
woman who was not invited and therefore not the host of the
dinner, had not only washed Jesus’ feet with her tears, but
she also dried them with her hair. Therefore, Jesus wanted
“Simon” to recognize the fact that the woman did what he
should’ve done but failed to do.
2. (vs. 45). In this verse Jesus continued to say to

Simon the Pharisee, “Thou gavest me no kiss: but this
woman since the time I came in hath not ceased to kiss
my feet.” It was also customary in this culture to give a
guest a cordial kiss on the cheek when they greeted each
other or they entered one’s home (see Genesis 29:13; 33:4;
45:15; 48:10; Exodus 4:27; 18:7; I Samuel 20:41; Luke 15:20;
Acts 20:37). It was customary among Christians as well (see
Romans 16:16; I Corinthians 16:20; II Corinthians 13:12).
But Jesus told Simon “Thou gavest me no kiss.” Then
again, showing the difference between Simon’s behavior and
the woman’s behavior, Jesus said “but this woman since
the time I came in hath not ceased to kiss my feet.”
Since the very moment the “woman” entered the room she
went beyond the customary “kiss” on the cheek by
continually kissing Jesus’ “feet.”
3. (vs. 46). Still speaking to Simon, Jesus went on

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to say in this verse “My head with oil thou didst not
anoint: but this woman hath anointed my feet with
ointment.” It was also customary to anoint or pour a small
amount of oil upon the head of a guest, but Simon didn’t do
this either for Jesus said “My head with oil thou didst not
anoint.” In contrast to what Simon didn’t do, Jesus said
“but this woman hath anointed my feet with ointment.”
She not only anointed Jesus’ “feet” with oil, but it was a very
expensive perfume. The difference between what Simon
should’ve done to Jesus and what the “woman” did to Him
could not have been greater. No doubt, by now Simon had to
be feeling a bit uncomfortable with Jesus’ words. He may
have even regretted inviting Jesus to dinner. Note: This
woman was showing the depth of her love for Jesus. By
wiping His “feet” she demonstrated her willingness to
do the lowest of tasks for Him. In using her hair, she
offered her whole heart. The “ointment” she used was
precious and expensive. In using it, she proved her
readiness to give up her most costly possession. She
was willing to go to any extreme for the Savior she
adored. She would lay down her entire life if necessary.
We have to wonder why Simon didn’t extend these
customary courtesies to Jesus. Knowing how most
Pharisees felt about Jesus, certainly Simon may have
felt that Jesus was not his equal. This woman should be
a great example to all believers. What she did went
above and beyond the call of duty. Love often produces
such an extraordinary response. The woman’s action
reflects not only gratitude, but also humility. She
recognizes who it is that has made her feel welcome.
No washing, kiss or greeting had met Jesus at the
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Pharisee’s door, but the woman did them all. She

appreciates Jesus’ offer of grace and seeks to honor it
with devotion and love.
B. Jesus recognizes a loving worshiper (Luke

7:47). In this verse Jesus continued to say to Simon,
“Wherefore I say unto thee, Her sins, which are many,
are forgiven; for she loved much: but to whom little is
forgiven, the same loveth little.” Because of the sinner
woman’s actions toward Jesus, He declared to Simon,
“Wherefore I say unto thee, Her sins, which are many,
are forgiven; for she loved much.” Jesus here confirms
that she had been guilty of many “sins,” but they “are
forgiven” her, and therefore it’s not unbecoming for Christ
to accept her kindness. Jesus’ word, “Her sins, which are
many, are forgiven; for she loved much” appear to
indicate that the woman’s “sins” were “forgiven” because
of her acts of love toward Christ. But that’s not what Jesus is
saying here. If it was, then salvation would be by works and
not by faith (see Ephesians 2:8-9). The phrase “for she
loved much” is better rendered “therefore she loved
much.” The fact that “she loved much” was not the cause
of her being “forgiven,” but the effect or the results, of her
being “forgiven” by Christ, and she was comfortable with
knowing that. God didn’t forgive us because we first loved
Him, because we didn’t. The Bible declares that we love God
because He first loved us (see I John 4:19). If she was in the
crowd earlier when Jesus eulogized John the Baptist (see the
note under verse 38 above), she no doubt accepted His call to
repentance at that time (see Matthew 11:28-30). The point of
the parable is that the love and forgiveness she received from
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Jesus as a result of having faith in Him, made her feel

accepted by God and produced her acts of love. The love we
show for one another is proof that we are saved, and
therefore Jesus’ disciples (see John 13:35). In the last part of
this verse Jesus said “but to whom little is forgiven, the
same loveth little.” Here, Jesus implied to the Simon the
Pharisee that his love shown to Christ was so little that he
had reason to question whether he sincerely loved Jesus at
all, and whether his sins, though comparatively little in his
own mind, were forgiven him. The point here is that instead
of being jealous of the mercy that greater sinners find with
Christ when they repent, we should be stirred up by their
example to examine ourselves to be sure whether we are
indeed forgiven, and really do love Jesus.
C. Jesus forgives a sinner (Luke 7:48). Our final

verse says “And he said unto her, Thy sins are
forgiven.” Jesus now turned to the woman and said to her
“Thy sins are forgiven.” The more we express our sorrow
for sin and our love for Christ, the clearer evidence we have
that our sins are forgiven. It’s by experiencing a work of
grace done in us that we are assured of an act of grace done
for us. In a real sense, this woman was paid very well for
her sacrifice and costs when she heard Jesus say, “Thy sins
are forgiven!” Note: Jesus raises again the issue of His
authority. He possesses the authority to forgive sin.
He can discern the presence of faith, and He can
pronounce forgiveness of sins. The sinful woman is an
example of faith expressing itself in humble love, even
to the point of boldness. The woman’s actions of love
toward Jesus showed that she had accepted Him as her
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Savior and was forgiven of her sins. Simon, the

Pharisee was also sinful but he refused to acknowledge
it. The woman was sinful but she openly acknowledged
it. Simon thought he had no sin to be forgiven and
therefore had little love for the Lord. The woman
understood how much she had been forgiven and
demonstrated great love for the Savior. Although
verses 49-50 are not part of our printed text, I believe
that they are important because they reveal the
reaction of the guests to Jesus proclaiming that the
woman’s sins were forgiven. They began to say among
themselves (as if Jesus couldn’t hear them), “Who is
this that forgiveth sins also?” (see Luke 7:49). This was
the second time that Jesus declared forgiveness of sins
for someone (see Luke 5:20), and the scribes and
Pharisees who were present posed the same question at
that time (see Luke 5:21). But this question, “Who is
this who even forgives sin?” was a crucial one. If the
guests at this dinner conceded that Jesus has the
authority to forgive sin, then they would also have to
concede that He has the right to declare how salvation
takes place. Jesus didn’t respond to the guests’
question; He simply turned his attention back to the
woman and said “Thy faith hath saved thee; go in
peace” (see Luke 7:50). These must have been the
most wonderful reassuring words this woman had ever
heard! Jesus’ words here would confirm and give her
comfort in knowing that she had been forgiven of her
sin, for she was “justified by her faith” (see Romans
3:28; 5:1; Galatians 2:16; 3:11; 3:24). Jesus’ words to
the woman, “go in peace” is a reminder that those who
put their faith in Jesus Christ not only are assured that
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their sins have been forgiven, but also are now free to
live a life of peace with God, with themselves, and with
others. Yes, those who know that their faith has saved
them can “go in peace,” for there is nothing like real
peace (see Psalms 29:11; 119:165; Proverbs 16:7;
Isaiah 26:3; 45:7; 48:22; John 14:27; 16:33; Romans
5:1; 8:6; 14:17; 15:13; Philippians 4:7; Colossians
3:15)! The peace that God gives along with our
salvation is an exquisitely costly gift, both for the Giver
and the receiver. Jesus purchased this peace for us
with His blood (see Romans 5:1; Ephesians 2:14-15;
Colossians 1:20), and we receive this gift by trusting
Him in the midst of life’s storms.
VI. Conclusion. Hopefully with the study of this week’s

lesson, we who are saved realize how sinful we once were
and how much we have been forgiven. Recognizing that
should lead us to show acts of love toward Jesus as the
woman in our lesson did. Although Jesus is not physically
among us today, there are still some acts of love we can show
to Him. We can show acts of love to the Savior by speaking
of Him in a loving way, by giving a sacrificial gift to our
church or to another individual, or by physically ministering
to the helpless and needy.
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Sunday, October 27, 2019: “Grateful Faith” Practical Points for
I. JESUS EATING WITH SIMON THE PHARISEE (Luke

7:37-39)
37. And, behold, a woman in the city, which was a sinner,

when she knew that Jesus sat at meat in the Pharisee’s
house, brought an alabaster box of ointment,
38. And stood at his feet behind him weeping, and began to
wash his feet with tears, and did wipe them with the hairs of
her head, and kissed his feet, and anointed them with the
ointment.
39. Now when the Pharisee which had bidden him saw it, he
spake within himself, saying, This man, if he were a prophet,
would have known who and what manner of woman this is
that toucheth him: for she is a sinner.
II. JESUS TEACHES SIMON THE PHARISEE (Luke

7:40-43)
40. And Jesus answering said unto him, Simon, I have

somewhat to say unto thee. And he saith, Master, say on.
41. There was a certain creditor which had two debtors: the
one owed five hundred pence, and the other fifty.
42. And when they had nothing to pay, he frankly forgave

them both. Tell me therefore, which of them will love him
most?
43. Simon answered and said, I suppose that he, to whom he

forgave most. And he said unto him, Thou hast rightly judged.
III. JESUS CONFRONTS SIMON THE PHARISEE (Luke

7:44-48)
44. And he turned to the woman, and said unto Simon, Seest
thou this woman? I entered into thine house, thou gavest me
no water for my feet: but she hath washed my feet with tears,
and wiped them with the hairs of her head.
45. Thou gavest me no kiss: but this woman since the time I
came in hath not ceased to kiss my feet.
46. My head with oil thou didst not anoint: but this woman
hath anointed my feet with ointment.
47. Wherefore I say unto thee, Her sins, which are many, are
forgiven; for she loved much: but to whom little is forgiven,
the same loveth little.
48. And he said unto her, Thy sins are forgiven.
I. JESUS EATING WITH SIMON THE PHARISEE (Luke

7:37-39)
37. A woman in that town who lived a sinful life learned that
Jesus was eating at the Pharisee’s house, so she came there
with an alabaster jar of perfume.
38. As she stood behind him at his feet weeping, she began
to wet his feet with her tears. Then she wiped them with her
hair, kissed them and poured perfume on them.
39. When the Pharisee who had invited him saw this, he said
to himself, “If this man were a prophet, he would know who
is touching him and what kind of woman she is—that she is a
sinner.”
II. JESUS TEACHES SIMON THE PHARISEE (Luke

7:40-43)
40. Jesus answered him, “Simon, I have something to tell

you.” “Tell me, teacher,” he said.
41. “Two people owed money to a certain moneylender. One

owed him five hundred denarii, and the other fifty.
42. Neither of them had the money to pay him back, so he

forgave the debts of both. Now which of them will love him
more?”
43. Simon replied, “I suppose the one who had the bigger
debt forgiven.” “You have judged correctly,” Jesus said.
III. JESUS CONFRONTS SIMON THE PHARISEE (Luke

7:44-50)
44. Then he turned toward the woman and said to Simon,

“Do you see this woman? I came into your house. You did not
give me any water for my feet, but she wet my feet with her
tears and wiped them with her hair.
45. You did not give me a kiss, but this woman, from the time
I entered, has not stopped kissing my feet.
46. You did not put oil on my head, but she has poured
perfume on my feet.
47. Therefore, I tell you, her many sins have been

forgiven—as her great love has shown. But whoever has been
forgiven little loves little.”
48. Then Jesus said to her, “Your sins are forgiven.”
1. Jesus allows us into His presence regardless of our status

in life (Luke 7:37-38).
2. It’s foolish and even dangerous to claim to know God’s

thoughts on any issue (Luke 7:39; Isaiah 55:8; Romans 11:3).
3. When we think our sins are few, we fail to adequately

appreciate God’s grace (Luke 7:40-43).
4. Truly understanding our sin and God’s grace, will result in

an outpouring of love and devotion (Luke 7:44-47).
5. Jesus’ assurance of forgiveness is comforting, except to

those who don’t believe (Luke 7:48).

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Sunday, November 3, 2019: “Faith That Is Tested” Commentary (The
ISSL Curriculum)
Sunday, November 3, 2019
Lesson: II Corinthians 13:1-11; Time of Action: 56 A.D.;

Place of Action: Paul writes to the church in Corinth from
Macedonia
Golden Text: “Examine yourselves, whether ye be in the

faith; prove your own selves. Know ye not your own
selves, how that Jesus Christ is in you, except ye be
reprobates?” (II Corinthians 13:5).
I. INTRODUCTION. With the Corinthian believers, Paul was

faced with the challenge of disciplining, disciplining, and
edifying them as Jesus would. Apparently, many of the
Corinthian Christians still struggled with various sins (see II
Corinthians 12:20-21). Facing this challenge, Paul wrote to
this struggling church with the hope that they would
overcome sin, grow in assurance of their faith, and remain
built up in unity.
II. BACKGROUND FOR THE LESSON. Paul spoke to the

Corinthian church about his forthcoming visit. This would be
his third trip to visit the church. He anticipated that it might
not be a pleasant one because he might have to discipline
some in the church for their sin and others for their
opposition. Paul warned the church of this possibility of
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discipline. He assured them that due process would be

followed. Paul responded to the question of some about his
authority by exhorting them to critically examine
themselves. He was confident that the Corinthians had a
genuine faith. Their affirmation of personal faith would also
be an affirmation of Paul’s apostolic authority.
III. THE CHALLENGE TO PAUL’S AUTHORITY (II

Corinthians 13:1-6)
A. Paul’s intended visit (II Corinthians 13:1-2).
1. (vs. 1). Our first verse says, “This is the third

time I am coming to you. In the mouth of two or three
witnesses shall every word be established.” Regarding
his intentions to visit Corinth again and the church there,
Paul wrote to them saying “This is the third time I am
coming to you.” This would be Paul’s “third” visit to
Corinth. His first visit occurred when he established the
church at Corinth during his second missionary journey (see
Acts 18:1). Note: There is no record of when Paul
visited Corinth the second time. Neither the Bible nor
maps of Paul’s three journeys show that he made a
second stop at Corinth before his “third” journey which
he refers to here. But some scholars accept that II
Corinthians 2:1 refers to that second visit. However,
again, there is no record indicating when that visit took
place. Although there is no record of a second visit to
Corinth prior to Paul’s third visit mentioned here, that
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does not mean it didn’t happen. This verse as well as II

Corinthians 12:14 indicates that Paul did visit Corinth
a second time. If the Bible says it happened, we must
accept that it did. It may be possible that Paul
returned to Corinth while on his second missionary
journey before he headed back to Antioch, Syria. But
again, there is no evidence of that. Antioch in Syria
was apparently used by Paul and his companions as
their home base for their missionary journeys (see Acts
13:1-3; 14:26-28; 15:30-41; 18:22-23). To prepare the
church for this “third” visit, Paul quoted a well-known
passage from the Old Testament (see Deuteronomy 19:15).
He said “In the mouth of two or three witnesses shall
every word be established.” This passage concerned
proper witness bearing in judicial matters. Paul’s purpose
for using this passage of Scripture was to make it clear to the
church before he arrived, that he would deal properly with all
offenders of the church. He would rule out any accusations
that could not be corroborated or witnessed to by two or
more “witnesses.” In other words, Paul was assuring these
believers that He would follow due process when he arrived.
2. (vs. 2). This verse says “I told you before,

and foretell you, as if I were present, the second time;
and being absent now I write to them which heretofore
have sinned, and to all other, that, if I come again, I
will not spare...” When Paul said “I told you before, and
foretell you, as if I were present, the second time,” he
was reminding the church in Corinth that “the second
time” he came to them, he warned them of the possibility
that church discipline would take place. Now with the third
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visit on his schedule, Paul was warning them again. Since he

was “absent” and not with them, he said that this warning of
possible discipline was written or directed “to them which
heretofore have sinned.” This was a reference to those
described in II Corinthians 12:21 who had sinned before but
had not repented for their moral impurity, illicit sexual
activities, and unbridled lust. Not only was this letter with its
warnings of discipline directed to those unrepentant
believers, it was also directed to “all other” as well. This
probably refers to those who were presently stirring up
dissension and unrest in the church (see II Corinthians
12:20). So that both groups, those who had sinned and not
repented as well as those who were currently sinning knew
that he was serious and meant business, Paul also declared
“I will not spare.” In other words, no one would be spared
when he arrived and dealt with the offenders. The
disciplinary action had become necessary due to the failure
of the Corinthian church to deal with their problems. There
had been enough time for them to correct their issues.
B. Paul’s proof of apostleship (II Corinthians

13:3-4).
1. (vs. 3). This verse says, “Since ye seek a

proof of Christ speaking in me, which to you-ward is
not weak, but is mighty in you.” There were some in
Corinth who questioned Paul’s apostolic authority. To his
critics he had appeared “weak” and powerless (see II
Corinthians 10:1, 10). At this point, Paul’s faith was being
tested. He was being criticized by some believers who
probably came to Christ under his ministry. This prompted
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the apostle to say “Since ye seek a proof of Christ

speaking in me, which to you-ward is not weak, but is
mighty in you.” The last phrase of the previous verse “I
will not spare” is actually part of this verse. Paul was saying
that since his critics wanted “proof” that Jesus Christ spoke
through him, they would receive that “proof” when he would
not spare any offenders from proper church discipline. When
Paul said “which to you-ward is not weak, but is mighty
in you” he was saying that Jesus Christ is not “weak” in his
dealings with them, but He is a “mighty” power within
them. The Corinthians understood by experience what it
meant to have Christ’s power operating in a believer’s life.
They had experienced the power of Christ in the
transformation of their lives (see I Corinthians 6:9-11), and
through the gifts of the Holy Spirit (see I Corinthians 12:6,
1). If that was true of these believers, it also had to be true
of Paul as well.
2. (vs. 4). This verse says “For though he was

crucified through weakness, yet he liveth by the power
of God. For we also are weak in him, but we shall live
with him by the power of God toward you.” Paul
reminded the Corinthians that like him, Jesus Christ had
demonstrated “weakness” during His earthly life, especially
when He humbly submitted His “weak” human body to be
“crucified through weakness.” We should not understand
“weakness” here to refer to physical frailty, but to Jesus not
retaliating or being aggressive when He suffered before
men. Even though Jesus appeared to be “weak” to men
when He was crucified, Paul said “yet he liveth by the
power of God.” In other words, Jesus was resurrected by
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“the power of God” and lives today. His “weakness” was

only temporary. Now believers are joined to Christ in one
spirit (see I Corinthians 6:17). As a result, Paul went on to
say “For we also are weak in him, but we shall live with
him by the power of God toward you.” At times we show
“weakness” when we are humble and don’t strike back at
those who oppose the gospel. Likewise, we demonstrate
Christ’s resurrection “power” by obeying His commands.
Paul intended to display Christ’s “power” through discipline
when he dealt with the Corinthian problems. In essence,
Paul, speaking with his apostolic authority was saying that
“we,” he and his fellow missionaries, were also “weak” in
their bodies, just as Jesus was; but now they live and are
strong, just as Jesus is, and they had all of God’s “power” to
use in dealing with the Corinthian believers.
C. Paul’s exhortation for self-examination (II

Corinthians 13:5-6).
1. (vs. 5). This verse says, “Examine yourselves,

whether ye be in the faith; prove your own selves. Know
ye not your own selves, how that Jesus Christ is in you,
except ye be reprobate?” As we saw in verse 3, Paul’s
critics were questioning whether Christ spoke through Paul.
In response to that, he exhorted the Corinthians to
“Examine yourselves.” They were told to “examine” their
own hearts to see whether “Jesus Christ” was living in
them. The Greek term for “examine” means the same thing
in English, “to test.” Paul was admonishing the Corinthians
to perform a critical self-examination. The purpose of the
test or self-examination was to discern whether or not the
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Corinthians were “in the faith.” This refers to examining or

discerning their personal trust or “faith” in “Jesus Christ”
that they had claimed to have after following Paul’s
preaching. No doubt, Paul was thinking about the living
“faith” of a believer who faithfully walks in the footsteps of
the Lord and communes with Him in prayer. Paul then
repeated his admonition to “examine yourselves,” but he
used a different word. He said “prove your own selves.”
The word “prove” means “to test with the expectation of
approval.” Such testing is crucial for the believer, because
the alternative to being “in the faith” is to “be
reprobate.” The word “reprobate” refers to someone who
is disapproved or rejected. It has the idea of failing the test
(see Hebrews 12:15-17). We shouldn’t think that Paul was
not confident in the Corinthians’ “faith” because he was. He
didn’t consider their profession of “faith” in “Jesus Christ”
to be artificial or hypocritical. The purpose for Paul’s
admonition for the Corinthian believers to “examine
themselves” and “prove your own selves” was for these
Christians to make sure of their own profession of “faith.”
This is what Pail meant when he said “Know ye not your
own selves, how that Jesus Christ is in you?” The word
“know” here refers to experiential knowledge through an
intimate relationship with “Jesus Christ.” The believer
must always be aware of the fact that Christ lives in him or
her and that this is the most intimate and secure relationship
they could ever have (see John 10:27-29; Romans 8:9; I John
5:12). If these believers’ self-examination revealed that
“Jesus Christ” was not in them, which would be horrible,
Paul said that they would “be reprobate” or rejected by the
Lord. Note: Paul’s argument was that if the Corinthian
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believers were “in the faith,” if “Jesus Christ” was in

them that would be proof that Christ also spoke in him,
because it was by Paul’s ministry that they believed.
He had not only been an instructor to them, but a
spiritual father as well. God had begotten the
Corinthian believers again by the gospel of Christ (see I
Peter 1:3) that Paul preached to them. The truth is
that it could not be imagined that a divine power would
go along with Paul’s ministrations if he did not get his
commission from on high.
2. (vs. 6). This verse says “But I trust that ye

shall know that we are not reprobates.” Paul knew that if
the Corinthians could affirm the realness of their own faith,
they would have to affirm his apostleship as well. They
would also have to affirm that Jesus Christ spoke through
Him. Therefore, Paul said “But I trust that ye shall know
that we are not reprobates.” The only way they could
doubt that Paul was a genuine apostle of Jesus Christ was to
doubt the truth of their own faith. Paul knew that was not
the case, so he trusted or believed that the Corinthians knew
that he and his companions were “not reprobates” or
rejected by the Lord.
IV. PAUL’S FINAL WORDS OF ENCOURAGEMENT (II

Corinthians 13:7- 11)
A. Correction (II Corinthians 13:7). This verse

says “Now I pray to God that ye do no evil; not that we
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should appear approved, but that ye should do that

which is honest, though we be as reprobates.” Paul was
a man of prayer. Here was an indication of that when he said
“Now I pray to God that ye do no evil.” His prayer was
that they would stop doing “evil” or wrong and do what was
right. Paul didn’t explain what the “evil” was that they
should stop. No doubt they already knew what he meant;
they were the ones doing it. Here, “evil” probably refers to
their refusal to correct the sin in the church (see II
Corinthians 12:20-21). Then he said that his prayer was “not
that we should appear approved.” He was not as
concerned about what was being said about him and his
missionary companions as he was concerned about the
Corinthian believers’ spiritual growth. Notice that Paul
didn’t “pray” for vindication of his apostolic authority; he
prayed that these believers “should do that which is
honest.” He was more concerned about the spiritual growth
of the Corinthian believers than what they thought of him
and his associates. The spiritual growth of these believers
was so important to Paul that he wanted the Lord to bring
about a positive change in the Corinthians’ hearts and lives
even though they might consider Paul and his associates to
“be as reprobates” or rejected by the Lord, which of course
was not the case. Note: If the church acted to correct
their internal problems, Paul would not have to come to
them with severity. He would not have to display the
evidence of his apostolic authority in that way. Of
course, this would mean that the accusations against
him would probably continue. Without an impressive
display of his authority, he would still be discredited in
the eyes of some of them, but he was willing to
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experience that if it meant the Corinthians were

making spiritual progress by doing “no evil” and doing
“that which is honest.”
B. Truth (II Corinthians 13:8). This verse says “For

we can do nothing against the truth, but for the truth.
It wasn’t so important or necessary for Paul to demonstrate
his apostolic authority in order for “truth” to prevail.
Therefore, he said “For we can do nothing against the
truth, but for the truth.” The word “truth” here refers
back to the Corinthians being exhorted to resist evil and act
honestly. So the “truth” here is that if they refrained from
doing evil, and didn’t act contrary to their profession of the
gospel, the apostle Paul had no power or authority to
discipline them. Although the apostle had great powers
committed to him for the advancement of the gospel, he
could not do anything to disparage the truth, nor anything to
discourage those who obeyed it. He was not commissioned
to act “against the truth.” Instead, of acting “against the
truth,” Paul said that they could only act “for the truth” or
on behalf of the gospel of Jesus Christ, the good news of
salvation. However, Paul knew that he would act decidedly
with church discipline if it became necessary for the truth’s
sake. God’s Word is truth (see John 17:17, and it is all that
matters, and nothing or no one can prevail against it.
C. Perfection (James 3:9-11).
1. (vs. 9). This verse says “For we are glad,

when we are weak, and ye are strong: and this also we
wish, even your perfection.” As we indicated in verse 3,
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there were some critics in Corinth who questioned Paul’s

apostolic authority saying that he had appeared “weak” and
powerless (see II Corinthians 10:1, 10). Returning to that
issue, Paul said “For we are glad, when we are weak.” In
other words, Paul and his companions were “glad” or happy
when they didn’t have to use their power or apostolic
authority to discipline church members. He would rather
come to them in love and the weakness of a meek spirit
instead of a rod of discipline. According to Paul, that would
be an indication that the Corinthians “are strong” in their
commitment to Jesus Christ and fruitful in good works. This
also made Paul and his associates “glad.” When the
Corinthians were “strong” in the Lord, they would be
growing in the Lord. They would obey the apostle’s
instructions about turning away from evil and acting
honestly. When this happened, Paul declared that he and his
companions “are weak” meaning that they wouldn’t have to
strongly rebuke and discipline these believers. Paul and his
associates would happily be “weak” in this sense. Then he
said “and this also we wish, even your perfection.” He
wished for the “perfection” of the Corinthian believers. The
Greek word translated “perfection” means “to make
complete.” In the case of the Corinthians, “perfection”
involved the process of correcting the evil in the church.
Those who were overtaken with the faults that Paul
mentioned earlier (see II Corinthians 12:20-21) needed to
repent and be restored. Paul wanted to see lives that had
been damaged by sin mended and brought along to Christian
maturity. Note: The word “perfect” as the Bible uses it
of men does not refer to sinless perfection because no
one will reach sinless perfection in this life. Old
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Testament characters described as perfect were

obviously not sinless (see Genesis 6:9; I Kings 15:14; II
Kings 20:3; I Chronicles 12:38; Job 1:1, 8; Psalms
37:37). Although a number of Hebrew and Greek words
are translated “perfect,” the thought is usually either
“completeness in all details” (the Hebrew is “tamam”
and the Greek is katartizo), or “to reach a goal or
achieve a purpose.” There are basically three stages of
perfection:
a. First, there is “Positional perfection”

which is already possessed by every believer because we
are in Jesus Christ (see Hebrews 10:14).
b. Second, there is “Relative perfection,”

that is spiritual maturity to be pursued by the believer
(see Philippians 3:15), especially in areas as the will of
God (see Colossians 4:12), love (see I John 4:17-18),
holiness (see II Corinthians 7:1), patience (see James
1:4), and “every good work” (see Hebrews 13:20-21).
Spiritual maturity does not happen overnight; it is
achieved progressively or over time as in II Corinthians
7:1, “perfecting holiness,” and Galatians 3:3, “are ye
now being made perfect?” Perfection is accomplished
through gifts of ministry bestowed “for the perfecting
of the saints” (see Ephesians 4:12).
c.Third, there is ultimate perfection, which

is perfection in soul, body and spirit which even Paul
denied that he had attained (see Philippians 3:12).
Ultimate perfection will be realized at the time of the
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resurrection of the dead (see Philippians 3:10-11). Yes,

we are to be holy, living set apart unto God and
separated from the world, but Scripture recognizes that
Christians do not attain sinless perfection in this life
(see I Peter 1:15-16; I John 1:8-10).
2. (vs. 10). This verse says “Therefore I write

these things being absent, lest being present I should
use sharpness, according to the power which the Lord
hath given me to edification, and not to destruction.”
With the word “Therefore,” Paul moved on to conclude his
comments about his upcoming visit. He wrote “Therefore I
write these things being absent, lest being present I
should use sharpness.” In other words, Paul was saying
that he was writing this to the church while he was “absent”
or away from them so that he wouldn’t have to “use
sharpness” or scold and discipline them when he arrived.
The apostle was not interested in having another bitter visit
to the church. However, Paul realized that even though he
had “the power” or authority to deal with these believers
severely, he didn’t want to use that authority to discipline the
church. Instead, he declared that the Lord had given him
“power” or authority for “edification, and not to
destruction.” The word “edification” means “to build up
spiritually.” It was Paul’s desire to use the “power” or
authority that God had given him to edify or build up the
church, not to destroy it. What a change in the life of Paul!
At one time in his life he had sought to destroy the church.
Before his conversion to Christianity, Paul tore down the
church (see Acts 9:1-2; 22:3-4; 26:9-11). But after his
conversion (see Acts 9:3-16; 26:12-23), he spent the rest of
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his life building it up.
3. (vs. 11). Our final verse says “Finally,

brethren, farewell. Be perfect, be of good comfort, be of
one mind, live in peace; and the God of love and peace
shall be with you.” As Paul closed his letter, he left the
Corinthian believers with six imperatives or commands, five
of which are in this verse. The first command was
“farewell.” The word “farewell” can also be translated as
“rejoice.” Paul’s insertion of a command to rejoice might
seem out of place coming after his warning about discipline,
but the Corinthians had One in whom to rejoice. Even with
their problems, they could rejoice in the Lord. There is real
joy to be found in the Lord (see Philippians 4:4; I
Thessalonians 5:16). To rejoice in the Lord would be an
added incentive for the Corinthians to correct their
problems. It’s hard to put up with sin and to rejoice in the
Lord at the same time. The second command was to “Be
perfect.” This was Paul’s appeal to these believers for
restoration. The Greek term for “perfect” here is slightly
different from the word perfection in verse 9. Here
“perfect” means “to mend” or “to repair to complete
usefulness.” The believers in Corinth needed to repair the
damage that had occurred due to their failure to obey God’s
truth. The third command was to “be of good comfort” or
“to be encouraged.” This command was meant to prevent
the Corinthians from losing heart over their church
situation. It was their responsibility to handle the situation,
mend it, and then expect better days ahead. The fourth
command was to “be of one mind.” In other words, they
were to be united in their thinking (see Romans 12:16;
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Philippians 4:2). This was Paul’s plea for unity or agreement

in the Corinthian church, especially concerning divisions (see
I Corinthians 1:10). The fifth commandment was to “live in
peace.” Although the Corinthian church was marked by
dissension and division (see I Corinthians 3:3-7), they were
still expected to “live in peace” (see Romans 12:18). The
fact is that differences of opinion should not cause an
alienation of affections. Like all churches, the Corinthian
church was expected to be at “peace” among themselves. If
this happened, all the schisms or divisions that were among
them would be healed. There would be no more contention
and wrath found among them, which would help them
avoid debates, envyings, backbitings, whisperings (see II
Corinthians 12:20), and other behaviors that are the enemies
of “peace.” After these five imperatives or commands, Paul
gave a benediction saying “and the God of love and peace
shall be with you.” He wished God’s “love and peace” for
his Corinthian brethren. “Love” is not only an attribute of
God; God is “love” (see I John 4:8). He is the source of
“love” (see I John 4:10), and the reason why believers should
“love” one another (see I John 4:11). God is also the source
of “peace” (see Galatians 1:3). Both “love and peace” are
gifts from God for His people (see Galatian 5:22), and the
means whereby believers can be what God expects us to be
(see John 13:35). Note: Verses 12-13 are not part of our
printed lesson, but the sixth imperative or command
Paul gave the Corinthian believers to follow is given in
verse 12. That command was for these believers to
“Greet one another with an holy kiss.” Believers form
the family of God as brothers and sisters in Christ. The
“holy kiss” was a wholesome greeting which was a light
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touch of the lips against the cheeks, both left and right
and was common in many societies in the Middle East
and elsewhere. It was also a standard practice in the
early church (see Romans 16:16). Then in verse 13, the
last verse of this letter, Paul said “all the saints salute
you.” The “saints” or believers referred to here were
probably in those in the Macedonian churches (see II
Corinthians 9:2-5; 11:9). There was a unity among
those churches since Paul wrote that “all the saints”
with him sent their greetings. As part of the family of
God, the believers in Macedonia were interested in the
spiritual growth of the Corinthian believers. We too,
should be interested in the spiritual growth of believers
everywhere.
V. Conclusion. The Apostle Paul’s faith was tested in many

ways. This week’s lesson has taught us about the challenge
he faced as a minister. This meant that he had to discipline,
disciple, and edify the Corinthian church. Although Paul’s
apostolic role was unique in starting and ministering to many
churches, the challenges he faced are similar to those faced
by individuals in ministry today. Therefore, we can expect
our faith to be tested as well. How will we do?

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Curriculum***
Sunday, November 3, 2019: “Faith That Is Tested” Practical Points
Lesson Text: II Corinthians 13:1-11
I. THE CHALLENGE TO PAUL’S AUTHORITY (II

Corinthians 13:1-6)
1. This is the third time I am coming to you. In the mouth of

two or three witnesses shall every word be established.
2. I told you before, and foretell you, as if I were present, the

second time; and being absent now I write to them which
heretofore have sinned, and to all other, that, if I come again,
I will not spare:
3. Since ye seek a proof of Christ speaking in me, which to

you-ward is not weak, but is mighty in you.
4. For though he was crucified through weakness, yet he

liveth by the power of God. For we also are weak in him, but
we shall live with him by the power of God toward you.
5. Examine yourselves, whether ye be in the faith; prove your

own selves. Know ye not your own selves, how that Jesus
Christ is in you, except ye be reprobates?
6. But I trust that ye shall know that we are not reprobates.

II. PAUL’S FINAL WORDS OF ENCOURAGEMENT (II

7. Now I pray to God that ye do no evil; not that we should

appear approved, but that ye should do that which is honest,
though we be as reprobates.
8. For we can do nothing against the truth, but for the truth.
9. For we are glad, when we are weak, and ye are strong:

and this also we wish, even your perfection.
10. Therefore I write these things being absent, lest being

present I should use sharpness, according to the power
which the Lord hath given me to edification, and not to
destruction.
11. Finally, brethren, farewell. Be perfect, be of good

comfort, be of one mind, live in peace; and the God of love
and peace shall be with you.
I. THE CHALLENGE TO PAUL’S AUTHORITY (II

Corinthians 13:1-6)
1. This will be my third visit to you. “Every matter must be

established by the testimony of two or three witnesses.”
2. I already gave you a warning when I was with you the

second time. I now repeat it while absent: On my return I will
not spare those who sinned earlier or any of the others,
3. since you are demanding proof that Christ is speaking

through me. He is not weak in dealing with you, but is
powerful among you.
4. For to be sure, he was crucified in weakness, yet he lives

by God’s power. Likewise, we are weak in him, yet by God’s
power we will live with him in our dealing with you.
5. Examine yourselves to see whether you are in the faith;

test yourselves. Do you not realize that Christ Jesus is in
you—unless, of course, you fail the test?
6. And I trust that you will discover that we have not failed
the test.
II. PAUL’S FINAL WORDS OF ENCOURAGEMENT (II

7. Now we pray to God that you will not do anything

wrong—not so that people will see that we have stood the
test but so that you will do what is right even though we may
seem to have failed.
8. For we cannot do anything against the truth, but only for

the truth.
9. We are glad whenever we are weak but you are

strong; and our prayer is that you may be fully restored.
10. This is why I write these things when I am absent, that

when I come I may not have to be harsh in my use of
authority—the authority the Lord gave me for building you
up, not for tearing you down.
11. Finally, brothers and sisters, rejoice! Strive for full

restoration, encourage one another, be of one mind, live in
peace. And the God of love and peace will be with you.
1. Do not be quick to believe unsubstantiated statements (II

Corinthians 13:1).
2. God’s message is powerful and is not limited by what we

perceive to be weaknesses in those who proclaim the
message (II Corinthians 13:2-4).
3. Do not simply cruise through life after accepting Christ as

Saviour; instead, strive to be all He wants us to be (II
4. God’s truth will prevail against all opposition (II

Corinthians 13:8).
5. Becoming spiritually mature is a reasonable expectation

for us all (II Corinthians 13:9-11).

Curriculum***
Sunday, November 10, 2019: “Faith That Sets An Example” Practical
Lesson Text: I Thessalonians 1:2-10
I. THANKSGIVING FOR THE THESSALONIANS (I

Thessalonians 1:2-3)
2. We give thanks to God always for you all, making mention

of you in our prayers;
3. Remembering without ceasing your work of faith, and

labour of love, and patience of hope in our Lord Jesus Christ,
in the sight of God and our Father;
II. THE SALVATION OF THE THESSALONIANS (I

4. Knowing, brethren beloved, your election of God.
5. For our gospel came not unto you in word only, but also in
power, and in the Holy Ghost, and in much assurance; as ye
know what manner of men we were among you for your sake.
6. And ye became followers of us, and of the Lord, having

received the word in much affliction, with joy of the Holy
Ghost.
III. THE TESTIMONY OF THE THESSALONIANS (I

7. So that ye were ensamples to all that believe in Macedonia

and Achaia.
8. For from you sounded out the word of the Lord not only in
Macedonia and Achaia, but also in every place your faith to
God-ward is spread abroad; so that we need not to speak any
thing.
7. For they themselves shew of us what manner of entering

in we had unto you, and how ye turned to God from idols to
serve the living and true God;
8. And to wait for his Son from heaven, whom he raised from
the dead, even Jesus, which delivered us from the wrath to
come.
I. THANKSGIVING FOR THE THESSALONIANS (I

2. We always thank God for all of you and continually

mention you in our prayers.
3. We remember before our God and Father your work

produced by faith, your labor prompted by love, and your
endurance inspired by hope in our Lord Jesus Christ.
II. THE SALVATION OF THE THESSALONIANS (I

4. For we know, brothers and sisters[b]loved by God, that he

has chosen you,
5. because our gospel came to you not simply with words but
also with power, with the Holy Spirit and deep conviction.
You know how we lived among you for your sake.
6. You became imitators of us and of the Lord, for you

welcomed the message in the midst of severe suffering with
the joy given by the Holy Spirit.
III. THE TESTIMONY OF THE THESSALONIANS (I

7. And so you became a model to all the believers in

Macedonia and Achaia.
8. The Lord’s message rang out from you not only in

Macedonia and Achaia—your faith in God has become known

everywhere. Therefore we do not need to say anything about
it,
9. for they themselves report what kind of reception you gave

us. They tell how you turned to God from idols to serve the
living and true God,
10. and to wait for his Son from heaven, whom he raised
from the dead—Jesus, who rescues us from the coming
wrath.
1. The best thanks we can give for others is to pray for them
constantly (I Thessalonians 1:2).
2. Faith, hope and love are characterized not just by

attitudes, but by actions that should mark every Christian (I
Thessalonians 1:3-4).
3. If we are simply faithful messengers of God, His powerful

Word will do the rest (I Thessalonians 1:5).
4. As Christians, we will never be worthy examples to others

if we lack joy in our lives (I Thessalonians 1:6-7).
5. Humble faith speaks more loudly than any words (I

Thessalonians 1:8).
6. Serving Christ and looking for His coming go hand in hand

(I Thessalonians 1:9-10).

Curriculum***
Sunday, November 10, 2019: “Faith That Sets An Example”
Lesson: I Thessalonians 1:2-10; Time of Action: 51 A.D.;

Place of Action: Paul writes to the church at Thessalonica
from Corinth
Golden Text: “So that ye were ensamples to all that

believe in Macedonia and Achaia. For from you sounded
out the word of the Lord not only in Macedonia and
Achaia, but also in every place your faith to God-ward is
spread abroad; so that we need not to speak any thing”
(I Thessalonians 1:7-8).
I. INTRODUCTION. As we study this week’s lesson, let’s

keep in mind the spiritual progression of the Thessalonian
believers. Their work of faith refers to turning away from
idols and having a new loyalty to the worship and service of
God. This leads to a life of laboring for Him out of love. It
also develops patience and hopeful anticipation of the second
coming of Jesus from heaven to earth.
II. LESSON BACKGROUND. It is thought that Paul wrote

this first letter to believers at Thessalonica after founding the
church there and moving on to Berea, Athens, and Corinth
(see Acts 17:1-18:1). This was during his second missionary
journey. Mistreating Jason and other new believers at
Thessalonica, opposing Jews had caused Paul and Silas to

flee to Berea (see Acts 17:5-10). Paul sent Timothy back to
Thessalonica from Athens to establish these new converts in
their faith in the midst of persecution. Timothy came back
with a good report which prompted Paul to write this letter
(see I Thessalonians 3:1-8).
III. THANKSGIVING FOR THE THESSALONIANS (I

A. Thanksgiving and prayer (I Thessalonians

1:1-2).
1. (vs. 1). Our first verse says “Paul, and

Silvanus, and Timotheus, unto the church of the
Thessalonians which is in God the Father and in the
Lord Jesus Christ: Grace be unto you, and peace, from
God our Father, and the Lord Jesus Christ.” When the
Apostle “Paul” wrote and sent this letter to the church at
Thessalonica, he included his two associates, “Silvanus, and
Timotheus” as senders also. Whenever Paul used the terms
“we” or “our” in this letter he had these two men in mind.
“Silvanus” was the Roman form of the Jewish name “Silas,”
and Paul always referred to him as “Silvanus” (see II
Corinthians 1:19; II Thessalonians 1:1). “Silvanus” or Silas,
accompanied Paul on his second missionary journey (see Acts
15:35-40). “Timotheus” was the Greek name for
“Timothy.” Paul referred to him as his “son in the faith”
since he led this young man to faith in Jesus Christ (see I
Timothy 1:2). Timothy joined Paul and Silas at Lystra (see

Acts 15:30, 36; 16:1-3) on the second missionary journey.
This was Paul’s greeting to the believers in Thessalonica,
which he called “the church of the Thessalonians which
is in God the Father and in the Lord Jesus Christ.”
Although “the church of the Thessalonians” was
geographically located in Thessalonica, its spiritual location,
as is every church, was “in God the Father and in the
Lord Jesus Christ.” They were Christians who had
embraced Jesus Christ as Saviour by faith. The members of
this church had turned from their worship of pagan gods to
the one true God (see I Thessalonians 1:9). Paul greeted the
Thessalonian believers by wishing “Grace be unto you, and
peace, from God our Father, and the Lord Jesus
Christ.” Although “grace” and “peace” was a common
salutation or greeting used by many including Paul (see
Romans 1:7; I Corinthians 1:3; Galatians 1:3; Ephesians 1:2;
Philippians 1:2), it has a special meaning for believers. God’s
“grace” is the source of our salvation (see Ephesians 2:8),
and the source of all the blessings God bestows upon us. The
“peace” Paul spoke of here is an inner spiritual well-being
and contentment that flows from “God our Father, and the
Lord Jesus Christ” to us. But we cannot overlook the fact
that since these Christians in Thessalonica were now saved,
they also had “peace” with God (see Romans 5:1, 10) which
was the most important thing.
2. (vs. 2). Paul continues saying in this verse “We

give thanks to God always for you all, making mention
of you in our prayers…” The believers in Thessalonica
were such a constant source of joy to Paul and his two
missionary associates that he declared “We give thanks to

God always for you all, making mention of you in our
prayers…” They constantly thanked God for these new
Christians as they mentioned them often in their prayers.
B. Remembering their virtues (I Thessalonians

1:3). This verse goes on to say “Remembering without
ceasing your work of faith, and labour of love, and
patience of hope in our Lord Jesus Christ, in the sight
of God and our Father…” Paul constantly remembered
three things that characterized these Thessalonian
Christians. First, Paul said that when he and his associates
prayed they always remembered “without ceasing your
work of faith.” The Apostle James pointed out that it was
absolutely necessary that works accompany our “faith” (see
James 2:14-26). “Work” is the essential fruit of “faith” in
Jesus Christ (see Ephesians 2:10). Our “work of faith” is
evidence of our salvation (see James 2:14-18). Second, they
prayed for the Thessalonians’ “labour of love.” In other
words, their “labor” or good works were produced by their
“love.” The word “labor” refers to hard or wearisome
work. These believers labored or served Christ in “love”
even in the midst of persecution (see II Thessalonians 1:4).
The “love” they showed was in response to the “love” God
had for them (see Romans 5:5). We can only “love” God as
we should because He has loved us first (see I John 4:19).
Third, Paul said that he and his companions prayed for their
“patience of hope in our Lord Jesus Christ.” They were
patient in trials due to their “hope” in “Jesus Christ.” The
word “patience” refers to endurance. The Thessalonian
believers served Christ while bearing up under difficult
circumstances (see II Thessalonians 1:4). Their “patience”

or endurance overcame any discouragement because they
had “hope” of a better day ahead no matter how bleak their
situation was. Christian “hope” looks expectantly to the
future certainty of Jesus Christ’s return for the church (see I
Thessalonians 1:10; 4:13-18). Paul and his companions
constantly prayed for the Thessalonians’ “faith,” “love” and
“hope” because these are virtues that should mark the life of
every Christian (see I Corinthians 13:13). The apostle not
only mentions these three graces, “faith,” “hope” and
“love,” but he also recognized the sincerity of them as being
“in the sight of God and our Father…” In other words,
our great motive or reason for being sincere in our “faith,”
“hope” and “love” is knowing that God is always watching
us. It’s a sign of sincerity when everything we do is done to
receive God’s approval because it is right in the sight of God.
Then and only then is our “work of faith” or “labour of
love,” or “patience of hope,” really sincere.
IV. THE SALVATION OF THE THESSALONIANS (I

A. Their election (I Thessalonians 1:4-5).
1. (vs. 4). Paul continued to write in this verse

“Knowing, brethren beloved, your election of God.” It
was evident to Paul and his associates, Silas and Timothy
that the Thessalonian believers were chosen to salvation by
God. He said “Knowing, brethren beloved, your election
of God.” First, he addressed these believers as “brethren

beloved” meaning that as fellow Christians they were also
“beloved” of God. Second, Paul referred to their “election
of God.” The word “election” simply means “chosen.” Every
believer was chosen by God to be saved. Contrary to what
many may believe, we didn’t choose Jesus, He chose us (see
John 13:18; 15:15-19). Paul knew the Thessalonians had
been chosen by God because he saw the dramatic change
that had taken place in their lives: their work of faith, and
labour of love, and patience of hope. Note: In both the
Old and New Testaments, the Hebrew and Greek words
rendered “elect,” “election” “choose” and “chosen” are
used for both human and divine choices. In the case of
divine choices, election is (1) corporate, as in God’s
choosing the nation of Israel, or the church (see
Deuteronomy 7:6; Isaiah 45:4; I Peter 2:9-10); and
election is also individual as when God chooses an
individual for salvation (see John 6:70; 15:9; Romans
1:7; Romans 8:30; I Corinthians 1:2; Ephesians 1:4; II
Thessalonians 2:13). Election is also according to the
foreknowledge of God (see I Peter 1:2), and is
completely by grace, and cannot be earned by human
works or deeds (see Romans 9:11; 11:5-6; Ephesians
2:8-10). Election is also completely God’s decision (see
John 15:16). Therefore, election is the sovereign act of
God in grace whereby He chooses certain persons from
among mankind for Himself (see John 15:19); and the
sovereign act of God whereby He chooses certain
persons who are already elected for special service for
Himself (see Luke 6:13; Acts 9:15).
2. (vs. 5). This verse says “For our gospel came

not unto you in word only, but also in power, and in the
Holy Ghost, and in much assurance; as ye know what
manner of men we were among you for your sake.” It’s
interesting that Pay referred to the “gospel” he preached as
“our gospel.” He took Jesus’ good news personally and so
should we. As Paul traveled around delivering the “gospel,”
it was not only done with words (see I Corinthians 2:4). He
said “For our gospel came not unto you in word only,
but also in power.” This means that they were
supernaturally drawn to the gospel message; it was a
message that was empowered by God (see Acts 4:33; Romans
1:16). This may have included the miracles that
accompanied their preaching (see Romans 15:19; Galatians
3:5). Their miracles proved that Paul was an apostle (see II
Corinthians 12:11-12). Paul also said that his preaching
came also by “the Holy Ghost.” The Holy Spirit was also
involved in driving the message home to the Thessalonian
Christians’ hearts, and convincing them of their sin and of
the righteousness that Christ provides (see John 16:7-11;
Acts 1:8). As Paul preached the word, at the same time the
Holy Spirit worked in people’s hearts as it still does today,
urging them to receive the Lord Jesus. In addition to the
“gospel” message coming to the Thessalonians in “power”
and in the “Holy Ghost,” Paul said it came also “in much
assurance.” In other words, there was no doubt that the
“gospel” message these believers received from Paul was
the truth (see I Corinthians 2:1-2). This was because as Paul
said, the Thessalonians knew “what manner of men we
were among you for your sake.” Paul and his missionary
associates didn’t just preach a convincing message; the way
they lived was consistent with that message. The

Thessalonians had seen Paul’s and his associates’
earnestness, dedication, and willingness to suffer for Christ
(see Acts 17:1-10). They were examples who practiced what
they preached!
B. Their imitation (I Thessalonians 1:6). Paul also

said in this verse “And ye became followers of us, and of
the Lord, having received the word in much affliction,
with joy of the Holy Ghost.” Here Paul noted that the
Thessalonians had become imitators of him and his
associates and of the Lord. He declared “And ye became
followers of us, and of the Lord.” The word “followers”
means “imitators.” It is normal for new converts to imitate
those who led them to Christ. Not only did the Thessalonians
imitate Paul and his associates, the ultimate example they
imitated was “the Lord” Jesus Christ (see Ephesians 5:1).
The idea of imitating the Lord would include among other
things, living holy or consecrated lives (see I Peter 1:15-16),
showing mercy to others (see Luke 6:36), and being willing to
suffer for righteousness’ sake (see I Peter 2:20-21). Paul
then said that the Thessalonians had “received the word in
much affliction.” The Thessalonian believers suffered
persecution as a result of having received the gospel
message (see I Thessalonians 2:14). Note: People who
become Christians in America usually don’t suffer for
their faith. They are not jailed or physically abused.
But think what it must have been like for the
Thessalonians to knowingly put their lives on the line
when they became Christians. These believers
embraced the gospel “in much affliction.” Accepting
the gospel of Jesus Christ, knowing that you will be

persecuted, is like a pass receiver who knows that as
soon as he catches the football, he will be hit by an
opposing player whose aim is to make him drop the
ball. The Thessalonian believers knew in advance that
becoming a follower of Christ would cost them dearly,
but they came to the Lord anyway. They should be
commended for their courage. When the world is
especially hostile to the gospel, those who openly
profess faith in Jesus Christ bring a unique glory to the
Lord. Paul said that they had “received the word in much
affliction, with joy of the Holy Ghost.” But in spite of
their outward trials, they possessed inward “joy.” The
indwelling “Holy Ghost” was the source of this “joy” (see
Galatians 5:22). A definite mark of true conversion to Christ
is the “joy” produced by the “Holy Ghost” whom God sends
into the hearts of those who truly believe (see Galatians 4:6).
Note: This “joy” is not just an emotional experience; it
comes from being confident that we have been forgiven
of our sins and have eternal life. When a person
professes to have faith in Jesus Christ but has no “joy,”
it is quite possible that he or she has not truly come to
Christ. A false believer does not possess the Holy Spirit
and therefore lacks “joy.” The Thessalonians’ “joy” in
the midst of persecution, was evidence that they had
become true believers, and their obedience to the Lord
also proved it. Christian “joy” is not determined by our
external circumstances, but by our personal
relationship with the Lord. Paul and Silas illustrated
this in their jail experience at Philippi (see Acts
16:23-25). They rejoiced in the Lord in spite of their
cruel beating, chains, and imprisonment. How pleased
Paul was to see the Thessalonians follow his and the

Lord’s examples.
V. THE TESTIMONY OF THE THESSALONIANS (I

A. Their example (I Thessalonians 1:7-8).
1. (vs. 7). This verse says “So that ye were

ensamples to all that believe in Macedonia and
Achaia.” The word “ensamples” means “model” or
“pattern.” This means that the Thessalonians Christians
became examples for other believers. Because of their
behavior, the Thessalonian believers were models for all the
believers “in Macedonia and Achaia.” These two
provinces made up all of Greece.
2. (vs. 8). Continuing in this verse Paul said “For

from you sounded out the word of the Lord not only in
Macedonia and Achaia, but also in every place your
faith to God-ward is spread abroad; so that we need not
to speak any thing.” Here Paul called attention to the
Thessalonians as publishers of the good news which was
further proof that they were chosen by God. Paul said that
they had “sounded out the word of the Lord not only in
Macedonia and Achaia, but also in every place your
faith to God-ward is spread abroad.” In other words,
after receiving the gospel, they willingly broadcasted it
making it known not only in “Macedonia and Achaia” or all
of Greece, but God’s word was also sounded out like a

trumpet because their “faith to God-ward is spread
abroad.” Thessalonica was a harbor city strategically
located on a major international east-west highway; so news
could spread very quickly to regions near and far. Wherever
Paul went, the news of what had taken place at Thessalonica
went before him. He received reports from various cities and
towns about their faith (see I Thessalonians 3:6-7). Their
“faith to God-ward” or their “faith” in God had “spread
abroad” or to other places. Since word about the “faith” of
the Thessalonians had spread so much, Paul said “we need
not to speak any thing.” In other words, their “faith” was
so well known that wherever Paul and his companions went
they found people telling them about the Thessalonians’
remarkable “faith” in God; so they didn’t need to say
anything more about it. Note: In some ways it was no
accident that the news of the Thessalonian believers’
new lives traveled so extensively. Undoubtedly, God
strategically planned Paul’s missionary activities. In
accordance with the Spirit’s guidance, Paul passed
through some smaller cities (see Acts 17:1) and
focused his efforts on larger cities (see Acts 16:12;
18:8-11; 19:1, 9-10), where connecting roads and
bustling commercial activity increased the possibility
that the gospel would be heard far and wide.
B. Their conversion to a new loyalty (I

Thessalonians 1:9-10).
1. (vs. 9). This verse says “For they themselves

shew of us what manner of entering in we had unto you,
and how ye turned to God from idols to serve the living

and true God…” The apostle now says that the people who
had heard about the faith of the Thessalonian believers also
told them “what manner of entering in we had unto you”
or how welcoming the Thessalonians were to Paul and his
associates. This was seen in how quickly the Thessalonians
received the gospel message. But the heart of the reports
Paul received was how the Thessalonians had “turned to
God from idols to serve the living and true God…” The
Thessalonian believers had now developed a new loyalty. A
complete conversion had taken place among the
Thessalonian believers as they turned from idolatry to
willingly “serve” the only “living and true God” (see Acts
14:15; 26:18, 20). All other so-called gods are lifeless and
nonexistent. This was a change in their worship practices
that they had probably been steeped in from their earliest
years. First of all this was a momentous inward change (see
Titus 3:5). Then the change was manifested outwardly in the
way they lived as the Thessalonian believers entered an
entirely new life of fellowship with God.
2. (vs. 10). In our final verse, Paul wrote “And to

wait for his Son from heaven, whom he raised from the
dead, even Jesus, which delivered us from the wrath to
come.” The Thessalonian Christians had turned to God not
only to serve Him, but also to “wait for his Son from
heaven” a reference to the return of Jesus Christ. The
concept of waiting has the idea of expecting with confidence
and patience. The Thessalonians expected Jesus to return
from heaven where God the Father had received Him “whom
he (God) raised from the dead, even Jesus” (see Acts
2:32-33; I Thessalonians 4:16). They believed in Jesus’ literal

resurrection (see Romans 1:4; I Corinthians 15:15), which
was proof that He was God’s Son. The fact that the
Thessalonian believers confidently awaited the return of the
resurrected Jesus, demonstrates that their faith in Him as
God’s Son was real. Throughout I Thessalonians, Paul
expressed his hope in the return of Christ (see I
Thessalonians 2:19; 4:16). The apostle believed that Christ’s
return could happen during his life time, for he spoke in I
Thessalonians 4:17 of “we which are alive” when He returns.
By way of application, this means that we too, should be
looking for Christ’s return from heaven for us at any
moment. In the last part of this verse, Paul identified Jesus
Christ as the One “which delivered us from the wrath to
come.” The “wrath to come” refers to God’s divine
judgment and punishment of sinners (see Isaiah 13:9;
Matthew 3:7; Romans 9:22; I Thessalonians 2:16). The verb
for “to come” can be translated as “is approaching” which
means that God’s “wrath” is on its way, drawing ever
closer. When Jesus Christ returns, He will deliver Christians
from the coming “wrath” of God (see Romans 5:8-9).
Believers will be “delivered…from the wrath” of God (see I
Thessalonians 5:8-10) by being kept from it through the
rapture (see I Thessalonians 4:13-17). Note: God’s “wrath”
will be poured out on unbelievers because of their sin
and unbelief (see John 3:36; Romans 1:18). Before this
happens, the rapture of believers will take place,
leaving only the unsaved on earth. The outpouring of
“wrath” will begin with the judgments of the tribulation
period (see Revelation 6:16; 16:1). At that time God
will afflict the earth with an unparalleled series of
physical judgments on the unbelieving world of
mankind (see Matthew 24:21; Luke 21:23). The

outpouring of God’s “wrath” will climax with the great
white throne judgment (see Revelation 20:11-15). The
unsaved of all the ages of history will be resurrected to
appear before God, and be sentenced to the lake of fire
forever.
VI. Conclusion. When Paul wrote to the Thessalonians, he

described their commitment to Jesus Christ. They exhibited
the triad of Christian virtues—faith, love, and hope—in their
lives. God’s power was evident in their response to the
preaching of the gospel. They became followers of Paul and
of Christ even while experiencing persecution for their faith.
But there was no holding them back as they became a model
church for all Christians throughout Greece. A dramatic
change had taken place in the lives of these Thessalonian
believers. They had turned completely from pagan idolatry
to the worship of the only true God. They also modeled the
Christian’s expectation of Christ’s return by actively waiting
for it. Christians need true examples of what it means to be
committed to Jesus Christ. This week’s lesson revealed how
the Thessalonian church provides Christians today with a
praiseworthy model of a new loyalty.

Curriculum***
Sunday, November 17, 2019: “Faith that is Focused” Commentary
Lesson: I Peter 1:13-25; Time of Action: 63 A.D.; Place of

Action: Peter writes from “Babylon,” most likely a reference
to Rome
Golden Text: “As obedient children, not fashioning

yourselves according to the former lusts in your
ignorance: But as he which hath called you is holy, so
be ye holy in all manner of conversation” (I Peter
1:14-15).
I. INTRODUCTION. There are few people who better

illustrate the transforming power of Jesus Christ in a life than
Peter. In the New Testament we see Peter’s progression. In
the Gospels we see him as an impetuous mercurial
personality who ended up denying that he even knew the
Lord. In Acts he becomes an imperfect yet dynamic preacher
and leader of the early church. Finally, in his epistles we see
a wise and gentle shepherd of his flock as he conveys God’s
truth through the prism of his hard-earned experience. Peter
had grown in holiness over the years, and he set before his
flock its importance. He had experienced God’s grace in
powerful ways, and what stands out in Peter’s teaching is
how holiness should flow not out of grudging obligations, but
rather out of a heart of gratitude. Holiness is not a dreary
thing, but an experience of joy.
II. BACKGROUND FOR THE LESSON. Peter was probably

in Rome when the great persecution under Emperor Nero
began (eventually Peter was executed during this
persecution). Throughout the Roman Empire, Christians were
being tortured and killed for their faith, and the church in
Jerusalem was being scattered throughout the Mediterranean
world. In this personal letter, Peter wrote to the church
scattered and suffering for their faith, giving comfort and
hope, and urging continual loyalty to Christ. He begins by
thanking God for salvation (see I Peter 1:2-6), and explains to
his readers that trials will refine their faith (see I Peter
1:7-9). The apostle exhorted his readers to continue to
believe in spite of their circumstances; for many in past ages
believed in God’s plan of salvation, even the prophets of old
who wrote about it but didn’t understand it. But now
salvation has been revealed in Jesus Christ (see I Peter
1:10-12). This is where our lesson begins.
III. FOCUSING ON OUR MINDS (I Peter 1:13-16)
A. Our preparation for holy living (I Peter

1:13-14).
1. (vs. 13). Our first verse says, “Wherefore gird

up the loins of your mind, be sober, and hope to the
end for the grace that is to be brought unto you at the
revelation of Jesus Christ...” Peter was addressing
believers who were suffering for their faith. The trials they
were undergoing would ultimately prove beneficial (see I
Peter 1:7), but they were not easy. So Peter said,

“Wherefore,” or in light of this, Peter’s readers needed to
take action to bear up and grow in their faith. So he told
them to do three things. First, he said “gird up the loins of
your mind.” This admonition to “gird up the loins” is
taken from the long, gown-like shirt that a man wore in first
century Israel. This garment reached to the knees or ankles.
When a man was about to undertake a task, he would gather
the lower end of this garment and put it under his belt so
that he was able to move around more freely. The expression
“gird up the loins” was used in the sense of preparing to do
some kind of work. In the same way, Peter said that
believers are to prepare our minds for action in Christ’s
service (see Matthew 24:45-51). Simply put, we are to clear
away anything that would hinder us from pursuing holiness.
One way we can do that is to “be sober.” The word
“sober” is often used to describe those who are not drunk
with alcohol, but here it has the broader meaning of being
self-controlled in all areas of life. We need to be aware of the
importance of being spiritually alert. By living prepared, self-
controlled lives, Peter said that we will have “hope to the
end for the grace that is to be brought unto you at the
revelation of Jesus Christ.” This simply means that we
have the “hope” of eternal life that will be finally realized at
the “revelation” of “Jesus Christ” which is a reference to
the coming of our Lord. The Greek word translated
“revelation” is apokalupsis and literally means an unveiling
or revealing. This is where we get our English word
apocalypse which means “any remarkable revelation.” Of
course the believer’s “hope” is not wishful thinking that
something might happen, instead it is a sure expectation
grounded securely in God’s promises and power. The

believer’s “hope” or sure expectation is that one day “at the
revelation (or return) of Jesus Christ” we will receive the
full measure of “grace” in Christ. We have already been
blessed abundantly with God’s “grace” by Jesus’ redeeming
sacrificial death. Just imagine the tremendous “grace” we
will receive when Jesus returns and catches all believers up
to be with Him forever (see I Thessalonians 4:13-17). Now
that’s “grace!”
2. (vs. 14). This verse says “As obedient

children, not fashioning yourselves according to the
former lusts in your ignorance...” To be prepared for the
return of Jesus Christ, Peter said we must live “As obedient
children.” As God’s “children” we must assume a position
of humble and dependent obedience toward Him. A member
of God’s family should not live as though he or she belongs to
the world which includes accepting the wrongs of the world.
This brings dishonor to our Father. Living in obedience to
God means “not fashioning yourselves according to the
former lusts in your ignorance.” The words “not
fashioning” means “not conforming to something.” The
phrase “the former lusts in your ignorance” indicates
that most of Peter’s readers were Gentile converts from
paganism which he referred to as their “former lusts” or
worldly desires. At one time they had lived “in…ignorance”
not knowing anything about the God of Scripture and lived
“fashioning” or conforming their lives according to the
world’s ways. But now that they were saved and knew the
God of Scripture through experience, these readers were not
to return to their “former lusts” that ruled their lives before
they knew God (see I Peter 4:3).
B. Our motivation for holy living (I Peter

1:15-16).
1. (vs. 15). This verse says “But as he which

hath called you is holy, so be ye holy in all manner of
conversation...” Instead of conforming themselves to their
previous lifestyles and following the example of the world,
believers are to grow in godliness, so Peter said “But as he
which hath called you is holy, so be ye holy in all
manner of conversation.” The Greek word translated
“holy” has the idea of being separated from sin and
consecrated to God. The word “holy” is related to the words
“sanctify” and “saint” and refers to being separate from, or
different. When used of God, it speaks of His separation or
being different from the world. Paul said that since God, who
called us is “holy” and totally different from the world, so we
ought to “be holy in all manner of conversation.” The
word “conversation” means more than just our speech. It
refers to our entire conduct or behavior. It is who we really
are. We are to “be holy” or set apart from the world for
God’s service. We demonstrate that we are different from
the world by living a pure life, increasingly free from the evil
patterns of this world. Note: Holiness demands moral
purity. God’s actions are pure and righteous (see Ezra
9:15), so as His people, our actions and motives are to
be pure and righteous so that they cannot be
questioned by others. Israel was not to be like other
nations which lived wickedly (II Samuel 7:23; Ezra 9:2),
and neither are we. Like Israel was to be “holy” or set
apart from the world and unto God, so must believers

today “be holy” (see I Peter 2:9). If we want to
approach our “holy” God, we must have “clean hands
and a pure heart” (see Psalms 24:3-4). This two-fold
cleanliness is shown by our right attitudes and
actions—our whole behavior.
2. (vs. 16). This verse says “Because it is

written, Be ye holy; for I am holy.” For the believer there
is no stronger evidence or motivation for our actions or
behavior than the Scriptures. Peter said “Because it is
written, Be ye holy; for I am holy.” The apostle was
saying that we are to be “holy” because the Bible commands
it for “it is written.” Peter could have been repeating any of
a number of Old Testament passages found in Leviticus (see
Leviticus 11:44-45; 19:2; 20:7). God’s command to “Be ye
holy; for I am holy” reveals His expectations for all Israel
and how He had separated them when He said “And ye shall
be holy unto me: for I the Lord am holy, and have severed
you from other people, that ye should be mine” (Leviticus
20:26). Like Israel, God desires that all believers “be ye
holy” and separated from the world and unto Him (see II
IV. FOCUSING ON OUR FAITH (I Peter 1:17-21)
A. God as our Judge (I Peter 1:17). This verse says

“And if ye call on the Father, who without respect of
persons judgeth according to every man’s work, pass
the time of your sojourning here in fear...” A clearer

translation of this verse would be “If you own the great God
as a Father and a Judge, you ought to live the time of your
sojourning here in his fear.” Peter had no doubt that his
readers would “call on the Father” in prayer. But they also
needed to be reminded that He is also our Judge and is
“without respect of persons” meaning that He has no
favorites when He judges. He always “judgeth according
to every man’s work.” The God we serve is not moved by a
person’s wealth or status in this world (see Acts 10:34). He
will judge us according to what we have done with what He
has given us (see Romans 14:10-12; I Corinthians 3:13-15; II
Corinthians 5:10). The judgment of God will be “without
respect of persons,” but “according to every man’s
work.” No special relationship to God will protect anyone;
the Jew may call God Father and Abraham father, but they
will not get any special treatment at the judgment of saints.
God will not respect or favor any persons, nor their causes,
but will judge them according to their “work” or deeds.
Since we all will stand before God in judgment, Peter urged
his readers to “pass the time of your sojourning here in
fear.” In other words, knowing that God, our Father plays
no favorites and will judge us all according to the deeds we
have done, we must spend the time that we are here on earth
having a healthy, reverent “fear” of God, respecting His
greatness and righteousness. Earth is not our home. We are
all “sojourning” here, that is we are traveling as in a foreign
land on this earth while we head for our true heavenly home.
Knowing this should help us live here on earth with the
proper attitude and behavior. Note: The judgment that is
mentioned here refers to the believer’s works, not his
or her sins. Our sins have been forgiven and atoned for
and are remembered no more forever (see Hebrews
10:10, 12, 14-18). But every work or deed must be
judged (see Matthew 12:36: Romans 14:10; Galatians
6:7; Ephesians 6:8; Colossians 3:24-25). The result of
the believer’s judgment will be rewards or lost of
rewards, but the believer “himself shall be saved” (see I
Corinthians 3:11-15). This judgment of believers will
take place at the return of Jesus Christ for His church,
or what is known as the rapture (see I Corinthians
4:4-5; II Timothy 4:7-8; Revelation 22:12). Non-Jews or
Gentiles who are still lost after the Great Tribulation
will be judged when Jesus returns and sets foot on the
earth (see Zechariah 14:4; Matthew 25:31-46).
However, the wicked dead of all ages will be judged at
the Great White Throne judgment (see Revelation
20:11-15).
B. God as our Redeemer (I Peter 1:18-19).
1. (vs. 18). This verse says “For as much 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...” In addition to
living for God because we know that we shall face judgment,
Peter also added another reason why we should live for God
and heavenly joys. He said “For as much as ye know that
ye were not redeemed with corruptible things, as silver
and gold.” In other words, we should live for God and
heavenly joys because the world’s goods had nothing to do
with our salvation. “Corruptible” things are those things
that will decay and die away. All the gold in the world could
not “redeem” or purchase our deliverance from sin, or make
our lives worthwhile. Before God undertook to save us, we
lived a “vain” or empty existence. Our “conversation” or
the way we lived had no lasting value. The phrase “your
vain conversation” refers to the believers’ former conduct
and lifestyle prior to obeying the gospel of Jesus Christ.
Peter said that what his readers knew about truth and
morality before they were saved was “received by tradition
from your fathers.” The people Peter was writing to,
including us, before they were “redeemed” had lived
according to the culture they had grown up in which was
based mostly on traditions. Note: Peter used the
language of the slave market in ancient times to
describe redemption. A slave was “redeemed” when
someone paid money to buy his or her freedom. In a
very real sense, before we are saved, we were slaves to
sin and needed to be set free. When it comes to the
redemption of Christians from sin, there are three
tenses to sin: past, present and future. In our past,
when we received Jesus Christ as Lord and Saviour, we
were “redeemed” from the “penalty of sin” (see Romans
4:8). We will no longer be judged for our sins, but we
may lose rewards for our deeds. In the present, we are
being redeemed from the “power of sin.” As a result of
our faith in Jesus Christ, sin no longer has dominion
over us (see Romans 6:1-14. In other words, we don’t
have to sin because in Jesus Christ sin has no power
over us. And finally, in the future when we are caught
up to be with Christ, we will be redeemed from the very
“presence of sin.” In other words, sin will no longer
exist!
2. (vs. 19). This verse says “But with the

precious blood of Christ, as of a lamb without blemish
and without spot...” Instead of being redeemed with
corruptible things like silver and gold, Peter said his readers
were redeemed “with the precious blood of Christ.”
What was given for us was the very life of Jesus on earth.
Our redemption came about at a great cost to God. The price
was the “blood of Jesus Christ,” God’s only begotten Son
(see John 3:16) which was violently shed at His death.
Christ’s “blood” is “precious” because the sacrificial work
that it represents accomplished what the so-called precious
things of the world like gold and silver could never
do—purchase eternal life and freedom from the guilt of sin.
The words “the precious blood of Christ, as of a lamb
without blemish and without spot” is a reference to the
Mosaic covenant that called for “blood” sacrifices of
unblemished lambs. But they could not ultimately atone or
remove man’s sins. The “lamb without blemish and
without spot” according to the law was to be offered as a
sacrifice to cover the sin of an Israelite (see Psalms 32:1;
85:2). This sacrifice was instituted at the first Passover in
Egypt (see Exodus 12:1-6) and pointed to the future sacrifice
of the sinless Lamb of God, Jesus Christ.
C. God as our hope (I Peter 1:20-21).
1. (vs. 20). This verse says “Who verily was

foreordained before the foundation of the world, but
was manifest in these last times for you…” Still talking
about Jesus and His sacrifice, Peter went on to say “Who

verily was foreordained before the foundation of the
world.” Of course the word “Who” refers to Jesus Christ.
The word “foreordained” can be translated as “foreknown.”
It is the Greek word prognosko, which has been carried over
into English and means a “forecast” or “prediction.” The
phrase “Who verily was foreordained” means that God
didn’t simply predict our redemption, He planned it! Our
redemption from sin was not an afterthought in the mind of
God or a sudden event in history. “Before the foundation
of the world” means that it was God’s plan from eternity
past to send His Son to redeem fallen mankind. God did this
“to the praise of the glory of his grace” (see Ephesians 1:
4-12). Although God had planned to send Jesus to redeem us
“before the foundation of the world,” Peter also said “but
(Jesus) was manifest in these last times for you.” The
word “manifest” here means revealed. The expression
“these last times” refers to the age after Jesus’ first coming
or the present church age. Peter was reminding his readers
that even though it was God’s plan to send Jesus before the
world was created, He had been “manifested” or revealed
“for you” during their current time. We are now living in
“these last times” waiting and expecting the second coming
of Jesus Christ. It should be noted that the words “in the last
time” in I Peter 1:6, appear to refer to Jesus’ second coming
and not His first coming during the church age as this verse
indicates. Note: Peter, like the other New Testament
writers realized that the Hebrew prophets spoke of two
comings of Jesus Christ. The first coming provided a
sacrifice for sin; the second coming will bring final
redemption to the saved and judgment to the lost (see
Hebrews 9:28).
2. (vs. 21). This verse says “Who by him do

believe in God, that raised him up from the dead, and
gave him glory; that your faith and hope might be in
God.” The word “Who” refers back to Peter’s readers
mentioned in the previous verse when he said “for you.” Not
only was Christ manifested for Peter’s readers, they also “by
him do believe in God.” In other words, it is “by Him” or
through Jesus Christ that all believers come into relationship
with God. No one can come to God or even know Him
without knowing Jesus Christ (see John 14:6-7). Peter said
that we “believe in God” because He demonstrated His
power when He “raised him (Jesus) up from the dead.”
There is no doubt that God “raised” Jesus “up from the
dead” because He appeared to many witnesses after His
resurrection (see I Corinthians 15:2-8), and then ascended
into heaven to be with His Father (see Acts 1:8-11). The
same power that “raised” Jesus is also at work in us (see
Ephesians 1:19-20). After His resurrection, God “gave him
(Jesus) glory” when Jesus took His rightful place at the
Father’s side as our High Priest (see Acts 2:34; Philippians
2:9; Hebrews 1:3; 4:14; 7:26).
V. FOCUSING ON OUR LOVE (I Peter 1:22-25)
A. Loving others (I Peter 1:22). This verse says

“Seeing ye have purified your souls in obeying the truth
through the Spirit unto unfeigned love of the brethren,
see that ye love one another with a pure heart

fervently…” Having declared that his readers “believe in
God” (see verse 21), Peter now says “Seeing ye have
purified your souls in obeying the truth through the
Spirit.” This means that when we were saved, we were
“purified” or sanctified and set apart to God. This
purification or sanctification of our “souls” came as a result
of our “obeying the truth (the gospel) through the
Spirit.” The Holy Spirit’s regenerating work in our hearts
gives us the faith to believe and also empowers us to have
“unfeigned love of the brethren.” The word “unfeigned”
can mean genuine. It refers to sincerity. Because of the
Holy Spirit’s work in us we can genuinely “love…the
brethren.” We don’t have to fake it. Because the Holy
Spirit empowers us (see Galatians 5:22) to have “unfeigned
love of the brethren,” Peter urged his readers to “see that
ye love one another with a pure heart fervently.” This
means that we are to “love one another” wholeheartedly
always unselfishly seeking the best for one another.
B. Living for eternity (I Peter 1:23-25).
1. (vs. 23). This verse says “Being born again,

not of corruptible seed, but of incorruptible, by the
word of God, which liveth and abideth for ever.”
Another reason Peter gave his readers for living a life
devoted to God was that they were “born again” or “born”
into a new life (see John 3:1-3). They were now saved; old
things had passed away, and all things have become new (see
II Corinthians 5:17). They have moved from the natural man
to the spiritual man (see I Corinthians 2:14-15). Like Peter’s
readers, we were not “born again” or saved with

“corruptible seed” or “seed” that will perish and won’t
last. We were saved by “incorruptible seed” that will last
forever. Peter identified this “incorruptible seed” as “the
word of God, which liveth and abideth for ever.” Note:
God’s Word, the Bible is an awesome force. He spoke
the worlds into existence. Jesus Himself is called the
Word (see John 1:1-2), and the written “Word of God” is
the powerful sword of the Spirit that can bring about
new life (see Ephesians 6:17). When we obeyed the
truth of the gospel of Jesus Christ, we were born again
by the seed of God’s Word (see James 1:18); which will
never perish but is living and enduring. The seed of
God’s Word is completely different from all that is
earthly, for the seeds of men and nature are
perishable. God’s Word is permanent. The
empowering and transforming benefits of believing the
Word will never be annulled or end.
2. (vs. 24). This verse says “For all flesh is as

grass, and all the glory of man as the flower of grass.
The grass withereth, and the flower thereof falleth
away…” The apostle, having given an account of the
renewed spiritual man as born again, not of corruptible but
incorruptible seed, now sets before us the vanity of the
natural man. To drive his point home, Peter quoted from
Isaiah 40:6-8 saying “For all flesh is as grass, and all the
glory of man as the flower of grass.” Peter’s point is that
our natural lives will fade as “grass” does when it becomes
all brown and dry. All our greatness is like a “flower” that
soon droops and falls. Man, in his utmost “glory,” is still a
withering, fading, dying creature. When men are born they

are just like “grass” (see Job 14:1-2). If we take man in all
his “glory,” even his “glory” is “as the flower of grass.”
Man’s wit, beauty, strength, vigor, wealth, and honour are
all but as “the flower of grass,” which soon withers and
dies away. In Peter’s day, the Roman Empire must have
seemed like it would last forever. But all earthly power is as
lasting as the grass of the field and the wildflowers that
might bloom for a couple of weeks (see James 4:14). All the
pomp and circumstance of the world as Isaiah so poetically
put it will fade away.
3. (vs. 25). Our final verse says “But the word of

the Lord endureth for ever. And this is the word which
by the gospel is preached unto you.” To contrast the
lasting power of God’s Word when compared to all the pomp
and circumstance of the world that will soon fade away, Peter
said “But the word of the Lord endureth for ever.” The
only way that perishing mankind can become incorruptible is
for him or her to receive the “Word of the Lord;” for it is
everlasting truth, and if received, it will preserve a man or
woman to everlasting life, and abide with him or her
“forever.” Peter concludes by saying “And this is the
word which by the gospel is preached unto you.” A holy
man or woman walks with the right priorities in view. They
will concentrate on the message of “the gospel,” that is, the
good news of God’s regenerating work. “The gospel” is
“the word” from God that brings change and hope to all who
believe. So Paul declared that “this is the word which by
the gospel is preached unto you.” The prophets and
apostles preached the same doctrine. This “word” of
salvation which Isaiah and others delivered in the Old

Testament is the same which the apostles preached in the
New Testament (see Isaiah 61:1-3; I Peter 4:6; Jude 3). The
basis for salvation is the same in every age: God’s grace (see
Genesis 6:7-8). Remember, the term “gospel” means good
news and the good news is that we are saved by God’s grace
(see Ephesians 2:8-9).
VI. Conclusion. God is set apart from sin and impurity, and
He calls believers to be set apart from sin and impurity and
set apart to Him. Believers should want to be holy people. In
order to become holy as Jesus is holy, we have to take some
very specific steps in this sinful world. When we grow daily
in the Word, it will transform our lives, for we will experience
the life of God (see Galatians 2:20). This week’s lesson has
taught us that our faith should be focused on living a holy
life.

Curriculum***
Sunday, November 17, 2019: “Faith that is Focused” Practical Points
Lesson Text: I Peter 1:13-25
I. FOCUSING ON OUR MINDS (I Peter 1:13-16)
13. Wherefore gird up the loins of your mind, be sober, and

hope to the end for the grace that is to be brought unto you
at the revelation of Jesus Christ;
14. As obedient children, not fashioning yourselves

according to the former lusts in your ignorance:
15. But as he which hath called you is holy, so be ye holy in

all manner of conversation;
16. Because it is written, Be ye holy; for I am holy.
II. FOCUSING ON OUR FAITH (I Peter 1:17-21)
17. And if ye call on the Father, who without respect of

persons judgeth according to every man’s work, pass the
time of your sojourning here in fear:
18. For as much 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;
19. But with the precious blood of Christ, as of a lamb

without blemish and without spot:
20. Who verily was foreordained before the foundation of the

world, but was manifest in these last times for you,
21. Who by him do believe in God, that raised him up from

the dead, and gave him glory; that your faith and hope might
be in God.
III. FOCUSING ON OUR LOVE (I Peter 1:22-25)
22. Seeing ye have purified your souls in obeying the truth

through the Spirit unto unfeigned love of the brethren, see
that ye love one another with a pure heart fervently:
23. Being born again, not of corruptible seed, but of

incorruptible, by the word of God, which liveth and abideth
for ever.
24. For all flesh is as grass, and all the glory of man as the
flower of grass. The grass withereth, and the flower thereof
falleth away:
25. But the word of the Lord endureth for ever. And this is
the word which by the gospel is preached unto you.
I. FOCUSING ON OUR MINDS (I Peter 1:13-16)
13. Therefore, with minds that are alert and fully sober, set
your hope on the grace to be brought to you when Jesus
Christ is revealed at his coming.
14. As obedient children, do not conform to the evil desires

you had when you lived in ignorance.
15. But just as he who called you is holy, so be holy in all you
do;
16. for it is written: “Be holy, because I am holy.”
II. FOCUSING ON OUR FAITH (I Peter 1:17-21)
17. Since you call on a Father who judges each person’s

work impartially, live out your time as foreigners here in
reverent fear.
18. For you know that it was not with perishable things such
as silver or gold that you were redeemed from the empty way
of life handed down to you from your ancestors,
19. but with the precious blood of Christ, a lamb without

blemish or defect.
20. He was chosen before the creation of the world, but was
revealed in these last times for your sake.
21. Through him you believe in God, who raised him from the
dead and glorified him, and so your faith and hope are in
God.
III. FOCUSING ON OUR LOVE (I Peter 1:22-25)
22. Now that you have purified yourselves by obeying the

truth so that you have sincere love for each other, love one
another deeply, from the heart.
23. For you have been born again, not of perishable seed, but
of imperishable, through the living and enduring word of
God.
24. For, “All people are like grass,and all their glory is like
the flowers of the field; the grass withers and the flowers fall,
25. but the word of the Lord endures forever.” And this is the
word that was preached to you.
1. To make God-honoring decisions, we must take action to

grow up in the faith (I Peter 1:13-14).
2. We should strive for the holiness of God to rule in every

part of our lives (I Peter 14:15-16).
3. Understanding of and respect for God are necessary for us

to live holy lives (I Peter 1:17-19).
4. Faith and hope are meaningful only when they are

directed toward the Lord (I Peter 1:20-21).
5. Love for others is something we must actively practice, not

just presume (I Peter 1:22).
6. The Bible is the key to an enduring active faith (I Peter

1:23-25).

Curriculum***
Sunday, November 24, 2019: “Faith that Escapes Corruption”
Lesson: II Peter 1:1-15; Time of Action: 67 A.D.; Place of

Action: Unknown
Golden Text: “Whereby are given unto us exceeding

great and precious promises: that by these ye might be
partakers of the divine nature, having escaped the
corruption that is in the world through lust” (II Peter
1:4).
I. INTRODUCTION. Over and Over again we hear the claim

that Christianity takes the fun out of life. But in reality,
that’s not true. It’s exciting to discover what God can do for
us daily when we fully trust Him. When we lean on our Lord
Jesus for all that we need, we can live a godly life of exciting
faith. Our lesson this week shows us that God has not left us
alone to somehow find a way to live a godly life. He has
already put all the resources in place for us to succeed.
II. THE LESSON BACKGROUND. The book of First Peter

was written just before the time that the Roman Emperor
Nero began his persecution of Christians. Second Peter, from
which our lesson comes, was written about three years later,
(between 66 and 68 A.D.), after the persecution became more
intense. First Peter was a letter of encouragement to the
Christians who suffered, but Second Peter focuses on the

church’s internal problems, especially on the false teachers
who were causing people to doubt their faith and turn away
from Christianity. In this second letter, Peter argues against
the heresies of the false teachers by denouncing their evil
motives, and reaffirming Christianity’s truths—the authority
of Scripture, the primacy of faith, and the certainty of Jesus’
return. Unlike First Peter which was addressed to Jewish
Christians scattered throughout Asia Minor and to believers
everywhere (see I Peter 1:1), Second Peter is not addressed
to any particular group, so it is accepted that Peter was
writing to Christians everywhere (see II Peter 1:1). At the
time of this letter, Peter knew that his time on earth was
limited (see II Peter 1:13-14), so he wrote about what was on
his heart warning believers of what would happen when he
was gone, especially about the presence of false teachers.
Our lesson comes from the first chapter of II Peter.
III. PETER’S GREETING (II Peter 1:1-2)
A. Like faith obtained through righteousness (II

Peter 1:1). Our first verse says “Simon Peter, a servant
and an apostle of Jesus Christ, to them that have
obtained like precious faith with us through the
righteousness of God and our Saviour Jesus Christ…”
The author of this letter is “Simon Peter” who here uses
both his Hebrew name “Simon” or “Simeon” (see Genesis
29:33; 49:5), and his Greek name “Peter” although in his
first letter he only uses his Greek name “Peter.” Jesus also
gave “Peter” the name “Cephas” which was Aramaic, the

language Jesus spoke, for the Greek name “Peter” (see John
1:42). However, both names “Peter” and Cephas mean
“stone” or “rock.” Jesus gave “Simon” the name
“Peter” when he confessed Jesus to be “Christ the Son of the
living God,” and Peter’s very name signified that fundamental
truth on which Jesus built His church (see Matthew
16:15-18). “Peter” also described himself as both “a
servant and an apostle of Jesus Christ.” As “a servant”
of “Jesus Christ,” like “Peter” we are in the service of
Christ which is the highest honour (see John 12:26). Jesus
Himself is King of kings, and Lord of lords, and He makes all
his servants “kings and priests unto God” (see Revelation
1:6). What a great honour is it to be the servants of this
Master! “Peter” also said that he was “an apostle of Jesus
Christ.” The word “apostle” means “sent one” and it
identifies someone who has been given authority by Jesus
Christ Himself (see Matthew 10:2; 28:16-20; Galatians 2:8).
This title indicates that the one who is called “apostle” is
sent by or on behalf of someone else. “Peter,” accepting the
role as Jesus’ “apostle” knew that his mission and authority
came from the Lord Jesus and not from his own desires (see
Matthew 28:16-20; Galatians 1:1). By identifying himself as
“Simon Peter, a servant and an apostle of Jesus Christ,”
he wanted his readers to understand that in writing to them
he was exercising his apostolic authority. Note: It should
be noted here that there are no more New Testament
apostles. Although today some call themselves
“apostles,” they are not according to the Scriptures
(see I Corinthians 12:28-30). True “apostles” are
limited to those who saw Jesus after His resurrection
(see I Corinthians 9:1; 15:1-8), and were sent

personally by Him (see Matthew 28:16-20; Acts 1:8-9).
The last time I looked, there was no one living today
who has seen Jesus or who has been personally sent by
Him to be His witnesses. Servants, yes we are;
“apostles” not so much. “Peter” continued to reveal who
he was writing this letter to. He said it was “to them that
have obtained like precious faith with us through the
righteousness of God and our Saviour Jesus Christ…”
The apostle said that the people to whom this epistle is
written “have obtained like precious faith with us”
meaning that the believers he is writing to have been given
the same “precious faith” that Peter and the other apostles
had received. By using the words “with us” he is including
all those who saw Jesus’ ministry firsthand, especially the
other apostles (see II Peter 3:1-2). “Peter” calls this mutual
“faith” shared by believers (see Titus 1:1) “precious faith”
because it was given to all believers “through the
righteousness of God and our Saviour Jesus Christ.”
Although some interpret this to refer to “faith” as a body of
belief or what we believe (see Jude 3), it most likely refers to
true saving “faith” that is given to every believer by the Holy
Spirit; a “measure of faith” (see Romans 12:3) that enables
us to accept Jesus Christ as Lord and Savior by that same
“faith.” With the phrase “God and our Saviour Jesus
Christ,” Peter is not referring to “God” and “Jesus Christ”
as separate Persons, but he is identifying “Jesus Christ” as
“God.” In the original Greek, this phrase “God and our
Saviour Jesus Christ” is preceded by the definite article
“the” and literally reads, “The God of us and Savior.”
Therefore, Peter is correctly ascribing deity to “Jesus
Christ” (see John 14:7-10).
B. Grace and peace through knowledge (II Peter

1:2). This verse says “Grace and peace be multiplied
unto you through the knowledge of God, and of Jesus
our Lord…” Here Peter offers a greeting to his readers
saying “Grace” (a Greek greeting) and “peace” (a Hebrew
greeting). Peter knew that his letter would reach both Jews
and Gentiles so his greeting addressed both groups: “grace”
for his Gentile readers and “peace” for his Jewish or Hebrew
readers. Peter wishes for the multiplication and increase of
God’s “grace,” His divine favour to them. The “peace” that
Peter wished for his readers was “peace” with men, but
especially “peace” with God. Because of God’s “grace”
everyone can experience “peace” with God. The believer is
only able to have “peace” with God because we are justified
by faith. In his letter to the church in Rome, Paul wrote
“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 hope
of the glory of God…” (see Romans 5:1-2). Peter then tells
his readers the way and means whereby “grace and peace
are multiplied”—it is “through the knowledge of God
and of Jesus Christ our Lord.” This “knowledge” is more
than head “knowledge,” it is experiential “knowledge” that
comes from experiencing a relationship with “God and of
Jesus Christ our Lord.” Again, Peter equates knowing
Jesus with knowing God and therefore, affirms that Jesus is
God. Contrary to popular opinion, you can’t know God
without knowing Jesus Christ (see John 14:6-10). This is also
the way to eternal life (see John 17:3).
IV. DIVINE POWER (II Peter 1:3-4)
A. Particular privileges (II Peter 1:3). This verse

says “According as his divine power hath given unto us
all things that pertain unto life and godliness, through
the knowledge of him that hath called us to glory and
virtue.” Here Peter expands on the previous verse 2 by
telling his readers how the growth in the knowledge of God
takes place. The word “life” here refers to the eternal
spiritual “life” received through trusting Jesus Christ (see
John 10:28: 17:2), and “godliness” describes the believers’
attitude and conduct as measured by God’s standard.
“Godliness” is a way of life that properly reverences God. It
was important that these believers knew that God’s “divine
power hath given unto us all things that pertain unto
life and godliness. In other words, God has fully equipped
all believers with everything we need concerning eternal
“life” and “godliness” or the way we should live as
believers. Peter is talking about spiritual growth. The power
to grow does not come from within us, but from God. What
God has given to us to live godly lives lacks nothing as
indicated by the phrase “hath given unto us all things.”
Whatever we need to live “life” to its fullest, and please God
has been given to us “through the knowledge of him that
hath called us to glory and virtue.” The pronoun “him”
here refers to Jesus Christ. God has given us all we need
because of our knowledge of Christ (see Philippians 3:8-10),
and has also called us to share in Christ’s “glory and
virtue.” The word “glory” is used in the New Testament to
mean “something or someone held in high esteem and can

also be translated as “praise,” “honor,” ‘brightness,” or
“splendor.” Therefore, “glory” refers to all of God’s
attributes and characteristics. The term “virtue” refers to
inner moral excellence. This was demonstrated by Jesus
during His earthly ministry. Since God has “called us
(Christians) to glory and virtue,” we are to also show the
same inner moral excellence that Jesus showed. This is a
calling to be God’s children, which includes all aspects of
“godliness” or living by God’s standard (see Ephesians
1:4-5), as well as Spirit-directed living (see Romans 8:14; I
B. Precious promises (II Peter 1:4). In this verse,

Peter continues to write “Whereby are given unto us
exceeding great and precious promises: that by these
ye might be partakers of the divine nature, having
escaped the corruption that is in the world through
lust.” The word “Whereby” refers back to the divine power
and divinely granted knowledge of God mentioned in the
previous verse. Because we are God’s people we have been
given “exceeding great and precious promises.” To
Peter, our promises are breathtaking. Many of God’s great
promises relate to eternity and the many heavenly rewards
that believers anticipate receiving. However, the “precious
promises” that Peter is referring to here are those we enjoy
in this present Christian life. Therefore, God’s “precious
promises” for the believer include the forgiveness of sins,
answered prayer, the presence of the Holy Spirit, God’s
guidance, and eternal life (see I John 2:25), just to name a
few. The phrase “that by these ye might be partakers of
the divine nature” tells us that the promises of God are the
means by which we share in His “divine nature.” The word
“these” refers to God’s “exceeding great and precious
promises.” Sharing in God’s “divine nature” does not
mean we can become gods. It means that as we commit our
lives to Christ and pursue holy living we become more like
Him (see II Corinthians 3:18). As a result, people ought to be
able to see something of Jesus in us in our daily lives. This is
possible because we have “escaped the corruption that is
in the world through lust.” Simply put, since we belong
to God we are no longer in the grip of sin and “corruption”
that comes from our “lust.” The Greek word for “lust” in
the New Testament refers to “a strong desire,” usually an evil
one. It is one of the three areas in which we can sin (see I
John 2:16). But through regeneration, or the new birth we
have a new nature which produces new desires and helps us
overcome sin in our lives (see II Corinthians 5:17). This does
not mean that we cannot be tempted to sin or surrender to
the things that draw us to ways of the world. It does mean
that “divine” power is available to help us in overcoming the
fascination we have with the world and evil desires. We have
already been delivered from sin’s power (see Romans
6:13-15); one day we will be delivered from sin’s very
presence (see Revelation 22:14-15). The point is that
because God’s people, Christians, or believers in Jesus Christ
have taken on the “divine nature,” we have “escaped the
corruption” of the world and should be growing in godliness
(see verse 3).
V. DISCIPLESHIP PRIORITIES (II Peter 1: 5-9)
A. Add to your faith (II Peter 1:5-7).
1. (vs. 5). This verse says “And beside this,

giving all diligence, add to your faith virtue; and to
virtue knowledge.” The phrase “And beside this” refers
to our standing in Christ mentioned in verse 4. Peter’s
readers were encouraged to give “all diligence” and “add
to your faith.” In other words, we are to make every effort
to “add to” our initial “faith” that saved us (see Romans
12:3; Ephesians 2:8-9). Even though we are partakers of
God’s divine nature, it is no reason for us to be slack in our
efforts to live the Christian life. Instead, Peter says that
“diligence” is required. The word “diligence” refers to
earnestness, zeal, or effort. In other words, spiritual growth
takes effort and should not be seen as optional but as
standard equipment for the dedicated disciple of Jesus
Christ. “Faith” is the starting point of Christian character
and Peter told his readers to make an effort to “add to your
faith.” Without “faith” we cannot please God (see Hebrews
11:6). “Faith” itself is a gift of God (see Romans 12:3), so
even where “faith” is concerned God’s grace is shown. We
are to exercise this gift of “faith” and add further fruit or
character to our “faith” in Jesus Christ. “Faith” is the root
of salvation and is at the very foundation of our Christian
commitment (see Hebrews 11:1). But “faith” does not cease
when a person comes to Christ. Our “faith” must grow and
develop. The following list of character traits given by Peter
are similar to what Paul called the fruit of the Spirit (see
Galatians 5:22-23). Peter said that the first quality to “add
to” our “faith” is “virtue” which means moral goodness.

When Christians do not demonstrate moral goodness, our
failures are quickly seen by unbelievers as a sign of
hypocrisy. Therefore, we need to live as blamelessly as
possible. Not only will this benefit us in our own spiritual
growth, but it will also be a wonderful testimony for Christ.
To “virtue” we are to add “knowledge.” While we may
think this refers to the “knowledge” of the Scriptures, Peter
was probably thinking of “knowledge” in the sense of
practical wisdom or the ability to know the right path to
take. It is discernment (see I Kings 3:9; I Ecclesiastes 8:5;
Corinthians 2:14; Hebrews 5:14). Of course, gaining
“knowledge” or discernment does require Christians to be
students of the Scriptures (see Acts 17:11; II Timothy 2:15;
3:16).
2. (vs. 6). Peter goes on to say “And to

knowledge temperance; and to temperance patience;
and to patience godliness.” To “knowledge” we are to
add “temperance” or self-control. When demonstrating
“temperance” we actually control our passions instead of
being controlled by them. It helps us avoid indulging in
sinful desires. True believers in Christ are to be examples of
self-control. For sure, most of us have to admit that there are
many areas in our lives that need restraining. The Holy
Spirit in the believer produces “temperance” as a fruit of
the Spirit (see Galatians 5:22-23). The next quality we are to
add to “temperance” is “patience” which is better
understood as endurance or perseverance. The primary idea
is steadfastness. “Patience” is especially important during
times of persecution and testing. To “patience” we are to
add “godliness.” This term refers to reverence or piety or

simply living a life that is like God.
3. (vs. 7). In this verse Peter continued to add to

the list of qualities believers need to have. He said “And to
godliness brotherly kindness; and to brotherly kindness
charity.” To “godliness” we are to add “brotherly
kindness” which translates the Greek word “philadelphia”
which literally means “brotherly love.” This speaks of the
affection that should flourish among brethren in Christ; an
affection that manifests itself in joyful acts of kindness
toward one another. In the family of God, brotherly love
must be the norm! To “brotherly kindness” the believer is
to add “charity” which in the Greek is the word “agape”
and is often translated “love” (see Matthew 5:44; Romans
13:8-9; Ephesians 2:4; 4:16; 5:25). This “charity” is self-
sacrificing love as demonstrated by God in sending His Son
into the world (see John 3:16), and as demonstrated by Jesus
on Calvary (see John 10:17-18). It is the identifying mark of
true believers (see John 13:35); and it is the crowning virtue
to be added to our faith (see Colossians 3:14). As the Apostle
Paul pointed out, we can be extremely gifted, possess great
faith, and even make great sacrifices, but without “charity”
or self-sacrificing love we are nothing (see I Corinthians
13:1-3).
B. Abound in your faith (II Peter 1:8-9).
1. (vs. 8). Here Peter writes “For if these things

be in you, and abound, they make you that ye shall
neither be barren nor unfruitful in the knowledge of
our Lord Jesus Christ.” The phrase “if these things be in

you, and abound” refers to the qualities that are to be
added to faith (see verses 5-7). But Peter says that these
qualities must “abound” meaning that they are to increase
in measure. It’s not enough to show these godly qualities
every now and then; instead, they must be increasing on a
regular, daily basis. The purpose of having these ever
increasing qualities added to our faith is so that the believer
would “neither be barren nor unfruitful in the
knowledge of our Lord Jesus Christ.” The word “barren”
is often used in Scripture to describe a woman who cannot
have children, but here it means “ineffective” or “useless.”
Certainly a follower of Jesus Christ shouldn’t want to be
thought of in this way. Jesus wants His servants to be fruitful
(see John 15:1-8). A Christian life that is not actually
growing is not producing anything for God’s kingdom and is
an “unfruitful” life. Our goal should be to grow or be
fruitful “in the knowledge of our Lord Jesus Christ.” The
word translated “knowledge” here refers to full or complete
“knowledge” (see Ephesians 1:17-19), and implies that
effective, fruit-bearing believers are to have a deeper
“knowledge” of what it means to serve Christ. This is
because we are constantly growing “in the knowledge of
our Lord Jesus Christ.” The heart of our Christian life is a
vital experiential “knowledge” of Jesus Christ (see
Philippians 3:10). The reason we want to grow in Christian
character is because we want to grow in our relationship
with Jesus Christ.
2. (vs. 9). This verse says “But he that lacketh

these things is blind, and cannot see afar off, and hath
forgotten that he was purged from his old sins.” The

words “these things” refer back to the Christian qualities
we need to add to our faith. Peter said that the one who
lacks or fail to develop the characteristics of a godly person
listed in verses 5-7, is “blind and cannot see afar off.”
This means that the one who is not growing is “blind” to
heavenly things which are in the future. He only sees earthly
things which are near, and is only living for the present
instead of eternal values (see Matthew 6:19-24). When we
accept Jesus Christ, our spiritual eyes are opened (see Acts
26:18). But if we fail to grow, we reveal that we are
spiritually shortsighted, not becoming all that God intended
for us to be. The apostle also says that the one who does not
grow in faith is not only “blind” to spiritual things but also
he (or she) “hath forgotten that he was purged from his
old sins.” The word “purged” means “to cleanse.” This is
the reason a person receives salvation; to have his or her sins
forgiven and having a right relationship with the Lord. Then
the believer becomes a new creature (see II Corinthians
5:17). He or she has a new way of life, and is to mature in
Christian character. If godly qualities are not present, the
believer “hath forgotten that he was purged from his old
sins.” Sadly, the believer who is not growing and bearing
much fruit has somehow lost sight of the fact that he or she
has been “purged” or cleansed of his or her “old sins.”
Remembering that Jesus saved us is more than enough
motivation for spiritual growth (see John 15:4-6; Galatians
5:22-23). The truth is that the world can produce in the
believer a spiritual deadness that causes us to forget that we
have been pardoned as well as the new life we have decided
to follow.
VI. DILIGENT PERSEVERANCE (II Peter 1:10-11)
A. Faith’s evidence (II Peter 1:10). In light of the

Christian qualities we need to add to our faith, Peter said in
this verse “Wherefore the rather, brethren, give
diligence to make your calling and election sure: for if
ye do these things, ye shall never fall.” Instead of the
believer forgetting that their sins have been purged and
forgiven, Peter said “give diligence to make your calling
and election sure.” To “give diligence” means to be
“zealous,” or “earnest,” or more simply, “to work hard at
something.” Here, we are told to keep working hard “to
make your calling and election sure” because the world
always threatens to lure us away from Christ. The phrase
“to make your calling and election sure” does not imply
that a saved person can lose their salvation, because they
can’t (see John 10:27-29; 17:12). It simply means that a
regenerated or born again person should be giving evidence
daily of their salvation and the change Jesus has made in his
or her life. A person’s godly behavior is evidence that Jesus
has cleansed him or her from their past sins and their
“calling and election” are “sure” or guaranteed. The
words “calling” and “election” describe our salvation. In
our “calling” God gives us the opportunity to hear the
gospel message and to either accept it or reject it.
“Election” refers to the foreknowledge of God in that He has
always known who will accept or reject the gospel (see I
Peter 1:2). Even though we are the elect according to the
foreknowledge of God, we must still repent, believe the
gospel (see Mark 1:15), and then live according to the gospel
(see Acts 2:41-42; Philippians 1:27). Peter reminded his
readers that if they lived by “these things” or the qualities
that he had listed, they “shall never fall” or fail in their
faith. The person who is truly born again will show fruit and
persevere to the end.
B. Faith’s Reward (II Peter 1:11). For those who

persevere in the faith, Peter said in this verse “For so an
entrance shall be ministered unto you abundantly into
the everlasting kingdom of our Lord and Saviour Jesus
Christ.” This simply means that if we do the things Peter
mentioned in verses 3-7, we will be richly welcomed into the
“everlasting kingdom of our Lord and Saviour Jesus
Christ.” In addition, this “entrance” or entering “into the
everlasting kingdom of our Lord and Saviour Jesus
Christ” will be “ministered” or given to us “abundantly.”
The imagery Peter is presenting here is of a victorious
Olympic contestant entering his city, not through the gate
but through a special “entrance” of honor made in the wall
that encircled the city. Even now, believers are already part
of Christ’s “kingdom,” but one day we will be welcomed into
the eternal or “everlasting kingdom” (see II Timothy 4:18).
VII. DEPARTURE PREDICTED (II Peter 1:12-15)
A. The need for reminders (II Peter 1:12-13).

1. (vs. 12). In this verse Peter says “Wherefore I

will not be negligent to put you always in remembrance
of these things, though ye know them, and be
established in the present truth.” The word
“Wherefore” means that what Peter is about to say was
based on what he has already said. As an apostle of Jesus
Christ, Simon Peter took his responsibility to teach his fellow
Christians seriously. So he said “Wherefore I will not be
negligent to put you always in remembrance of these
things.” The apostle wanted his readers to know that he
would continue to remind them of the things that make for
spiritual growth. He knew that if he didn’t, he would be
“negligent.” He knew like we do, that people have a
tendency to forget, so there is always a need for us to be
reminded of Christian truth. Therefore, he would “always”
remind them of “these things” which refer to the godly
qualities he mentioned in verses 3-7 that cause spiritual
growth in the believer. Part of Peter’s motivation to put his
readers “always in remembrance of these things” or
godly living, must have been his commitment to obey Jesus’
command when He told Peter to strengthen other believers
spiritually (see Luke 22:32). Note: Of course, there are
many ways in which we can keep the teachings of Jesus
alive in our memories. Obviously, continued teaching
and review of scriptural truths will keep these things
before us. So that believers would not forget His great
sacrifice, Jesus ordained a memorial the night before
His death. At the Last Supper, Jesus told His disciples,
“this do in remembrance of me” (see Luke 22:19). Peter
also recognized that these believers already knew those
things when he said “though ye know them.” Since they
already knew about godly living, it should’ve been no

problem for them to “be established in the present
truth.” This means that Peter’s readers were to be firm in
the “truth” that was already present within them. There’s
one thing about God’s Word that we don’t ever have to worry
about; it was the truth yesterday, it’s the truth today and will
still be the truth tomorrow!
2. (vs. 13). Peter went on to say “Yea, I think it

meet, as long as I am in this tabernacle, to stir you up
by putting you in remembrance.” As long as he was alive
in his physical body, or as he put it “in this tabernacle,” he
knew it was “meet” or “the right thing to do” to remind his
readers of the truths they had been taught. Peter’s desire
was not just to restate facts. He wanted to “stir” (to arouse
from sleep or lethargy) up the believers to get them to see
the importance of living according to the truth.
B. The privilege of martyrdom (II Peter 1:14-15).
1. (vs. 14). This verse says “Knowing that

shortly I must put off this my tabernacle, even as our
Lord Jesus Christ hath shewed me.” Peter knew that his
life would soon end. That’s what he meant when he said
“shortly I must put off this my tabernacle.” When he
spoke of “this my tabernacle,” Peter was referring to his
own body. The “tabernacle” was a tent, a temporary abode
for God (see Deuteronomy 31:15; II Samuel 7:6; Psalms
76:1-2), and so are our bodies (see II Corinthians 5:1, 4). But
one day we will receive new resurrected bodies (see I
Corinthians 15:42-58; II Corinthians 5:1-4; Philippians
3:20-21). The apostle said that the knowledge of his death

came directly “even as our Lord Jesus Christ hath
shewed me.” In other words, Peter was told of his death by
the Lord Himself. This most likely refers to Jesus’ words in
John 21:18-19. Knowing that he would soon leave his fellow
Christians was another reason Peter spoke with such
urgency. He wanted these believers whom he felt
responsible for to remember vital truths after he was gone.
2. (vs. 15). Our final verse says “Moreover I will

endeavour that ye may be able after my decease to have
these things always in remembrance.” Peter knew his
death was imminent. The word “Moreover” can also mean
“therefore.” Peter stated that since he knew he would be put
to death in the near future, he “will endeavour that ye may
be able after my decease to have these things always in
remembrance.” The term “endeavour” means “to make an
effort to do something.” Peter was saying to his readers, “I
will make sure, or see to it that even after my “decease” or
death you will be able, at all times to remember the things
pertaining to godliness that I have taught you.” Peter
wanted to be sure that even after his death a permanent
record of his teachings would remain. This was fulfilled in
his two epistles, First and Second Peter.
VIII. Conclusion. God has already given us all that we need

to live godly lives. It is simply a matter of our using these
resources: applying His Word and its promises and acting in
God’s power. Like Peter’s readers, although we may be
established in the present truth (see II Peter 1:12) we still

need ongoing reminders. Regular instruction including Bible
study and Sunday school is also necessary for all believers to
keep growing in the faith (see Hebrews 5:12-14; 10:25).

Curriculum***
Practical Points For Discussion (The ISSL Curriculum)
Lesson Text: II Peter 1:1-15
I. PETER’S GREETING (II Peter 1:1-2)
1. Simon Peter, a servant and an apostle of Jesus Christ, to

them that have obtained like precious faith with us through
the righteousness of God and our Saviour Jesus Christ:
2. Grace and peace be multiplied unto you through the

knowledge of God, and of Jesus our Lord,
II. DIVINE POWER (II Peter 1:3-4)
3. According as his divine power hath given unto us all things

that pertain unto life and godliness, through the knowledge
of him that hath called us to glory and virtue:
4. Whereby are given unto us exceeding great and precious

promises: that by these ye might be partakers of the divine
nature, having escaped the corruption that is in the world
through lust.
III. DISCIPLESHIP PRIORITIES (II Peter 1: 5-9)
5. And beside this, giving all diligence, add to your faith

virtue; and to virtue knowledge;
6. And to knowledge temperance; and to temperance

patience; and to patience godliness;
7. And to godliness brotherly kindness; and to brotherly

kindness charity.
8. For if these things be in you, and abound, they make you

that ye shall neither be barren nor unfruitful in the
knowledge of our Lord Jesus Christ.
9. But he that lacketh these things is blind, and cannot see

afar off, and hath forgotten that he was purged from his old
sins.
IV. DILIGENT PERSEVERANCE (II Peter 1:10-11)
10. Wherefore the rather, brethren, give diligence to make

your calling and election sure: for if ye do these things, ye
shall never fall:
11. For so an entrance shall be ministered unto you

abundantly into the everlasting kingdom of our Lord and
Saviour Jesus Christ.
V. DEPARTURE PREDICTED (II Peter 1:12-15)
12. Wherefore I will not be negligent to put you always in

remembrance of these things, though ye know them, and be
established in the present truth.
13. Yea, I think it meet, as long as I am in this tabernacle, to

stir you up by putting you in remembrance;
14. Knowing that shortly I must put off this my tabernacle,

even as our Lord Jesus Christ hath shewed me.
15. Moreover I will endeavour that ye may be able after my

decease to have these things always in remembrance.
I. PETER’S GREETING (II Peter 1:1-2)
1. Simon Peter, a servant and apostle of Jesus Christ, To

those who through the righteousness of our God and Savior
Jesus Christ have received a faith as precious as ours:
2. Grace and peace be yours in abundance through the

knowledge of God and of Jesus our Lord.
II. DIVINE POWER (II Peter 1:3-4)
3. His divine power has given us everything we need for a

godly life through our knowledge of him who called us by his
own glory and goodness.
4. Through these he has given us his very great and precious

promises, so that through them you may participate in the
divine nature, having escaped the corruption in the world
caused by evil desires.
III. DISCIPLESHIP PRIORITIES (II Peter 1: 5-9)
5. For this very reason, make every effort to add to your faith
goodness; and to goodness, knowledge;
6. and to knowledge, self-control; and to self-control,

perseverance; and to perseverance, godliness;
7. and to godliness, mutual affection; and to mutual affection,

love.
8. For if you possess these qualities in increasing measure,

they will keep you from being ineffective and unproductive in
your knowledge of our Lord Jesus Christ.
9. But whoever does not have them is nearsighted and

blind, forgetting that they have been cleansed from their past
sins.
IV. DILIGENT PERSEVERANCE (II Peter 1:10-11)
10. Therefore, my brothers and sisters, make every effort to

confirm your calling and election. For if you do these things,
you will never stumble,
11. and you will receive a rich welcome into the eternal
kingdom of our Lord and Savior Jesus Christ.
V. DEPARTURE PREDICTED (II Peter 1:12-15)
12. So I will always remind you of these things, even though

you know them and are firmly established in the truth you
now have.
13. I think it is right to refresh your memory as long as I live

in the tent of this body,
14. because I know that I will soon put it aside, as our Lord
Jesus Christ has made clear to me.
15. And I will make every effort to see that after my

departure you will always be able to remember these things.
1. No one has been given more faith than anyone else, for we
all were given the same precious faith (II Peter 1:1; Romans
12:3).
2. God’s grace and peace can be multiplied in us as we know

Him better (II Peter 1:2).
3. God gives His children all the things necessary to live for
Him; we just need to apply what He supplies (II Peter 1:3;
Deuteronomy 2:7).
4. Since a promise is only as sure as the one who makes it,

we need never fear receiving what God has promised (II
Peter 1:4).
5. The Christian life is not a life of luxury; it requires diligent

effort to grow to maturity (II Peter 1:5-9; Philippians 2:12).
6. Continued diligence is evidence that we are the children of

God (II Peter 1:10-11; Matthew 24:13).
7. We should strive or endeavor to help others persevere in

the faith (II Peter 1:12-14; I Thessalonians 5:11).
8. Our ministry is to more than just this generation (II Peter

1:15; Psalms 22:30-31).

Curriculum***
Sunday, December 1, 2019: “David’s Worship” Commentary (The
ISSL Curriculum)
Sunday, December 1, 2019

Lesson: I Chronicles 15:1-3, 14-16, 25-29; Time of Action:
about 1003 B.C.; Place of Action: Jerusalem
Golden Text: “Thus all Israel brought up the ark of the
covenant of the LORD with shouting, and with sound of
the cornet, and with trumpets, and with cymbals,
making a noise with psalteries and harps” (I Chronicles
15:28).
I. INTRODUCTION. Although David was a man of war

before and after He became king, what stands out about him
was his love for the Lord. As a result, he was a man of praise
and worship. As the author of many of the Psalms, his
writings have given the blueprint for what real praise and
worship should look like. In this week’s lesson, we see some
of the lengths David went to in order to bring the Ark of the
Covenant to Jerusalem amid praises and worship to the Lord.
II. LESSON BACKGROUND. The beginning of David’s

reign was filled with wars against Israel’s most immediate
threats. David took the stronghold of Jerusalem from the
Jebusites, and made it his capital (see II Samuel 5:6-9; I
Chronicles 11:4-9). He also twice defeated the Philistines
(see II Samuel 5:17-25; 14:8-17). Another endeavor of David
was to bring the Ark of the Covenant to Jerusalem (see II
Samuel 6:1-2; 13:1-2). The Philistines had earlier defeated
the Israelites and took the Ark of the Covenant (see I Samuel
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4:1-11; 5:2) only to send it back when disaster struck their

camp (see I Samuel chapters 5&6). It was then taken to
Kirjath-jearim where it remained (see I Samuel 6:21; 7:1-2).
We don’t hear anything more about the ark while it was
lodged in Kirjath-jearim, except once when Saul called for it
(see I Samuel 14:18). Now David desired to bring it to
Jerusalem. His first attempt to bring the ark to Jerusalem
resulted in the death of Uzzah (see II Samuel 6:1-10), causing
David to leave the ark at the home of Obed-edom the Gettite
where it remained for three months (see II Samuel 6:10-11).
After hearing that God had blessed the house of Obed-edom
because of the presence of the ark there, David made a
second attempt and finally succeeded in bringing the ark into
Jerusalem amid great joy (see II Samuel 6:12). This is where
our lesson begins.
III. DAVID MAKES PREPARATIONS FOR THE ARK OF

THE COVENANT (I Chronicles 15:1-3, 14-16)
A. Making a place for the ark (I Chronicles 15:1).
Our first verse says, “And David made him houses in the
city of David, and prepared a place for the ark of God,
and pitched for it a tent.” After hearing that God had
blessed the house of Obed-edom because of the presence of
“the ark” there, “David” began making preparations to
bring it home to “the city of David” from the house of Obed-
edom (see II Samuel 6:10-11; I Chronicles 13:13-14). First,
we are told that “David made him houses in the city of
David.” This means that he built houses for himself in
Jerusalem. The phrase “city of David” refers to Jerusalem.
The original name for Jerusalem was “Jebus” occupied by
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Jebusites when Joshua led the Israelites into the land of

Canaan (see Joshua 15:63). After “David” became king, he
led his army against the Jebusites and took the city and
called it “the city of David” or Jerusalem. It is also called
“Zion” (see II Samuel 5:7; I Chronicles 11:5; II Chronicles
5:2; Psalms 2:6; 48:2-3). Not only did “David” rebuild the
city of Jerusalem, he also “prepared a place for the ark of
God, and pitched for it a tent.” This was not the same
“tent” or tabernacle that Moses had built in the wilderness.
That “tent” or tabernacle was now located in Gibeon during
David’s reign (see I Chronicles 16:39; 21:29). The phrase
“the ark of God” is another name for the Ark of the
Covenant which was the most important, and sacred object of
the Israelites during their wilderness wanderings (see
Exodus 25:10-22). It is also called “the ark of the Lord” (see
Joshua 6:11) and “the ark of the Testimony” (see Exodus
25:20-22). When the Israelites moved during the wilderness
wanderings, “the ark” was carried by the sons of Levi (see
Deuteronomy 31:9). Whenever they stopped, the “ark” was
placed inside the tent of the tabernacle. Here “David” did
the same thing. He prepared or “pitched for it a tent.”
This “tent” or tabernacle would house the “ark” until the
temple was built by Solomon (see I Kings 6:1, 19). Note:
Inside the Ark of the Covenant were the two stone
tablets containing the Ten Commandments (see Exodus
25:16, 21). This is why it was sometimes called “the ark
of the Testimony.” Also, inside “the ark” was the golden
pot of manna which God miraculously preserved as a
testimony to future generations (see Exodus 16:31-34).
The third item in “the ark” was Aaron’s rod that
budded to prove that Aaron was God’s chosen (see
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Numbers 17:1-11). By the time of the dedication of

Solomon’s temple, both Aaron’s rod and the golden pot
of manna were gone. According to I Kings 8:1-9, “There
was nothing in the ark save the two tables of stone,
which Moses put there at Horeb, when the LORD made
a covenant with the children of Israel, when they came
out of the land of Egypt.”
B. Moving the Ark (I Chronicles 15:2-3, 14-15).

1. (vs. 2). This verse says, “Then David said,
None ought to carry the ark of God but the Levites: for
them hath the LORD chosen to carry the ark of God,
and to minister unto him for ever.” As noted in the lesson
background, “David” had attempted to bring “the ark of
God” to Jerusalem once before carrying it on a new cart (see
II Samuel 6:1-3; I Chronicles 13:7) instead of the way God
commanded in the Law. “The ark” was to be carried on the
shoulders of only the sons of Kohath who were Levites, the
sons of Levi (see Numbers 3:17; 4:15; 7:9; Deuteronomy
10:8; 31:9). Carrying “the ark” on the new cart resulted in
the death of Uzzah who touched “the ark” when the cart it
was on almost fell over (see II Samuel 6:6-7; I Chronicles
13:9-10). This bothered “David” so much that I’m sure he
wasn’t going to let the same thing happen again (see II
Samuel 6:6-9; I Chronicles 13:9-12). So, he was determined
to move the ark the way God intended. He said, “None
ought to carry the ark of God but the Levites: for them
hath the LORD chosen to carry the ark of God.” In other
words, no one was allowed to move the “ark of God” from
place to place except “the Levites,” the descendants of Levi
and Kohath. The “ark” was to be carried using poles placed
ISSL Curriculum)
in the rings that were connected to the corners of the “ark”

(see Exodus 25:10-16). “David” also acknowledged that God
had appointed the “Levites” to “minister unto him for
ever.” This means that they had the responsibility to
“minister” or serve the Lord in everything having to do with
the tabernacle. The term “for ever” here does not mean
throughout eternity, but it has the idea of “as long as it is
serving its purpose.” As long as the “ark of God” lasted and
needed to be moved from place to place, the “Levites” were
the only ones allowed to do it. Of course, today the Ark of
the Covenant and everything that had to do with the earthly
tabernacle are no longer in effect. They have been replaced
with a better way, and a new covenant (see Hebrews 7:11-28;
9:1-15; 10:11-18). Note: It is not directly stated why
“David” had “the ark” carried on a new cart during his
first attempt to bring it to Jerusalem. However, the
reason may be clear. It seems that God had tolerated or
allowed “the ark” to be carried on a new cart when it
was returned by the Philistines (see I Samuel 6:1-2,
7-8). Since nothing happened in that case, “David”
undoubtedly assumed that it was okay to carry “the
ark” on another new cart to Jerusalem. But “David”
soon learned the foolishness of not doing things God’s
way. What he and the people needed to learn was that
God’s exceptions don’t replace His expressed will as
given through His Word. “David” now recognized his
mistake.
2. (vs. 3). This verse says, “And David gathered
all Israel together to Jerusalem, to bring up the ark of
the LORD unto his place, which he had prepared for
it.” Having determined that he was going to do everything
ISSL Curriculum)
right this time, “David gathered all Israel together to

Jerusalem, to bring up the ark of the LORD unto his
place.” This is the same thing that he did the first time he
attempted to bring “the ark” to “Jerusalem.” At that time
like this one, “David” gathered all the Israelites “from
Shihor, the brook of Egypt, to the entrance of Hamath” (see I
Chronicles 13:5) which means all across the nation. Once
they all had gathered together, they would “bring up the
ark of the LORD unto his place, which he had prepared
for it.” The phrase “unto his place, which he had
prepared for it” refers to the place inside the tent that
would be made ready for the “ark of the LORD” (see II
Samuel 6:17). Note: Verses 4-13 are not part of our
printed text, but in verses 4-10, we are told that
“David” also gathered the descendants of both Aaron
and the Levites including the head of each clan or
family and how many from each clan. Then he called for
Zadok and Abiathar, the High Priests, and for the
Levite leaders: Uriel, Asaiah, Joel, Shemaiah, Eliel, and
Amminadab and said to them “You are the leaders of
the clans of the Levites. Now sanctify yourselves with
all your brothers so that you may bring the Ark of
Jehovah, the God of Israel, to the place I have prepared
for it. The Lord chastised us before because we handled
the matter improperly—you were not carrying it” (see I
Chronicles 15:11-13).
3. (vs. 14). This verse says, “So the priests and
the Levites sanctified themselves to bring up the ark of
the LORD God of Israel.” Just as David had urged them to
do in I Chronicles 15:12, “the priests and the Levites
sanctified themselves to bring up the ark of the LORD
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God of Israel.” The term “sanctified” as well as the terms

consecrated, dedication and holiness when referring to
persons or things mean “to set apart” or “to separate” for a
sacred purpose. It involved washing one’s clothes in
preparation for sacred duties (see Exodus 19:14). We can’t
be sure, but “the priests and the Levites” most likely
followed the laws of purification given in the Mosaic Law (see
Exodus 19:10; 29:4-5; Numbers 8:6-7). This process of
sanctification or purification prepared “the priests and the
Levites…to bring up the ark of the LORD God of Israel”
from the house of Obed-edom where it had been for the
previous three months (see I Chronicles 13:1). Note: The
“priests and the Levites” symbolically separated
themselves from sin and evil. This was done by washing
themselves and their clothing in a special ceremony
(see Numbers 8:5-8). While we are not required to
carry out this ceremony today, we can still sanctify or
purify ourselves by reading God’s Word (see Ephesians
5:25-27) and preparing our hearts to participate in
worship.
4. (vs. 15). This verse says, “And the children of
the Levites bare the ark of God upon their shoulders
with the staves thereon, as Moses commanded
according to the word of the LORD.” As previously noted,
the first time they tried to bring “the ark” to Jerusalem, they
put it on a cart in violation of the Law of Moses. But this
time, David was going to make sure that he did everything
properly to avoid a repeat of what happened to Uzzah (see I
Chronicles 13:7-14). Therefore, “the children of the
Levites bare the ark of God upon their shoulders with
the staves thereon.” This time “the ark of God” would be
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moved properly with the “staves” or poles made for it to be

carried on the shoulders in order to prevent anyone from
touching it (see Numbers 4:15). The “Levites” did this just
“as Moses commanded according to the word of the
LORD” or according to the instructions God gave in the
Mosaic Law (see Exodus 25:10-16). Note: When David’s
first attempt to move the ark failed (see I Chronicles
13:8-14), he learned an important lesson: when God
gives specific instructions, it is wise to follow them
precisely. This time David saw to it that the Levites
carried the ark. We may not fully understand the
reasons behind God’s instructions, but we do know that
His wisdom is complete, and His judgment is infallible.
The way to know God’s instructions is to know His
Word. But just as children don’t understand the
reasons for all of their parents’ instructions until they
are older, we may not understand all of God’s reasons
in this life. It is far better to obey God first and then
discover His reasons. We are never free to disobey God
just because we don’t understand.
C. Praising the Lord (I Chronicles 15:16). This

verse says, “And David spake to the chief of the Levites
to appoint their brethren to be the singers with
instruments of musick, psalteries and harps and
cymbals, sounding, by lifting up the voice with joy.” At
this point, “David” ordered “the chief of the Levites” to
choose those that they knew were proficient for the service
of leading the procession. The phrase “chief of the
Levites” is singular, but it means “leaders” which makes the
word “chief” plural indicating that “David” spoke to more
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than one “chief.” He spoke to the “leaders.” This is

evidenced by the reference to “their brethren.” If “David”
was speaking to only one “chief” he would have said “his
brethren” instead of “their brethren.” In addition, verse
17 which is not part of our printed text says, “So the Levites
appointed…” indicating that “David” gave instructions to
more than one “chief” or leader of “the Levites.” The king
then instructed these Levite leaders “to appoint their
brethren to be the singers with instruments of musick,
psalteries and harps and cymbals, sounding, by lifting
up the voice with joy.” The leaders that “the Levites”
chose to handle these musical duties are listed in verses
17-18, and additional “Levites” were chosen to be “singers”
while playing praise and worship “musick” on different
“instruments.” The different “instruments” that were
played during this celebration included “psalteries and
harps” which were similar stringed “instruments” played
with either the fingers or a pick. “Harps” were also stringed
“instruments” but were probably larger than “psalteries.”
There were also “cymbals.” As these “singers” and
musicians played their “instruments,” they, along with the
people were “lifting up the voice with joy.” All of this
helped to make this a joyous and festive occasion. Note: All
of those chosen were gifted men in praise and worship.
Likewise, we all have at least one spiritual gift (see I
Corinthians 12:7-11) that we should constantly use to
glorify the Lord. As I Peter 4:10 says “As every man
hath received the gift, even so minister the same one to
another, as good stewards of the manifold grace of
God.” If we excel in any gift, we should not only use it
for the common good, but we should also teach others
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who may also have the gift. We must not selfishly keep
our gift to ourselves hindering others from becoming
as adept as we are. There is no indication in Scripture
that this way of praising God with musical instruments
had been in use before this time. But it appears that
David, being a prophet and a musician instituted praise
and worship accompanied by music by divine direction
(see Psalms 92:1-3; 95:1-2; 96:1-2; 105:1-3; 108:1-3).
IV. THE JOYFUL PROCESSION WITH THE ARK (I

Chronicles 15:25-29). Verses 17-24 are not part of our
printed text, but those verses list the names of the Levites
who were appointed to lead this procession with singing and
music (see I Chronicles 15:17-23). Also listed are those
assigned to be porters and doorkeepers for the ark once it
arrived in Jerusalem and placed in the tent of the tabernacle
that was prepared for it (see I Chronicles 15:18, 23-24).
A. Moving the ark from Obededom’s home (I
Chronicles 15:25). This verse says, “So David, and the
elders of Israel, and the captains over thousands, went
to bring up the ark of the covenant of the LORD out of
the house of Obededom with joy.” Included in this great
number of worshipers along with “David” and the Levites
(see verse 16) were “the elders of Israel, and the captains
over thousands.” The “elders” were the heads of each
family. The “captains over thousands” were the military
leaders in Israel. This great host of Israelites “went to
bring up the ark of the covenant of the LORD out of the
house of Obededom with joy.” As noted in the Lesson
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Background, after the first unsuccessful attempt to bring

“the ark of the covenant” to Jerusalem, David left it in the
“the house of Obededom.” As they went to get “the ark
of the covenant of the LORD” from Obededom’s house,
they did it “with joy.” Note: Obededom’s place in
biblical history should be noted. It is little known that
not only did he keep and protect the Ark of the
Covenant in his home, he played an important part in
bringing “the ark” back to Jerusalem. As noted in
verse 16, Levites were appointed to provide the music
as they brought “the ark” back to Jerusalem. In
addition, some were appointed to be porters or
gatekeepers (see I Chronicles 15:18), others were
doorkeepers for the ark, and one of those doorkeepers
was “Obededom” (see I Chronicles 15:23-24).
Undoubtedly, he considered keeping the doors in the
house of God to be a place of honour, and he accepted
it as God’s repayment for the care he had given to “the
ark.” For three months he had been a housekeeper for
“the ark,” and indeed its landlord. Undoubtedly, he
had such a love for “the ark” that when it was taken
from his home, he was glad to be its doorkeeper. This
servant should be an example to all of us that nothing
we do for the Lord should be considered small or less
than what anyone else is doing. In other words, no gift
is greater than any other gift. Whatever a person is
gifted to do, even being a doorkeeper, it should be done
with joy and great pride knowing it is being done for
the glory of God (see I Corinthians 10:31).
B. Offering sacrifices (I Chronicles 15:26). This

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verse says, “And it came to pass, when God helped the

Levites that bare the ark of the covenant of the LORD,
that they offered seven bullocks and seven rams.” As
the people continued their procession to Jerusalem from the
home of Obededom, “God helped the Levites that bare
the ark of the covenant of the LORD.” The word
“helped” here means that God was with “the Levites” who
were carrying the “ark of the covenant of the LORD” to
make sure that they carried it carefully and safely. Knowing
this, “the Levites…offered seven bullocks and seven
rams” as an expression of their gratitude for the Lord’s
assistance during this great procession. If we compare this
verse with II Samuel 6:13, it appears that these sacrifices
may have been offered after “the Levites” had begun the
procession. Note: It’s likely that “the Levites”
remembered what happened to Uzzah and were
probably ready to tremble in fear when they took up
“the ark” but God “helped” them, that is, He
encouraged them to go ahead and carry it. This calmed
their fears and strengthened their faith. God “helped”
them to do it decently and well, and without making
any mistakes. If we perform any religious duties or any
service to mankind and God, we must believe that it is
God who helps us (see Philippians 2:13). The truth is, if
we think that we are accomplishing anything on our
own, we will end up being guilty of some fatal errors.
God’s ministers who are entrusted with handling His
Word and other sacred things (i.e. The Lord’s Supper)
have a special need for divine help in performing their
duties so that God in them may be glorified and His
church edified (see I Corinthians 14:10-12; Ephesians
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4:11-13, 29; I Timothy 1:4).
C. Worshiping the Lord (I Chronicles 15:27-29).

1. (vs. 27). This verse says, “And David was
clothed with a robe of fine linen, and all the Levites
that bare the ark, and the singers, and Chenaniah the
master of the song with the singers: David also had
upon him an ephod of linen.” As the procession continued
toward Jerusalem, we are told that “David was clothed with
a robe of fine linen” as well as “an ephod of linen.” Both
of these articles of clothing were associated with the
priesthood (see Exodus 28:3-4; 39:27-29; I Samuel 2:18;
22:18). The “ephod” was a vest-like garment worn over the
shoulders on top of the “robe,” but Aaron’s “ephod” was
made of gold (see Exodus 28:6-7) instead of “linen.” The
Scriptures don’t tell us why “David,” who was king, chose
this priestly attire for this occasion. But there are many
scholars who agree that he wore this outfit which was very
similar to the priest’s attire under the guidance of the Holy
Spirit, and it looked ahead to the role of Jesus Christ who will
combine both roles as Priest and King like unto Melchizedek
(see Genesis 14:18; Psalms 110:1-6; Hebrews 7:1, 17-28).
The phrase “Chenaniah the master of the song with the
singers” means that he was the director of the music sang
by “the singers.”
2. (vs. 28). This verse says, “Thus all Israel
brought up the ark of the covenant of the LORD with
shouting, and with sound of the cornet, and with
trumpets, and with cymbals, making a noise with
psalteries and harps.” Now we are told that as this great
procession continued to Jerusalem, “all Israel brought up
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the ark of the covenant of the LORD with shouting.”

Even though it was the Levites who actually carried the “ark
of the covenant of the LORD,” they were accompanied by
all the Israelites. Unlike the first trip that ended badly, this
time the people came “with shouting” meaning shouts of
joy. Undoubtedly, these were shouts of praise and
thanksgiving. The shouts of praise were accompanied “with
sound of the cornet, and with trumpets, and with
cymbals, making a noise with psalteries and harps.” All
the people along with all the musical instruments praised the
Lord in unified worship.
3. (vs. 29). Our final verse says “ And it came to
pass, as the ark of the covenant of the LORD came to
the city of David, that Michal, the daughter of Saul
looking out at a window saw king David dancing and
playing: and she despised him in her heart.” When the
procession accompanying “the ark of the covenant of the
LORD” entered “the city of David” or Jerusalem, there
were great expressions of rejoicing. Sacred music was being
played, the singers sang, and the common people shouted,
and King David danced. But not everyone was rejoicing at
the entrance of “the ark.” We are told that “Michal, the
daughter of Saul looking out at a window saw king
David dancing and playing.” She was looking out of a
window watching everything that was going on and not
taking part in the praise and worship. That readily reveals
that she was not happy with what she saw. We get an
indication of why she wasn’t interested in this time of praise
and worship by the way she is identified as “the daughter of
Saul” instead of David’s wife. Her father “Saul” was the
first king of Israel who preceded David. “Saul” was not a
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man of faith as demonstrated by his disobedience to the

Lord’s directions concerning destroying the entire population
of the Amalekites (see I Samuel 15:1-11), his violent jealousy
(see I Samuel 18:8-11), and his desire to kill David (see I
Samuel 19: 9-11). So “Michal, the daughter of Saul” was
probably a chip off the old block! When “Michal” saw her
husband “David dancing and playing…she despised him
in her heart.” The word “playing” here is often translated
as celebrating. But it could also mean that since “David”
was a musician, he was “playing” an instrument while he
was “dancing.” Seeing the king “dancing and playing”
(possibly an instrument), “Michal” was disgusted with his
behavior and she strongly disapproved of what she
considered David’s undignified entry into the city wearing
the ephod instead of his royal robes. I can imagine her
probably saying to herself: “He’s the king, and he’s acting
like a fool!” “David” is proof that even the greatest of men
who know the goodness of God are not ashamed to eagerly
show their devotion to Him with praise and worship. “David”
was giving God radical unstoppable praise! “Michal” indeed
“despised” the king because of his behavior, but her
despising him did not make him despicable. He didn’t see
himself that way and there is no evidence that anyone else
thought the worst of him. Note: “David” was willing to
look foolish in the eyes of some people in order to
express his thankfulness to God fully and honestly (see
II Samuel 6:20-22). In contrast, “Michal” was so
disgusted by what she considered to be undignified
behavior in the king that she could not rejoice in the
ark’s return to Jerusalem. Worship had so deteriorated
under her father Saul’s reign that it had become only
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rituals. “Michal” could accept “David” as a military

conqueror and as a king, but she could not accept his
free and spontaneous expression of praise to God.
Yeah, some devoted people may look foolish to some of
us in their heartfelt expressions of worship, but we
must accept it. In the same way, we should not be
afraid to worship God with whatever expressions we see
as appropriate.
V. Conclusion. Bringing the Ark of the Covenant to

Jerusalem under King David was a great celebration that
included worship and praise. A lot of work was involved in
bringing the ark to the city of David. Nothing was done
halfheartedly or carelessly. David made sure that the “ark”
was carried as prescribed in the Mosaic Law. This should
remind the believer today of Paul’s words to the church in
Corinth concerning worship. He said, “Let all things be done
decently and in order” (see I Corinthians 14:40). The God we
serve deserves to be worshiped properly, “in spirit and in
truth” (see John 4:24). The Ark of the Covenant symbolized
the presence of God with Israel. As the church of Jesus
Christ, we have no such ark; but we have something that
Israel didn’t have, and still doesn’t have. We have the
presence of God with us constantly because we are the
temple of the Holy Spirit (see I Corinthians 3:16; 6:16-17,
19-20) who indwells us (see II Corinthians 6:16) and will
continue to do so until the day of redemption (see Ephesians
1: 3, 11-14; 4:30). Knowing that ought to encourage us to
render “unstoppable praise” and worship to our gracious God
at all the times (see Psalms 34:1). David was not ashamed to
give God radical “unstoppable praise.” Are you?
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Curriculum***
Sunday, December 1, 2019: “David’s Worship” Practical Points for
Lesson Text: I Chronicles 15:1-3, 14-16, 25-29

I. DAVID MAKES PREPARATIONS FOR THE ARK OF
1. And David made him houses in the city of David, and

prepared a place for the ark of God, and pitched for it a tent.
2. Then David said, None ought to carry the ark of God but
the Levites: for them hath the LORD chosen to carry the ark
of God, and to minister unto him for ever.
3. And David gathered all Israel together to Jerusalem, to
bring up the ark of the LORD unto his place, which he had
prepared for it.
14. So the priests and the Levites sanctified themselves to
bring up the ark of the LORD God of Israel.
15. And the children of the Levites bare the ark of God upon
their shoulders with the staves thereon, as Moses
commanded according to the word of the LORD.
16. And David spake to the chief of the Levites to appoint
their brethren to be the singers with instruments of musick,
psalteries and harps and cymbals, sounding, by lifting up the
voice with joy.
II. THE JOYFUL PROCESSION WITH THE ARK (I

Chronicles 15:25-29)
25. So David, and the elders of Israel, and the captains over
thousands, went to bring up the ark of the covenant of the

LORD out of the house of Obededom with joy.
26. And it came to pass, when God helped the Levites that
bare the ark of the covenant of the LORD, that they offered
seven bullocks and seven rams.
27. And David was clothed with a robe of fine linen, and all
the Levites that bare the ark, and the singers, and Chenaniah
the master of the song with the singers: David also had upon
him an ephod of linen.
28. Thus all Israel brought up the ark of the covenant of the
LORD with shouting, and with sound of the cornet, and with
trumpets, and with cymbals, making a noise with psalteries
and harps.
29. And it came to pass, as the ark of the covenant of the
LORD came to the city of David, that Michal, the daughter of
Saul looking out at a window saw king David dancing and
playing: and she despised him in her heart.
I. DAVID MAKES PREPARATIONS FOR THE ARK OF

1. After David had constructed buildings for himself in the
City of David, he prepared a place for the ark of God and
pitched a tent for it.
2. Then David said, “No one but the Levites may carry the
ark of God, because the LORD chose them to carry the ark of
the LORD and to minister before him forever.”
3. David assembled all Israel in Jerusalem to bring up the ark
of the LORD to the place he had prepared for it.

14. So the priests and Levites consecrated themselves in
order to bring up the ark of the LORD, the God of Israel.
15. And the Levites carried the ark of God with the poles on
their shoulders, as Moses had commanded in accordance
with the word of the LORD.
16. David told the leaders of the Levites to appoint their
fellow Levites as musicians to make a joyful sound with
musical instruments: lyres, harps and cymbals.
II. THE JOYFUL PROCESSION WITH THE ARK (I

25. So David and the elders of Israel and the commanders of
units of a thousand went to bring up the ark of the covenant
of the LORD from the house of Obed-Edom, with rejoicing.
26. Because God had helped the Levites who were carrying
the ark of the covenant of the LORD, seven bulls and seven
rams were sacrificed.
27. Now David was clothed in a robe of fine linen, as were all
the Levites who were carrying the ark, and as were the
musicians, and Kenaniah, who was in charge of the singing of
the choirs. David also wore a linen ephod.
28. So all Israel brought up the ark of the covenant of the
LORD with shouts, with the sounding of rams’ horns and
trumpets, and of cymbals, and the playing of lyres and harps.
29. As the ark of the covenant of the LORD was entering the
City of David, Michal daughter of Saul watched from a
window. And when she saw King David dancing and
celebrating, she despised him in her heart.

1. In order to worship God properly, we must prepare
ourselves for His presence (I Chronicles 15:1-3; I Corinthians
6:16-20).
2. Since believers are sanctified, we have been prepared to
do God’s service (I Chronicles 15:14; II Timothy 2:21).
3. Every believer has some spiritual gift to be used to praise
and worship God (I Chronicles 15:15-16).
4. We are able to accomplish God’s will only because of His
help (I Chronicles 15:26; Philippians 2:13).
5. Whatever you are assigned to do, do it all to the glory of
God (I Chronicles 15:27-28; I Corinthians 10:31).
6. Regardless of your status in society, you should never be
ashamed to eagerly show your devotion to Him with radical
praise and worship (I Chronicles 15:29; Psalms 34:1).

Curriculum***
Sunday, December 8, 2019: “David’s Gratitude” Commentary (The
ISSL Curriculum)
Lesson: I Chronicles 16:8-12, 28-36; Time of Action: 1003

B.C.; Place of Action: Babylon
Golden Text: “Give thanks unto the Lord, call upon his
name, make known his deeds among the people” (I
Chronicles 16:8).
I. INTRODUCTION. Following the great affair of bringing

the Ark of the Covenant into the royal city of Jerusalem, it
was now settled in the tent David prepared for it. This event
was accompanied by joyous public worship of God. During
this time of worship, David presented this psalm of gratitude
that he had written to Asaph one of the chief singers and
musicians (see I Chronicles 16:5-7). It was to be song during
this great occasion. David is known as “the sweet psalmist of
Israel” (see II Samuel 23:1) probably because of the many
psalms that he is credited with writing. The psalm in this
week’s lesson is one of praise, and acknowledges how
grateful David was to God and for His mighty works. It is a
psalm calling on all of God’s people to worship Him.
II. THE LESSON BACKGROUND. The beginning of David’s

threats. The stronghold of Jerusalem was taken from the
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Jebusites, and David made it his capital (see II Samuel 5:6-9;

I Chronicles 11:4-9). He also twice defeated the Philistines
Samuel 6:1-2; 13:1-2). The Philistines had defeated the
Israelites and took the Ark of the Covenant (see I Samuel
camp (see I Samuel chapters 5&6). It was taken to Kirjath-
jearim where it remained (see I Samuel 6:21; 7:1-2). We
don’t hear anymore about the ark while it was lodged in
Kirjath-jearim, except once when Saul called for it (see I
Samuel 14:18). Now David desired to bring it to Jerusalem.
His first attempt to bring the ark to Jerusalem resulted in the
death of Uzzah (see II Samuel 6:1-10), causing David to leave
the ark at the home of Obed-edom the Gettite where it
remained for three months (see II Samuel 6:10-11). After
hearing that God had blessed the house of Obed-edom
second attempt and finally succeeded in properly bringing
the ark into Jerusalem amid great joy (see II Samuel 6:12; I
Chronicles 15:1-24). All of Israel rejoiced as the procession
carrying the ark entered Jerusalem except for Michal, Saul’s
daughter and David’s wife. She watched through a window
despising David as he danced before the Lord in praise and
worship (see II Samuel 6:16-23; I Chronicles 15:28-29). They
brought the ark to the tent that had been prepared for it, and
David along with the people offered sacrifices to God (see I
Chronicles 16:1-3). Then David delivered a psalm of praise
and thanksgiving to Asaph to be sang before the people (see I
Chronicles 16:4-7). It probably gave Asaph the opportunity
to teach the people a new worship song. It was intended to
be sung on this occasion for the public entry of the ark when
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it was placed into the tent that was prepared for it. This
week’s lesson is a portion of that psalm. Some think that
David appointed this hymn to be used daily in the tabernacle
service. It should be noted that this psalm in our lesson may
have been taken from other psalms from the Book of Psalms.
It contains parts that are similar and almost verbatim to
three psalms found in the book of Psalms. I Chronicles
16:8-22 is similar to Psalms 105:1-15; I Chronicles 16:23-33
is similar to Psalms 96; and I Chronicles 16:34-36 is similar
to Psalms 106:1, 47-48).
III. THE CALL TO PRAISE AND WORSHIP (I Chronicles

16:8-12)
A. Give thanks to the Lord (I Chronicles 16:8-10).
1. (vs. 8). Our first verse says “Give thanks unto

the Lord, call upon his name, make known his deeds
among the people.” This psalm begins with a call for God’s
people, the Israelites to do three things. First, they are
called to “Give thanks unto the Lord.” The purpose of
worship is to glorify or magnify (to enlarge) God. One way to
do that is to “give” or render “thanks” to Him. There are
many things that we can thank God for, but perhaps the
greatest of those is the great love He has shown us by
providing our salvation from sin while we were still sinners.
Romans 5:7-8 says “But God commendeth his love toward us,
in that, while we were yet sinners, Christ died for us. Much
more then, being now justified by his blood, we shall be
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saved from wrath through him.” Knowing this ought to

compel believers to give God thanks continually. Second, the
people were to “call upon his name.” In other words,
God’s people are to pray to Him as did Moses and Aaron; and
in response, the Lord answered them (see Psalms 99:6).
Third, the Israelites were called to “make known his deeds
among the people.” The word “people” can be translated
as “peoples” or “nations.” Since Israel was chosen to be
God’s special people (see Exodus 19:5-6) and the recipients
of many of His great “deeds” or works (see Psalms 78:12-16,
23-29, 53-55), it was their duty to tell other nations about
their God.
2. (vs. 9). This verse says “Sing unto him, sing

psalms unto him, talk ye of all his wondrous works.”
God’s people were also called to “Sing unto him, sing
psalms unto him.” David encouraged the Israelites to
praise God by singing “psalms unto Him.” The word
“psalm” comes from the Greek word “psalmos” which means
“a song or poem sung accompanied by a musical
instrument.” In essence, “psalms” are songs of praise to
God as our Creator, Sustainer, and Redeemer. Praise then is
recognizing, appreciating, and expressing God’s greatness.
The Lord’s people praise Him when they “talk ye of all his
wondrous works.” This is how we express God’s greatness.
3. (vs. 10). This verse says “Glory ye in his holy

name: let the heart of them rejoice that seek
the Lord.” As David continued, he called on the people to
“Glory ye in his holy name.” The word “Glory” here
means “to rejoice proudly or triumphantly;” “to take pride in
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something.” David was encouraging the people to rejoice

proudly or to take pride in God’s “holy name.” God’s name
is “holy” because it is pure and unlike any other “name.”
There is no other “name” like God’s “holy name” because it
is an excellent “name” (see Psalms 8:1, 9). It is a “name”
that can be trusted (see Psalms 20:7). The Lord’s “name” is
so special and “holy” to Him (see Ezekiel 36:23) that
everything He does is for His name’s sake (see Psalms 23:3;
31:3). Those who give glory to God’s “name” are allowed
to “glory” or to boast in it (see Psalms 44:8). We have all the
more reason to “Glory ye in his holy name” because of our
relationship to Him. Because of that relationship, we have no
reason to be ashamed to call Him Lord. In the context of the
Bible, a person’s name is associated with their character or
reputation (see Exodus 20:7; Proverbs 22:1). Although God
does have many names, His “name” describes who He is, His
character. So regardless of which “name” we use for God,
whether it is Jehovah, Elohim, or Adonai (see Amos 4:13; 5:8,
27), it is “holy” and as believers we should “glory” or be
proud of His name. David then said “let the heart of them
rejoice that seek the Lord.” The phrase “seek the Lord”
does not meant to look for Him as if He is hiding. It means to
pursue or follow after the Lord we already know. Our God
has revealed Himself in many ways throughout history (see
Hebrews 1:1-2). Today, He still reveals Himself through His
Word to those who want to know Him (see John 1:1-5.
11-14). The term “heart” in the Scriptures often refers to
the inner person, the seat of one’s emotions and desires (see
Genesis 6:5; 35:21; Psalms 9:1; 10:3; 14:1; Proverbs 3:1, 3, 5;
4:23; 6:14; 12:20; Matthew 5:8; 6:21; 9:4; 12:34; 15:8, 18).
More specifically, “heart” refers to our mind and will (see
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Numbers 16:28; I Chronicles 22:7; Nehemiah 4:6; Proverbs

21:27; 29:11; Isaiah 26:3; Romans 7:23, 25; 8:6; 12:2). When
we “seek the Lord,” when we follow after Him, our
“hearts” or our minds will “rejoice.”
B. Seek the Lord (I Chronicles 16:11). This verse

says “Seek the Lord and his strength, seek his face
continually.” The temptation is always there to want to get
“strength” or power from everything but the Lord. Israel
was tempted to achieve “strength” by idolatry (see Exodus
32:1; Numbers 25:1-3) or making treaties and covenants with
foreign nations (see Exodus 34:12, 15). But David exhorted
these worshipers to “Seek the Lord and his strength.”
Instead of following after worldly sources for “strength” or
power, God’s people should follow after “the Lord” by
trusting Him for whatever they needed. This was not to be a
onetime thing, or an occasionally seeking or pursuing God for
“His strength;” for David said to “seek his face
continually.” In other words, we should never stop
pursuing after God and “His strength.” If we do, we stand
a very good chance of losing faith. Of course, the words
“seek his face” do not mean that we will be able to see
God’s “face” while we are here on earth. No one can see
God’s “face” and live (see Exodus 33:18-20). Although it was
said that Moses was one “whom the Lord knew face to face”
(see Deuteronomy 34:10), this was an expression used to
describe Moses’ meeting with the Lord, but he was only
allowed to see God’s glory (see 33:18-23). However, those of
us who are saved, sanctified and full of the Holy Ghost will
see the Lord’s face in the New Jerusalem (see Revelation
22:1-4).
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C. Remember the Lord’s works (I Chronicles

16:12). This verse says “Remember his marvellous works
that he hath done, his wonders, and the judgments of
his mouth…” The Bible is replete with instances where
God’s people are told to “remember” (see Deuteronomy
5:15; 8:2, 18; 9:7; Joshua 1:13 Ecclesiastes 12:1; Isaiah 46:9;
John 15:20; II Timothy 2:8). It’s amazing to me that after
everything God had done for Israel, they very often forgot
about Him and His works (see Deuteronomy 32:18; Judges
3:7; 8:34; I Samuel 12:9-10). So, David exhorts them to
“Remember his marvellous works that he hath done,
his wonders.” The words “his marvellous works” and
“his wonders” both describe the wonderful things God had
done for His people. In addition, they were to
“remember…the judgments of his mouth.” The term
“judgments” can refer to more than God’s judicial
decisions. Here, it probably refers more to God’s principles
and commandments that He had given to His people to
govern their lives (see Exodus 21:1; Deuteronomy 4:14;
Psalms 119:175). Since God spoke these “judgments” or
commandments to humans, it can correctly be said that they
were “the judgments of his mouth” (see Exodus 33:11;
Deuteronomy 5:3-5). Note: Verses 13-27 are not part of
our printed text. However, to summarize, in verses
13-18, this psalm exhorted the people to remember
God’s covenant forever, the covenant He made with
Abraham, and Isaac, and He confirmed it with Jacob,
and Israel for an everlasting covenant, saying, to you I
will give the land of Canaan for an inheritance. In
verse 19-22 the people were encouraged to remember
how God had cared for and protected them prior to
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bringing them into the Promised Land. Then in verses

23-27, this psalm commands the entire earth to sing
unto the Lord, declaring His glory and marvelous
works, because the Lord is greatly to be praised, and all
other gods are lifeless idols. Therefore, honor, majesty,
strength and joy are found in His presence. Our printed
text continues with verse 28.
IV. THE CALL TO PRAISE AND WORSHIP IS

EXTENDED (I Chronicles 16:28-33)
A. The call to worship extended to the nations (I

1. (vs. 28). This verse says “Give unto the Lord,

ye kindreds of the people, give unto the Lord glory and
strength.” The word “kindreds” here has the idea of
people from all nations. This psalm is calling on people from
all nations to “give unto the Lord glory and strength.” In
verse 10, “glory” refers to believers and how they are called
upon to boast about their God. But here, “glory” refers to
God and means “to honor or praise” Him. We cannot give
God “strength” so the meaning of “give” here means “to
ascribe” or “to attribute” something to someone; in this case
to God. To “give unto the Lord…strength” simply means
to declare that “strength” or power belongs to Him. It’s
interesting that this psalm calls for all “kindreds” or kinds
of people to “give unto the Lord glory and strength.”
This may seem a bit out of place since the psalm was written
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for Hebrew worshipers. It appears then that calling on

“kindreds of the people” or all kinds of people, looks ahead
to the future when Gentiles or non-Jews would be blessed
(see Genesis 3:15; 22:18; Isaiah 2:2; Micah 4:1) and become
part of God’s family (see Ephesians 3:1-6). This would be
fulfilled in Jesus Christ (see II Corinthians 5:17-19;
Colossians 1:21-23). When that happened, whoever accepts
the gospel of Jesus Christ will gladly “give (or ascribe)
unto the Lord glory and strength.”
2. (vs. 29). This verse says “Give unto

the Lord the glory due unto his name: bring an
offering, and come before him: worship the Lord in the
beauty of holiness.” The psalm goes on to say “Give unto
the Lord the glory due unto his name.” Since there is no
one like our God (see II Samuel 7:22; I Chronicles 17:20;
Psalms 86:8; Isaiah 46:9; Jeremiah 10:6), He deserves the
same “glory” or honor that His name deserves. When God’s
people honor Him through “worship,” this psalm also says
that they are to “bring an offering, and come before
him.” The phrase “and come before him” refers to
acknowledging God’s presence when worshiping.
“Worship” is more than just being present in the house of
the Lord; it is a word of action. So when we enter into His
presence, we are to do more than just come; we must also
“bring an offering.” For Israel, that meant an animal
sacrifice and raw grains, fruits and grains already prepared
as food or drink or other valuable goods (see Leviticus
chapter 2; 22:21; 23:13, 18, 37; 3:6). For the believer today,
the offering we bring when we “worship” is not physical but
spiritual (see Psalms 51:17; Micah 6:6-8; I Peter 2:5). The
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last part of this verse says “worship the Lord in the beauty
of holiness.” In other words, we must “worship the Lord”
in holy attire. The believer’s holy clothing is Jesus Christ that
was put on when we were baptized into Him (see Galatians
3:27). As a result, we have “put on the new man, which after
God is created in righteousness and true holiness” (see
Ephesians 4:24). Since we are God’s special people (see I
Peter 2:10), He expects us to be holy just like Him (see I
Peter 1:15-16). So, we can “worship the Lord in the
beauty of holiness” because He has given us His Holy Spirit
(see I Thessalonians 4:7-8; Hebrews 12:14) who lives in us
(see I Corinthians 6:19).
B. The call to worship extended to all of nature (I

1. (vs. 30). This verse says “Fear before him, all

the earth: the world also shall be stable, that it be not
moved.” Now this psalm speaks to nature, God’s creation.
Because God is awesome, this psalm calls on “all the earth”
to “Fear before him.” In the Old Testament, when
referring to the Lord, the word “fear” speaks of reverence or
respect for Him. But here the word “fear” most likely means
“tremble” (see Psalms 96:9; 114:7). The whole earth is called
on to tremble before the Lord. Then this psalm says “the
world also shall be stable” which means that the Lord
controls the earth so that it is exactly where the Lord put it
when He created it. It is the Lord who keeps the “world” or
the earth “stable, that it be not moved.” In other words,
the earth will stay right where God put it until He decides to
move it. Only God can change its movements or remove it
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altogether. However, there will come a time when this earth

will no longer exist when God burns it up (see II Peter
3:10-13).
2. (vs. 31). This verse says “Let the heavens be

glad, and let the earth rejoice: and let men say among
the nations, The Lord reigneth.” David’s psalm now calls
on the universe to celebrate the Creator. He said “Let the
heavens be glad, and let the earth rejoice.” Of course
“the heavens” here refers to the entire universe which
includes “the earth.” In other words, all of creation is
called to praise and worship its Creator. Those who know
the Lord here referred to as “men,” are encouraged to “say
among the nations, The Lord reigneth.” God’s people are
called upon to be witnesses to other “nations” declaring that
“The Lord reigneth.” This means that it must be declared
to the whole world that only one God reigns over all creation
and He is “The Lord,” Jehovah. Here, the disparity between
the ineffectual deities of “the nations” and “the Lord” of
Israel is the major reason for worship. Idol worshipers
experience discouragement, but God-fearers find comfort.
All humanity must celebrate the Lord’s mighty deeds, which
prove his superiority to idols. The point is that the “nations”
must honor the Creator God and not the created god.
3. (vs. 32). This verse says “Let the sea roar,

and the fulness thereof: let the fields rejoice, and all
that is therein.” More of God’s creation is called to praise
the Lord. Normally, when the seas “roar,” it’s because they
have been troubled by heavy winds. But here the “sea” and
everything in it is called to “roar” in praise. In addition, all
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“the fields” and everything in them are to “rejoice” in their

Creator.
4. (vs. 33). This verse says “Then shall the trees

of the wood sing out at the presence of the Lord,
because he cometh to judge the earth.” Not to be left
out, “the trees of the wood sing out at the presence of
the Lord.” Like many of David’s psalms, this verse seems to
refer to the second coming of Messiah when the Lord
“cometh to judge the earth” (see Romans 2:16). At that
time, He will reverse the curse placed on creation because of
sin (see Genesis 3:17-18; Romans 8:19-23). That would be
more than reason enough for not only “the trees of the
wood” to “sing out at the presence of the Lord,” but all
of creation.
V. THE CALL TO PRAISE AND WORSHIP CONCLUDED

(I Chronicles 16:34-36)
A. The call to give thanks (I Chronicles 16:34).

This verse says “O give thanks unto the Lord; for he is
good; for his mercy endureth for ever.” At this point in
the praise, the psalm turns to gratitude. The people
worshiping during this ceremony surrounding the Ark of the
Covenant are called to “give thanks unto the Lord.” The
Psalms are full of directives to “give thanks unto the Lord”
(see Psalms 92:1; 105:1; 106:1; 107:1; 118:1, 29; 136:1).
There is so much to thank “the Lord” for, and once we
start, the list would be unending. But the psalm here focuses
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on God’s goodness and “mercy.” This psalm of praise

declares that we should show our gratitude to the Lord
because “he is good.” This fact cannot be overstated. Even
those who don’t believe in God often find themselves praising
Him for His goodness after they have escaped some situation
that could potentially end in death, like a major car accident.
This psalm also says that God should be thanked because
“his mercy endureth for ever.” The word “mercy” is
often translated in Scripture as “lovingkindness” which
“endureth” or lasts “for ever.” Because God is love, His
“mercy” or lovingkindness will never cease. Just as David
exalts God for his everlasting goodness and love, every
believer should rejoice and be thankful to God for His
enduring goodness and lovingkindness.
B. The call to pray for deliverance (I Chronicles

16:35). This verse says “And say ye, Save us, O God of
our salvation, and gather us together, and deliver us
from the heathen, that we may give thanks to thy holy
name, and glory in thy praise.” So far in this psalm there
have been calls to praise, to give thanks, and to worship the
Lord. At this point, the psalm of praise makes a transition
from praise to petition. These Jewish worshipers are called
to petition the Lord to “Save us, O God of our salvation.”
In the context of our lesson, the word “salvation” refers to
Israel’s physical deliverance from “the heathen,” or foreign
nations. David recognized God as Israel’s Savior from enemy
nations. This prayer also petitions God to “gather us
together, and deliver us from the heathen.” Ever since
the nation of Israel was established in Egypt (see Exodus
19:5-6), they have been enslaved, invaded, persecuted and
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carried off into captivity. David prays for the regathering of

God’s people from foreign lands to the land of promise, the
reverse of exile. David called on the Lord’s rescue or
deliverance from “the heathen” or foreign nations so “that
we may give thanks to thy holy name, and glory in thy
praise.” Whenever God rescues His people from any
difficulty, it should engender thanksgiving to His “holy
name.” God’s “name” reflects His character and
reputation. The phrase “and glory in thy praise” refers to
the response of those whom God has delivered. They “glory”
or eagerly boast and rejoice triumphantly in the praise He
deserves.
C. The response of praise (I Chronicles 16:36).

Our final verse says “Blessed be the Lord God of Israel
for ever and ever. And all the people said, Amen, and
praised the Lord.” As the praise and worship ceremony
came to a close, this psalm ended with a benediction that
may have been taken from Psalms 106:48. It pronounced
blessing upon the Lord with the words “Blessed be
the Lord God of Israel for ever and ever.” God’s very
nature demands that He be “blessed,” or held in the highest
esteem throughout eternity. This brings to mind the blessing
that the angels around God’s throne will bestow on Him (see
Revelation 7:11-12). After this benediction was given, “all
the people said, Amen, and praised the Lord.” Everyone
who attended this celebration around the Ark of the
Covenant signified their consent and agreement by
saying “Amen.” And just as the Psalmist said in Psalms
106:48, “…and let all the people say, Amen. Praise ye
the Lord,” the people did just that as “all the people said,
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Amen, and praised the Lord.”
VI. Conclusion. David was a man after God’s own heart. As

a result, he didn’t take praising God lightly. In this week’s
lesson, we have a psalm most likely written by David to be
repeated during the praise and worship services surrounding
the Ark of the Covenant. In this psalm, God’s people
including Christians are called upon to be grateful to Him for
all His marvelous works and to show that gratefulness
through song and declarations of His greatness and
goodness. As this psalm declares, we should give God the
glory that’s due His name and eagerly boast of who He is and
what He does.

Curriculum***
Sunday, December 8, 2019: “David’s Gratitude” Practical Points for
Lesson Text: I Chronicles 16:8-12, 28-36
I. THE CALL TO PRAISE AND WORSHIP (I Chronicles

16:8-12)
8. Give thanks unto the Lord, call upon his name, make
known his deeds among the people.
9. Sing unto him, sing psalms unto him, talk ye of all his
wondrous works.
10. Glory ye in his holy name: let the heart of them rejoice
that seek the Lord.
11. Seek the Lord and his strength, seek his face continually.
12. Remember his marvellous works that he hath done, his

wonders, and the judgments of his mouth;
II. THE CALL TO PRAISE AND WORSHIP IS EXTENDED

28. Give unto the Lord, ye kindreds of the people, give unto
the Lord glory and strength.
29. Give unto the Lord the glory due unto his name: bring an
offering, and come before him: worship the Lord in the
beauty of holiness.
30. Fear before him, all the earth: the world also shall be
stable, that it be not moved.
31. Let the heavens be glad, and let the earth rejoice: and let
men say among the nations, The Lord reigneth.
32. Let the sea roar, and the fulness thereof: let the fields
rejoice, and all that is therein.
33. Then shall the trees of the wood sing out at the presence
of the Lord, because he cometh to judge the earth.
III. THE CALL TO PRAISE AND WORSHIP CONCLUDED

34. O give thanks unto the Lord; for he is good; for his mercy
endureth for ever.
35. And say ye, Save us, O God of our salvation, and gather
us together, and deliver us from the heathen, that we may
give thanks to thy holy name, and glory in thy praise.
36. Blessed be the Lord God of Israel for ever and ever. And
all the people said, Amen, and praised the Lord.
I. THE CALL TO PRAISE AND WORSHIP (I Chronicles

16:8-12)
8. Give praise to the Lord, proclaim his name; make known

among the nations what he has done.
9. Sing to him, sing praise to him; tell of all his wonderful
acts.
10. Glory in his holy name;let the hearts of those who seek
the Lord rejoice.
11. Look to the Lord and his strength; seek his face always.
12. Remember the wonders he has done,his miracles, and

the judgments he pronounced,
II. THE CALL TO PRAISE AND WORSHIP IS EXTENDED

28. Ascribe to the Lord, all you families of nations,ascribe to

the Lord glory and strength.
29. Ascribe to the Lord the glory due his name; bring an
offering and come before him. Worship the Lord in the
splendor of his holiness.
30. Tremble before him, all the earth! The world is firmly
established; it cannot be moved.
31. Let the heavens rejoice, let the earth be glad;let them say
among the nations, “The Lord reigns!”
32. Let the sea resound, and all that is in it; let the fields be
jubilant, and everything in them!
33. Let the trees of the forest sing, let them sing for joy
before the Lord, for he comes to judge the earth.
III. THE CALL TO PRAISE AND WORSHIP CONCLUDED

34. Give thanks to the Lord, for he is good;his love endures

forever.
35. Cry out, “Save us, God our Savior;gather us and deliver
us from the nations, that we may give thanks to your holy
name, and glory in your praise.”
36. Praise be to the Lord, the God of Israel, from everlasting
to everlasting. Then all the people said “Amen” and “Praise
the Lord.”
1. Praise and worship should include giving thanks to the

Lord and singing songs and psalms to Him (I Chronicles
16:8-9).
2. Believers should boast about the Lord because of His holy

name, His strength and His works (I Chronicles 16:10-12).
3. When we come before the Lord in worship, we should

bring an offering that’s worthy of His name (I Chronicles
16:28-29).
4. All the earth is called to reverence the Lord and rejoice in

His presence (I Chronicles 16:30-33).
5. We should be grateful for God’s goodness and mercy as we

request His deliverance from opposition (I Chronicles
16:34-35).
6. All believers should bless the Lord now in preparation for

doing it throughout eternity (I Chronicles 16:36).

Curriculum***
Sunday, December 15, 2019: “David’s House” Commentary (The
ISSL Curriculum)
Lesson: I Chronicles 17:1, 3, 4, 11-14; 21:18, 21-27; Time

of Action: about 1000 B.C.; Place of Action: Jerusalem
Golden Text: “And it shall come to pass, when thy days

be expired that thou must go to be with thy fathers,
that I will raise up thy seed after thee, which shall be of
thy sons; and I will establish his kingdom. He shall
build me an house, and I will stablish his throne for
ever” (I Chronicles 17:11-12).
I. INTRODUCTION. Have you ever wondered why the finite

mind of man thinks that he can help our infinite God? We
can come up with grand plans, thinking they will excite God,
when living a life of faith and obedience to His holy
commandments is what gets His attention. From this week’s
lesson we will see that man may have some good ideas, but
God’s eternal purposes and plans are a whole lot better and
will overrule.

threats. David took the stronghold of Jerusalem from the
Jebusites, and made it his capital (see II Samuel 5:6-9; I
Chronicles 11:4-9). He also twice defeated the Philistines
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Samuel 6:1-2; 13:1-2). Earlier, the Philistines defeated the
Israelites and took the Ark of the Covenant (see I Samuel
camp (see I Samuel chapters 5&6). It was taken to Kirjath-
jearim where it remained (see I Samuel 6:21; 7:1-2). We
don’t hear anymore about the ark while it was lodged in
Kirjath-jearim, except once when Saul called for it (see I
Samuel 14:18). Now David desired to bring it to Jerusalem.
His first attempt to bring the ark to Jerusalem resulted in the
death of Uzzah (see II Samuel 6:1-10), causing David to leave
the ark at the home of Obed-edom the Gettite where it
remained for three months (see II Samuel 6:10-11). After
hearing that God had blessed the house of Obed-edom
second attempt and finally succeeded in properly bringing
the ark into Jerusalem amid great joy (see II Samuel 6:12; I
Chronicles 15:1-24). All of Israel rejoiced as the procession
carrying the ark entered Jerusalem except for Michal, Saul’s
daughter and David’s wife. She watched through a window
despising David as he danced before the Lord in praise and
worship (see II Samuel 6:16-23; I Chronicles 15:28-29). They
brought the ark to the tent that had been prepared for it and
David along with the people offered sacrifices to God (see I
Chronicles 16:1-3). Then David delivered a psalm of praise
and thanksgiving to Asaph to be sang before the people (see I
Chronicles 16:4-7). It probably gave Asaph the opportunity
to teach the people a new worship song. It was intended to
be sung on this occasion during the public entry of the ark
when it was placed into the tent prepared for it. This week’s
lesson is a portion of that psalm. Some think that David
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appointed this hymn to be used daily in the tabernacle

service. It should be noted that this psalm in our lesson may
have been taken from other psalms from the Book of Psalms.
It contains parts that are similar and almost verbatim to
three psalms found in the book of Psalms. I Chronicles
16:8-22 is similar to Psalms 105:1-15; I Chronicles 16:23-33
is similar to Psalms 96; and I Chronicles 16:34-36 is similar
to Psalms 106:1, 47-48).
III. DAVID’S PROPOSAL AND GOD’S REJECTION (I

Chronicles 17:1, 3-4, 11-14)
A. David’s realization (I Chronicles 17:1). Our

first verse says, “Now it came to pass, as David sat in his
house, that David said to Nathan the prophet, Lo, I
dwell in an house of cedars, but the ark of the covenant
of the Lord remaineth under curtains.” The phrase “it
came to pass” refers to sometime after David and the
people praised and worshipped the Lord during the return of
“the Ark of the Covenant” to Jerusalem (see I Chronicles
chapter 16). Following that time of praise and worship, we
are told that “as David sat in his house, that David said
to Nathan the prophet…” This is the first time that
“Nathan the prophet” is mentioned in the Bible.
Undoubtedly he was a prophet in the court of King David
whose primary role was to give spiritual advice to the king
just like Samuel did for King Saul (see I Samuel 13:8-14;
15:1-3, 12-23). This was a time of peace in Israel (see II
Samuel 7:1), and David had time to think about national
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affairs and not war. As David thought about his own comfort
and prosperity, he said to “Nathan the prophet, Lo, I dwell
in an house of cedars, but the ark of the covenant of
the Lord remaineth under curtains.” The term “Lo” can
be translated as “look” of “behold” indicating that attention
needs to be paid to what is about to be said. David was
stricken with the thought that he lived in a “house” or
palace made of cedar, but “the ark of the covenant of
the Lord remaineth under curtains.” The tabernacle
which was a tent (see Exodus 26:1-6, 36) was constructed
during Israel’s wilderness wanderings after leaving Egypt.
Although it was a tent, it was made of the finest materials.
“The Ark of the Covenant” was placed within the curtains
in the tabernacle (see Exodus 26:31-34). The only time it was
not kept in the tabernacle was when it was taken by the
Philistines. Now that it had been returned to Israel, David
prepared another tent for it. But after some period of time,
David realized that he had it much better than “the Ark of
the Covenant” which represented the very presence of God
(see Exodus 25:10, 21-22). It was still in a tent. David’s
palace was made of “cedars,” a strong, durable wood often
used in the ancient Near East for building and decorating
temples and palaces (see II Samuel 5:11; I Kings 5:8-10;
6:9-18). However, most buildings were made of stone, so
David was probably speaking about the interior of his palace
when he referred to “cedars.” Note: David believed that
a more permanent structure should be erected for the
ark, since it represented God’s presence among His
people. Verse 2 is not part of our printed text, but in
that verse Nathan agreed with David and told him to
“do all that is in thine heart; for God is with thee.” As
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we will see later, it’s obvious that Nathan was speaking

for himself and not from any divine revelation from
God. Like Samuel before him, Nathan was susceptible
to error (see I Samuel 16:6). Like these prophets of
old, our pastors and teachers can also make mistakes.
Unless they allow God’s Word to permeate their
thoughts, they can give bad advice. One of the greatest
temptations is to give approval to what sounds logical,
workable, or spiritual without investigating God’s
thoughts (see Joshua 9:3-27). Instead of relying on
what a person teaches, we ought to imitate the Bereans
who “searched the scriptures daily whether those
things were so” (see Acts 17:11). As we sometimes do,
Nathan assumed that he knew the will of the Lord. But
as it turned out, the prophet spoke too quickly when he
agreed with the king. Just because a decision sounds
good and reasonable does not necessarily mean it’s
what God wants done, as we shall see in the next
verses.
B. The Lord’s response (I Chronicles 17:3-4).
1. (vs. 3). This verse says “And it came to pass

the same night, that the word of God came to Nathan,
saying...” Although “Nathan” had given David the go-
ahead to build the temple, a revelation from God came to
“Nathan.” We are told that “it came to pass the same
night, that the word of God came to Nathan, saying...”
The phrase “the word of God” means that God revealed a
message to “Nathan.” Whether this message came by
dream, vision, or voice is not stated. However, it was clear to
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the prophet that this was “the word of God” that came to
him. Note: Of course, God has spoken in many and
various ways through the centuries (see Hebrews
1:1-2). Whether He speaks the same way today as He
did in the past is debatable. But what we can say is
that God does speak through His written Word, which
is inspired by the Holy Spirit (see II Timothy 3:16; II
Peter 1:20-21). Therefore, we should always consult
the Bible when making important decisions. To be
sure, Scripture does not always tell us what to do in
each and every situation, but there are principles
contained in God’s Word that can guide us in all
decision making, whether great or small.
2. (vs. 4). This verse says “Go and tell David my

servant, Thus saith the Lord, Thou shalt not build me
an house to dwell in...” While the message came to
Nathan, it was really for David, the king. God told Nathan to
“Go and tell David my servant, Thus saith the Lord,
Thou shalt not build me an house to dwell in.” God
addressed David as “my servant,” a title that may seem
humbling, but prior to this the title had been given only to a
select few such as Moses (see Numbers 12:7), Abraham (see
Genesis 26:24) and Caleb (see Numbers 14:24). Thus, the
word “servant” is actually a term of honor. As typical with
most prophetic messages, Nathan was to declare “Thus
saith the Lord.” It was not that Nathan had changed his
mind concerning David building the Lord a house; it was a
word from God Himself. The message God had for David was
“Thou shalt not build me an house to dwell in.” In the
parallel account of this story in II Samuel 7:5, this statement
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is in the form of a question. In that passage through Nathan,

God asked David the question, “Shalt thou build me an house
for me to dwell in?” As a question, this implies that if a
temple was to be built, David was not the person to do it.
However, as we will see in verse 12, God was not against a
temple being built, just who would build it. In His
sovereignty, God reserved the right to choose the proper
person and time for a temple. Note: There were a number
of reasons why David couldn’t build the Lord a temple.
One reason was that God didn’t have the need for a
temple. He was satisfied with the tabernacle (see II
Samuel 7:5-7; I Chronicles 17:5-6). Second, God
already had determined who would build Him a temple
and it wasn’t David (see II Samuel 7:12-13; I Chronicles
17:11-14). Third, it wasn’t time to build the temple
because Jerusalem might still be attacked (see I Kings
5:3-4). The proper time would be during Solomon’s
peaceful reign. The fourth reason why David couldn’t
build the temple was because he was a man of war who
had shed much blood (I Chronicles 22:8-10).
C. The Lord’s plan (I Chronicles 17:11-14). Verses

5-10 are not part of our printed lesson, but in those verses,
God addresses David’s desire to build Him a temple. God
told him that since the Israelites left Egypt He has lived from
tent to tent and wherever He went with Israel, He never
asked anyone to build Him a permanent house (see I
Chronicles 17:5-6). God also told Nathan to remind David
that He took him from being a shepherd, made him ruler over
Israel, and destroyed his enemies (see I Chronicles 17:7-8).
Then God said that He would make sure that His people
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would be established in their own land not to move anymore,

and He would continue to subdue David’s enemies and build
him a house (see I Chronicles 17:9-10). Our lesson continues
with verse 11.
1. (vs. 11). This verse says “And it shall come

to pass, when thy days be expired that thou must go to
be with thy fathers, that I will raise up thy seed after
thee, which shall be of thy sons; and I will establish his
kingdom.” God continued his message to David through
Nathan saying “And it shall come to pass, when thy days
be expired that thou must go to be with thy fathers,
that I will raise up thy seed after thee.” The word
“expired” refers to David’s death. The phrase “thou must
go to be with thy fathers” means that when David died and
would be buried with his ancestors. God then said that “I
will raise up thy seed after thee.” In other words, when
David died, God would securely install his heir as king who
was yet to be born. The Lord also said that this child “shall
be of thy sons” meaning that the child will come from
David’s body. This indicated to David that the child that
would succeed him as king was not one of his present sons.
At this time, David had at least six sons and maybe even nine
(see I Chronicles 3:1-9). Of course this heir to the throne
would be Solomon (see I Kings 2:10-12). It’s possible that
David may have thought that God was speaking about
Absalom, his oldest son, for Solomon had not been born yet.
However, the use of the words “shall be” refers to a future
time and therefore another son. Still referring to David’s yet
to be born son, God then said “and I will establish his
kingdom.” This has a twofold fulfillment. This prophecy
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was fulfilled in a marvelous way during Solomon’s reign for

Israel, as a “kingdom” was never as large, wealthy, and
renowned as it was under Solomon. The complete and
eternal fulfillment is still to come as we will see in the next
verse.
2. (vs. 12). This verse says “He shall build me an

house, and I will stablish his throne for ever.” The word
“He” here refers to Solomon, David’s son who God said
“shall build me an house” meaning a place where God’s
name would be honored and glorified (see II Samuel 7:13).
The “house” refers to the first temple that Solomon would
build. The temple was, in fact, filled with the glory of God
when it was completed (see II Chronicles 7:2-3). The
building of the temple is described in I Kings chapter 6. It
took Solomon seven years to complete it. In the last part of
this verse, God also said “and I will stablish his throne for
ever.” Note: This appears to indicate that there would
always be a descendant of David ruling over all Israel.
However, history teaches us that after Solomon died,
the nation of Israel was divided into the Northern
Kingdom called Israel, and the Southern kingdom
called Judah. Each nation had its own kings. David’s
descendants continued to rule the Southern kingdom
until Jeconiah was taken into captivity by the
Babylonians. Although Zedekiah was the last king of
Judah, he was not in the line to be king. Therefore,
Jeconiah was the last in David’s line to sit on the
throne, but he only ruled over Judah, the southern
kingdom. There have been no kings of Israel from the
Davidic line since the Babylonian Captivity in 586 B.C.
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Taking all of this in to account, it would appear that this

prophecy has gone unfulfilled since Israel is not ruled by
kings today. However, the term “throne” here, does not
refer to a physical throne, but to the “authority to rule.” The
Hebrew word translated “throne” simply means “a seat of
honor.” Therefore, the expression “stablish his throne for
ever” means that the Davidic authority and kingdom rule
over Israel shall never be taken from David’s descendants.
Although Solomon would eventually die, his “throne” or
dignity and power would never end. The right to the Davidic
“throne” would continue to the rest of David’s descendants
perpetually, and eventually eternally, in Jesus Christ (see
Luke 1:31-33). Note: Regardless of how many kings rule
over Israel, the right to rule will never be transferred to
another family, and it is designated for eternity.
Although there is no Davidic king in Israel now, the
throne will return to David’s Seed when Jesus returns
to set up His millennial reign on earth. At that time
the throne will be restored to the Davidic line never to
end (Isaiah 11:1-10; Daniel 7:13-14; Revelation
19:11-16).
3. (vs. 13). This verse says “I will be his father,

and he shall be my son: and I will not take my mercy
away from him, as I took it from him that was before
thee…” As God continued to speak of the yet unborn
Solomon, He declared that “I will be his father, and he
shall be my son. This means that the Lord would have a
father-son relationship with David’s heir, Solomon. Just as in
any paternal relationship, Solomon’s disobedience will bring
chastening or disciplining (see Hebrews 12:5-11). In the
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parallel account in II Samuel 7:14, God said that if Solomon

committed any sin He would be chastened, or disciplined
with the rod and “stripes of the children of men.” Solomon
did indeed suffer “the stripes of the children of men” when
he sinned (see I Kings 11:14, 23, 26). But as a result of this
father-son relationship, God also said “I will not take my
mercy away from him, as I took it from him that was
before thee.” The king who came before David whom God
took His mercy from was Saul (see II Samuel 7:15). Saul had
been rejected and his dynasty cut off because he disobeyed
God (see I Samuel 13:13-14; 15:22-28). But God promised
that unlike Saul, He would not keep His “mercy” away from
Solomon. Even though Solomon might have deserved to be
rejected (see I Kings 11:1-13), God promised that He would
not reject him, but would have “mercy” on him. However,
although Solomon could always call on God for help, he was
never to think that his position was so grand that Yahweh
(Jehovah) would not bring judgment against him. Note:
When divine chastisement or discipline occurs, it
doesn’t mean that God withdraws His “mercy.” Under
the law, David deserved to die for his many sins, among
which were adultery and murder (see Leviticus 20:10;
Numbers 35:30-31), yet God extended “mercy” to him
(see Psalms 51:1). Likewise, God said that He would
have “mercy” on Solomon when he sinned. As things
turned out, divine discipline for Solomon was
apparently minimal, at least during his reign, for his
kingdom flourished with little intimidation or damage
done by foreign nations. God compared how He would
deal with Solomon’s sin with how He dealt with Saul’s
sins. Saul’s death as recorded in I Samuel chapter 31
was ghastly and tragic. In contrast, Solomon, who
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began his reign well but declined spiritually toward the

end of his life under the influence of his many wives,
had a peaceful end. However, Solomon didn’t avoid
discipline. God punished him in an emotional way by
letting him know that his kingdom would be split
following his death (see I Kings 11:1-13).
4. (vs. 14). This verse says “But I will settle

him in mine house and in my kingdom for ever: and his
throne shall be established for evermore.” Instead of
taking the kingdom away from Solomon when he sinned, God
declared “But I will settle him in mine house and in my
kingdom for ever.” The words “mine house” refers to
David’s royal line or dynasty and “my kingdom” refers to
everything and everyone the king and his royal line will reign
over (see II Samuel 7:16). The Lord calls them “mine
house” and “my kingdom” because He alone will establish
them. The phrase “and his throne shall be established
for evermore” means that the king’s “throne” will be
“settled” or set to last throughout eternity. Although the
immediate person referred to here is Solomon, this verse is
also prophetical and looks beyond Solomon’s rule and reign
to the rule and reign of Jesus Christ. Solomon had not been
born yet, but God promised that his dynasty would not be cut
off. In ancient times such a promise was very comforting
because assassinations occurred frequently. Without the
protection of God, no ruler could be sure his line would
survive very long. But God said that David’s line, his
“kingdom” and his “throne” would not merely last for a
long time, but “forevermore.” The only way such a promise
could be fulfilled literally was for the eternal Son, Israel’s
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Messiah to sit on the throne of David. Someday Jesus will do

just that (see Luke 1:32-33)! Note: Jehoiachin, according
to God’s words (see Jeremiah 22:30), would be the last
of Solomon’s descendants to sit upon the Davidic
throne, yet Solomon’s royal authority, or the “throne”
of his kingdom would endure. One might ask then, how
could one of David’s descendants reign over the future
kingdom if he could not be descended from Solomon
but still needed the royal authority of Solomon’s
lineage? Jesus, the ultimate fulfillment of the Davidic
covenant (see Luke 1:32-33) solved this dilemma in a
unique way. Through Mary, Jesus was a physical
descendant of David through Nathan another son of
David (see Luke 3:31). If Solomon had not been
selected king, Nathan had the right to be king.
Through His legal guardian Joseph, a descendant of
Solomon (see Matthew 1:6, 16), Jesus received the
authority to rule.
IV. AN ALTAR INSTEAD OF A HOUSE (I Chronicles

21:18, 21-27). Our lesson now moves to I Chronicles
chapter 21 beginning with verse 18 following another war
with the Philistines (see I Chronicles 20:4-8). But in I
Chronicles 21:1-17, God brings a pestilence upon Israel as a
result of David’s pride in ordering that a census be taken in
all Israel despite objections by Joab, David’s captain (see I
Chronicles 21:1-7). Unlike the census that God ordered while
Israel was in the wilderness (see Numbers 1:2), David either
lacked faith or wanted to take pride in the strength of his
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army, causing God to become displeased with him. The Lord

then sent Gad, the seer (prophet: see I Samuel 9:9) to David
giving him three choices of punishment for his sin. David
refused to make a choice and left it up to the Lord who sent a
three day pestilence upon Israel killing seventy thousand
men (see I Chronicles 21:8-14). God then sent an angel to
Jerusalem to destroy it but changed His mind and stopped
the angel. David then saw the angel of the Lord standing by
the threshing floor of Ornan the Jebusite (see I Chronicles
21:15-16). After David took responsibility for counting the
people, he spoke on behalf of the people and God stopped the
plague (see I Chronicles 21:17). Our lesson continues with
verse 18. Note: Verses 19-20 are not part of our printed
text, but in those verses we are told that after Gad told
David that Lord wanted him to set up an altar in
Ornan’s threshing floor, David obeyed and went to see
Ornan, who was threshing wheat at the time. Ornan
saw the Angel as he turned, and his four sons ran and
hid. Our lesson continues with verse 18.
A. The Lord’s instructions (I Chronicles 21:18).

This verse says “Then the angel of the Lord commanded
Gad to say to David, that David should go up, and set up
an altar unto the Lord in the threshing floor of Ornan
the Jebusite.” This “Gad” was the “seer” or prophet (see I
Samuel 9:9) who was sent to “David” with the three choices
of punishment (see I Chronicles 21:11-12). At this point we
are told that the same “angel of the Lord commanded Gad
to say to David, that David should go up, and set up an
altar unto the Lord in the threshing floor of Ornan the
Jebusite.” David was commanded to go to “Ornan the
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Jebusite” and build “an altar” to the Lord in Ornan’s

“threshing floor.” When the Israelites entered the
Promised Land, Jerusalem was called Jebus (see Judges
19:10), the city of the Jebusites (see Joshua 15:63). When
David captured the city from the Jebusites he made it his
capital (see II Samuel 5:6-9) and many believe that he named
it Jerusalem. The “threshing floor” was the place where
the grain was separated from the harvested wheat. The
wheat stalks were crushed either by hand or by oxen, and the
valuable grain (inner kernels) was separated from the
worthless chaff (the outside shell). The floor was made from
rock or soil and was normally located outside a village,
usually on an elevated site where the winds could blow away
the lighter chaff when the crushed wheat was thrown into the
air which was called winnowing (see Isaiah 41:14-16; Luke
3:17). The Lord directed David to build “an altar” to Him in
the “threshing floor” that belonged to “Ornan the
Jebusite.” In the days of the patriarchs (like Abraham,
Isaac, Jacob, etc.) often “altars” were built by them and the
Israelites to mark locations where God had appeared and as
a reminder of something incredible He had done (see Genesis
12:1-8; 22:9, 13; 26:24-25; 35:1-7: Exodus 17:8-16; Judges
6:11-26). In this case, it appears that this “altar unto the
Lord” was to be built on Ornan’s “threshing floor” as a
reminder to the people of both the plague God brought on
them and the mercy He showed by not destroying Jerusalem
(see I Chronicles 21:15). It should be noted here that in the
parallel account in II Samuel 24:18, “Ornan” is called
“Araunah.” In Hebrew, “Ornan” is a variation of Araunah.
B. David’s Negotiation (I Chronicles 21:21-25).

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1. (vs. 21). This verse says “And as David came

to Ornan, Ornan looked and saw David, and went out of
the threshing floor, and bowed himself to David with
his face to the ground.” In obedience to the word from the
Lord through Gad, the seer, “David came to Ornan” while
he was threshing wheat (see I Chronicles 21:20). Seeing
David, “Ornan” left the threshing floor, and bowed
himself to David with his face to the ground.” When
“Ornan” sees and recognizes the king, in honor and respect
he “bowed” before him “with his face to the ground.”
This most likely means that he “bowed” at the knee while
facing “the ground.”
2. (vs. 22). This verse says “Then David said to

Ornan, Grant me the place of this threshing floor, that I
may build an altar therein unto the Lord: thou shalt
grant it me for the full price: that the plague may be
stayed from the people.” At this point, “David said to
Ornan, Grant me the place of this threshing floor, that I
may build an altar therein unto the Lord.” The king was
asking “Ornan” to sell him the land that his “threshing
floor” was on as seen in his words “thou shalt grant it me
for the full price.” As the King of Israel, and conqueror of
the Jebusites (see I Chronicles 11:4-9), David could’ve simply
taken the land from “Ornan” and used it as he pleased. The
Jebusites occupied land that had been promised to Israel (see
Exodus 3:8; 34:11; Joshua 15:63; Judges 1:21). When the
Israelites entered the Promised Land they were commanded
to destroy all the peoples who lived there (see Exodus
23:31-33; Deuteronomy 7:1-6; 20:16-18). But instead of just
taking the land from “Ornan,” David insisted saying “grant
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it (or sell it) me for the full price.” The reason David
gave for wanting to build the “altar” at that location was so
“that the plague may be stayed from the people.” David
associated building the “altar” with God withholding
anymore damage done by the plague (see I Chronicles
21:15-18). Since the plague or pestilence came upon the
Israel because of David’s sin of counting the people, he was
responsible to provide a sin offering as a sign of repentance
(see Leviticus 4:1-5:13). Undoubtedly, David believed that
once the Lord forgives him, he wouldn’t have to worry about
the plague continuing in Israel.
3. (vs. 23). This verse says “And Ornan said

unto David, Take it to thee, and let my lord the king do
that which is good in his eyes: lo, I give thee the oxen
also for burnt offerings, and the threshing instruments
for wood, and the wheat for the meat offering; I give it
all.” When “Ornan” heard David’s request, he generously
offered the property as a gift. He said to “David, Take it to
thee, and let my lord the king do that which is good in
his eyes.” We are not told why “Ornan” was so generous to
the king, but it may be that since he and his sons had also
seen the angel (see verse 20), “Ornan” could’ve believed
that it was a divine being and that “David” was asking for
the property for the Lord’s use. I don’t know if this was the
case or not, but it is worth considering. “Ornan” continued
to say to David, “lo, I give thee the oxen also for burnt
offerings, and the threshing instruments for wood, and
the wheat for the meat offering; I give it all.” Not only
was “Ornan” willing to give the property to “David,” he said
that he would also give him any “oxen” he would need for
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“burnt offerings” which would be sacrificial offerings to the

Lord. Although “Ornan” was a Jebusite (see I Chronicles
21:18), he lived in Israel and would have some knowledge of
Israel’s worship and their offerings. Note: The “burnt
offering” was offered to make atonement for a person’s
sin. The purpose was to show total surrender to God as
well as substitutionary atonement for the offerer’s sin.
It was to be a male animal without any blemishes or
spots and the one who offers it had to put his hand on
the head of the animal to show it was taking the place
of the one offering it (see Leviticus 1:2-4). The animals
to be used for the “burnt offering” had to be a male
sheep, goat, bull, turtledoves, or young pigeons (see
Leviticus 1:3-17; 6:8-13). The “burnt offering” was one
of five Levitical sacrifices to be made to the Lord. The
other four are the “meal offering,” the “peace
offering,” the “sin offering,” and the trespass offering.
The “burnt offering” was to be wholly or completely
burned on the altar of burnt offering (see Leviticus 1:8;
6:22), but the skin was to be given to the priest (see
Leviticus 7:8). The regular burnt offering was to be
offered by the worshiper in the morning and the
evening (see Exodus 29:38-39). In addition, “Ornan”
told “David” that he would also give him “the threshing
instruments for wood, and the wheat for the meat
offering; I give it all.” The phrase “the threshing
instruments for wood” means that “David” could use the
tools that the harvesters used to thresh “the wheat,” and
the king could also use “the wheat for the meat offering.”
It’s interesting that although this offering is called the “meat
offering,” there is no meat involved. Therefore, it is often
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referred to as either a meal offering or a grain offering since

it could be fine flour and oil (see Leviticus 2:1), baked cakes
or wafers (see Leviticus 2:4-5, 7), or roasted green grain
mixed with oil and frankincense (see Leviticus 2:14-15). The
“meat offering” was to be made together with the “burnt
offering” as sacrifices of thanksgiving and devotion to God.
Then to demonstrate just how generous he was, “Ornan”
then said “I give it all.” In other words, whatever “David”
wanted; if “Ornan” had it the king could have it.
4. (vs. 24). This verse says “And king David said

to Ornan, Nay; but I will verily buy it for the full price:
for I will not take that which is thine for the Lord, nor
offer burnt offerings without cost.” In response to
Ornan’s offer, “David said to Ornan, Nay; but I will verily
buy it for the full price.” David didn’t want to take
Ornan’s property without paying him what he could get for it
if he sold it. This is what he meant by “the full price.”
Then “David” tells “Ornan” why he felt the need to pay
“the full price” for everything he offered the king. He said
it was because “I will not take that which is thine for
the Lord, nor offer burnt offerings without cost.” In
other words, “David” was committed to not taking anything
for the Lord’s use without it costing him something; without
him making a sacrifice. According to the Law, the animal
that is to be used for “burnt offerings” had to be “a male
without blemish” (see Leviticus 1:2-3) meaning an animal of
the best quality. Anything less would not do (see
Deuteronomy 15:19-21; Malachi 1:6-8). So, giving “David”
the “oxen” for nothing would be an expensive loss for
“Ornan.” But since David was the one giving the “burnt
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offerings,” he believed that he wouldn’t be honoring the

Lord if he offered Him a sacrifice “without cost.” In other
words, this was David’s sacrifice to God, and as far as David
was concerned, it wouldn’t be the proper sacrifice if it didn’t
“cost” him something. Note: The word “sacrifice”
implies giving something that costs the giver
something like self, time, or money. To give
sacrificially requires more than a token effort or gift.
God wants us to give freely and voluntarily (II
Corinthians 9:8), but He wants it to mean something.
Giving God something that costs us nothing does not
demonstrate commitment.
5. (vs. 25). This verse says “So David gave to

Ornan for the place six hundred shekels of gold by
weight.” We are not told whether or not the two men
agreed on the price of everything that “Ornan” offered. But
we can assume that the price was acceptable for both men
because “David gave to Ornan for the place six hundred
shekels of gold by weight.” In ancient times up to about
500 B.C., transactions were made using metals like “gold”
and silver. There are no records of coins before this time so
most buying and selling were done by weighing the different
metals to be used as payment. This is what is meant by the
words “six hundred shekels of gold by weight.” The
“shekel” was the unit of measurement used to weigh “gold”
or silver to determine a selling or purchasing price. After the
Babylonian Captivity, the “shekel” represented the earliest
mention of coined money. Here we are told that David
bought “the place” for “gold” that weighed “six hundred
shekels.” This was the same land where Solomon’s Temple
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would later be built (see II Chronicles 3:1). Note: It should

be noted that the amounts in this verse and in the
parallel account in II Samuel 24:24 are different. The
account of this incident in II Samuel 24:24 says that
“David bought the threshing floor and the oxen for fifty
shekels of silver.” But this verse says that he bought
“the place” for “six hundred shekels of gold.” Although
there appears to be a discrepancy in the two accounts,
it may be explained by looking at the Hebrew words for
“the place” in this verse and “threshing floor” in II
Samuel 24:24. The Hebrew word translated “the place”
in this verse is “maqom” which means “a standing
place” and is used to refer to “a site” or “land area”
like a city (see Genesis 12:6; 18:24, 26; 19:12-13). In
II Samuel 24:24, besides the oxen only the “threshing
floor” is mentioned and the Hebrew word translated
“threshing floor” is “goren.” The account given in II
Samuel 24:24 gives the price David paid for only the
“threshing floor” (goren in Hebrew) which was fifty
shekels. But in this verse, the price given is for the
area or the site for the altar as well as the future
temple with its spacious courts (see II Chronicles 3:1).
Therefore, David gave fifty shekels of silver for the
“goren” or the threshing floor and “six hundred shekels
of gold” for the “maqom” or the entire site that would
eventually include the temple.
C. The altar (I Chronicles 21:26-27).
1. (vs. 26). This verse says “And David built

there an altar unto the Lord, and offered burnt
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offerings and peace offerings, and called upon

the Lord; and he answered him from heaven by fire
upon the altar of burnt offering.” Having purchased the
property from Ornan, “David” did as God commanded; he
“built there an altar unto the Lord.” Once the “altar”
was finished, David “offered burnt offerings and peace
offerings.” As previously noted, “burnt offerings” denoted
total surrender to God as well as substitutionary atonement
for the one making the offering. The “peace offerings” (see
Leviticus 3:1-17; 7:11-21) denoted that the offerer had both a
right relationship and friendship with God. As “David” made
these offerings, he also “called upon the Lord” meaning
that he prayed. Then the Lord “answered him from
heaven by fire upon the altar of burnt offering.” On
other occasions, God sent fire from heaven to consume
“burnt offerings” as a sign that He was pleased with the
sacrifice (see Leviticus 1: 9-10; 9:20-24; I Kings 18:36-38; II
Chronicles 7:1). The “burnt offering” along with the meat
or meal offering and the peace offering were called sweet
savor offerings or aroma of satisfaction. They were called
sweet savor offerings because they typify Jesus Christ in His
own perfection and in His affectionate devotion to the
Father’s will (see Ephesians 5:2).
2. (vs. 27). Our final verse says, “And

the Lord commanded the angel; and he put up his
sword again into the sheath thereof.” Since the offering
made by David was a sweet savor, meaning it was pleasing to
the Lord, we are told that “the Lord commanded the
angel; and he put up his sword again into the sheath
thereof.” The angel that had been dispatched to destroy
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Jerusalem (see I Chronicles 21:15-17) was now commanded

to put his sword away as a result of David’s obedience and
devotion to the Lord by offering a sacrifice that was pleasing
to Him. This is what the Lord expects from every Christian
(see Romans 12:1; Philippians 4:18; I Peter 2:5; I John 3:22).
V. Conclusion. When David accepted the realization that he

had a magnificent palace, but the Ark of the Covenant was
placed in a tent, no doubt he felt really good about his desire
to build a house for the Lord and the ark. As is often the case,
our plans are not necessarily God’s plans, but His plans will
always override ours. That was true with David and is also
true with us. The Lord may reject the plans we have, but
that doesn’t mean He has rejected us. Although God rejected
David’s plans to build Him a house, the Lord in His grace and
mercy promised David that He would build him a house, a
dynasty that would be fulfilled in the coming of the Messiah.
As David’s greater-grandson, Jesus will sit on David’s throne
forever.

Curriculum***
Sunday, December 15, 2019: “David’s House” Practical Points for
Lesson Text: I Chronicles 17:1, 3, 4, 11-14; 21:18, 21-27
I. DAVID’S PROPOSAL AND GOD’S REJECTION (I

Chronicles 17:1, 3-4, 11-14)
1. Now it came to pass, as David sat in his house, that David

said to Nathan the prophet, Lo, I dwell in an house of cedars,
but the ark of the covenant of the Lord remaineth under
curtains.
3. And it came to pass the same night, that the word of God
came to Nathan, saying,
4. Go and tell David my servant, Thus saith the Lord, Thou

shalt not build me an house to dwell in:
11. And it shall come to pass, when thy days be expired that
thou must go to be with thy fathers, that I will raise up thy
seed after thee, which shall be of thy sons; and I will
establish his kingdom.
12. He shall build me an house, and I will stablish his throne

for ever.
13. I will be his father, and he shall be my son: and I will not
take my mercy away from him, as I took it from him that was
before thee:
14. But I will settle him in mine house and in my kingdom for
ever: and his throne shall be established for evermore.
II. AN ALTAR INSTEAD OF A HOUSE (I Chronicles

21:18, 21-27)
18. Then the angel of the Lord commanded Gad to say to

David, that David should go up, and set up an altar unto
the Lord in the threshing floor of Ornan the Jebusite.
21. And as David came to Ornan, Ornan looked and saw

David, and went out of the threshing floor, and bowed
himself to David with his face to the ground.
22. Then David said to Ornan, Grant me the place of this

threshing floor, that I may build an altar therein unto
the Lord: thou shalt grant it me for the full price: that the
plague may be stayed from the people.
23. And Ornan said unto David, Take it to thee, and let my
lord the king do that which is good in his eyes: lo, I give thee
the oxen also for burnt offerings, and the threshing
instruments for wood, and the wheat for the meat offering; I
give it all.
24. And king David said to Ornan, Nay; but I will verily buy it
for the full price: for I will not take that which is thine for
the Lord, nor offer burnt offerings without cost.
25. So David gave to Ornan for the place six hundred shekels
of gold by weight.
26. And David built there an altar unto the Lord, and offered
burnt offerings and peace offerings, and called upon
the Lord; and he answered him from heaven by fire upon the
altar of burnt offering.
27. And the Lord commanded the angel; and he put up his
sword again into the sheath thereof.
I. DAVID’S PROPOSAL AND GOD’S REJECTION (I

Chronicles 17:1, 3-4, 11-14)
1. After David was settled in his palace, he said to Nathan

the prophet, “Here I am, living in a house of cedar, while the
ark of the covenant of the Lord is under a tent.”
3. But that night the word of God came to Nathan, saying:
4. “Go and tell my servant David, ‘This is what the Lord says:
You are not the one to build me a house to dwell in.
11. When your days are over and you go to be with your
ancestors, I will raise up your offspring to succeed you, one
of your own sons, and I will establish his kingdom.
12. He is the one who will build a house for me, and I will
establish his throne forever.
13. I will be his father, and he will be my son. I will never

take my love away from him, as I took it away from your
predecessor.
14. I will set him over my house and my kingdom forever; his
throne will be established forever.’”
II. AN ALTAR INSTEAD OF A HOUSE (I Chronicles

21:18, 21-27)
18. Then the angel of the Lord ordered Gad to tell David to
go up and build an altar to the Lord on the threshing floor of
Araunah the Jebusite.
21. Then David approached, and when Araunah looked and

saw him, he left the threshing floor and bowed down before
David with his face to the ground.
22. David said to him, “Let me have the site of your threshing
floor so I can build an altar to the Lord, that the plague on
the people may be stopped. Sell it to me at the full price.”
23. Araunah said to David, “Take it! Let my lord the king do
whatever pleases him. Look, I will give the oxen for the burnt
offerings, the threshing sledges for the wood, and the wheat
for the grain offering. I will give all this.”
24. But King David replied to Araunah, “No, I insist on

paying the full price. I will not take for the Lord what is
yours, or sacrifice a burnt offering that costs me nothing.”
25. So David paid Araunah six hundred shekels of gold for

the site.
26. David built an altar to the Lord there and sacrificed burnt
offerings and fellowship offerings. He called on the Lord, and
the Lord answered him with fire from heaven on the altar of
burnt offering.
27. Then the Lord spoke to the angel, and he put his sword
back into its sheath.
1. The believer should always seek greater glory for God than
for himself (I Chronicles 17:1).
2. We should not assume that good intentions always lead to

wise decisions (I Chronicles 17:3-4).
3. No matter how reasonable our ideas appear to ourselves

and to others, we cannot improve upon God’s methods and
timing (I Chronicles 17:11-14).
4. God always has someone prepared to assist in fulfilling His

plans (I Chronicles 21:18, 21).
5. A sacrifice to the Lord is not really a sacrifice that is

pleasing to Him unless it costs us something (I Chronicles
21:22-25; Ephesians 5:2).
6. Obedience to the Lord’s commands can often remove His

discipline (I Chronicles 21:26-27).

Curriculum***
Sunday, December 22, 2019: “Mary’s Praise” Commentary (The ISSL
Curriculum)
Lesson: Luke 1:39-56; Time of Action: 7 or 6 B.C.; Place

of Action: The Hill Country of Judea
Golden Text: “And Mary said, My soul doth magnify the

Lord, And my spirit hath rejoiced in God my Saviour”
(Luke 1:46-47).
I. INTRODUCTION. God has promised to bring about His

rule on earth and to bring the rule of man to an end. The
manner of God’s kingdom is explained in this week’s lesson
in Mary’s hymn of praise which was filled with important
messianic truths. In fulfilling His promise of a Messiah, God
would choose seemingly insignificant people and do wonders
through them. He would choose Israel and bless the world
through His Servant. He would bring down the proud ones,
such as the temple leadership who would oppose Jesus. He
would lift up the lowly, fill the hungry in Israel and all over
the Roman Empire. One day Mary’s words would be fulfilled
as God kept His promise of sending the Messiah.
II. BACKGROUND FOR THE LESSON. Malachi, the last

prophet of Israel prophesied during the 5th century. As a
result, four hundred years passed without a message from
God. The silence was finally broken when the angel Gabriel
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appeared to Zacharias, the elderly priest, while he served in

the temple and revealed that he and his wife, Elizabeth would
have a son who would prepare Israel for the Messiah (see
Luke 1:5-17). Zacharias didn’t believe Gabriel’s message, so
God took away his ability to speak until what was prophesied
by Gabriel came to pass (see Luke 1:20-22). After Zacharias
finished his term serving in the temple, he returned to his
own house (see Luke 1:23). Then Luke tells us that Elisabeth
soon conceived and stayed out of the public for five months
while commenting on what God was doing in her life (see
Luke 1:24-25). Six months later, God sent Gabriel again, but
this time to a young virgin who was engaged to be married to
a man named Joseph. When Mary was told that she would
bear the Son of God, she was also told that her relative
Elisabeth was expecting even though she was barren (see
Luke 1:36). Mary immediately decided to pay Elisabeth a
visit (see Luke 1:39).
III. MARY’S VISIT (Luke 1:39-40)
A. Mary’s trip to see Elizabeth (Luke 1:39). Our

first verse says “And Mary arose in those days, and went
into the hill country with haste, into a city of Juda.”
The phrase “in those days” refers to the time when the
angel appeared to Mary. After the angel told Mary that her
relative Elizabeth had miraculously conceived a son (see
Luke 1:36), Mary quickly left Nazareth and went to see her.
She “went into the hill country with haste, into a city of
Juda.” The word “Juda” is another form of Judea, the
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Roman province south of Galilee which included Nazareth,

Mary’s home. “Juda” or Judea included Jerusalem and the
“hill country” surrounding it. Mary traveled south to an
unspecified “city of Juda.” The city where Elizabeth lived is
not mentioned, but it must’ve been close to Jerusalem since
she and her husband Zacharias, who was a priest would have
lived close to Jerusalem so that he could serve in the temple.
Note: This wasn’t an easy journey for Mary. It was at
least seventy miles from Nazareth in the north to the
southern region of Judea. It must have taken several
days for Mary to make the trip. The angel’s message
didn’t include a command to visit Elizabeth, so why did
Mary set out on such a long and difficult journey? The
Bible doesn’t clearly say. But there is no suggestion in
any way that Mary left Nazareth in order to hide her
pregnancy. What is indicated is that this visit with
Elizabeth would encourage and strengthen Mary for the
difficult challenges that were ahead of her. She would
have to face all sorts of accusations and
misunderstandings about the conception of her son.
B. Mary arrives at the home of Elizabeth (Luke

1:40). This verse continues to say “And entered into the
house of Zacharias, and saluted Elisabeth.” When Mary
finally arrived at the home of “Zacharias” and “Elizabeth,”
she “saluted Elisabeth.” In other words, Mary greeted
Elizabeth upon arriving at their home.
IV. ELIZABETH’S BLESSING (Luke 1:41-45)

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A. A blessing for Mary and her son (Luke

1:41-42).
1. (vs. 41). This verse says “And it came to

pass, that, when Elisabeth heard the salutation of Mary,
the babe leaped in her womb; and Elisabeth was filled
with the Holy Ghost.” As soon as Elisabeth heard Mary’s
greeting, we are told that “the babe leaped in her womb.”
Elisabeth’s unborn child, John, jumped for joy in her “womb”
at the sound of Mary’s voice. This response by John in his
mother’s womb was no doubt initiated by the “Holy Ghost,”
for Gabriel had told Zacharias that John would be filled with
the “Holy Ghost” even in Elisabeth’s womb (see Luke 1:15).
Even before he was born, John was performing the function
that God had given him. He was preparing the way for the
entrance of Jesus the Messiah (see Luke 3:3-4). This was a
moment to cherish forever! In a sense, the unborn Jesus, the
Messiah of Israel and His forerunner, John were together for
the first time. At the same time that her baby leaped for joy
in her womb, “Elisabeth was filled with the Holy Ghost.”
Note: The New Testament distinguishes between
having or being “full of the Holy Spirit” (see Acts 6:3)
as Jesus was (see Luke 4:1), which is true of every
believer, and being filled with the Spirit which is the
Christian’s duty and privilege (see Ephesians 1:13-14;
5:18). Every believer is indwelt by the Holy Spirit and
therefore full of the Spirit. Being “filled with the
Spirit” is a special endowment given by God to enable a
believer to accomplish a special task (see Acts 2:4;
4:29) for a special assignment or duty as in the Old
Testament. This filling was occasional and not
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permanent (see Judges 13:25; 14:6, 19; 15:14-15;

16:20-21, 28-30; Psalms 51:11). In other words, in the
Old Testament, a person was filled with the Holy Spirit
in order to perform feats of strength or give them
special guidance.
2. (vs. 42). This verse goes on to say “And she

spake out with a loud voice, and said, Blessed art thou
among women, and blessed is the fruit of thy womb.”
Being filled with the Holy Spirit enabled Elisabeth to speak
with understanding about Mary and her unborn son without
having any previous knowledge of Mary’s conception. So, as
a result of the joy she was experiencing, Elisabeth spoke
“out with a loud voice” first, speaking of Mary saying
“Blessed art thou among women.” It should be noted that
these are the same words that Gabriel said to Mary when he
appeared to her (see Luke 1:28). The word “Blessed” here
means “honored” or “highly favored.” Under the influence of
the Holy Spirit, Elisabeth declared that Mary was honored
more than any other woman. In addition, Elisabeth also
spoke of Mary’s son when she said “blessed is the fruit of
thy womb.” Of course, “the fruit of thy womb” refers to
Jesus. The presence of the Holy Spirit in Elisabeth caused
her to declare both Mary and her son to be “blessed” or
highly favored by God. Note: Elisabeth described Mary
as the most “blessed” among women. This was not due
to Mary’s righteousness or any good she had done. It
was due to the privileged role that God had chosen her
to play in His program of redemption. She had been
divinely chosen to bear the incarnate Son of God. Mary
was “blessed” because at that very moment the Christ
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Child was developing in her body. Elisabeth could not

have known this fact by natural observation. The Holy
Spirit who filled Elisabeth obviously had communicated
this knowledge to her. This truth prompted Elisabeth
to respond with joyful humility toward Mary.
B. A blessing for Mary’s presence (Luke 1:43-44).
1. (vs. 43). This verse says “And whence is this

to me, that the mother of my Lord should come to
me?” In essence, Elisabeth said to Mary “You are the
mother of my Lord, and you have come to me! Why has
something so good happened to me?” With her question,
Elisabeth recognized how honored she was to be visited by
“the mother” of her Lord knowing that she had done
nothing to deserve it. Although the term “Lord” often refers
to God and Jesus was certainly God, here, Elisabeth no doubt
was affirming that Mary’s child was the Messiah. God’s
promise of the Messiah was affirmed by Elisabeth who
herself had experienced God’s gracious and miraculous work
in her.
2. (vs. 44). In this verse Elisabeth continued to

say to Mary “For, lo, as soon as the voice of thy
salutation sounded in mine ears, the babe leaped in my
womb for joy.” Elisabeth went on to describe for Mary what
she felt “as soon as” she heard Mary’s “salutation” or
greeting. She said that her unborn child (John the Baptist)
had “leaped” for joy in her “womb.” This was God’s
indication to Elisabeth that she was in the presence of the
mother of the Messiah.
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C. A blessing for Mary’s faith (Luke 1:45). Still

speaking to Mary, Elisabeth said in this verse “And blessed
is she that believed: for there shall be a performance of
those things which were told her from the Lord.” The
word “blessed” here is different from the one used in verse
42. Here it means “happy” just as when it is used in the
Beatitudes. In verse 42, Elisabeth declared that Mary was
“blessed” among women and that her son was also
“blessed.” In this verse she said “And blessed is she that
believed.” Elisabeth was emphasizing the happiness Mary
was experiencing because of her faith or belief in God. Then
this aged saint went on to reassure Mary that “there shall
be a performance of those things which were told her
from the Lord.” In other words, “the Lord” would indeed
keep all the promises He had made to Mary which included
everything she was told by the angel Gabriel (see Luke
1:31-33). Her faith in God would not be disappointed,
because God always keeps the commitments and promises
He makes. His word can be trusted and His promises are
certain. Note: God’s people can be confident that He
will do what He says. Just as Mary was kept by His
promise, so too, all God’s people can be encouraged by
God’s faithfulness to His word.
V. MARY’S SONG OF PRAISE (Luke 1:46-55)
A. Mary praises God for her Saviour (Luke

1:46-47).
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1. (vs. 46). In response to Elisabeth’s words of

blessing, this verse says “And Mary said, My soul doth
magnify the Lord.” Mary’s words here begin a beautiful
song of praise and exaltation to the Lord called the
“Magnificat.” It’s similar to Hannah’s song of praise (see I
Samuel 2:1-10). The word “magnify” means “to enlarge.”
As a matter of fact, “Magnificat” is Latin for “magnifies.” In
essence, Mary begins by declaring that her “soul” or that
part of her that makes her a living human being (see Genesis
2:7) recognizes God’s greatness and magnificence.
2. (vs. 47). Here Mary continues to say “And my

spirit hath rejoiced in God my Saviour.” Not only did
Mary’s soul magnify or enlarge the Lord, but she also
proclaimed “my spirit hath rejoiced in God my Saviour.”
Although the words soul and “spirit” are both often used to
refer to one’s innermost being, the Scriptures sometimes
indicate a difference. The “spirit” often refers to one’s
responsible choice or basic personal attitude (see Psalms
77:6; Isaiah 66:2; Psalms 34:18; Proverbs 16:18). When
Mary spoke of rejoicing in God she expressed a sudden surge
of great happiness. The Greek word that has been translated
“rejoiced” means to “jump for joy” or “exult.” Mary’s heart
was flooded with deep happiness beyond normal pleasure.
This was probably the greatest sense of joy she had ever
experienced! Recognizing the Lord as “God my Saviour”
Mary was confessing her personal need of salvation. It also
revealed her deep understanding of the Old Testament
Scriptures as does this entire Magnificat. Note: What
makes this entire song of praise so impressive is that in
Jewish culture at the time of Jesus’ birth, young girls
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like Mary rarely had the opportunity for any formal

schooling. In addition, manuscripts of the Scriptures
were so rare and costly that the common people had
little access to them. However, this young maiden had
a deep knowledge of, and an incisive insight into the
Old Testament Scriptures. Her words reflect the form
of Old Testament poetry, and almost completely quote
or allude to the Jewish Scriptures (see Habakkuk
3:18). Notice the personal touch Mary gives her
praise. Mary says “my soul” magnifies the Lord, and
“my spirit” rejoiced in God “my Saviour.” In her own
experience Mary had come to know and appreciate the
goodness of her Lord.
B. Mary praises God for His grace and holiness

(Luke 1:48-49).
1. (vs. 48). After stating that she magnified and

rejoiced in the Lord, starting in this verse, Mary gives her
reasons for her attitude of praise. She said “For he hath
regarded the low estate of his handmaiden: for, behold,
from henceforth all generations shall call me blessed.”
When Mary said that God “hath regarded the low estate of
his handmaiden” she recognized that before God she was
nothing more than a “handmaiden,” that is a female slave.
Mary knew that she had no right to God’s favor and that she
certainly had not earned the privilege of bearing the
Messiah. She had no wealth or social status. She didn’t own
any property, she didn’t have any servants, and there were
no prospects for any of those things to become reality.
However, no matter how she saw herself before God, He was
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reaching into her life and granting her the privilege of

bearing His Son. As a result, she declared “from
henceforth all generations shall call me blessed.” In
other words, every future generation would recognize and
honor her. Note: This might be a good time to assess
what we have heard regarding Mary, because many
things said about her were and are not true. She was
not immaculately conceived. She did not remain a
virgin after bearing Jesus, for she had other children
(see Matthew 12:46; 13:55). She didn’t become co-
redeemer with her Son. She didn’t ascend bodily into
heaven. She does not deserve, nor should she receive
people’s prayers. She does not plead their cases in
heaven. She should not be worshipped. We shouldn’t
accept any of these man-made teachings. For sure,
nothing should be taken away from Mary’s reputation,
but nothing should be added either. What is true about
Mary is true of everyone that God calls and uses to
fulfill His plans: it’s because of His mercy and grace.
As believers, we too should often pause to thank God
for His grace in our lives. Every good thing we have
and enjoy is by His grace, for there is nothing in us that
deserves His blessing.
2. (vs. 49). In this verse Mary declares “For he

that is mighty hath done to me great things; and holy is
his name.” Mary’s exaltation of God continued with her
reference to Him as “he that is mighty.” The word
“mighty” refers to something powerful, strong, and capable.
The phrase “hath done to me great things” indicates that
Mary understood the power of God, and recognized His use
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of that power in what He was doing for, with, and through

her. This was an expression of God’s grace. Mary also spoke
of God’s holiness saying “holy is his name.” To say that His
“name” was “holy” refers to more than just God’s name. It
also speaks of His essential nature as being “holy.” Mary
was probably reminded of Psalms 111:9 which says “He sent
redemption unto his people: he hath commanded his
covenant for ever, holy and reverend is his name.” It’s quite
common in the Word of God to read about people recognizing
the awesome, holiness of God. Mary was one of those who
exalted God this way.
C. Mary praises God for His mercy (Luke

1:50). Here Mary moved her focus on God’s grace to His
mercy saying, “And his mercy is on them that fear him
from generation to generation.” When the Old Testament
was translated into Greek, the word for “mercy,” eleos was
used to translate the Hebrew term hesed which speaks of
kindness that is guaranteed by faithfulness to a covenant. In
the Scriptures, the Hebrew word hesed is usually translated
“lovingkindness” (see Psalms 17:7; 48:9; 63:3; 92:2). Mary
understood that God demonstrates His continual loving
kindness toward all those who “fear him from generation
to generation.” To “fear him” means to reverence or show
deep respect for the Lord. Those who “fear” or reverence
the Lord enjoy the constant commitment of “His mercy” in
their lives. Those of us who have received Jesus as our
Saviour are “them that fear him.” He has put in our hearts
the awe and respect for Him that we didn’t have when we
were lost. Every child of God should be grateful that God is
merciful. As Christians, if we fear the Lord, we are recipients
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of “His mercy.” If it wasn’t for the “mercy” of God, none of

us would have the privilege of being saved, and none of us
would be alive today. Note: In Mary’s day, many feared
God and looked forward to the coming of the Messiah.
Now, she was not just looking forward to His coming,
she was the central figure in His arrival. That was
God’s “mercy” toward her.
D. Mary praises God for His power (Luke

1:51). This verse says “He hath shewed strength with his
arm; he hath scattered the proud in the imagination of
their hearts.” Mary’s song of praise shows that God takes
the world’s values and expectations and turns them upside
down. When she said “He hath shewed strength with his
arm” she recognized the forceful way that God humbles
those who are high and exalts or lifts up those who are low.
The phrase “he hath scattered the proud in the
imagination of their hearts” seems to mean that although
the “proud” may prosper for a time, God demonstrates His
power to scatter them so that they are not able to achieve
what they have imagined they could (see Genesis 11:1-9).
God can easily overturn man’s achievements whenever He
wants to. This type of reversal comes through the strong
“arm” of God. We know that God, being spirit does not
possess literal arms. This figure is used to portray His power
and strength for doing whatever He chooses.
E. Mary praises God for His justice (Luke

1:52-53).
1. (vs. 52). Still speaking of God’s strength, Mary

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said in this verse that “He hath put down the mighty from
their seats, and exalted them of low degree.” The Lord
can pull down the mighty from their inherited or acquired
positions. He can also promote those of humble
circumstances. According to Daniel 2:21 “He (God) changeth
the times and the seasons: he removeth kings, and setteth up
kings: he giveth wisdom unto the wise, and knowledge to
them that know understanding.” Note: Exodus 6:6 says
“Wherefore say unto the children of Israel, I am the
Lord, and I will bring you out from under the burdens
of the Egyptians, and I will rid you out of their
bondage, and I will redeem you with a stretched out
arm, and with great judgments.” It was the power of
God that delivered Israel from bondage. That same
strength can remove rulers from their thrones and
move people in lowly circumstances to exalted
positions. God can and will do anything He wishes
with anybody. We need to keep that truth in mind
when we see wicked people apparently succeeding in
life while righteous people suffer. God remains in
control of every situation and can change it whenever
He wants. Never lose hope in our mighty God!
2. (vs. 53). In this verse Mary continued to say

“He hath filled the hungry with good things; and the
rich he hath sent empty away.” In God’s strength, those
who are hungry can be fed and the selfish rich can be
deprived of their resources. At any moment the Lord can
take away the riches of those who don’t deserve them
causing them to be “sent empty away” or sent away empty.
Note: Mary’s song of praise struck a note that is heard
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numerous times throughout the Gospel of Luke. Luke’s

account of Jesus’ ministry often focuses on how He
reached out to the outcasts of society. Jesus is often
seen touching the leper (see Luke 5:12-15), loving the
lonely and feeding the hungry (see Luke 9:12-17).
However, Jesus certainly did seek to save the wealthy
and powerful sinners as well (see Luke 5:27-32; John
3:1-18). He had particular concern for those who were
down and out. He cared for those whom the world
typically overlooks.
F. Mary praises God for His faithfulness (Luke

1:54-55).
1. (vs. 54). Now Mary praises God for what He’s

done for Israel. She said “He hath holpen his servant
Israel, in remembrance of his mercy.” Mary rejoiced in
how the Lord had “holpen (or helped) his servant Israel”
which is a reference to the nation that was called to serve the
Lord (see Exodus 19:5-6). God had a history of helping His
people and He still does today. God has specifically “holpen
(helped) his servant Israel” by remembering His “mercy”
or loving-kindness to Mary. By His grace, the Lord chose
“Israel” to be His covenant nation. By sending the Messiah
as Mary’s son, God was fulfilling His promises to a nation
that otherwise would have no hope. Note: As Mary
thought about what she said in this verse, no doubt she
remembered Psalms 98:3 “He hath remembered his
mercy and his truth toward the house of Israel: all the
ends of the earth have seen the salvation of our God.”
This verse is very similar to the words Mary spoke
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here. This may be further evidence that Mary had a

real understanding and knowledge of God’s Word. We
should strive to know the Scriptures as she did.
2. (vs. 55). Mary saw God as remembering His

mercy when she said in this verse “As he spake to our
fathers, to Abraham, and to his seed for ever.” This is a
reference to the covenant that God made with “Abraham,
and to his seed for ever.” This of course was the
Abrahamic Covenant (see Genesis 12:1-3) where God
promised to give the land of Canaan to Abraham and his
“seed” or descendants. That covenant also included the fact
that through Abraham’s “seed” all the nations of the earth
would be blessed. Christ was the descendant through whom
the whole world would be blessed and Mary understood this.
She was not surprised when her son eventually announced
that He was the Messiah for she had known Jesus’ mission
even before His birth.
VI. MARY’S RETURN HOME (Luke 1:56). Our final verse

says “And Mary abode with her about three months, and
returned to her own house.” Mary stayed with Elisabeth
for 3 months. Since travel was not easy, long visits were
customary. However, in this case, Mary must have been a
great help to Elisabeth who was experiencing a first
pregnancy in her old age. No doubt this time with her
relative gave Mary many opportunities to reflect on God’s
greatness and goodness to both Israel and to her. After 3
months Mary “returned to her own house.” By this time,
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Mary was certain that she was three months pregnant. The
future was uncertain, for she would have to face Joseph, her
family, and the community. Nevertheless, Mary returned to
Nazareth to live in her family home, for her marriage to
Joseph had not yet been finalized. However, she trusted that
God would continue to demonstrate His mercy in her life and
help her face whatever lay ahead (see Matthew 1:18-25).
VII. Conclusion. Mary traveled many miles to visit

Elisabeth after her angelic visit. Elisabeth was filled with the
Spirit and made prophetic statements. God sometimes
confirms His Word and promises to us through the lives of
other believers. Mary rejoiced in God’s grace and praised
Him for the wonderful thing He was doing in her, for the
attributes of His nature, and for His faithfulness to Israel.
Mary and Elisabeth set a good example for believers today.
We should be rejoicing in God’s grace too. We should be
thinking about God’s goodness and other aspects of His
character. Like Mary, we should concentrate on magnifying
the Lord.

Curriculum***
Sunday, December 22, 2019: “Mary’s Praise” Practical Points for
I. MARY’S VISIT (Luke 1:39-40)
39. And Mary arose in those days, and went into the hill
country with haste, into a city of Juda;
40. And entered into the house of Zacharias, and saluted

Elisabeth.
II. ELIZABETH’S BLESSING (Luke 1:41-45)
41. And it came to pass, that, when Elisabeth heard the

salutation of Mary, the babe leaped in her womb; and
Elisabeth was filled with the Holy Ghost:
42. And she spake out with a loud voice, and said, Blessed
art thou among women, and blessed is the fruit of thy womb.
43. And whence is this to me, that the mother of my Lord

should come to me?
44. For, lo, as soon as the voice of thy salutation sounded in

mine ears, the babe leaped in my womb for joy.
45. And blessed is she that believed: for there shall be a

performance of those things which were told her from the
Lord.
III. MARY’S SONG OF PRAISE (Luke 1:46-55)
46. And Mary said, My soul doth magnify the Lord,
47. And my spirit hath rejoiced in God my Saviour.
48. For he hath regarded the low estate of his handmaiden:

for, behold, from henceforth all generations shall call me
blessed.
49. For he that is mighty hath done to me great things; and

holy is his name.
50. And his mercy is on them that fear him from generation
to generation.
51. He hath shewed strength with his arm; he hath scattered

the proud in the imagination of their hearts.
52. He hath put down the mighty from their seats, and
exalted them of low degree.
53. He hath filled the hungry with good things; and the rich
he hath sent empty away.
54. He hath helped his servant Israel, in remembrance of his

mercy;
55. As he spake to our fathers, to Abraham, and to his seed

for ever.
IV. MARY’S RETURN HOME (Luke 1:56)
56. And Mary abode with her about three months, and
returned to her own house.
I. MARY’S VISIT (Luke 1:39-40)
39. At that time Mary got ready and hurried to a town in the
hill country of Judea,
40. where she entered Zechariah’s home and greeted

Elizabeth.
II. ELIZABETH’S BLESSING (Luke 1:41-45)

41. When Elizabeth heard Mary’s greeting, the baby leaped

in her womb, and Elizabeth was filled with the Holy Spirit.
42. In a loud voice she exclaimed: “Blessed are you among

women,and blessed is the child you will bear!
43. But why am I so favored, that the mother of my Lord

should come to me?
44. As soon as the sound of your greeting reached my ears,

the baby in my womb leaped for joy.
45. Blessed is she who has believed that the Lord would
fulfill his promises to her!”
III. MARY’S SONG OF PRAISE (Luke 1:46-55)
46. And Mary said: “My soul glorifies the Lord

47. and my spirit rejoices in God my Savior,
48. for he has been mindful of the humble state of his
servant.
From now on all generations will call me blessed,
49. for the Mighty One has done great things for me—holy is
his name.
50. His mercy extends to those who fear him, from
generation to generation.
51. He has performed mighty deeds with his arm; he has
scattered those who are proud in their inmost thoughts.
52. He has brought down rulers from their thrones but has
lifted up the humble.
53. He has filled the hungry with good things but has sent
the rich away empty.
54. He has helped his servant Israel, remembering to be
merciful
55. to Abraham and his descendants forever, just as he
promised our ancestors.”
IV. MARY’S RETURN HOME (Luke 1:56)
56. Mary stayed with Elizabeth for about three months and
then returned home.
1. God’s anointing upon one’s life calls for an immediate

response (Luke 1:39-41).
2. We should acknowledge and honor those whom God has

chosen to accomplish His sovereign will (Luke 1:42-45).
3. Christians should praise God each day for His mercy upon
our lives (Luke 1:46-50).
4. God puts down and raises up whomever He chooses

according to His sovereign will (Luke 1:51-53; I Samuel 2:7).
5. God has plans for those who call upon His name (Luke
1:54-55).
6. There may be times in the believer’s life when he or she

should wait before acting (Luke 1:56).

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Sunday, December 29, 2019: “David’s Prayer” Commentary (The
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Lesson: I Chronicles 17:16-27; Time of Action: 1000 B.C.;

Place of Action: Jerusalem
Golden Text: “O Lord, there is none like thee, neither

is there any God beside thee, according to all that we
have heard with our ears” (I Chronicles 17:20).
I. INTRODUCTION. It would be wonderful if we prayed like

David prayed. His prayers profoundly changed history. His
prayers changed the outcome of battles. His prayers ushered
him into the very presence of God. His prayers were
welcomed and heard on high. David was a man of true
prayer. His prayers left no doubt that he was truly a man
after God’s own heart (see I Samuel 13:14; Acts 13:22). Too
often our prayers are like cheap telegrams sent off to God in
a hurry as we hustle and bustle through life. They are little
mechanical prayers that sound the same regardless of the
circumstances. Sometimes the very tone of our praying
indicates that there is a great distance between us and God.
It was not that way with David. The tone of his praying
identified him as a man who truly knew and loved the Lord.

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threats. The stronghold of Jerusalem was taken from the

Jebusites, and David made it his capital (see II Samuel 5:6-9;
I Chronicles 11:4-9). He also twice defeated the Philistines
Samuel 6:1-2; 13:1-2). The Philistines defeated the Israelites
and took the Ark of the Covenant (see I Samuel 4:1-11; 5:2)
only to send it back when disaster struck their camp (see I
Samuel chapters 5&6). It was taken to Kirjath-jearim where
it remained (see I Samuel 6:21; 7:1-2). Now David desired to
bring it to Jerusalem. His first attempt to bring the ark to
Jerusalem resulted in the death of Uzzah (see II Samuel
6:1-10), causing David to leave the ark at the home of Obed-
edom the Gettite where it remained for three months (see II
Samuel 6:10-11). After hearing that God had blessed the
house of Obed-edom because of the presence of the ark
there, David made a second attempt and finally succeeded in
properly bringing the ark into Jerusalem amid great joy (see
II Samuel 6:12; I Chronicles 15:1-24). All of Israel rejoiced as
the procession carrying the ark entered Jerusalem except for
Michal, Saul’s daughter and David’s wife. She watched
through a window despising David as he danced before the
Lord in praise and worship (see II Samuel 6:16-23; I
Chronicles 15:28-29). They brought the ark to the tent that
had been prepared for it, and David along with the people
offered sacrifices to God (see I Chronicles 16:1-3). Then
David delivered a psalm of praise and thanksgiving to Asaph
to be sang before the people (see I Chronicles 16:4-36), and
assigned the priests to serve daily before the Ark of the
Covenant before departing for his palace (see I Chronicles
16:37-43). While in his house, David desired to build the
Lord a house, but God rejected the idea and sent Nathan the
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prophet with a message to David declaring that He would

build David a house or a royal lineage instead (see I
Chronicles 17:1-10). This is known as the Davidic Covenant.
God also told David that one of his sons, who had yet to be
born would build Him a house and God would establish his
kingdom forever (see I Chronicles 17:11-15). Our lesson
begins with David’s prayer in response to the Lord’s
promised goodness.
III. PRAISE FOR PAST BLESSINGS (I Chronicles

17:16-20)
A. God’s grace and David’s humility (I Chronicles

17:16-17).
1. (vs. 16). Our first verse says, “And David the

king came and sat before the Lord, and said, Who am I,
O Lord God, and what is mine house, that thou hast
brought me hitherto?” After David received God’s
message through Nathan the prophet concerning building
him a dynasty that would last forever (see II Chronicles
17:10-15), he was overwhelmed and went to the Lord in
prayer. We are told that “David the king came and sat
before the Lord.” Although where he prayed is not
identified, it was probably the outer court of the tabernacle,
or the tent he had prepared for the Ark of the Covenant (see I
Chronicles 16:1). “David the king came and sat before
the Lord.” He took a sitting position that some might find
disrespectful. It may have been unusual but it was not
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irreverent. Some religious people put great emphasis on

one’s posture or position when praying; yet if we look
through the Bible we will find people praying in every
possible position. We find all Israel sitting before God (see
Judges 20:26). Jesus knelt in prayer (see Luke 22:40-41) as
did Daniel (see Daniel 6:10). Hezekiah prayed while lying on
his sick bed (see II Kings 20:1-2), and the publican and
Pharisee stood while they prayed (see Luke 18:9-14). Note:
When “David…sat before the Lord” in prayer, his
attitude not his position was the only important thing.
His attitude was one of humility. The parable of the
publican and the Pharisee teaches us that our attitude
in prayer is more important than whether we sit, stand,
kneel, or lie down. Both the publican and the Pharisee
prayed standing up but only the publican’s prayer was
acceptable to God because he maintained an attitude of
humility in prayer. If we want God to answer our
prayers, we need to approach Him with humility (see
Isaiah 57:15; James 4:10). Isaiah found that it was
after he humbled himself before God that he heard
God’s voice (see Isaiah 6:5-8). “David” continued his
prayer asking God the question “Who am I, O Lord God,
and what is mine house, that thou hast brought me
hitherto?” In other words, the king was asking God, “what
is so special about me and my family that has caused you to
bring me to this place in my life?” As “David” thought about
his rise to the throne, he was joyfully surprised. His words
“Who am I” reveal an attitude of humility that could only
wonder at God’s grace. The “house” from which “David”
had come was not royal or noble (see I Samuel 16:11-12; II
Samuel 7:8; I Chronicles 17:6); yet the Lord had brought him
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“hitherto,” or “thus far” to be king. “David” saw himself as

unworthy of the promises God made concerning him and his
descendants. His attitude is a model that is very rarely
imitated. It reminds us that no matter how high we rise
socially, we are there only by God’s grace (see Genesis
32:9-10; Deuteronomy 8:18; Psalms 8:4; I Peter 5:6).
“David” realized that his rise as Israel’s “king” was not due
to his talents but to God’s goodness.
2. (vs. 17). This verse says “And yet this was a

small thing in thine eyes, O God; for thou hast also
spoken of thy servant’s house for a great while to come,
and hast regarded me according to the estate of a man
of high degree, O Lord God.” David continued his prayer
saying “And yet this was a small thing in thine eyes, O
God.” This refers back to verse 16 and what God had done
for David up to this point in his life. Although bringing him
from a shepherd to a king was a major blessing for David, he
noted that it was “a small thing” in God’s sight. David gave
two reasons why he considered God raising him to be king of
Israel to be “a small thing” in God’s sight. First, David said
“for thou hast also spoken of thy servant’s house for a
great while to come.” This refers to the far distant future
and to God’s promise to establish David’s house “forever”
(see verse 16). God had blessed David even more than
exalting him personally. The second reason David gave was
that God “hast regarded me according to the estate of a
man of high degree, O Lord God.” In other words, God
was treating David like a very important man. Of course, as
the king noted in verse 16, this was favor that David felt he
didn’t deserve.
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B. God’s omniscience (I Chronicles 17:18). This

verse says “What can David speak more to thee for the
honour of thy servant? for thou knowest thy servant.”
As “David” thought about God’s grace toward him for the
past, present, and future blessings he had and would receive,
he said to the Lord “What can David speak more to thee
for the honour of thy servant?” In essence, “David” was
saying he didn’t have the words to express his gratitude for
the “honor” God had bestowed upon His “servant.” He
continues to refer to himself as the Lord’s “servant” again
revealing his humbleness. He refers to himself as God’s
“servant” ten times in our lesson text. He never exalted
himself or bragged about his accomplishments; instead he
always recognized the sovereignty of God in his life with
great appreciation. Then “David” said “for thou knowest
thy servant.” The king realized that nothing he did good or
bad was hidden from the One who knows everything about us
(see Psalms 139:1-16). Here, he was calling on God as a
witness to the gratitude in his heart. Note: What does the
omniscient Lord see when He searches our innermost
beings? In view of His knowledge of the wickedness of
our hearts (see Jeremiah 17:9-10), we might tremble at
the thought of what He sees; yet His penetrating divine
gaze into our hearts is the incentive we need for
examining ourselves (see II Corinthians 13:5). “David”
welcomed God’s inspection when in Psalms 139:23-24
he said, “Search me, O God, and know my heart: try me,
and know my thoughts: And see if there be any wicked
way in me, and lead me in the way everlasting.”
C. God’s greatness (I Chronicles 17:19-20).

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1. (vs. 19). This verse says “O Lord, for thy

servant’s sake, and according to thine own heart, hast
thou done all this greatness, in making known all these
great things.” The phrase, “hast thou done all this
greatness” refers to David being chosen as king of Israel.
The phrase, “in making known all these great things”
refers to both his appointment to the throne as well as the
prophecies concerning his eternal dynasty (see II Samuel
7:16, 25; Isaiah 9:7; 37:35; 55:3) in the Davidic covenant (see
II Samuel 7:4-16; I Chronicles 17:3-14). David said that God
did all of “these great things…for thy servant’s sake, and
according to thine own heart.” In other words, everything
that God did and would do for David was for his “sake” or
because of David and his relationship to the Lord (see I
Samuel 13:14; Acts 13:22). The word “heart” here refers to
God’s mind or His will. So the phrase “according to thine
own heart” simply means that God did all “these great
things” for David simply because He wanted to. Note:
There appears to be a contradiction between this verse
and the parallel account in II Samuel 7:21 where the
phrase “for thy word’s sake” appears instead of “for thy
servant’s sake.” However, there is really no
contradiction. Both phrases mean that David was
blessed not because of his merit or goodness, but
because God had chosen him for Himself. The term
“word” used in II Samuel most likely refers to the
ancient prophecy in which Jacob linked the throne in
Israel with the tribe of Judah (see Genesis 40:8-10), a
prophecy that David himself was familiar with (see I
chronicles 28:4). Whether the term “word” or
“servant” is used, we cannot overlook the fact that it
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too can be prophetical pointing to Jesus Christ who is

both the Word of God (see John 1:1-2; Revelation
19:12-13) and the Servant of God (see Isaiah 42:1). It
is for Christ’s “sake” that God’s promises are made
good to all believers, and in Him God’s promises
are “yea, and Amen” (see II Corinthians 1:20). For
Christ’s “sake” who is the “word” and the “Servant,” all
of God’s greatness is done, and for His “sake” it is
made “known.”
2. (vs. 20). This verse says, “O Lord, there is

none like thee, neither is there any God beside thee,
according to all that we have heard with our ears.” As
David continued to pray and speak of God’s greatness, he
said “O Lord, there is none like thee.” God is unique;
nobody or nothing can be compared to Him (see Exodus
15:11; Deuteronomy 3:24; Isaiah 40:25-26). In addition,
David declared “neither is there any God beside thee.”
Jehovah is not the greatest among many gods; He is the only
God that exists. He will not share His greatness with anyone
(see Deuteronomy 4:35; 32:39; Isaiah 45:18). Then David
said that God’s greatness was “according to all that we
have heard with our ears.” In other words, to David, God’s
blessing on him verified the truth of everything he had heard
about God’s greatness (see Psalms 40:5).
IV. PRAISE FOR ISRAEL’S EXALTATION (I Chronicles

17:21-22)
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A. Israel’s redemption (I Chronicles 17:21). This

verse says “And what one nation in the earth is like thy
people Israel, whom God went to redeem to be his own
people, to make thee a name of greatness and
terribleness, by driving out nations from before thy
people whom thou hast redeemed out of Egypt?” The
uniqueness of God reminded David of the uniqueness of
“Israel” among the nations. First, he focused on Israel’s
redemption from “Egypt” causing him to say “And what
one nation in the earth is like thy people Israel, whom
God went to redeem to be his own people.” The nation
was unique in that God “redeemed” or purchased them back
from slavery “to be his own people” (see Exodus 19:4-6).
By redeeming “Israel…to be his own people” God would
“make thee (Himself) a name of greatness and
terribleness.” In other words, the Lord would make Himself
a reputation for His mighty deeds, surpassing power, and
infinite grace. The point is that by redeeming “Israel” God
revealed more fully His “greatness and terribleness” or
awesomeness. But God’s wonders and greatness extended
beyond redeeming His people “out of Egypt.” He had also
shown His “greatness…by driving out nations from
before thy people whom thou hast redeemed out of
Egypt.” David is referring to Israel’s conquest of Canaan
after entering the Promised Land (see Joshua 1:10-11; Joshua
24:2-13). The Israelites whom God had “redeemed out of
Egypt” had new opportunities to see the Lord at work when
He drove “out nations” who dwelt in the land when the
Israelites arrived (see Genesis 15:18-21). God didn’t
“redeem” the Israelites to leave them to their own devices,
but to grant them the possession of their promised
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inheritance in Canaan. Note: This same mighty God has

blessed His people in the church today in a similar
way. Having redeemed us from sin (see Romans
3:24-25; Ephesians 1:7), He continues to provide
deliverance from its power (see Romans 8:1-4; Titus
2:11-14). He does not leave us to our own human
resources, but He works within us (see Philippians 1:6;
2:13). However, the focus of our changed life should be
on our eternal and full inheritance when we are
ultimately in His presence (see Romans 8:23;
Colossians 3:1-4; I John 3:2-3).
B. Israel’s status (I Chronicles 17:22). This verse

says “For thy people Israel didst thou make thine own
people for ever; and thou, Lord, becamest their God.”
Here David spoke of the endurance of Israel as God’s people.
He said “For thy people Israel didst thou make thine
own people for ever. The Lord redeemed “Israel” to make
them His “own people for ever” or throughout eternity.
Some people may recoil at the idea that national “Israel”
should enjoy this status, but consistent interpretation of
biblical texts lead us to conclude that God’s unconditional
covenants with “Israel” are unbreakable (see Psalms
89:35-37; Jeremiah 31:31-37; Romans 11:11-29). Yes, it is
true that today, “Israel” as a nation has been set aside
temporarily as God’s people because of their national failure
to accept Jesus as God’s Son and Messiah; but the day will
come when “all Israel shall be saved” (see Romans
11:15-27). Not only did God redeem “Israel” to be His “own
people,” David also declared, “and thou, Lord, becamest
their God.” When “Israel” became God’s “own people” as
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a result of the Mosaic Covenant established by an oath to

their forefathers (see Exodus 19:5-6; Deuteronomy 7:6-9), He
also “becamest their God.”
V. PRAYER FOR GOD’S FUTURE BLESSINGS (I

A. A plea for fulfillment (I Chronicles 17:23-24).
1. (vs. 23). This verse says “Therefore

now, Lord, let the thing that thou hast spoken
concerning thy servant and concerning his house be
established for ever, and do as thou hast said.” Up to
this point in His prayer, David had been thanking the Lord
for His commitment to him, his family and the nation of
Israel. Now he turned from thanksgiving to petition asking
God to make His promises future realities. He said
“Therefore now, Lord, let the thing that thou hast
spoken concerning thy servant and concerning his
house be established for ever.” The term “Therefore”
refers back to God’s greatness. Because of that greatness,
David petitioned the Lord to allow everything that He had
said about him as well as “his house” or dynasty “be
established for ever” or made sure throughout eternity.
Then he asked God to “do as thou hast said.” In other
words, don’t let His promises fail to come to pass. Note:
Some may wonder why it is necessary to pray for what
God’s Word has already guaranteed. Does this imply
doubt instead of faith? No it does not. In Jesus’ model
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prayer He urged the disciples to ask for things God had

already promised—the coming of His kingdom, daily
bread, forgiveness of debts, and deliverance from
temptation (see Matthew 6:9-13). When we ask God for
things He has already promised, we are asking
according to His will, and if we do that we will have the
requests we make (see I John 5:14-15). Petition
glorifies God because it shows humility toward God and
dependence on Him as our infinite Sustainer (see
Philippians 4:19).
2. (vs. 24). This verse says “Let it even be

established, that thy name may be magnified for ever,
saying, The Lord of hosts is the God of Israel, even a
God to Israel: and let the house of David thy servant be
established before thee.” The word “it” here refers to
God’s promise in the previous verse of a dynasty that would
“be established for ever.” Here “David” repeated his
request saying “Let it (God’s promise) even be
established.” The king repeated this so “that thy (God’s)
name may be magnified forever, saying, The Lord of
hosts is the God of Israel.” David desired that whatever
God did for the dynasty of the nation should bring honor back
to Himself eternally causing people to proclaim that
“The Lord of hosts is the God of Israel.” The term
“hosts” means armies (see II Kings 6:16-17), and the idea
behind this title is that Yahweh, or Jehovah defends, protects,
and makes war for His people. As “the God of Israel” He
will look out for the safety of the nation. David desired that
his “house” or dynasty would be “established” or
permanently secured in the Lord’s sight.
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B. A reminder of the promise (I Chronicles

17:25). This verse says “For thou, O my God, hast told
thy servant that thou wilt build him an house: therefore
thy servant hath found in his heart to pray before
thee.” Now David explained why he was making such a bold
request. It was because “For thou, O my God, hast told
thy servant that thou wilt build him an house.” God had
promised David that He would build him a “house” or
dynasty. As a result, the king said “therefore thy servant
hath found in his heart to pray before thee.” The words
“found in his heart” literally mean “found courage.”
Because of God’s divine promises, David found the courage
to pray this prayer “before thee (God).” Note: Like
David, sometimes our most fervent and earnest prayers
spoken to God will come when they are based on the
words He has spoken to us through His Word. When
we do this we can have the confidence to come to the
Lord boldly as a result of Jesus’ divine work on our
behalf (see Hebrews 4:14-16; 10:19). As he has done
throughout this passage, David maintains his attitude
of humility by referring to himself as “thy servant.”
C. A summary of the prayer (I Chronicles

17:26-27).
1. (vs. 26). This verse says “And now, Lord, thou

art God, and hast promised this goodness unto thy
servant.” As David prepared to end his prayer, he summed
up God’s promises saying “And now, Lord, thou art God,
and hast promised this goodness unto thy servant.”
The words “this goodness” refers to all the great things
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God had promised David. For those promises, David was

truly grateful. Likewise, the Lord has shown us His
“goodness” through His promises. The greatest
“goodness” came when Jesus became flesh in order to give
His life as a ransom for many (see Matthew 20:28; Mark
10:45). Trust me, there is no greater “goodness” (see John
15:13).
2. (vs. 27). Our final verse says “Now therefore

let it please thee to bless the house of thy servant, that
it may be before thee for ever: for thou blessest,
O Lord, and it shall be blessed for ever.” Having put his
trust in God’s character or who He is, David concluded his
prayer saying “Now therefore let it please thee to bless
the house of thy servant, that it may be before thee for
ever.” In other words, David was asking God to do what
pleases Him and fulfill His promise to “bless the house of
thy servant” so that it will continue in His sight forever.
This included the Lord eternally preserving a Davidic ruling
line and endowing it with His blessings. Finally, the king
said “for thou blessest, O Lord, and it shall be blessed
for ever.” David was saying “Lord, since you yourself have
blessed my family, my family will be blessed forever.” Note:
The Lord answered this prayer. David never lacked a
descendant to rule (although they all didn’t rule).
However, Scripture teaches us that after Solomon died
(see I Kings 11:43), the nation of Israel was divided
into the Northern Kingdom called Israel, and the
Southern kingdom called Judah (see I Kings 12:16-24).
Each nation had its own kings. David’s
descendants continued to rule the Southern kingdom
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until Jeconiah was taken into captivity by the

Babylonians (see II Kings 24:10-16). He was the last in
David’s line to sit on the throne, but he only ruled over
Judah, the southern kingdom. There have been no
kings of Israel from the Davidic line since the
Babylonian Captivity in 586 B.C., but that does not
mean the Davidic line of royal authority completely
ended. The right to the Davidic “throne” would
continue to the rest of David’s descendants perpetually,
and eventually eternally in Jesus Christ, a Descendant
of David who holds that right to rule eternally (see
Matthew 1:1-17; Luke 3:23-31; Acts 2:29-36), and He
will do so (see I Corinthians 15:20-27).
VI. Conclusion. In response to the many wonderful

promises given to him, David praised God in prayer. His
prayer exemplifies the proper response of a believer to God’s
revealed will. Rather than sulk and mourn the loss of the
privilege of building a house for God, David rejoiced in the
promise of future blessing and acknowledged God’s
incomparable sovereignty. He prayed that the promise God
had made to him would indeed find fulfillment to the glory of
His own holy name. We too, can be sure that God keeps His
promises to us and therefore, we can pray to Him in
confidence.
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Curriculum***
Sunday, December 29, 2019: “David’s Prayer” Practical Points for
Lesson Text: I Chronicles 17:16-27
I. PRAISE FOR PAST BLESSINGS (I Chronicles

17:16-20)
16. And David the king came and sat before the Lord, and
said, Who am I, O Lord God, and what is mine house, that
thou hast brought me hitherto?
17. And yet this was a small thing in thine eyes, O God; for
thou hast also spoken of thy servant’s house for a great while
to come, and hast regarded me according to the estate of a
man of high degree, O Lord God.
18. What can David speak more to thee for the honour of thy
servant? for thou knowest thy servant.
19. O Lord, for thy servant’s sake, and according to thine

own heart, hast thou done all this greatness, in making
known all these great things.
20. O Lord, there is none like thee, neither is there any God
beside thee, according to all that we have heard with our
ears.
II. PRAISE FOR ISRAEL’S EXALTATION (I Chronicles

17:21-22)
21. And what one nation in the earth is like thy people Israel,
whom God went to redeem to be his own people, to make
thee a name of greatness and terribleness, by driving out
nations from before thy people whom thou hast redeemed out
of Egypt?
22. For thy people Israel didst thou make thine own people
for ever; and thou, Lord, becamest their God.
III. PRAYER FOR GOD’S FUTURE BLESSINGS (I

23. Therefore now, Lord, let the thing that thou hast spoken
concerning thy servant and concerning his house be
established for ever, and do as thou hast said.
24. Let it even be established, that thy name may be

magnified for ever, saying, The Lord of hosts is the God of
Israel, even a God to Israel: and let the house of David thy
servant be established before thee.
25. For thou, O my God, hast told thy servant that thou wilt
build him an house: therefore thy servant hath found in his
heart to pray before thee.
26. And now, Lord, thou art God, and hast promised this
goodness unto thy servant:
27. Now therefore let it please thee to bless the house of thy
servant, that it may be before thee for ever: for thou blessest,
O Lord, and it shall be blessed for ever.
I. PRAISE FOR PAST BLESSINGS (I Chronicles

17:16-20
16. Then King David went in and sat before the Lord, and he
said: “Who am I, Lord God, and what is my family, that you
have brought me this far?
17. And as if this were not enough in your sight, my God, you
have spoken about the future of the house of your servant.
You, Lord God, have looked on me as though I were the most
exalted of men.
18. “What more can David say to you for honoring your
servant? For you know your servant,
19. Lord. For the sake of your servant and according to your
will, you have done this great thing and made known all
these great promises.
20. “There is no one like you, Lord, and there is no God but
you, as we have heard with our own ears.
II. PRAISE FOR ISRAEL’S EXALTATION (I Chronicles

17:21-22)
21. And who is like your people Israel—the one nation on

earth whose God went out to redeem a people for himself,
and to make a name for yourself, and to perform great and
awesome wonders by driving out nations from before your
people, whom you redeemed from Egypt?
22. You made your people Israel your very own forever, and
you, Lord, have become their God.
III. PRAYER FOR GOD’S FUTURE BLESSINGS (I

23. “And now, Lord, let the promise you have made
concerning your servant and his house be established
forever. Do as you promised,
24. so that it will be established and that your name will be

great forever. Then people will say, ‘The Lord Almighty, the
God over Israel, is Israel’s God!’ And the house of your
servant David will be established before you.
25. “You, my God, have revealed to your servant that you will
build a house for him. So your servant has found courage to
pray to you.
26. You, Lord, are God! You have promised these good things
to your servant.
27. Now you have been pleased to bless the house of your
servant, that it may continue forever in your sight; for
you, Lord, have blessed it, and it will be blessed forever.”
1. We should approach God with an humble heart, realizing

that we are unworthy of His goodness and mercy (I
Chronicles 17:16).
2. When we communicate with God, we should be aware that

He knows all the desires and intents of our hearts (I
Chronicles 17:17-18; Psalms 139:1-3).
3. We can rely on all God’s promises because He is capable

of doing the impossible (I Chronicles 17:19-20; Genesis
18:14; Jeremiah 32:27).
4. Whatever blessings we enjoy are the result of God’s work

on our behalf and serve as a means of exalting Him (I

Chronicles 17:21).
5. The people of God have always had a special place in His

plan for this life and for all eternity (I Chronicles 17:22-23).
6. We should never cease to magnify the name of the Lord

our God, who is faithful to keep all of His promises (I

Curriculum***
Sunday, January 5, 2020: “Solomon Summons the Ark” Commentary
Sunday, January 5, 2020
Lesson: I Kings 8:1-13; Time of Action: about 959 B.C.;

Golden Text: “I have surely built thee an house to dwell

in, a settled place for thee to abide in for ever” (I Kings
8:13).
I. INTRODUCTION. King David was never able to see his

main desire come to pass. He wanted to build a great temple
for his God. Instead, God told David that his seed, namely
Solomon, would be the one to build Him a temple (see II
Samuel 7:1-17; I Chronicles 1:15). This week’s lesson looks
at the time after Solomon had finished building the temple of
the Lord when he moved the Ark of the Covenant from the
tent David prepared for it to its place in the temple.
II. LESSON BACKGROUND. At the time of our lesson,

Solomon, David’s son was the king of a united Israel. As
noted in the introduction, Solomon, not David was the one
God wanted to build His temple. But David made
preparations for Solomon to build the temple by stockpiling
materials for its construction (see I Chronicles 22:2-6). In
addition, David bought the land that the temple was to built
on from Ornan (see II Samuel 24:18-25; I Chronicles
21:22-2:1). The land was located in the mountain range of

Mount Moriah (see II Chronicles 3:1), the same place where
God sent Abraham to sacrifice his son Isaac before He
stopped it (see Genesis 22:2, 10-14). I Kings chapters 5-7
give details of Solomon’s work of building and furnishing the
temple of God in Jerusalem (see also II Chronicles chapters
2-5), as well as his palace (see I Kings chapter 7:1-12). Our
lesson begins with chapter 8 after Solomon’s palace and the
temple were finished as they prepared to dedicate the
temple.
III. BRINGING THE ARK TO JERUSALEM (I Kings

8:1-5)
A. Solomon assembles the leaders of the people

(I Kings 8:1-2).
1. (vs. 1). Our first verse says “Then Solomon

assembled the elders of Israel, and all the heads of the
tribes, the chief of the fathers of the children of Israel,
unto king Solomon in Jerusalem, that they might bring
up the ark of the covenant of the Lord out of the city of
David, which is Zion..” The word “Then” here refers back
to I Kings 7:51 where we are told that the temple was finally
finished and Solomon brought all the items that David had
gathered to put in the temple. After this, “Then Solomon
assembled the elders of Israel, and all the heads of the
tribes, the chief of the fathers of the children of
Israel.” Now that the temple was finished, there was only
one thing left for Solomon to do, bring the “Ark of the
Covenant of the Lord out of the city of David, which is
Zion” into the temple which was located outside the city.
Therefore, “Solomon assembled” all the leaders in “Israel”
to represent the nation in this solemn procession. Among
these leaders were “the elders of Israel” which is a general
term that refers to all the leaders of the nation. These
“elders of Israel” included “all the heads of the tribes”
who were also “the chief of the fathers of the children of
Israel.” Simply put, Solomon summoned all the “heads” of
the twelve “tribes” and related clans or families. Solomon
called all of these leaders of “Israel” together for the
purpose of transferring “the Ark of the Covenant of the
Lord” to the completed temple from the tabernacle that
David had set up in “Zion” or Jerusalem, known as “the City
of David.” Under the reign of “David” the “ark” was
brought to “Jerusalem” and placed in a tent that David had
erected for it (see II Chronicles 1:3-4). Note: The “ark of
the Covenant” was a sacred portable chest which had
the mercy seat and cherubim built as part of it. It was a
gold covered wooden chest with two cherubim mounted
on both ends, and between the cherubim was the mercy
seat (see Hebrews 9:2-5). This was where God told
Moses that He would meet with him when He had any
messages to give to him (see Exodus 25:16-22). The
“ark” was the most sacred object of the Israelites
during the wilderness period after leaving Egypt. It
was also known as the ark of the Lord (see Joshua
6:11), the ark of God (I Samuel 3:3), and the ark of the
Testimony or Law (see Exodus 25:22). Prior to the
Babylonian Captivity, inside the “ark of the Covenant”
were the stone tablets containing the Ten

Commandments (see Exodus 25:16, 21), the golden pot
of manna which God miraculously preserved as a
testimony to future generations (see Exodus 16:32-34),
and the third item in the “ark” was Aaron’s rod that
budded to prove that the Aaron was chosen by God (see
Numbers 17:1-11). Once the tabernacle was completed
in the wilderness wanderings, the “ark” was to be
placed behind the curtain that separated the holy place
from the most holy place (see Exodus 26:33-34).
Whenever it was moved from place to place, only the
Kohathites from the tribe of Levi could carry it (see
Numbers 4:15) and they had to do it using the poles
that were inserted through the four gold rings on each
end of the “ark” (see Exodus 25: 12-14; 37:1-9). No one
knows what happened to the “ark” after
Nebuchadnezzar’s armies destroyed Jerusalem in 586
B.C. taking the Israelites into captivity (see II Kings
25:8-15). Although we may not know what happened to
the “ark,” God does. In his vision on the Isle of
Patmos, John said that he saw “the ark of God’s
testament” in His temple (see Revelation 11:19).
2. (vs. 2). This verse says “And all the men of

Israel assembled themselves unto king Solomon at the
feast in the month Ethanim, which is the seventh
month.” In response to the king’s summons, “all the men
of Israel assembled themselves unto king Solomon at
the feast in the month Ethanim.” In addition to bringing
the “ark” to the temple, this occasion would also serve to
dedicate the temple. As a result, the leaders of all Israel
obeyed the king’s orders to assemble with the “Ark of the

Covenant” to bring it to its new home, the temple which was
built on land bought by David outside of Jerusalem (see I
Chronicles 21:18-25; II Chronicles 3:1-2). This assembly took
place “at the feast in the month Ethanim.” It was
celebrated beginning on the fifteenth day of the month and
continued for one week (see Leviticus 23:34). The “feast”
referred to here is the Feast of Tabernacles (see Leviticus
23:34) or the “Feast of Booths.” God gave it this name
because He made the children of Israel dwell in booths, when
He brought them out of the land of Egypt (see Leviticus
23:42-43). It was observed “in the month Ethanim” also
called Tishri which was “the seventh month” on the
Hebrew religious calendar. “Ethanim” or Tishri correlates
to our September-October. This “feast” and dedication of
the temple took place a year after the temple was completed
(see I Kings 6:38).
B. The procession accompanying the ark (I Kings

8:3-4).
1. (vs. 3). This verse says “And all the elders of

Israel came, and the priests took up the ark.” Again, it
is repeated that “all the elders of Israel came” as Solomon
commanded, but it is also added that “the priests took up
the ark.” In other words, “the priests” carried “the ark.”
The “priests” refer to the sons of Kohath who were
descendants of Levi and therefore were “priests.” As noted
earlier (see note on verse 1), the priestly tribe of Levi was the
only one God allowed to carry “the ark.” It had to be
carried on their shoulders using the two poles going through
the four rings on “the ark” (see Exodus 25:12-14; I

Chronicles 15:11-15). Failure to carry “the ark” the way
God prescribed it would lead to His judgment (see I
2. (vs. 4). This verse says “And they brought up

the ark of the Lord, and the tabernacle of the
congregation, and all the holy vessels that were in the
tabernacle, even those did the priests and the Levites
bring up.” Once the “priests” positioned the ark to carry it
on their shoulders by the two poles, all the leaders “brought
up the ark of the Lord, and the tabernacle of the
congregation.” As previously noted, the ark was in the tent
that David had prepared for it in Jerusalem (see II Chronicles
1:4). However, at this time, the original “tabernacle of the
congregation” that Moses had made for the Ark of the
Covenant, here called “the ark of the Lord,” was in Gibeon
(see I Chronicles 16:39; II Chronicles 1:3). In the wilderness
wanderings, God had instructed Moses that all the things
pertaining to the tabernacle were to be cared for by the
“priests and Levites.” Therefore, not only did the “priests
and Levites” bring up “the ark of the Lord, and the
tabernacle of the congregation” from their previous
locations, they also brought along “all the holy vessels that
were in the tabernacle.” This refers to all the furnishings
that Solomon had made per the instructions he received from
his father David (see II Chronicles 28:10-19; II Chronicles
chapter 4). Note: Most, if not all of these items had
been in the original tabernacle, but were now lost. So,
according to David’s instructions, Solomon had many of
those same items recreated for the temple. Solomon
also brought in the things that his father David had

dedicated when he brought the “ark” and placed it in
the tent he had prepared. This included the silver, the
gold, and the vessels. Solomon had all these in the
treasuries of the house of the Lord (see I Kings
7:48-51). All of these furnishings were called “holy
vessels” because they were set apart or consecrated unto
God.
C. The people assemble before the ark (I Kings

8:5). This verse says “And king Solomon, and all the
congregation of Israel, that were assembled unto him,
were with him before the ark, sacrificing sheep and
oxen, that could not be told nor numbered for
multitude.” Once this large “congregation of Israel”
reached the temple location, they “assembled” or gathered
close to Solomon “before the ark.” They were “sacrificing
sheep and oxen” just as sacrifices were offered at the
dedication of the first tabernacle (see Exodus 40:29), and
also when David offered sacrifices after every six steps taken
by the priests as the carried the ark from Obededom’s home
to Jerusalem (see II Samuel 6:10-13). There were so many
animals being sacrificed at this dedication of the temple that
they were described as “that could not be told nor
numbered for multitude.” Of course, the word
“numbered” means counted. So many animals were being
sacrificed that no one could count them.
IV. BRINGING THE ARK INTO THE TEMPLE (I Kings

8:6-13)
A. The ark placed in the holy of holies (I Kings

8:6-8).
1. (vs. 6). This verse says “And the priests

brought in the ark of the covenant of the Lord unto his
place, into the oracle of the house, to the most holy
place, even under the wings of the cherubims.” As the
procession approached the temple, “the priests brought in
the ark of the covenant of the Lord unto his place.”
The words “his place” refers to the “place” in the temple
where “the ark of the covenant of the Lord” would reside
continually. The particular location of “the ark” was in “the
oracle of the house” or the inner sanctuary. Within the
inner sanctuary, “the ark” would be placed in “the most
holy place, even under the wings of the cherubims.”
The “most holy place,” often referred to as the “holy of
holies” was the innermost part of the temple and was behind
the second curtain in the temple (see Exodus 26:31-35;
Hebrews 9:2-3). The area in front of this second curtain (see
Exodus 26:36-37) was the “holy place” where the priests
conducted their daily service in the temple (see Numbers
28:3; Hebrews 9:6). No one was allowed to enter the “most
holy place” daily, not even the high priest. However, only
the high priest could enter the “most holy place” where
“the ark” was once a year on the Day of Atonement (see
Leviticus 16:2-3, 29-30; 23;27; Hebrews 9:6-7). Once “the
ark” was placed in its proper place, it would be “under the
wings of the cherubims.” On both ends of the mercy seat
of “the ark” were two mounted “cherubims” or angels. But
“the cherubims” mentioned here were larger and stood

alone with their wings hovering over “the ark” (see I Kings
6:23-28). They were made of gold and their positioning
symbolized guarding “the ark.” Moving “the ark” into its
permanent place in the temple symbolized God’s continued
and faithful presence with Israel.
2. (vs. 7). This verse says “For the cherubims

spread forth their two wings over the place of the ark,
and the cherubims covered the ark and the staves
thereof above.” Still describing the image “the
cherubims” presented, here they are said to “spread forth
their two wings over the place of the ark, and the
cherubims covered the ark and the staves thereof
above.” As noted in verse 6, these “cherubims” stood
opposite each other with their wings hovering over “the ark
and the staves thereof above.” The “staves” or poles of
“the ark” were removed and placed so that they could be
seen from under the wings of “the cherubim,” to direct the
high priest to the mercy-seat over the ark when he went in
once a year to sprinkle the blood of atonement there. So,
“the staves” or poles still served a purpose although they
would no longer be needed to carry “the ark” since it would
not be moved again.
3. (vs. 8). This verse says “And they drew out

the staves, that the ends of the staves were seen out in
the holy place before the oracle, and they were not seen
without: and there they are unto this day.” Once the ark
was put in place, the priests “drew out the staves, that the
ends of the staves were seen out in the holy place
before the oracle, and they were not seen without.” In

other words, “the staves” or poles were so long that the
ends of the poles could be seen from the “holy place” (the
area in front of the most holy place) that was in front of
the “oracle” or inner sanctuary, but they could not be seen
from the outer court. The last part of this verse says “the
staves” are in this position “unto this day” meaning the
date of this writing before the temple was destroyed by the
Babylonians in 586 B.C. (see II Kings 25:8-9).
B. The presence of the Lord (I Kings 8:9-12).
1. (vs. 9).This verse says “There was nothing in

the ark save the two tables of stone, which Moses put
there at Horeb, when the Lord made a covenant with
the children of Israel, when they came out of the land
of Egypt.” When “the ark” was finally set in its proper
place in the most holy part of the temple, the writer reveals
that “There was nothing in the ark save the two tables
of stone, which Moses put there at Horeb.” After leaving
Egypt and wandering in the wilderness, “the ark” contained
Aaron’s rod that budded (see Numbers 17:10), a pot of
manna (see Exodus 16:33-34), and the stone tablets with the
Ten Commandments (see Exodus 24:12; Hebrews 9:3-4).
However, by the time of the dedication of the temple, the pot
of manna and Aaron’s rod were missing from inside “the
ark.” It’s possible that the Philistines may have removed
these items when they took “the ark” in a battle with Israel
(see I Samuel 4:1-11). Now, at this dedication of the temple,
“the ark” only contained “the two tables of stone, which
Moses put there at Horeb, when the Lord made a
covenant with the children of Israel, when they came

out of the land of Egypt.” Mount “Horeb,” also called
Mount Sinai (see Exodus 3:1; Deuteronomy 1:6, 19) was
where God gave Moses the Ten Commandments (see Exodus
25:16; 31:18) and “made a covenant with the children of
Israel.” This was the Mosaic covenant (see Exodus 19:1-6)
God made with Israel after bringing them “out of the land
of Egypt.”

when the priests were come out of the holy place, that
the cloud filled the house of the Lord…” As this
dedication service continued, “the priests” came out of the
“holy place” where they conducted their daily temple
service. At that time, “the cloud filled the house of
the Lord.” This was “the cloud” that indicated God’s
presence (see Exodus 34:5; Leviticus 16:2). It first appeared
to Israel during their wilderness wanderings when they were
guided by a pillar of a “cloud” as they traveled during the
daytime (see Exodus 13:21-22; 33:9-10). This “cloud” also
filled the first tabernacle when it was dedicated, and
remained over it by day throughout Israel’s wilderness
wanderings (see Leviticus 16:2; Numbers 9:15-25).
3. (vs. 11). This verse says “So that the priests

could not stand to minister because of the cloud: for
the glory of the Lord had filled the house of the Lord.”
It was the priests’ duty to take care of the temple service.
But at this time, “the priests could not stand to minister
because of the cloud.” In other words, “the priests”
could not do their priestly duties in the temple because of the
presence of “the cloud.” Moses had a similar experience

when he was prevented from entering the tent of the
tabernacle in the wilderness because “the glory of the
Lord” came down and filled it (see Exodus 40:34-35). Here,
the presence of “the cloud” revealed that “the glory of
the Lord had filled the house of the Lord.” God’s
“glory” as seen by “the cloud” was so immense that “the
priests” couldn’t perform their duties (see Exodus 35:19;
39:1, 41; Numbers 3:5-8; 4:23, 37; 8:28. There was no doubt
that God was present among His people in the temple. Note:
Unfortunately, because of Israel’s sins (see Ezekiel
8:-18), “the glory of the Lord” would eventually depart
from the temple. Ezekiel had a vision of the “glory of
the Lord” removing His presence from the temple in
four phases. First, God’s glory departed from over the
cherubims to the threshold of the temple (see Ezekiel
10:4). Second, God’s glory departed from the threshold
of the temple (see Ezekiel 10:18). Third, the glory of
God departed from the temple and the city of Jerusalem
to Mount Olivet on the east of Jerusalem (see Ezekiel
11:23); and fourth, God’s glory returned to the
millennial temple to abide there (see Ezekiel 43:2-5).
4. (vs. 12). This verse says “Then spake

Solomon, The Lord said that he would dwell in the thick
darkness.” In these passages, there are many similarities to
the Israelites and their experiences in the wilderness (see
Exodus 20:21; Deuteronomy 5:22). It may seem that these
words spoken by Solomon are out of place. But when we
consider that the priests may have been in awe when they
saw the thick cloud, we can understand that Solomon spoke
these words to silence any fears they may have had. With his
words, Solomon reminds the priests of something that they
may not have known; that this “thick darkness” caused by
the cloud filling the temple was a token of God’s presence.
When King Solomon spoke the words, “The Lord said that
he would dwell in the thick darkness” he may have been
reminded of Moses’ words in Deuteronomy 5:22: “These
words the Lord spake unto all your assembly in the mount
out of the midst of the fire, of the cloud, and of
the thick darkness, with a great voice: and he added no more.
And he wrote them in two tables of stone, and delivered them
unto me.” It was important for not only the priests, but for
all Israel to know that God can be present with His people
even in the “thick darkness” (see Exodus 20:18-22).
C. The ark has a permanent house (I Kings 8:13).

Our final verse says “I have surely built thee an house to
dwell in, a settled place for thee to abide in for ever.”
No doubt at this moment, Solomon was reminded of God’s
promise to David that his son, not David would build Him a
“house” (see II Samuel 7:4-13; I Chronicles 17:3-12). So,
Solomon says to the Lord, “I have surely built thee an
house to dwell in, a settled place for thee to abide in for
ever.” God had once again proven Himself to be a faithful
promise keeper. David’s son had built God “an house to
dwell.” As far as Solomon was concerned, this “house” was
entirely God’s own. This “house” unlike the tabernacle, was
now as Solomon continued to say “a settled place for thee
to abide in for ever.” Since the temple was God’s own
“house,” it should never be alienated nor converted to any
other use. Unfortunately, because of Israel’s sins, later
during the time of Jesus, the temple was no longer a house of

prayer; it had become a “den of thieves” (see Matthew 21:13;
Mark 11:17; Luke 19:46). But one day those who come out of
the Great Tribulation with their sins forgiven will serve God
day and night in the heavenly temple, and God will dwell
among them (see Revelation 7:14-15).
V. Conclusion. Under King David, the Ark of the Covenant

was placed in a tent or tabernacle. But it was never God’s
intention that it remain there. Under Solomon, a temple was
built as a permanent lodging place for the Ark of the
Covenant which symbolized the presence of God with Israel.
As the church of Jesus Christ, we have no such ark; but we
have something that Israel didn’t have and still doesn’t have.
We have the presence of God with us constantly because we
are the temple of the Holy Spirit (see I Corinthians 3:16;
6:16-17, 19-20) who indwells us (see II Corinthians 6:16) and
will continue to do so until the day of redemption (see
Ephesians 1: 3, 11-14; 4:30). Knowing this ought to
encourage us to praise and worship our gracious God all the
time (see Psalms 34:1).

Curriculum***
Sunday, January 5, 2020: “Solomon Summons the Ark” Practical
I. BRINGING THE ARK TO JERUSALEM (I Kings 8:1-5)
1. Then Solomon assembled the elders of Israel, and all the

heads of the tribes, the chief of the fathers of the children of
Israel, unto king Solomon in Jerusalem, that they might bring
up the ark of the covenant of the Lord out of the city of
David, which is Zion.
2. And all the men of Israel assembled themselves unto king

Solomon at the feast in the month Ethanim, which is the
seventh month.
3. And all the elders of Israel came, and the priests took up
the ark.
4. And they brought up the ark of the Lord, and the

tabernacle of the congregation, and all the holy vessels that
were in the tabernacle, even those did the priests and the
Levites bring up.
5. And king Solomon, and all the congregation of Israel, that

were assembled unto him, were with him before the ark,
sacrificing sheep and oxen, that could not be told nor
numbered for multitude.
II. BRINGING THE ARK INTO THE TEMPLE (I Kings

8:6-13)
6. And the priests brought in the ark of the covenant of

the Lord unto his place, into the oracle of the house, to the
most holy place, even under the wings of the cherubims.
7. For the cherubims spread forth their two wings over the
place of the ark, and the cherubims covered the ark and the
staves thereof above.
8. And they drew out the staves, that the ends of the staves
were seen out in the holy place before the oracle, and they
were not seen without: and there they are unto this day.
9. There was nothing in the ark save the two tables of stone,
which Moses put there at Horeb, when the Lord made a
covenant with the children of Israel, when they came out of
the land of Egypt.
10. And it came to pass, when the priests were come out of
the holy place, that the cloud filled the house of the Lord,
11. So that the priests could not stand to minister because of

the cloud: for the glory of the Lord had filled the house of
the Lord.
12. Then spake Solomon, The Lord said that he would dwell
in the thick darkness.
13. I have surely built thee an house to dwell in, a settled

place for thee to abide in for ever.
I. BRINGING THE ARK TO JERUSALEM (I Kings 8:1-5)
1. Then King Solomon summoned into his presence at

Jerusalem the elders of Israel, all the heads of the tribes and
the chiefs of the Israelite families, to bring up the ark of
the Lord’s covenant from Zion, the City of David.
2. All the Israelites came together to King Solomon at the

time of the festival in the month of Ethanim, the seventh
month.
3. When all the elders of Israel had arrived, the priests took
up the ark,
4. and they brought up the ark of the Lord and the tent of
meeting and all the sacred furnishings in it. The priests and
Levites carried them up,
5. and King Solomon and the entire assembly of Israel that

had gathered about him were before the ark, sacrificing so
many sheep and cattle that they could not be recorded or
counted.
II. BRINGING THE ARK INTO THE TEMPLE (I Kings

8:6-13)
6. The priests then brought the ark of the Lord’s covenant to

its place in the inner sanctuary of the temple, the Most Holy
Place, and put it beneath the wings of the cherubim.
7. The cherubim spread their wings over the place of the ark
and overshadowed the ark and its carrying poles.
8. These poles were so long that their ends could be seen

from the Holy Place in front of the inner sanctuary, but not
from outside the Holy Place; and they are still there today.
9. There was nothing in the ark except the two stone

tablets that Moses had placed in it at Horeb, where the Lord
made a covenant with the Israelites after they came out of
Egypt.
10. When the priests withdrew from the Holy Place, the
cloud filled the temple of the Lord.
11. And the priests could not perform their service because
of the cloud, for the glory of the Lord filled his temple.
12. Then Solomon said, “The Lord has said that he would
dwell in a dark cloud;
13. I have indeed built a magnificent temple for you, a place

for you to dwell forever.”
1. Anything we do for the Lord must involve sincere

preparation (I Kings 8:1-2).
2. If we do things God’s way we will always be successful (I

Kings 8:3-4).
3. Whatever we dedicate to the Lord is holy (I Kings 8:5-7).
4. We may fail God at times, but His plans for us will

continue (I Kings 8:8-9).
5. As believers, we must realize that God is ever present with

us, regardless of the circumstances (I Kings 8:10-12).
6. God is not confined to any building; He abides within His

people forever (I Kings 8:13; I Corinthians 3:16, 19:
Ephesians 4:30).

Curriculum***
Sunday, January 12, 2020: “Solomon Speaks to the People”

Action: Jerusalem
Golden Text: “And he said, Blessed be the Lord God of

Israel, which spake with his mouth unto David my
father, and hath with his hand fulfilled it…” (I Kings
8:15).
I. INTRODUCTION. King Solomon had led the procession

of Israelites to take the Ark of the Covenant to the temple he
had finished building for the Lord. As they prepared to
dedicate the temple, Solomon felt the need to address the
people. In this week’s lesson, we see Solomon in the role of a
preacher presenting a sermon about God’s faithfulness to His
promises.
II. THE LESSON BACKGROUND. At the time of our

lesson, Solomon, David’s son was the king of a united Israel.
As noted in the introduction, Solomon, not David was the one
God wanted to build His temple. But David made
preparations for Solomon to build the temple by stockpiling
materials to be used for it (see I Chronicles 22:2-6). In
addition, David bought the land that the temple was to built
on from Ornan (see II Samuel 24:18-25; I Chronicles
21:22-2:1). The land was located in the mountain range of

Mount Moriah (see II Chronicles 3:1), the same place where
God sent Abraham to sacrifice his son Isaac before He
stopped it (see Genesis 22:2, 10-14). I Kings chapters 5-7
give details of Solomon’s work of building and furnishing the
2-5), as well as his palace (see I Kings chapter 7). In chapter
8, Solomon leads a procession to bring the Ark of the
Covenant from Jerusalem to the place of the completed
temple in preparation for the temple dedication (see I Kings
8:1-13). Our lesson begins with verse 14 as Solomon gives a
message to the people.
III. SOLOMON’S BLESSINGS (I Kings 8:14-15)
A. Solomon blesses the people (I Kings 8:14). Our

first verse says “And the king turned his face about, and
blessed all the congregation of Israel: (and all the
congregation of Israel stood).” Solomon was facing the
priests to reply to their inability to serve in the temple while
the cloud representing God’s presence filled it (see I Kings
8:10-13). Now “the king turned his face about” meaning
that he turned away from the priests toward “the
congregation.” As he faced the people, Solomon “blessed
all the congregation of Israel.” The word “blessed” in
Hebrew is “barak” which means “to bless,” but is often
translated as “praise” when referring to God. When a person
of group is being “blessed” in Scripture, it means that the
one speaking the blessing is expressing his or her desire that
God’s favor will be upon that person or group. Note: In the

Old Testament, blessings were pronounced on children
or subordinates by the heads of households or others in
authority (see Genesis 24:58-60; 27:23-29; Leviticus
9:22-23; Joshua 22:3-6; I Samuel 2:20; see also Genesis
Chapter 49), as in the case of King Solomon. His
blessing on “all the congregation of Israel” emphasizes
his role as a spiritual leader as well as the nation’s civic
leader (see Leviticus 9:23; Deuteronomy 33:1). But
God is always recognized as the only source of blessing,
and in the Old Testament blessings were offered in His
name (see Ruth 3:10; I Samuel 15:13; II Samuel 6:18).
In the New Testament there are two Greek words
translated “bless” and “blessed.” One word is “eulogia”
which means “to speak well of” or “to praise someone”
(see Luke 6:28; Acts 7:60; Romans 12:14; I Corinthians
4:12). The other Greek word translated “blessed” in
the New Testament is “makarios” which means
“blessed,” “happy,” or “fortunate” as in the Beatitudes
(see Matthew 5:3-11). The author then adds
parenthetically the words “(and all the congregation of
Israel stood).” As Solomon began to address the people,
they all “stood” respectfully to hear from “the king.”
According to II Chronicles 6:12-13, Solomon was standing on
a bronze scaffold in front of the altar of burnt offerings when
he prayed following his sermon to the people. This seems to
indicate that he was also standing on the scaffold when he
addressed the people with his sermon.
B. Solomon blesses the Lord (I Kings 8:15). This

verse says “And he said, Blessed be the Lord God of
Israel, which spake with his mouth unto David my

father, and hath with his hand fulfilled it, saying…” As
Solomon began his message to the people, first, “he said,
Blessed be the Lord God of Israel.” We may wonder how
Solomon could pronounce a blessing on God who was greater
than he was. The answer is in the meaning of the word
“blessed” here which means “to praise” (see commentary on
verse 14). There are many references to God being
“blessed” in the Old Testament (see Genesis 24:27; Exodus
18:10; I Samuel 25:32, 39; II Samuel 18:28; 22:47; I Kings
1:48) followed by the reason He was being “blessed” or
praised. The same thing happened here. Solomon
pronounced praise to “the Lord God of Israel” followed by
the reason God was to be praised. It was because God had
“spake with his mouth unto David my father, and hath
with his hand fulfilled it, saying.” Yahweh or Jehovah
who is “the Lord God of Israel,” had spoken to “David”
Solomon’s father, “with His (own) mouth” through the
prophet Nathan revealing what His plans were for “David”
and Solomon (see II Samuel 7:4-17). Solomon declared that
God had “fulfilled” those plans. Then he proceeded to
repeat God’s “fulfilled” words in this sermon in the next 4
verses. In those verses, Solomon really summarized God’s
words as given in II Samuel 7:4-17 and I Chronicles 17:3-15.
IV. SOLOMON SPEAKS OF GOD’S PROMISES (I Kings

8:16-21)
A. God’s promises to David (I Kings 8:16-19).

1. (vs. 16). This verse says “Since the day that I

brought forth my people Israel out of Egypt, I chose no
city out of all the tribes of Israel to build an house, that
my name might be therein; but I chose David to be over
my people Israel.” As part of his sermon to describe how
God’s own words had been fulfilled, Solomon went back to
the beginning of Israel as a nation (see Exodus 19:5-8).
Declaring what God said that was most likely shared with
him by David. Solomon speaking in God’s own words said
“Since the day that I brought forth my people Israel out
of Egypt, I chose no city out of all the tribes of Israel to
build an house, that my name might be therein.” Even
before Israel entered the Promised Land, Moses told them
that the Lord would choose a place for their worship (see
Deuteronomy 12:10-11). The Lord declared that from the
time He delivered His newly formed people from Egyptian
bondage, He didn’t choose any “city out of all the tribes of
Israel to build (Him) an house, that my name might be
therein.” In other words, any house or temple that would
have been built for God would naturally have His “name”
there, meaning that He would identify with it by allowing His
“name” to be associated with it. But instead of choosing a
“city” or group of people to build Him a “house” or temple,
God said, “but I chose David to be over my people
Israel.” Just as God told Moses, the time would eventually
come for building a temple (see Deuteronomy 12:10-11), but
it was more important in God’s plan to first chose the person
that should rule His people as king. That choice of course,
was “David” whom God promised would have an everlasting
dynasty and that his son would build a “house” or temple for
the Lord (see II Samuel 7:11-16) where God said “my name
might be therein.” Let us remember, that the temple

would only be considered God’s house because the Ark of the
Covenant would be there which represented the Lord’s
presence. The Lord’s name as “the Lord God of Israel” (see
verse 15) would identify and associate the Lord with the
temple. The truth is that God cannot be contained in any
place or thing, not even a beautiful and grand temple (see I
Kings 8:27; II Chronicles 6:18).
2. (vs. 17). This verse says “And it was in the

heart of David my father to build an house for the name
of the Lord God of Israel.” With the help of Hiram, king of
Tyre, who provided workers and materials, “David”
constructed his palace (see II Samuel 5:11; I Chronicles
14:1). After David’s palace was finished, he was deeply
concerned that he lived in a palace made from cedar while
the ark of the covenant which represented God’s presence
dwelled in a tent or tabernacle (see Exodus 26:1; II Samuel
7:2, 6). As a result, Solomon says here “And it was in the
heart of David my father to build an house for the name
of the Lord God of Israel.” In other words, “David” had a
strong desire to build the Lord a better and more impressive
dwelling than the tabernacle or tent that presently housed
the ark. This strong desire led him to consult Nathan the
prophet, about it, and without consulting the Lord, Nathan
gave “David” the go ahead to build the Lord a sanctuary
saying “Go do all that is in thine heart, for the Lord is with
thee” (see II Samuel 7:3). Of course, we learn later that this
was not God’s plan (see II Samuel 7:4-7, 12-13; I Chronicles
17:3-4). The Lord told David that he would not be allowed to
build the temple because he had been a man of war, and had
shed blood (see I Chronicles 28:2-3). As noted earlier, the

phrase “an house for the name of the Lord God of
Israel” refers to a place that God would be identified with
and allow His “name” to be associated with.
3. (vs. 18). This verse says “And the Lord said

unto David my father, Whereas it was in thine heart to
build an house unto my name, thou didst well that it
was in thine heart.” There is no biblical record that God
said to “David” what Solomon credits to God in this verse
(see II Samuel 7:5-16; I Chronicles 17:3-14). When Solomon
added the words “And the Lord said unto David my
father, Whereas it was in thine heart to build an house
unto my name, thou didst well that it was in thine
heart,” it appears that he was expressing his own thoughts
about how God received David’s request to build Him a
house. In Solomon’s mind, he could visualize the Lord saying
to his father David, “thou didst well that it was in thine
heart.” Solomon believed that God was pleased with David’s
heart’s desire to build Him a house that would be associated
with His “name.”
4.(vs. 19). This verse says “Nevertheless thou

shalt not build the house; but thy son that shall come
forth out of thy loins, he shall build the house unto my
name.” What Solomon says in this verse is more in line with
the message God gave to Nathan regarding David’s desire to
build Him a house (see II Samuel 7:4, 12-13; I Chronicles
17:3-4). The word “Nevertheless” refers back to the
previous verse where Solomon credits God with being
pleased with David’s desire to build Him a house. Even
though David had good intentions, Solomon added that the

Lord said “Nevertheless thou shalt not build the
house.” It was in God’s plans to have a house to represent
His presence, but David was not the one chosen to build it.
The Lord went on to say, “but thy son that shall come
forth out of thy loins, he shall build the house unto my
name.” Instead of David building the Lord a house, God
prophesied that David’s “son,” who had not even been
conceived yet (see II Samuel 11:1-5; 12:13-15, 18; 24-25),
would be the one to build the temple. God said that David’s
unborn “son” will be the one to “build the house unto my
name.”
B. God’s promises fulfilled in Solomon (I Kings

8:20-21).
1. (vs. 20). This verse says “And the Lord hath

performed his word that he spake, and I am risen up in
the room of David my father, and sit on the throne of
Israel, as the Lord promised, and have built an house
for the name of the Lord God of Israel.” At this point in
his sermon, Solomon addresses the truthfulness and
faithfulness of the Lord when he said “And the Lord hath
performed his word that he spake.” This means that God
had kept “his word” or promises He made to “David.” Then
Solomon declared how he knew that God had “performed
(or kept) his word that he spake.” First he said “and I
am risen up in the room of David my father.” The word
“room” here can be translated as “stead.” Therefore, this
verse can read, “and I am risen up, or am now king instead of
my father David.” In other words, Solomon had succeeded
his father David as king, and as such he now sat “on the
throne of Israel, as the Lord promised.” Just as God had
“promised” to David, his son Solomon had replaced him as
king on the throne of Israel (see II Samuel 7:4-5, 11-12). The
second reason why Solomon was convinced that God had
“performed (or kept) his word that he spake” was
because he had “built an house for the name of
the Lord God of Israel.” This was also a promise that God
had made to David (see II Samuel 7:12-13; I Chronicles
17:3-4, 11-12). It too, had come to pass, for Solomon had
completed building “an house for the name of
the Lord God of Israel.” Again (see commentary on verse
16), God would not really be dwelling in this house, because
nothing, not even a grand temple can contain Him (see I
Kings 8:27; II Chronicles 6:18). But His “name” as
“the Lord God of Israel” would be associated with this
“house” or temple.
2. (vs. 21). Our final verse says “And I have set

there a place for the ark, wherein is the covenant of
the Lord, which he made with our fathers, when he
brought them out of the land of Egypt.” As Solomon
continued his sermon of dedication of the temple, he
concluded his message saying “And I have set there a
place for the ark, wherein is the covenant of the Lord.”
The “place” that Solomon “set” or prepared “for the ark”
was in the holies of holies or the “most holy” (see I Kings 8:6)
place in the temple. It was the most sacred inner room in
both the tabernacle and the temple, separated from the rest
of the worship area by a sacred veil or curtain. Note: The
“most holy place,” often referred to as the “holy of
holies” was the innermost part of the temple and was

behind the second curtain in the temple (see Exodus
26:31-35; Hebrews 9:2-3). The area in front of this
second curtain (see Exodus 26:36-37) was the “holy
place” where congregational worship took place and
where the priests conducted their daily service in the
temple (see Numbers 28:3; Hebrews 9:6). No one was
allowed to enter the “most holy place” daily, not even
the high priest. However, the high priest could enter
the “most holy place” where “the ark” was once a year
on the Day of Atonement (see Leviticus 16:2-3, 29-30;
23;27; Hebrews 9:6-7). Solomon declared that this inner
room was for “the ark, wherein is the covenant of
the Lord.” In other words, inside “the ark” were the
tablets containing the Ten Commandments which Solomon
referred to as “the covenant of the Lord.” The Ten
Commandments were given when God made His conditional
“covenant” with Israel making them His own peculiar
treasure and a holy nation (see Exodus 19:1-8). Finally,
Solomon said that God made His “covenant” with Israel’s
“fathers, when he brought them out of the land of
Egypt.” The term “fathers” here refers to Israel’s
forefathers who were delivered from Egyptian bondage.
V. Conclusion. In this week’s lesson, we learned that the

promises God made to David were fulfilled through Solomon,
just as God had said. Our God is a promise keeper. As He
demonstrated to the Old Testament patriarchs, Moses, and to
Israel in general, He also kept His promises to David to
establish him an everlasting dynasty. Of course, this will

ultimately be fulfilled in Jesus Christ, the greater-grandson of
David (see Matthew 1:1). Knowing that God will also keep
His promises to the church, as believers we are obligated to
be obedient to His will, His Word, and His way. How are you
doing in that regard?

Curriculum***
Sunday, January 12, 2020: “Solomon Speaks to the People” Practical
I. SOLOMON’S BLESSINGS (I Kings 8:14-15)
14. And the king turned his face about, and blessed all the
congregation of Israel: (and all the congregation of Israel
stood;)
15. And he said, Blessed be the Lord God of Israel, which

spake with his mouth unto David my father, and hath with his
hand fulfilled it, saying,
II. SOLOMON SPEAKS OF GOD’S PROMISES (I Kings

8:16-21)
16. Since the day that I brought forth my people Israel out of
Egypt, I chose no city out of all the tribes of Israel to build an
house, that my name might be therein; but I chose David to
be over my people Israel.
17. And it was in the heart of David my father to build an

house for the name of the Lord God of Israel.
18. And the Lord said unto David my father, Whereas it was
in thine heart to build an house unto my name, thou didst

well that it was in thine heart.
19. Nevertheless thou shalt not build the house; but thy son
that shall come forth out of thy loins, he shall build the house
unto my name.
20. And the Lord hath performed his word that he spake, and
I am risen up in the room of David my father, and sit on the
throne of Israel, as the Lord promised, and have built an
house for the name of the Lord God of Israel.
21. And I have set there a place for the ark, wherein is the
covenant of the Lord, which he made with our fathers, when
he brought them out of the land of Egypt.
I. SOLOMON’S BLESSINGS (I Kings 8:14-15)
14. While the whole assembly of Israel was standing there,

the king turned around and blessed them.
15. Then he said: “Praise be to the Lord, the God of Israel,

who with his own hand has fulfilled what he promised with
his own mouth to my father David. For he said,
II. SOLOMON SPEAKS OF GOD’S PROMISES (I Kings

8:16-21)
16. ‘Since the day I brought my people Israel out of Egypt, I

have not chosen a city in any tribe of Israel to have a temple
built so that my Name might be there, but I have
chosen David to rule my people Israel.’
17. “My father David had it in his heart to build a temple for
the Name of the Lord, the God of Israel.
18. But the Lord said to my father David, ‘You did well to
have it in your heart to build a temple for my Name.
19. Nevertheless, you are not the one to build the temple,
but your son, your own flesh and blood—he is the one who
will build the temple for my Name.’
20. “The Lord has kept the promise he made: I have

succeeded David my father and now I sit on the throne of
Israel, just as the Lord promised, and I have built the temple
for the Name of the Lord, the God of Israel.
21. I have provided a place there for the ark, in which is the
covenant of the Lord that he made with our ancestors when
he brought them out of Egypt.”
1. God is to be praised for fulfilling the words He has spoken

(I Kings 8:14-15).
2. We may as well face it, God’s plans are not our plans (I
Kings 8:16).
3. Our desires to please God have their place, but they may
not be in His will (I Kings 8:17-19).
4. It’s a wonderful thing to be alive to see God’s plans come

to fruition (I Kings 8:20-21).

Curriculum***
Sunday, January 19, 2020: “Solomon Seeks God’s Blessing”
Commentary (The UGP Curriculum)
Lesson: I Kings 8:22-30, 52-53; Time of Action: 959 B.C.;

Golden Text: “And hearken thou to the supplication of

thy servant, and of thy people Israel, when they shall
pray toward this place: and hear thou in heaven thy
dwelling place: and when thou hearest, forgive” (I
Kings 8:30).
I. INTRODUCTION. King David was never able to see his

key desire come to pass. He wanted to build a great temple
for his God. Instead, God told David that his seed, namely
Solomon, would be the one to build Him a temple (see II
Samuel 7:1-17; I Chronicles 1:15). This week’s lesson looks
at the time after Solomon had finished building the temple of
the Lord. He expressed his dedication to the Lord in a
moving prayer that showed a genuine spirit of humility. It
should be noted that throughout Solomon’s prayer his focus
is not on the temple of God, but on the God of the temple.
II. BACKGROUND FOR THE LESSON. At the time of our

lesson, Solomon, David’s son was the king of a united Israel.
As noted in the introduction, Solomon, not David was the one
God wanted to build His temple. I Kings chapters 5-7 give
details of Solomon’s work of building and furnishing the

2-5), as well as his palace (see I Kings chapter 7). When
Solomon finished the temple, he had the Ark of the Covenant
brought into it (see I Kings 8:11), and a cloud identified as
“the glory of the Lord” filled the temple so that the priests
were not able to perform their services (see II Chronicles 5:1,
13-14). Then the king addressed the people with a sermon
(see I Kings 8:12-21), recounting Israel’s history that led to
the building of the temple (see I Kings 8:12-21; II Chronicles
6:1-11). Afterwards, Solomon prepared himself for his prayer
of dedication. This is where our lesson begins.
III. SOLOMON RECOUNTS GOD’S GREATNESS (I Kings

8:22-27)
A. Solomon prepares for his prayer of dedication

(I Kings 8:22). Our first verse says, “And Solomon stood
before the altar of the Lord in the presence of all the
congregation of Israel, and spread forth his hands
toward heaven.” As the king prepared to dedicate the
completed temple, we are told that “Solomon stood before
the altar of the Lord in the presence of all the
congregation of Israel.” The “altar” mentioned here was
the brazen or bronze “altar” that “Solomon” made during
the temple’s construction (see II Chronicles 4:1), and was
used for offering sacrifices. It was situated in the courtyard
in front of the temple (see I Kings 8:64). As “Solomon
stood” in front of “the altar” and the people, he “spread
forth his hands” as he prepared to pray (see Ezra 9:5).

When the Israelites prayed, they normally looked up “toward
heaven” or in the direction of the temple (see I Kings
8:29-30) and “spread forth” or lifted their hands as a sign of
their petition or supplication (see Exodus 9:29, 33; Psalms
143:6). Although the temple was God’s house on earth,
“Solomon” understood that God’s real abode is heaven, so
he lifted “his hands toward heaven.”
B. God’s faithfulness (I Kings 8:23-26).
1. (vs. 23). This verse says “And he said,

O Lord God of Israel, there is no God like thee in
heaven above, or on earth beneath, who keepest
covenant and mercy with thy servants that walk before
thee with all their heart…” As Solomon begins his prayer
of dedication and consecration, he acknowledges who God
is. “He said O Lord God of Israel, there is no God like
thee in heaven above, or on the earth beneath.” The
“God of Israel” is a being of incomparable perfection. For
every creature there are similar creatures, but the Creator
has no peer or equal. Certainly David spoke the truth when
he said “Wherefore thou art great, O Lord God: for there
is none like thee, neither is there any God beside thee…” (see
II Samuel 7:22). Like Solomon, we may not be able to fully
describe God, but also like Solomon, we do know this—that
“there is no God like thee in heaven above, or on the
earth” under heaven. Then Solomon recounted God’s
faithfulness when he said “which keepest covenant, and
shewest mercy unto thy servants, that walk before thee
with all their hearts.” These are almost the same words
spoken by Moses in Deuteronomy 7:9: “Know therefore that

the Lord thy God, he is God, the faithful God, which keepeth
covenant and mercy with them that love him and keep his
commandments to a thousand generations.” Both Solomon
and Moses were saying the same thing, that God can be
counted on to be true to every word that He has spoken to
His “servants,” or all those “that walk before thee (Him)
with all their hearts.” This means that God’s “servants”
are those who obey Him and are anxious to do His will (see
Daniel 9:4). The Hebrew word for “mercy” used by both
Moses and Solomon is hesed and it speaks of God’s covenant-
keeping love for His people. The Scriptures often use the
word “walking” to refer to a person’s daily conduct or
behavior (see Deuteronomy 8:6; Micah 6:8). The term
“heart” refers to a person’s whole being, which includes his
or her intellect, emotion, or will (see I Samuel 2:1; Psalms
9:1). To show how the “heart” refers to our whole being,
Solomon also stated in Proverbs 4:23 that out of the heart
come the issues of life. Later, Jesus would respond to a
lawyer’s question by declaring that the first and greatest
commandment is love for God “with all thine heart” or with
our entire being (see Matthew 22:37). Those words were
taken directly from Deuteronomy 6:4-5 which were part of
the Jewish Shema (which is Hebrew for “hear”) that Jews
recited daily. Note: It’s interesting that in this verse,
Solomon refers to God as “Lord God.” But notice that
in the spelling for “Lord” the letters “ord” are smaller
capital letters than the “L” in “Lord.” This is different
from the word “Lord” where the “ord” is in lower case
letters that we normally see in the Scriptures (see
Genesis 2:4; 4:4; Exodus 3:7; 4:11; Leviticus 1:1; Isaiah
1:4; Jeremiah 1:6; Jonah 1:1). The reason was this was
the translators’ way of treating yhwh (pronounced

Yahweh) the personal and sacred name of the Lord with
the respect that the Jews gave it. The Jews thought the
name Yahweh was too sacred to even pronounce, so
they would use another word that meant “Lord” which
is how we see this word most often in the Bible. The
translators decided to use the form “Lord” with its
small capital letters after the “L” in place of the sacred
name Yahweh which refers to God’s eternal existence
and His faithfulness to His covenant. There is another
Hebrew word for Lord, which is Adonai and it is
rendered Lord with the “ord” in lower case letters and
it is the word we more often see in Scripture. Adonai
refers to God’s lordship and control over creation.
Both names “Lord” (Yahweh or Jehovah), and “Lord”
(Adonai) are used in Psalms 8:1 where David declares
“O Lord, our Lord, how excellent is thy name in all the
earth! who hast set thy glory above the heavens.”
When both names are used together they speak of
God’s personal name, Yahweh (Lord), and Adonai
(Lord) His name for His lordship over creation. So
when both names “Lord” and “Lord” are used together
as in Psalms 8:1, the meaning would be Jehovah
Adonai.
2. (vs.24). This verse goes on to say “Who hast

kept with thy servant David my father that thou
promisedst him: thou spakest also with thy mouth, and
hast fulfilled it with thine hand, as it is this day.” The
promise that Solomon was referring to that God made to
“David” was concerning the building of the temple (see I
Chronicles 22:6-10). Solomon stated that God had made His

promise to His “servant David,” Solomon’s “father,” and
God “hast kept” His promise because the temple stood
completed “as it is this day.” The proof that God was
faithful to the promise He made to “David” was the
completed temple itself.
3. (vs. 25). This verse says “Therefore now,

Lord God of Israel, keep with thy servant David my
father that thou promised him, saying, There shall not
fail thee a man in my sight to sit on the throne of
Israel; so that thy children take heed to their way, that
they walk before me as thou hast walked before me.”
When God promised “David” that his son would build Him a
temple, He also made another promise that Solomon asked
God to “keep” which was “There shall not fail thee a man
in my sight to sit upon the throne of Israel.” In other
words, God “promised” David that his descendants will
always reign over “Israel.” But Solomon knew that this was
not a blanket promise. He added “yet so that thy children
take heed to their way to walk in my law, as thou
(David) hast walked before me.” This means that God’s
promise that a descendant of “David” will always “sit on
the throne of Israel” would only be fulfilled if David’s
“children,” meaning his descendants, will “take heed” or
obey God’s laws as “David” had done (see I Kings 2:1-4; I
Kings 9:1-8). Note: As usual, God was faithful to His
Word. There were a number of David’s descendants to
sit on the throne of Judah after the kingdom was
divided, but only a handful were good kings. As a
result of the people following the evil ways of those bad
kings, they were eventually carried into Babylonian

Captivity in 586 B.C. David’s descendants continued to
rule the Southern kingdom until Jeconiah was taken
into captivity by the Babylonians. Although Zedekiah
was the last king of Judah (see II Kings 25:1-12), he
was not in the line to be king. Therefore, Jeconiah was
the last in David’s line to sit on the throne, but he only
ruled over Judah, the southern kingdom. There have
been no kings of Israel from the Davidic line since the
Babylonian Captivity. Because many of Judah’s kings
failed to obey God, the people also failed to walk before
God in obedience. Therefore, there will not be another
ancestor of David to sit on the throne in Israel until
Jesus Christ establishes His millennial reign.
4. (vs. 26). In this verse, Solomon says “And

now, O God of Israel, let thy word, I pray thee, be
verified, which thou spakest unto thy servant David my
father.” Here, Solomon repeats his request that God keep
His promise to “thy servant David my father.” When
Solomon asked God to “let thy word, I pray thee, be
verified” he was pleading with God to let the promise He
made to “David” regarding his descendants (see II Samuel
7:12-17) be fulfilled or come to pass (see II Samuel 7:25).
C. God’s immensity (I Kings 8:27). This verse

says, “But will God indeed dwell on the earth? behold,
the heaven and heaven of heavens cannot contain thee;
how much less this house that I have builded?” As he
continued to pray, Solomon thought about the great temple
that he had built for God. But realizing that God is
everywhere all the time, he posed the question to himself,

“But will God in very deed dwell on the earth?” In other
words, Solomon’s question was, “But will God really live upon
the earth with men (see II Chronicles 6:18)?” Solomon knew
that God was immense which means He cannot be measured,
so he had to wonder if God was really going to abide in the
temple he built. Earlier when Solomon was preparing to
build the temple he made a similar statement: “And the
house which I build is great: for great is our God above all
gods. But who is able to build him an house, seeing the
heaven and heaven of heavens cannot contain him? who am I
then, that I should build him an house, save only to burn
sacrifice before him” (see II Chronicles 2:5-6)? Then
Solomon declared “behold, heaven and the heaven of
heavens cannot contain thee; how much less this house
that I have builded!” Solomon reasoned that since God is
immense or cannot be measured, He can’t be confined to this
great temple no matter how large it was. Note: Solomon
was actually amazed that God who fills everything
would actually dwell or live with mankind on earth. His
amazement was understandable, but it was also true.
One day in the future, God, in His fullest expression
would dwell with people on earth in the birth of Jesus
Christ who as John wrote “was made flesh, and dwelt
among us” (see John 1:14). That makes Jesus truly
Emmanuel, which means “God with us” (see Matthew
1:23).
IV. SOLOMON MAKES A PETITION OF GOD (I Kings

8:28-30)
A. A petition to be heard (I Kings 8:28-30).
1. (vs. 28). Solomon continued his prayer in this

verse saying “Yet have thou respect unto the prayer of
thy servant, and to his supplication, O Lord my God, to
hearken unto the cry and to the prayer, which thy
servant prayeth before thee today…” When Solomon
asked the Lord to “have respect therefore to the prayer
of thy servant, and to his supplication,” he was asking
God to pay attention to His servant’s “prayer” and his
requests. It was so important to Solomon that God heard His
“prayer” that he repeated his words saying “hearken unto
the cry and the prayer which thy servant prayeth before
thee.” Of course, the word “hearken” means “to hear” or
“to listen to” and his “cry” was this prayer. Note: In the
Scriptures, the words “prayer,” “supplication,” and
“cry” all refer to different aspects of praying. Of
course, the word “prayer” refers to any kind of
praying. “Supplication” normally refers to prayers
which request God’s intervention and help. The word
“cry” refers to an emotional calling out to God out of
joy or pain.
2. (vs. 29). Solomon’s prayer continued in this

verse saying “That thine eyes may be open toward this
house night and day, even toward the place of which
thou hast said, My name shall be there: that thou
mayest hearken unto the prayer which thy servant shall
make toward this place.” In the previous verse, Solomon
asked God twice to hear His servant’s prayer, and in this

verse he reveals what his supplication or request was: “That
thine eyes may be open toward this house night and
day, even toward the place of which thou hast said, My
name shall be there.” Solomon was asking God to look
down with favor “day and night” or all the time upon the
Temple—the place where God had said that He would put His
name (see Deuteronomy 12:11). Solomon understood that
associating God’s “name” with the temple indicates that His
character and reputation were closely tied to the temple, and
that was the reason why he thought God should hear his
prayers. In addition to looking down on the temple with
favor, Solomon also asked God “to hearken unto the
prayer which thy servant shall make toward this
place.” Solomon was asking God to please always hear and
answer his prayers whenever he prayed in the direction of
the temple. Praying towards the temple was very important
to God’s people. Even while in Babylonian Captivity, Daniel
prayed facing the direction of Jerusalem (see Daniel 6:10).
B. A petition for forgiveness (I Kings 8:30). This

verse says, “And hearken thou to the supplication of thy
servant, and of thy people Israel, when they shall pray
toward this place: and hear thou in heaven thy dwelling
place: and when thou hearest, forgive.” In the previous
verse, Solomon asked God to personally hear his prayers
when he prayed facing the temple. Now in this verse, he
asked the Lord to “Hearken therefore unto the
supplications of thy servant, and of thy people Israel,
which they shall make toward this place.” This was the
third time that Solomon asked God to hear his prayers. But
here, he asked God not only to hear his prayer when he

prayed toward the temple, he also asked God to hear all “thy
people of Israel” whenever they prayed toward the temple.
The last part of this verse is probably the most important part
of Solomon’s prayer. He said “hear thou from thy
dwelling place, even from heaven; and when thou
hearest, forgive.” Solomon was certainly aware that at
some point God’s people would disobey Him because later in
his prayer he said “For there is no man which sinneth not”
(see II Chronicles 6:36). Solomon didn’t ask the Lord to hear
their prayers from the temple, because he knew the temple
couldn’t contain or hold Him. Instead, he asked the Lord to
“hear thou from thy dwelling place, even from heaven.”
And once God heard the people’s prayers from His “dwelling
place, even from heaven,” Solomon asked Him to
“forgive.” This gives us some insight into the kind of
prayers the people would pray. Their prayers would be
primarily confessions for their failure to keep God’s law, and
also pleas for God’s mercy and forgiveness. It was Solomon’s
desire that his people follow their God. So when they
faltered or failed the Lord, Solomon wanted to be sure that
God would “forgive” them and restore them. Note: Verses
31-51 are not part of our printed text, but in those
verses, Solomon posed seven situations that God’s
people might face and asked God to hear His people
when they prayed for help in those situations. The first
situation was when a man wrongs his neighbor.
Solomon prayed that God would judge and punish
whoever was in the wrong (see I Kings 8:31-32). The
second situation Israel may face was being defeated by
an enemy because they had sinned. Solomon prayed
that if they repent, confess and turn back to God, that

He would hear from heaven and forgive them (see I
Kings 8:33-34). The third situation Solomon
mentioned was when there was no rain in the land
because the people had sinned. He prayed that if they
repented and called on God’s name that He would
forgive them (see I Kings 8:35-36). The fourth
situation that Solomon thought could occur was a
famine or pestilence in the land. Solomon prayed that
if any man or all of Israel prayed for their own sin that
God would forgive and deal with each man according to
his own sin (see I Kings 8:37-40). The fifth situation
that Israel might face dealt with strangers or
foreigners. It was possible that a stranger would hear
of Israel’s God and come to join themselves to Israel
and call on the name of the Lord. Solomon prayed that
God would hear that stranger’s prayer (see I Kings
8:41-43). The sixth situation that could happen was
Israel going to war. Solomon prayed that as the people
prayed toward the tabernacle God would hear and
uphold their cause (see I Kings 8:44-45). The seventh
situation that Solomon mentioned was if Israel sinned
and then went to war. Solomon prayed that God would
allow them to be taken captive. But if they confessed
and repented while in captivity, Solomon asked God to
forgive them because they were His people (see I Kings
8:46-51). The next part of our lesson begins with verse
52.
V. SOLOMON PRAYS FOR ISRAEL (I Kings 8:52-53)
A. A petition to hear God’s people (I Kings 8:52).

This verse says “That thine eyes may be open unto the
supplication of thy servant, and unto the supplication
of thy people Israel, to hearken unto them in all that
they call for unto thee.” It was so important to Solomon
that God would both see and hear him and the people when
they prayed to Him that Solomon repeated portions of his
prayer. In verse 29 his prayer was that God’s eyes be open
toward the temple and that He would hear the prayer which
His servant prayed. Now in this verse, again He not only
prayed for himself, but he also prayed for the people.
Solomon asked that the Lord’s “eyes may be open unto the
supplication of thy servant” and that God’s “eyes may be
open unto the supplication of thy people Israel.” In
addition Solomon prayed that God would “hearken unto
them (His people) in all that they call for unto thee.”
B. The reason for Solomon’s petition (I Kings

8:53). Our final verse says “For thou didst separate them
from among all the people of the earth, to be thine
inheritance, as thou spakest by the hand of Moses thy
servant, when thou broughtest our fathers out of Egypt,
O Lord God.” Here Solomon gives his reason for believing
that God would answer his prayer. Solomon said “For thou
didst separate them from among all the people of the
earth, to be thine inheritance.” God could’ve chosen any
nation of people to be His own, but Solomon said that He
chose Israel and “didst separate them from among all
the people of the earth, to be thine inheritance.” The
Lord “separated” or set apart Israel unto Himself when He

specifically chose the Israelites and liberated them from
Egypt (see Exodus 19:3-6). Solomon then said that God
separated Israel “to be thine inheritance” (see
Deuteronomy 4:20; 9:26). For Israel, the land of Canaan was
considered an “inheritance” from the Lord because God
promised the land to Abraham and his descendants (see
Numbers 33:53). Both Moses and Joshua were told by the
Lord to divide the land of Canaan among the tribes “as an
inheritance” (see Numbers 26:52-53; Joshua 13:6). In
essence, Solomon ends his prayer asking God not to forget
this history of redemption when Israel finds itself in exile.
VI. Conclusion. Solomon knew that it was important to

dedicate the temple he built for God and request His blessing
over it. Such a magnificent structure where the infinite God
had put His name needed an appropriate dedication. Unlike
Solomon and the Israelites, we don’t have a brick and mortar
temple to dedicate to the Lord. But if we are in Christ and
have the Holy Spirit, we believers are the temple of God (see
I Corinthians 6:19). However, like the temple that Solomon
built for God, our bodies which the infinite God indwells
should have an appropriate dedication as described in
Romans 12:1: “I beseech you therefore, brethren, by the
mercies of God, that ye present your bodies a living sacrifice,
holy, acceptable unto God, which is your reasonable
service.” But dedicating ourselves to the Lord is not a one-
time event. It should be a daily practice for us. We should
acknowledge daily that we belong to God and dedicate
everything we do to Him (see I Corinthians 10:31).

Curriculum***
Sunday, January 19, 2020: “Solomon Seeks God’s Blessing” Practical
Lesson Text: I Kings 8:22-30, 52-53
I. SOLOMON RECOUNTS GOD’S GREATNESS (I Kings

8:22-27)
22. And Solomon stood before the altar of the Lord in the
presence of all the congregation of Israel, and spread forth
his hands toward heaven:
23. And he said, Lord God of Israel, there is no God like thee,
in heaven above, or on earth beneath, who keepest covenant
and mercy with thy servants that walk before thee with all
their heart:
24. Who hast kept with thy servant David my father that thou
promisedst him: thou spakest also with thy mouth, and hast
fulfilled it with thine hand, as it is this day.
25. Therefore now, Lord God of Israel, keep with thy servant
David my father that thou promisedst him, saying, There
shall not fail thee a man in my sight to sit on the throne of
Israel; so that thy children take heed to their way, that they
walk before me as thou hast walked before me.
26. And now, O God of Israel, let thy word, I pray thee, be
verified, which thou spakest unto thy servant David my
father.
27. But will God indeed dwell on the earth? behold, the
heaven and heaven of heavens cannot contain thee; how
much less this house that I have builded?
II. SOLOMON MAKES A PETITION OF GOD (I Kings

8:28-30)
28. Yet have thou respect unto the prayer of thy servant, and
to his supplication, O Lord my God, to hearken unto the cry
and to the prayer, which thy servant prayeth before thee to
day:
29. That thine eyes may be open toward this house night and
day, even toward the place of which thou hast said, My name
shall be there: that thou mayest hearken unto the prayer
which thy servant shall make toward this place.
30. And hearken thou to the supplication of thy servant, and

of thy people Israel, when they shall pray toward this place:
and hear thou in heaven thy dwelling place: and when thou
hearest, forgive.
III. SOLOMON PRAYS FOR ISRAEL (I Kings 8:52-53)

52. That thine eyes may be open unto the supplication of thy
servant, and unto the supplication of thy people Israel, to
hearken unto them in all that they call for unto thee.
53. For thou didst separate them from among all the people
of the earth, to be thine inheritance, as thou spakest by the
hand of Moses thy servant, when thou broughtest our fathers
out of Egypt, O Lord God.
I. SOLOMON RECOUNTS GOD’S GREATNESS (I Kings

8:22-27)
22. Then Solomon stood before the altar of the Lord in front
of the whole assembly of Israel, spread out his hands toward
heaven
23. and said: “Lord, the God of Israel, there is no God

like you in heaven above or on earth below—you who keep
your covenant of love with your servants who continue
wholeheartedly in your way.
24. You have kept your promise to your servant David my

father; with your mouth you have promised and with your
hand you have fulfilled it—as it is today.
25. “Now Lord, the God of Israel, keep for your servant
David my father the promises you made to him when you

said, ‘You shall never fail to have a successor to sit before me
on the throne of Israel, if only your descendants are careful
in all they do to walk before me faithfully as you have done.’
26. And now, God of Israel, let your word that you
promised your servant David my father come true.
27. “But will God really dwell on earth? The heavens, even
the highest heaven, cannot contain you. How much less this
temple I have built!
II. SOLOMON MAKES A PETITION OF GOD (I Kings

8:28-30)
28. Yet give attention to your servant’s prayer and his plea
for mercy, Lord my God. Hear the cry and the prayer that
your servant is praying in your presence this day.
29. May your eyes be open toward this temple night and day,
this place of which you said, ‘My Name shall be there,’ so
that you will hear the prayer your servant prays toward this
place.
30. Hear the supplication of your servant and of your people

Israel when they pray toward this place. Hear from heaven,
your dwelling place, and when you hear, forgive.
III. SOLOMON PRAYS FOR ISRAEL (I Kings 8:52-53)
52. “May your eyes be open to your servant’s plea and to the
plea of your people Israel, and may you listen to them
whenever they cry out to you.
53. For you singled them out from all the nations of the
world to be your own inheritance, just as you declared
through your servant Moses when you, Sovereign Lord,
brought our ancestors out of Egypt.”
1. Praising God should be the first thing we do when we pray

(I Kings 8:22-23).
2. God is faithful to keep all of His promises even though we

may not (I Kings 8:24-26).
3. God is immense and therefore cannot be contained in any

space (I Kings 8:27).
4. When we pray and confess our sins and ask for

forgiveness, God is faithful to forgive us (I Kings 8:28-30;
John 1:9).
5. The Lord watches over His own and He hears our prayers
because He has separated us to Himself (I Kings 8:52-53; I
Peter 3:12).

Curriculum***
Sunday, January 26, 2020: “Solomon Anticipates Praise”

Action: Jerusalem
Golden Text: “The Lord our God be with us, as he was

with our fathers: let him not leave us, nor forsake us:
That he may incline our hearts unto him, to walk in all
his ways, and to keep his commandments, and his
statutes, and his judgments, which he commanded our
fathers” (I Kings 8:57-58).
I. INTRODUCTION. At the end of every worship service, in

most if not all Christian churches, the pastor or church
leader normally invokes blessings and divine favor upon the
congregation. This is called a benediction. This week’s
lesson looks at the time after Solomon had finished building
the temple of the Lord. He expressed his dedication to the
Lord in a moving prayer that showed a genuine spirit of
humility. At the end of the prayer, Solomon gave a
benediction, or pronounced blessings upon the people and
the Lord while reminding Israel of God’s goodness.
II. LESSON BACKGROUND. At the time of our lesson,

Solomon, David’s son was the king of a united Israel. As
noted in the introduction, Solomon, not David was the one
God wanted to build His temple. David was denied the

privilege of building God a house because he was “a man of
war” (see I Chronicles 28:2-3). I Kings chapters 5-7 give
details of Solomon’s work of building and furnishing the
2-5), as well as his palace (see I Kings chapter 7). When
Solomon finished the temple, he had the Ark of the Covenant
brought into it (see I Kings 8:11) and a cloud identified as
“the glory of the Lord” filled the temple so that the priests
were not able to perform their duties (see II Chronicles 5:1,
13-14). Then the king addressed the people with a sermon
(see I Kings 8:12-21), recounting Israel’s history that led to
the building of the temple (see I Kings 8:12-21; II Chronicles
6:1-11). Afterwards, Solomon prayed a prayer of dedication
(see I Kings 8:22-53). When Solomon finished his prayer of
dedication, he gave a benediction which is also a prayer, but
one uttered at the conclusion of a religious event. This is
III. SOLOMON PRONOUNCES BLESSINGS (I Kings

8:54-56)
A. Solomon’s blessing for Israel (I Kings

8:54-55).
1. (vs. 54). Our first verse says “And it was so,

that when Solomon had made an end of praying all this
prayer and supplication unto the Lord, he arose from
before the altar of the Lord, from kneeling on his knees
with his hands spread up to heaven.” During this temple

dedication service, Solomon preached a sermon (see I Kings
8:12-21; II Chronicles 6:1-11), and offered a “prayer” of
dedication (see I Kings 8:22-61; II Chronicles 6:12-42). Then
we are told “that when Solomon had made an end of
praying all this prayer and supplication unto the Lord,
he arose from before the altar of the Lord.” After
“Solomon” finished “praying” his entire “prayer” to “the
Lord” which included “supplication” or petitions, he
“arose” or stood up from kneeling while he prayed (see II
Chronicles 6:12-13). When Solomon prayed his prayer of
dedication he was on the scaffold that he had made for this
occasion (see II Chronicles 6:13), and was “kneeling on his
knees with his hands spread up to heaven” in front of the
“altar of the Lord.” The “altar of the Lord” refers to the
altar of burnt offering that was at the door of the temple (see
Leviticus 1:3). The phrase “with his hands spread up to
heaven” demonstrates a sense of need and confidence that
God can and will respond to the king’s requests (see Exodus
9:29, 33; I Kings 8:22; Psalms 63:4; 88:9; 143:6). Note: It’s
interesting that the writer says that “Solomon” prayed
“all this prayer and supplication unto the Lord.” This
appears to indicate that “prayer and supplication” are
different ways of talking to the Lord, but there is no
difference. The fact is “prayer” is the general word for
talking to God, while “supplication” is a part of prayer
and refers to one’s requests. It has been said that the
acronym “ACTS” can remind us of what we should
include in our prayers. The “A” stands for “adoration;”
the “C” stands for “confession;” the “T” stands for
“thanksgiving” and the “S” stands for “supplication.”
The king’s prayer of dedication included all of these

(see I Kings 8:23-24, 28-30, 33-35, 50).
2. (vs. 55). This verse says “And he stood, and

blessed all the congregation of Israel with a loud voice,
saying…” Once Solomon finished praying, “he stood, and
blessed all the congregation of Israel with a loud
voice.” The king went from a position of kneeling in prayer,
to standing as he “blessed” all the people of Israel attending
this temple dedication just as he had done in his earlier
sermon (see I Kings 8:14). The word “blessed” in Hebrew is
“barak” which means “to bless,” but is often translated as
“praise” when referring to God. When a person or group is
being “blessed” in Scripture, it means that the one speaking
the blessing is expressing his or her desire that God’s favor
will be upon that person or group. What Solomon said as he
“blessed all the congregation of Israel with a loud
voice” is given in the remaining verses. Note: In the Old
Testament, blessings were pronounced on children or
subordinates by the heads of households or others in
authority (see Genesis 24:58-60; 27:23-29; Leviticus
9:22-23; Joshua 22:3-6; I Samuel 2:20; see also Genesis
Chapter 49) as in the case of King Solomon. His
blessing on “all the congregation of Israel” emphasizes
his role as a spiritual leader as well as the nation’s civic
leader (see Leviticus 9:23; Deuteronomy 33:1). But
God is always recognized as the only source of blessing,
and in the Old Testament blessings were offered in His
name (see Ruth 3:10; I Samuel 15:13; II Samuel 6:18).
In the New Testament there are two Greek words
translated “bless” and “blessed.” One word is “eulogia”
which means “to speak well of” or “to praise someone”

(see Luke 6:28; Acts 7:60; Romans 12:14; I Corinthians
4:12). The other Greek word translated “blessed” in
the New Testament is “makarios” which means
“blessed,” “happy,” or “fortunate” as in the Beatitudes
B. Solomon’s blessing of the Lord (I Kings 8:56).

This verse says “Blessed be the Lord, that hath given
rest unto his people Israel, according to all that he
promised: there hath not failed one word of all his good
promise, which he promised by the hand of Moses his
servant.” In the previous verse we are told that Solomon
stood up to bless the congregation, but this verse says that
he began by blessing God whom we must in “every thing give
thanks: for this is the will of God in Christ Jesus concerning
us” (see I Thessalonians 5:18). Whereas blessing a person
indicates one’s desire that God would show favor to them, the
phrase “Blessed be the Lord” means to express honor and
praise to God. Solomon blesses God who has “given rest
unto his people Israel.” Notice that Solomon does not say
that God had “given” Israel wealth, or honour, or power, or
victory, but that He had “given rest,” as if “rest” was a
blessing more valuable than any of those things. Indeed for
Solomon and Israel, “rest” or peace from wars was more
valuable than anything else he could have thanked God for.
Israel had a history of war and captivity, but now they were
finally enjoying “rest” or peace from their adversaries (see II
Samuel 7:1, 11; I Kings 5:4; I Chronicles 22: 9, 18). Although
we may want other things, we cannot over-estimate the value
of “rest” or peace in our lives (see John 14:27; Philippians
4:7). Solomon went on to say that God had “given rest unto
his people Israel, according to all that he promised.”
The Lord had “promised” His people that once they were
settled in the Promised Land, He would give them “rest” or
peace (see Exodus 33:14; Deuteronomy 12:9-11; Joshua
21:43-45). The ultimate “rest” for all believers will be
experienced at the return of Jesus Christ (see Hebrews
4:1-11). Solomon declared that “the Lord” kept everything,
or “all that he promised: there hath not failed one word
of all his good promise, which he promised by the hand
of Moses his servant.” Everything that God had spoken to
“Moses his servant” concerning giving Israel “rest” from
their enemies had come to pass, and not one single “word”
of God’s “good promise” had “failed” to come true (see
Joshua 21:45; 23:14).
IV. SOLOMON EXPRESSES HIS DESIRE (I Kings

8:57-61)
A. Solomon’s desire for God’s presence (I Kings

8:57-58).
1. (vs. 57). This verse says “The Lord our God

be with us, as he was with our fathers: let him not leave
us, nor forsake us…” As Solomon continued to bless the
nation and himself in his benediction, he said “The Lord our
God be with us, as he was with our fathers.” The king
was well aware that Israel was now at rest in Canaan only
because the Lord had been present with “our fathers” (see
Exodus 33:12-14). This refers to the patriarchs, those who

God dealt with before Moses (see Exodus 3:15; Acts 3:13;
7:8-9), as well as to the Israelite leaders during the days of
Moses and Aaron (see I Samuel 12:6). Specifically, the term
“our fathers,” or patriarchs normally referred to Abraham,
Isaac, Jacob, and the twelve sons of Jacob. Therefore, when
Solomon spoke of “our fathers,” he was referring to the
ancestors of the Israelites from Abraham to Joseph (see Acts
7:8-9; Hebrews 7:4). However, there is no doubt that
Solomon included David when he said “our fathers” (see
Acts 2:29). Israel’s history confirmed that God had been with
the nation even before they became a nation (see Genesis
12:1-3; Exodus 19: 1-6), and had never left them. Now
Solomon’s wish was that “the Lord” would continue to be
with Israel and “let him not leave us, nor forsake us…”
This was also another promise that God had made to either
His people in general or to individuals (see Deuteronomy
31:6; Joshua 1:5). As believers, we too, have the assurance
that God will “not leave us, nor forsake us” (see Matthew
28:19-20; Romans 8:35-37; Hebrews 13:5).
2. (vs. 58). This verse says “That he may incline

our hearts unto him, to walk in all his ways, and to
keep his commandments, and his statutes, and his
judgments, which he commanded our fathers.” It
appears that Solomon knew that if God continued to be with
Israel as He had been with their fathers or the patriarchs, He
would also “incline our hearts unto him.” In other words,
God’s presence among His people would give them the desire
to do His will in everything. Notice that it is God who
“inclines” or turns our hearts to Him. God is holy and
cannot stay in the company of sinners (see Proverbs 15:29;

Isaiah 1:10, 15; John 9:31; Matthew 27:46). Therefore, being
present with us, He will “incline our hearts” or give us the
desire to do His will (see Psalms 40:8; 143:10: Philippians
2:13). No one can follow God’s ways without His help.
That’s one of the reasons believers are given the Holy Spirit
at the very moment they are converted (see Ephesians 1:3,
13). Solomon then reminds the people of the change in their
behavior that will take place when the Lord turns their
“hearts” toward Himself. He said they will “walk in all
his ways, and to keep his commandments, and his
statutes, and his judgments, which he commanded our
fathers.” To “walk in all his ways” means to constantly
follow God in obedience to Him. The words
“commandments, statutes, and judgments” are really
synonyms for God’s Word or His instructions (see Leviticus
26:15; Psalms 18:22; 19:8-9. David identified the Lords
“commandments, statutes, and judgments” as being
what was “written in the law of Moses” (see I Kings 2:2).
However, when these terms are used separately,
“commandments” normally refer to authoritative orders
used as religious principles like the Ten Commandments.
The term “statutes” often refers to civil and religious
appointments of the Mosaic Law (see Exodus 18:16; Leviticus
19:19), and “judgments” or ordinances refer to legal rules
of divine administration. But again, all three words refer to
what was written in the Mosaic Law. Solomon then noted
that the Lord had also “commanded our fathers” to do the
same thing: “walk in all his ways, and to keep his
commandments, and his statutes, and his judgments
(see Deuteronomy 4:14, 45; 5:1). Whether we accept it or
not, the truth is that if we fail to do these same things, it can

mean only one thing: we have not allowed God’s Spirit to
“incline (or turn) our hearts unto him” (see Romans
2:29; 8:1-11). This is a terrible position for any believer to be
in.
B. Solomon’s desire for God’s help (I Kings

8:59-60).
1. (vs. 59). This verse says “And let these my

words, wherewith I have made supplication before
the Lord, be nigh unto the Lord our God day and night,
that he maintain the cause of his servant, and the
cause of his people Israel at all times, as the matter
shall require…” As Solomon moved to the end of his
benediction prayer, He said “And let these my words,
wherewith I have made supplication before the Lord, be
nigh unto the Lord our God day and night.” The king
was praying that the “words” of his “supplication” or
requests, which he had prayed to the Lord for that day,
would remain close to God day and night or constantly.
Solomon then said that he was asking this so “that he (the
Lord) maintain the cause of his servant, and the cause
of his people Israel at all times, as the matter shall
require…” The term “cause” here refers to a person’s
rights. In essence, Solomon was asking God to see that “the
cause” or the right thing is done to both “His servant and
His people Israel,” day by day “as the matter shall
require” or as they had need.
2. (vs. 60). This verse says “That all the people

of the earth may know that the Lord is God, and that
there is none else.” Solomon was asking the Lord to do
these things (see verse 59) for him and Israel so “That all
the people of the earth may know that the Lord is God,
and that there is none else.” As the wisest man on earth,
Solomon also knew that God’s ultimate desire was that
everyone on earth would come to realize and accept the fact
that Yahweh or Jehovah is God. Although Israel failed, God
still called them to be His witnesses to the nations, to make
Him known to non-Jews (see Isaiah 43:10; Psalms 96:9-10).
When the world comes to this conclusion, “that the Lord is
God,” they will also “know” that “there is none else”
meaning there is no other deity or god, not Baal, or Chemosh
or even Allah (see Deuteronomy 4:35-39; Isaiah 45:5-6, 22).
C. Solomon’s desire for the people’s hearts (I

Kings 8:61). Our final verse says “Let your heart
therefore be perfect with the Lord our God, to walk in
his statutes, and to keep his commandments, as at this
day…” Solomon, having previously acknowledged that God
was the one who could turn Israel’s heart to Him, now
declares that the people also have to submit to God’s work.
He told the people to “Let your heart therefore be perfect
with the Lord our God, to walk in his statutes, and to
keep his commandments, as at this day.” The word “let”
reveals that the people must be submissive to God’s grace in
turning their hearts to Him. We all have a free will and we
can choose to accept God’s work in us, or we can be foolish
and refuse it. The word “heart” refers to a person’s mind or
will and is the source of our thoughts, words, actions and
emotions. The term “perfect” means complete or mature. If
Israel was going to be obedient to the Lord, Solomon prayed

that their “heart” would be “perfect” or completely devoted
to God. This would be demonstrated as they “walk in his
statutes, and to keep his commandments.” Both words
“walk” and “keep” are in the present tense indicating
continuous actions. Solomon ended our text with the words
“as at this day.” This means that as far as Solomon was
concerned, the actions of the people on that particular
“day,” when the temple was being dedicated, were in
complete obedience to God’s “statutes” and
“commandments” concerning His will and the temple (see I
V. Conclusion. As Solomon concluded the dedication of the

temple, the benediction prayer that he offered praised the
Lord for what He had done for Israel, what He was doing,
and what he anticipated God would do in the future. God had
been faithful to His people Israel and in return He expected
them to be faithful to Him. The same holds true for believers
today. Because great is God’s faithfulness, we can count on
Him today and anticipate His continued faithfulness to us in
the future. The question has never been is God faithful (see
Lamentations 3:22-23); but are we faithful?

Curriculum***
Sunday, January 26, 2020: “Solomon Anticipates Praise” Practical
I. SOLOMON PRONOUNCES BLESSINGS (I Kings

8:54-56)
54. And it was so, that when Solomon had made an end of
praying all this prayer and supplication unto the Lord, he
arose from before the altar of the Lord, from kneeling on his
knees with his hands spread up to heaven.
55. And he stood, and blessed all the congregation of Israel

with a loud voice, saying,
56. Blessed be the Lord, that hath given rest unto his people
Israel, according to all that he promised: there hath not failed
one word of all his good promise, which he promised by the
hand of Moses his servant.
II. SOLOMON EXPRESSES HIS DESIRE (I Kings

8:57-61)
57. The Lord our God be with us, as he was with our fathers:
let him not leave us, nor forsake us:
58. That he may incline our hearts unto him, to walk in all his
ways, and to keep his commandments, and his statutes, and
his judgments, which he commanded our fathers.
59. And let these my words, wherewith I have made

supplication before the Lord, be nigh unto the Lord our God
day and night, that he maintain the cause of his servant, and
the cause of his people Israel at all times, as the matter shall
require:
60. That all the people of the earth may know that the Lord is
God, and that there is none else.
61. Let your heart therefore be perfect with the Lord our
God, to walk in his statutes, and to keep his commandments,
as at this day.
I. SOLOMON PRONOUNCES BLESSINGS (I Kings

8:54-56)
54. When Solomon had finished all these prayers and

supplications to the Lord, he rose from before the altar of
the Lord, where he had been kneeling with his hands spread
out toward heaven.
55. He stood and blessed the whole assembly of Israel in a

loud voice, saying:
56. “Praise be to the Lord, who has given rest to his people
Israel just as he promised. Not one word has failed of all the
good promises he gave through his servant Moses.
II. SOLOMON EXPRESSES HIS DESIRE (I Kings

8:57-61)
57. May the Lord our God be with us as he was with our
ancestors; may he never leave us nor forsake us.
58. May he turn our hearts to him, to walk in obedience to

him and keep the commands, decrees and laws he gave our
ancestors.
59. And may these words of mine, which I have prayed

before the Lord, be near to the Lord our God day and night,
that he may uphold the cause of his servant and the cause of
his people Israel according to each day’s need,
60. so that all the peoples of the earth may know that
the Lord is God and that there is no other.
61. And may your hearts be fully committed to the Lord our
God, to live by his decrees and obey his commands, as at this
time.”
1. The Bible speaks of many positions when praying

including kneeling and the lifting of our hands in humility (I
Kings 8:54).
2. It is normal to close a worship service with a benediction (I

Kings 8:5).
3. Surely the Lord has made many promises and none of

them have failed (I Kings 8:56).
4. We need to stay close to the Lord so that He can keep our

hearts turned to Him (I Kings 8:57-58).
5. When we pray, it’s a good idea to ask the Lord that people
do right by us at all times (I Kings 8:59).
6. If we walk in God’s ways and keep His Word, people will

come to know that our God, Jehovah is the only true God, and
there are no others (see I Kings 8:60-61).

Curriculum***
Sunday, February 2, 2020: “Single-Minded Obedience” Commentary
Sunday, February 2, 2020

Action: The Jordan River and the wilderness of Judea
Golden Text: “Then saith Jesus unto him, Get thee

hence, Satan: for it is written, Thou shalt worship the
Lord thy God, and him only shalt thou serve” (Matthew
4:10).
I. INTRODUCTION. Most of the years of our Lord’s earthly

life were spent in silence and seclusion. All four Gospels are
concerned primarily with the last three years of Jesus’ life.
All His miracles and all of His teachings took place in that
short span of time. While John the Baptist was preparing a
people for the Messiah and condemning the hypocrisy of the
Jewish religious leaders, Jesus appeared on the scene to be
baptized by John. Many people were present to witness this
event. Jesus used His baptism as an entrance for His public
ministry.
II. THE LESSON BACKGROUND. Almost 30 years after

the events surrounding Jesus’ birth in Matthew chapter 2
(see Luke 3:23), chapter 3 opens up abruptly by introducing
John the Baptist saying that in those days (when Jesus would
come to John to be baptized) he was preaching in the
wilderness of Judea calling on the people to repent because

the kingdom of heaven was at hand (see Matthew 3:1-2). The
Gospel of Mark tells us that this was the beginning, of the
gospel, for at that time Christ began first to appear to John,
and then appear by John to the world (see Mark 1:1; Acts
1:22). Chapter 3 goes on to say that John’s presence was the
fulfillment of prophecy in Isaiah 40:3 (see Matthew 3:3).
Then Matthew speaks of John’s manner of life, (see Matthew
3:4) including the coming of multitudes to him and their
submission to his baptism (see Matthew 3:5-6). He also
preached to the Pharisees and Sadducees, trying to bring
them to repentance and to Christ (see Matthew 3:7-12).
Verses 13-17 we see Jesus coming to John the Baptist to be
baptized followed by the Father’s approval of His Son. Our
lesson begins with Matthew chapter 4.
III. JESUS DEMONSTRATES OBEDIENCE IN THE

WILDERNESS (Matthew 4:1-4)
A. Jesus’ hunger (Matthew 4:1-2).
1. (vs. 1). This verse says “Then was Jesus led

up of the Spirit into the wilderness to be tempted of the
devil.” The word “Then” indicates that this happened
immediately after Jesus’ baptism. This verse says that Jesus
was “led up of the Spirit into the wilderness to be
tempted of the devil.” The word “tempted” means
“tested.” It is an amazing fact that the same Holy Spirit who
anointed Jesus for ministry at His baptism also led Him
purposely into a “wilderness” setting to be “tempted” or

tested by the devil. This barren, desolate land was
significant because it was a place with little comfort or
companionship. Note: Jesus had to endure the devil’s
attack without physical stamina or the support of other
people. To truly identify with sinners, Jesus had to face
what sinners face. It should be noted that Jesus was
really tempted with the real possibility of giving in to
Satan. If the temptation was not real, there would be
no real victory. Even though “the devil” was the agent of
the temptation of Jesus, he was not the one who controlled
the situation. God was in control. The “Spirit of God” led
Jesus to the place of testing. This is important because it
explains how temptation fits into God’s plan. According to
James 1:13, God does not tempt anyone to sin. Instead, God
will use even the malicious motives of “the devil” to further
His own good purposes. What “the devil” does to destroy
Christians, God can turn around to develop them in their
spiritual strength. God never allows His people to
experience a temptation that they cannot escape through His
help (see I Corinthians 10:13). Note: We should be
encouraged to know that since Jesus was divinely led
into a time of temptation, we can conclude that
temptation itself is not a sin. We will be tempted on a
regular basis, but we should not beat ourselves up
because of the temptations we face. It’s how we handle
them that counts, and in some cases, proper handling
will reduce the number of temptations in certain areas
of our lives. But it’s also dangerous to take
temptations too lightly because we can expose
ourselves to greater temptations. We should also
realize from this passage that the “devil” is real and he

is not just a symbolic figment of someone’s
imagination. The Greek word for “devil” means
“accuser.” The “devil” is a fallen angel determined to
destroy as much of God’s plan for mankind as he
possibly can (see Isaiah 14:12-17).
2. (vs. 2). This verse says “And when he had

fasted forty days and forty nights, he was afterward an
hungred.” It appears that the devil waited as Jesus “fasted
forty days and forty nights” until He was very hungry. The
lack of nutrition made Jesus vulnerable to temptation,
especially if the temptation involved something to eat. Jesus
felt genuine physical need. Hunger is a basic and powerful
physical drive. The devil would try to exploit Jesus’ extreme
hunger in his attempt to undermine His obedience to the
Father. Jesus’ hunger reveals His humanity, which is
important for us to know. But we also know that this was
God’s will for Jesus, because the Spirit of God had led Him
there (see verse 1).
B. Satan’s temptation (Matthew 4:3). This verse

says “And when the tempter came to him, he said, If
thou be the Son of God, command that these stones be
made bread.” When Jesus was at a very vulnerable stage of
hunger, having had nothing to eat for forty days, this verse
says that “the tempter came to him,” and started his
temptation by appealing to Jesus’ need for food. Of course
“the tempter” is Satan and he does not usually tempt any of
us in our areas of strength; instead, he repeatedly tempts us
where he knows we are weak. When Satan said “If thou be
the Son of God” he was not expressing doubt about that

fact. He was fully aware of who Jesus was. The phrase “If
thou be the Son of God” can also be translated “Since you
are the Son of God,” which may be the more likely meaning
in this context. What he really meant was “Since You truly
are the Son of God, use Your power to satisfy Your hunger.”
He tried to use Jesus’ hunger to drive a wedge between the
Son and the Father. After admitting that Jesus was “the Son
of God” the devil said to Him “command that these stones
be made bread.” All around Jesus were “stones,” maybe
resembling loaves of “bread” in their shape and size. The
“Son of God” could easily change them into “bread” simply
by speaking a word. But to use this divine power to satisfy
His hunger at this time would be a spiritual declaration of
independence from the Father. Jesus would not be living
under the authority of the Father, but would be following His
own way. In reality, the devil was attempting to get Jesus to
act just as Adam and Eve had, by putting personal desire
ahead of God’s direction (see Genesis 3:4-6). Remember, it
was God’s will for Jesus to be hungry even while He was
surrounded by “stones” He could easily turn into “bread.”
But Jesus didn’t dare do what Satan was suggesting.
C. Jesus’ response (Matthew 4:4). This verse says

“But he answered and said, It is written, Man shall not
live by bread alone, but by every word that proceedeth
out of the mouth of God.” In response to Satan’s attempt
to get Him to provide food for Himself, Jesus quoted from the
Word of God and said “It is written, Man shall not live by
bread alone, but by every word that proceedeth out of
the mouth of God.” The words “It is written” refers to the
passage “written” in Deuteronomy 8:3 which told of Israel’s

experience in the wilderness many centuries earlier. In that
passage, God said that He had led Israel into the wilderness
in order to determine if they would keep His commandments
or not (see Deuteronomy 8:2). But in Jesus’ case, He was led
into the wilderness to prove that He would keep God’s
commandments. God wanted Israel to know that real
satisfaction does not come by having our physical appetites
met. Real satisfaction comes from obedience to God and His
Word. Applying this biblical truth to His own experience,
Jesus chose to obey God rather than use His divine power to
satisfy His hunger. Jesus could be hungry and still be
satisfied knowing that He was doing His Father’s will (see
John 4:34). We too, can be deprived, but still be content
when we are certain we are living in God’s will and in Jesus’
strength (see Philippians 4:11-13). Jesus passed this first test
by keeping obedience to God as the first priority in His life.
IV. JESUS DEMONSTRATES OBEDIENCE AT THE

TEMPLE (Matthew 4:5-7)
A. Satan’s lure (Matthew 4:5-6).
1. (vs. 5). This verse says “Then the devil taketh

him up into the holy city, and setteth him on a pinnacle
of the temple…” The first test was in the privacy of the
wilderness, but this second test took place in the public
setting of Jerusalem. After Jesus passed the first test, this
verse says “Then the devil taketh him up into the holy
city, and setteth him on a pinnacle of the temple.” The

“holy city” here is Jerusalem. “The devil” led Jesus to the
highest “pinnacle” or highest point on the roof of “the
temple.” This would have been the southeast corner of “the
temple” complex about 450 feet above the Kidron Valley
below. In fact, the Jewish historian Josephus said that it was
so high that to look down from it made people dizzy.
2. (vs. 6). This verse goes on to say “And saith

unto him, If thou be the Son of God, cast thyself down:
for it is written, He shall 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.” At that highly visible place, the devil challenged
Jesus to prove that He really was “the Son of God” by
jumping off the pinnacle of the temple. If Jesus wanted to
play the “quote the Scripture” game, Satan could do that
too! So Satan used Scripture to make his point. Quoting
from Psalms 91:11-12, the devil said God “shall 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.” Satan was misusing this Scripture to
show that God had promised to send “angels” to catch Jesus
before He hit the ground. This was a setting in which Jesus
could dramatically prove Himself by a spectacular display.
Just imagine the ooohs and ahhhs that would come from
anyone watching Jesus leap off and then land without harm.
But the devil cleverly misapplied God’s Word as he tried to
tempt Jesus to sin. This passage in Psalms 91 was never
intended to encourage God’s people to be careless or to
presume upon God’s gracious protection. Instead, it
promised that God would deliver His people who fell into
difficulties as they followed His will. Note: For Jesus to
throw Himself off the temple in a display that would
awe and satisfy people would not be God’s way of
revealing Himself. He would prove Himself in other
ways through regular daily ministries but not in
spectacular displays. People would come to believe in
Jesus as He ministered in ways that fulfilled Scripture
(see Matthew 11:1-6). It should be a warning to us that
Satan knows Scripture and how to use it for his own
benefit. There are times when well-meaning people
might lead us astray by giving bad advice based on
some Bible verse. False doctrines are built on selective
truths found in the Bible. We must stay aware and
follow Christ’s teachings carefully (see II Timothy
2:15). The devil was not interested in being convinced
that Jesus was indeed the Son of God. Instead, he
wanted Jesus to stoop to human means of attracting a
following rather than keep to the plan God the Father
had laid out for Him.
B. Jesus’ reply (Matthew 4:7). This verse says

“Jesus said unto him, It is written again, Thou shalt not
tempt the Lord thy God.” In response to Satan’s second
test, “Jesus” countered it with another appeal to Scripture
from Deuteronomy 6:16 and said “It is written again, Thou
shalt not tempt the Lord thy God.” In Satan’s second test
(see verse 6), he took Psalms 91:11-12 out of context, but
Jesus used Deuteronomy 6:16 in its original context or
meaning. In that passage, God said “Ye shall not tempt the
Lord your God, as ye tempted Him in Massah.” The incident
at Massah recorded in Exodus 17:1-7 was a time when the

people of Israel demanded a miracle from the Lord. God said
that insisting on that was putting Him to the test. In the
same way, Satan tempted Jesus to compel God the Father to
perform a miracle in order to impress people rather than to
humbly follow the plan the Father had already given. Note:
Jesus could’ve jumped knowing His Father would
protect Him. Angels could have landed Him safely.
But for Jesus to jump off the high point of the temple
as Satan suggested would be nothing more than testing
the Father. This would have been pure presumption.
We commit this sin of presumption when we demand
that God do something for our own comfort (see
Deuteronomy 18:20). Jesus refused. You only test
someone of whom you are not sure. Jesus had total
confidence in God the Father, and so there was no need
to test Him. It is wrong to put God in this kind of
situation.
V. JESUS DEMONSTRATES OBEDIENCE ON A

MOUNTAIN (Matthew 4:8-11)
A. Satan’s offer (Matthew 4:8-9).

1. (vs. 8). This verse says “Again, the devil taketh him
up into an exceeding high mountain, and sheweth him
all the kingdoms of the world, and the glory of them…”
The first two tests were subtle attempts to get Jesus to work
outside the plan of God. This final test was a much more
blatant temptation. This verse says that the devil took Jesus
into a very high mountain. There, like Moses viewing the

land of Canaan from Mount Nebo (see Deuteronomy 32:49;
34:1-5), the devil showed Jesus “all the kingdoms of the
world, and the glory of them.” Luke’s gospel says that
this took place in “a moment of time” (see Luke 4:5).
2. (vs. 9). This verse goes on to say “And saith

unto him, All these things will I give thee, if thou wilt
fall down and worship me.” Satan made Jesus a tempting
offer. He said that he would give Jesus all of the earth that
he showed Him if He would just “fall down and worship”
him. In other words, Satan was saying that Jesus could
become King without having to go to the cross. He was
offering Jesus a short-cut to the throne. Satan often uses this
tactic on people today. He offers them an easy but corrupt
path to fulfill a dream. It’s worth noting here that Satan
didn’t say “fall down and worship me only.” He asked to
become just one of Jesus’ objects of worship. Satan doesn’t
care if people worship God as long as they worship him too.
He knows that God will not accept worship unless it is
exclusively focused on Him (see I Timothy 1:17); anything
else is idolatry. But what a tragedy it would have been if
Jesus had accepted Satan’s proposal! If Jesus had grabbed
the crown for Himself, He would have forfeited salvation for
humans. Besides, Satan is a usurper. Only God could give
authority over the earth, and He will one day give it to Jesus
(see Philippians 2:9-11; Revelation Chapter 5). Jesus didn’t
have to worship Satan in order to have “all the kingdoms of
the world” (see verse 8). They will all be his anyway (see
Revelation 19:16). Note: What this magnificent scene
was really like is beyond our comprehension, and how it
happened is not explained in detail. What we do know

is that Satan’s offer to Jesus was legitimate because he
is “the prince of the power of the air” (see Ephesians
2:2) and “the god of this world” (see II Corinthians
4:4). Currently, we live in a world that largely belongs
to Satan. That said, Satan’s control is limited to what
God allows and it will come to an end (see Revelation
20:1-3, 10). But right now, God is allowing him a great
deal of authority in the world. Until the time when
Jesus is the undisputed ruler of this world, Satan will
continue to exercise enormous amounts of influence on
human beings. Yet it is hard to believe that Satan had
the unmitigated gall to actually tempt Jesus to bow
down and worship him.
B. Jesus’ command (Matthew 4:10-11).
1. (vs. 10). This verse says “Then saith Jesus

unto him, Get thee hence, Satan: for it is written, Thou
shalt worship the Lord thy God, and him only shalt thou
serve.” Jesus rejected this temptation outright! He ordered
Satan to “Get thee hence” or “get out of here.” Then Jesus
quoted from Deuteronomy 6:13 and 10:20 to show that
Scripture clearly prohibits the worship of anyone but God.
So Jesus said to Satan “for it is written, Thou shalt
worship the Lord thy God, and him only shalt thou
serve.” To “worship” is to recognize God’s worth. It is to
reverence, respect, love, and serve Him in all we do. But
notice the words “him only shalt thou serve.” The key
words are “him only.” No one can worship and serve God
with a divided allegiance. Jesus said it clearly: “No man can
serve two masters; for either he will hate the one, and love
the other; or else he will hold to the one, and despise the
other. Ye cannot serve God and mammon” (see Matthew
6:24). God often uses Satan’s temptations to strengthen His
servants and build character. Spiritual strength is developed
as a person resists temptation.
2. (vs. 11). Our final verse says “Then the devil

leaveth him, and, behold, angels came and ministered
unto him.” After three unsuccessful attempts to tempt Jesus
to sin, “the devil leaveth him.” Satan could not stay
around when Jesus ordered him to go. This should remind us
of the words of James 4:7: “Submit yourselves therefore to
God, Resist the devil, and he will flee from you.” It’s ironic
that Satan had just offered to be Jesus’ master, but Jesus’
authoritative command to get away from here along with
Satan’s cowering obedience, demonstrated who the real
Master was. Once the tempter left Jesus, we are told that
“angels came and ministered unto him.” God’s “angels”
came and waited on the Lord serving Him most likely by
providing food to nourish Him physically, and with fellowship
to encourage Him emotionally. Note: The Bible teaches
that we are all tempted to sin in three areas (see I John
2:16). First, we are tempted by the “lust of the flesh.”
So was Jesus, for He was tempted to feed Himself.
Second, we are tempted by the “lust of the eyes.” So
was Jesus, for He was tempted when Satan showed Him
all the kingdoms of the world. Third, we are tempted
by the “pride of life.” So was Jesus. He was tempted to
demonstrate pride by testing His Father. Jesus is our
perfect example for resisting temptation since He was
in all points tempted like we are (see Hebrews 4:15),

although He remained sinless. Jesus’ success in
resisting temptation was due to His full dependence on
His Father. He depended totally on God’s Word. He
knew that the Bible is indeed God’s Word and that it is
alive with power (see Hebrews 4:12). Jesus fully
believed that the Bible is God’s truth (see John 17:17),
and that God’s Word will be fulfilled in each and every
detail (see Matthew 5:18). Do you believe that? God’s
Word, the Bible is our best defense against
temptations.
VI. Conclusion. God’s prophecy of a promised Messiah had

been fulfilled in the birth of His Son, Jesus Christ. Now that
Jesus had become an adult, God gave confirming evidence
not only that He was the promised Messiah, but also that He
was God’s beloved Son who was about to begin His public
ministry. Jesus was tested comprehensively, but He was
victorious over every temptation that was presented to Him.
Temptation is real for all of us. In fact, we are tempted in the
same basic areas as Jesus was. We can be thankful for the
example of victory that Jesus set. His experience
demonstrates how important it is to learn the power and
content of Scripture.

Curriculum***
Sunday, February 2, 2020: “Single-Minded Obedience” Practical
I. JESUS DEMONSTRATES OBEDIENCE IN THE

1. Then was Jesus led up of the Spirit into the wilderness to

be tempted of the devil.
2. And when he had fasted forty days and forty nights, he

was afterward an hungred.
3. And when the tempter came to him, he said, If thou be the

Son of God, command that these stones be made bread.
4. But he answered and said, It is written, Man shall not live

by bread alone, but by every word that proceedeth out of the
mouth of God.
II. JESUS DEMONSTRATES OBEDIENCE AT THE

5. Then the devil taketh him up into the holy city, and setteth
him on a pinnacle of the temple,
6. And saith unto him, If thou be the Son of God, cast thyself
down: for it is written, He shall 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.
7. Jesus said unto him, It is written again, Thou shalt not

tempt the Lord thy God.
III. JESUS DEMONSTRATES OBEDIENCE ON A

8. Again, the devil taketh him up into an exceeding high

mountain, and sheweth him all the kingdoms of the world,
and the glory of them;
9. And saith unto him, All these things will I give thee, if thou
wilt fall down and worship me.
10. Then saith Jesus unto him, Get thee hence, Satan: for it is
written, Thou shalt worship the Lord thy God, and him only
shalt thou serve.
11. Then the devil leaveth him, and, behold, angels came and
ministered unto him.

I. JESUS DEMONSTRATES OBEDIENCE IN THE

1. Then Jesus was led by the Spirit into the wilderness to be

tempted by the devil.
2. After fasting forty days and forty nights, he was hungry.
3. The tempter came to him and said, “If you are the Son of
God, tell these stones to become bread.”
4. Jesus answered, “It is written: ‘Man shall not live on bread

alone, but on every word that comes from the mouth of
God.’”
II. JESUS DEMONSTRATES OBEDIENCE AT THE

5. Then the devil took him to the holy city and had him stand
on the highest point of the temple.
6. “If you are the Son of God,” he said, “throw yourself down.
For it is written: “‘He will command his angels concerning
you,
and they will lift you up in their hands,so that you will not
strike your foot against a stone.’”
7. Jesus answered him, “It is also written: ‘Do not put the
Lord your God to the test.’”
III. JESUS DEMONSTRATES OBEDIENCE ON A

8. Again, the devil took him to a very high mountain and

showed him all the kingdoms of the world and their splendor.
9. “All this I will give you,” he said, “if you will bow down and
worship me.”
10. Jesus said to him, “Away from me, Satan! For it is

written: ‘Worship the Lord your God, and serve him only.’”
11. Then the devil left him, and angels came and attended
him.
1. If the perfect Son of God had to endure testing, how much

more do we (Matthew 4:1)
2. Temptations come to us in our weakest moments and in

our direst need (Matthew 4:2-3; James 1:14).
3. Our desire for God’s Word should exceed even our desire
for physical provisions (Matthew 4:4).
4. God’s promises are not given to us so that we can test Him

or show off our faith (Matthew 4:5-7).
5. Let us always be vigilant, for even the godliest people can

be tempted by the worst sins (Matthew 4:8-9).
6. God’s Word as it is known, understood, and consistently

applied is our best defense against Satan’s temptations
(Matthew 4:10).
7. If we endure the testing of our faith faithfully, God’s

comfort will be upon us, never to forsake us (Matthew 4:11;
James 1:12).

Curriculum***
Sunday, February 9, 2020: “God-Honoring Piety” (The ISSL
Curriculum) Practical Points for Discussion
I. JESUS’ TEACHING ON GIVING (Matthew 6:1-4)
1. Take heed that ye do not your alms before men, to be seen

of them: otherwise ye have no reward of your Father which is
in heaven.
2. Therefore when thou doest thine alms, do not sound a

trumpet before thee, as the hypocrites do in the synagogues
and in the streets, that they may have glory of men. Verily I
say unto you, They have their reward.
3. But when thou doest alms, let not thy left hand know
what thy right hand doeth:
4. That thine alms may be in secret: and thy Father which

seeth in secret himself shall reward thee openly.
II. JESUS’ TEACHING ON PRAYER (Matthew 6:5-8)
5. And when thou prayest, thou shalt not be as the hypocrites

are: for they love to pray standing in the synagogues and in
the corners of the streets, that they may be seen of men.
Verily I say unto you, They have their reward.
6. But thou, when thou prayest, enter into thy closet, and
when thou hast shut thy door, pray to thy Father which is in
secret; and thy Father which seeth in secret shall reward
thee openly.
7. But when ye pray, use not vain repetitions, as the heathen

do: for they think that they shall be heard for their much
speaking.
8. Be not ye therefore like unto them: for your Father

knoweth what things ye have need of, before ye ask him.
I. JESUS’ TEACHING ON GIVING (Matthew 6:1-4)
1. “Be careful not to practice your righteousness in front of

others to be seen by them. If you do, you will have no reward
from your Father in heaven.
2. “So when you give to the needy, do not announce it with

trumpets, as the hypocrites do in the synagogues and on the
streets, to be honored by others. Truly I tell you, they have
received their reward in full.
3. But when you give to the needy, do not let your left hand
know what your right hand is doing,
4. so that your giving may be in secret. Then your Father,

who sees what is done in secret, will reward you.
II. JESUS’ TEACHING ON PRAYER (Matthew 6:5-8)
5. “And when you pray, do not be like the hypocrites, for they
love to pray standing in the synagogues and on the street
corners to be seen by others. Truly I tell you, they have
received their reward in full.
6. But when you pray, go into your room, close the door and
pray to your Father, who is unseen. Then your Father, who
sees what is done in secret, will reward you.
7. And when you pray, do not keep on babbling like pagans,

for they think they will be heard because of their many
words.
8. Do not be like them, for your Father knows what you need
before you ask him.

1. Good works have no spiritual value if they are done merely

for our own benefit (Matthew 6:1-4).
2. We must always remember that prayer is to be sincere

communication with God, not a performance for Him or
others (Matthew 6:5-6).
3. We don’t need to depend on our eloquence to

communicate our needs to God; He already knows our needs
(Matthew 6:7-8).

Curriculum***
Sunday, February 9, 2020: “God Honoring Piety” Commentary (The
ISSL Curriculum)

Action: a mountain near Capernaum in Galilee
Golden Text: “Take heed that ye do not your alms

before men, to be seen of them: otherwise ye have no
reward of your Father which is in heaven” (Matthew
6:1).
I. INTRODUCTION. When you do good deeds do you do

them to be seen by men or in the name of Jesus to glorify
God? This is a question that we all need to consider. In this
week’s lesson, Jesus teaches that just doing the right thing is
not enough. Not only must we do what is right, we must do it
for the right reasons. The Lord also gives us a pattern that
we can follow for our prayers.
II. BACKGROUND FOR THE LESSON. This portion of

Matthew is part of the Sermon on the Mount which includes
chapters 5-7. The spiritual climate of Jesus’ day was full of
legalism. The scribes and Pharisees imposed strict rules on
others (see Mark 7:1-5), while ignoring the call for their own
personal holiness and righteousness (see Matthew 15:3-6).
But Jesus knew their hearts and focused on their spiritual
weaknesses (see Matthew 15:7-9). As part of His Sermon on
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the Mount, Jesus set forth a pattern for prayer to serve as a

guide for His followers, in contrast to the false humility of the
Pharisees (see Luke 18:9-14). By following His pattern for
prayer, Jesus’ followers would protect themselves from
religious hypocrisy. Our lesson begins with Matthew chapter
6 following Jesus’ message concerning showing love for our
enemies (see Matthew 5:43-47), and a call for His disciples to
“be ye therefore perfect even as your Father which is in
heaven is perfect” (see Matthew 5:48).
III. JESUS’ TEACHING ON GIVING (Matthew 6:1-4)
A. Giving like a hypocrite (Matthew 6:1-2).
1. (vs. 1). Our first verse says “Take heed that

ye do not your alms before men, to be seen of them:
otherwise ye have no reward of your Father which is in
heaven.” The words “Take heed” mean “to make sure” or
“be careful.” The word “alms” refers to good deeds or
righteous acts. Jesus was telling His listeners to make sure
that you don’t perform any righteous acts or good deeds
simply to be noticed by men. According to Judaism, the pious
or religious person was devoted to three things: giving
“alms” or charitable gifts to others, to prayer, and to
fasting. Sadly, many people did these good deeds in order to
win the applause and praise of others. Jesus went on to say
that if a person does good in order to receive praise or
recognition from others, he or she will receive “no reward
of your Father which is in heaven.” Therefore, this kind
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of service is spiritually worthless.
2. (vs. 2). This verse says “Therefore when thou

doest thine alms, do not sound a trumpet before thee,
as the hypocrites do in the synagogues and in the
streets, that they may have glory of men. Verily I say
unto you, They have their reward.” Here Jesus continued
to tell His listeners how not to give “alms” or perform good
deeds. In essence, Jesus said “When you give a gift to a
beggar, don’t shout about it as the hypocrites do—blowing
trumpets in the synagogues and streets to call attention to
their acts of charity! I tell you in all earnestness, they have
received all the reward they will ever get.” The word
“hypocrites” in Greek refers to actors who wore masks to
play a certain role. Here the word is used to describe people
who perform good deeds for appearances only and not out of
compassion or other good motives. They were like skilled
actors who were only playing a role. The “hypocrite’s”
motive for doing good deeds was so “that they may have
glory of men.” Their actions or deeds may be good, but
their motives can’t hold water. So Jesus declared that “They
have their reward.” In other words, the praise they receive
from men is the only “reward” they will receive. They will
not receive any “reward” from God. Their improper motives
for giving to the poor and any other good deeds will result in
the forfeiture of any divine blessing they may have received.
B. Giving like a true worshiper (Matthew 6:3-4).
1. (vs. 3). This verse says “But when thou doest

alms, let not thy left hand know what thy right hand
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doeth…” Having declared to His audience the wrong

motive for giving “alms,” here Jesus prescribed the proper
way to give to others. He said “But when thou doest alms,
let not thy left hand know what thy right hand doeth.”
The phrase “let not thy left hand know what thy right
hand doeth” means to do our good deeds in secret. Instead
of making sure that others see their generous acts, the godly
person should do their best to be anonymous. Giving should
not lead to self-promotion, or self-congratulation. Giving
should be focused on the recipient not the giver. This type of
giving may never grab the headlines or lead to applause or
acclaim by others. But God will cheer it!
2. (vs. 4). This verse continues to say “That thine

alms may be in secret: and thy Father which seeth in
secret himself shall reward thee openly.” When we do
good deeds and not let our left hand know what our right
hand is doing, we are giving our “alms…in secret.” When
the godly person gives “in secret” Jesus promised that “thy
Father which seeth in secret himself shall reward thee
openly.” God, the Father, who sees every good thing we do
“in secret” will “reward…openly” the one who gives with
righteous and pure motives. This means that even though no
one may see our good works or deeds, they will see the
“reward” we receive from God. Giving to others privately
requires humility and confidence in God. It requires trust
that God sees all that we do and that He will “reward”
righteous deeds in His own time and way. True
righteousness seeks to please God and is willing to wait for
His promised blessing. Praise from others appeals to our
pride. To forgo that praise requires an humble spirit that
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puts others before ourselves (see Philippians 2:3-5).
IV. JESUS’ TEACHING ON PRAYER (Matthew 6:5-8)
A. Praying like a hypocrite (Matthew 6:5-6).
1. (vs. 5). In this verse, Jesus said “And when

thou prayest, thou shalt not be as the hypocrites are:
for they love to pray standing in the synagogues and in
the corners of the streets, that they may be seen of
men. Verily I say unto you, They have their reward.”
Prayer was a major part of Jewish faith so there was no
question that Jesus’ listeners prayed. But when they prayed,
Jesus said, “thou shalt not be as the hypocrites are.” As
noted earlier, a “hypocrite” is someone who pretends to be
what he or she is not. In this case, “hypocrites” prayed not
because they were godly or pious, but because they wanted
people to think they were. Jesus said that they “love to pray
standing in the synagogues and in the corners of the
streets, that they may be seen of men.” For the Jew,
there were set times for prayer, and devout Jews were
expected to pray wherever they were at prayer time. The
“hypocrites” made sure that they were in a public place at
the time of prayer, even on a busy street corner. There was
nothing wrong with standing or praying in public, but what
made these practices wrong was the motive of the
hypocrites: “that they may be seen of men.” All they
wanted was to show people how holy they were. The
Pharisee who prayed in the temple is an excellent example of
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this kind of hypocrisy (see Luke 18:11-12). Jesus then

concluded, “Verily I say unto you, They have their
reward.” In other words, the “hypocrites” receive exactly
what they prayed for: the praise of men. But there will be no
further reward from God, no merit earned and no prayer
answered. God is deaf to their self-serving prayers.
2. (vs. 6). In contrast to the hypocrite, in this

verse Jesus said to His disciples, “But thou, when thou
prayest, enter into thy closet, and when thou hast shut
thy door, pray to thy Father which is in secret; and thy
Father which seeth in secret shall reward thee openly.”
Jesus wasn’t condemning all public prayer, but we must
admit that public prayer presents a greater temptation for
pretending or showing off. The word “closet” can refer to
any private room. Jesus’ point was that we should seek a
private place to pray. Closing the door gives more privacy.
When in the private place we “pray to the Father which is
in secret.” God’s presence is everywhere, even in “secret”
places. He is never absent. As we pray secretly to the
Father, Jesus said, “thy Father which seeth in secret shall
reward thee openly.” The Father seeing and hearing our
sincere prayer “in secret” or privately will “reward” us. We
are not told what the “reward” is, but no doubt it includes an
answer to our prayers that will be best for us and will also
glorify God.
B. Praying like a true worshiper (Matthew 6:7-8).
1. (vs. 7). Here Jesus warned His listeners against

another hidden danger in prayer saying, “But when ye pray,
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use not vain repetitions, as the heathen do: for they

think that they shall be heard for their much
speaking.” When believers “pray,” we are to do it as God
intended and not like “the heathen.” Jesus said that when
“ye pray, use not vain repetitions, as the heathen do.”
The verb for “vain repetitions” means “to ramble on and
on” or “to repeat empty phrases over and over.” Every
religion has those who think using many words will make
prayer more effective. The scribes of Jesus’ day did this to
make up for their sins (see Mark 12:38-40). Unfortunately,
like the “heathen” or pagans, even some Christians “think
that they shall be heard for their much speaking” or
praying.
2. (vs. 8). Our final verse says “Be not ye

therefore like unto them: for your Father knoweth what
things ye have need of, before ye ask him.” Still
referring to the “heathens” or pagans who babbled on and on
when they prayed, Jesus urged His followers to “Be not ye
therefore like unto them: for your Father knoweth what
things ye have need of, before ye ask him.” Jesus’
disciples were not to ramble on and on when praying because
their heavenly “Father” knew what they needed even before
they asked Him. God has perfect knowledge of our needs
(better than we have), and He has the power to meet those
needs. That being said, one might ask why we should bother
to pray if God already knows what we need. Well, the answer
is simple: we should pray not to give God information, but to
worship Him. Our worship includes our total dependence on
and trust in our heavenly “Father.” Note: Jesus was not
condemning long and persistent prayers (see Luke
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18:1). Neither was He discouraging all repetition, for

in Gethsemane Jesus Himself was repetitious (see
Matthew 26:39-44). Jesus was simply warning His
followers against the fantasy that God has to be
informed or pacified through endless babbling.
V. Conclusion. In this week’s lesson, Jesus taught that the

most important thing involved in giving is our motive. We
must be sure we are doing it for the right reason—to glorify
God. Jesus also had much to teach His disciples about
prayer. It should be personal and from the heart. It should
include the elements of worship, petition, and confession. As
believers, we should be encouraged to put these principles of
prayer into practice. If you are ever in doubt about what to
include in your prayers, just remember the acronym “ACTS”
which stands for Adoration, Confession, Thanksgiving and
Supplication.

Curriculum***
Sunday February 16, 2020: “Kingdom-Seeking Prayer” Commentary
Sunday February 16, 2020

Action: a mountain near Capernaum in Galilee
Golden Text: “Thy kingdom come, Thy will be done in

earth, as it is in heaven.” (Matthew 6:10).
I. INTRODUCTION. Prayer is an essential component in the

healthy Christian life. Prayer is our privilege of free
communication with God. Because of that, it must reflect
pure motives, humble actions, and non-hypocritical
affections. Prayer involves coming before God with a
respectful, honest attitude. Jesus was a man of prayer.
Several of His prayers have been recorded in the Gospels.
He knew that communication with His heavenly Father was
essential for both Him and His followers. Therefore, Jesus
gave His disciples and us a pattern to follow in prayer.
Prayer should express reverence and adoration for God as
well as request for personal needs. In addition, through
prayer we should repent of sin so that we can maintain good
fellowship with our holy God (see Psalms 66:18). This week’s
lesson examines a portion of Jesus’ teaching on prayer. His
teaching stresses the important elements that should be
included in the prayer life of every Christian.
II. BACKGROUND FOR THE LESSON. This portion of

Matthew is part of the Sermon on the Mount which includes
chapters 5-7. It was early in Jesus’ ministry following the
calling of Peter, Andrew, James and John to be His disciples

(see Matthew 4:18-21). However, the spiritual climate of
Jesus’ day was full of legalism. The scribes and Pharisees
imposed strict rules on others (see Mark 7:1-5) while
ignoring the call for their own personal holiness and
righteousness (see Matthew 15:3-6). After Jesus called His
first disciples, He continued going all around the region of
Galilee preaching the gospel of the kingdom of God and
healing all kinds of sicknesses and diseases among the
people while His fame grew (see Matthew 4:22-25). At some
point, Jesus went up on a mountain side and began to preach
His Sermon on the Mount (see Matthew 5:1). He taught the
people about love, adultery, and divorce (see Matthew
5:27-32), and He forbade perjury and retaliation when
wronged (see Matthew 6:33-42). Jesus continued His
message declaring that we must show love for our enemies
(see Matthew 5:43-47), and then called for His disciples to
“be ye therefore perfect even as your Father which is in
heaven is perfect” (see Matthew 5:48). In chapter 6, Jesus
taught that people should give not to be seen of men but by
God (see Matthew 6:1-4), and told them that when they
prayed they should not be like the hypocrites, a term Jesus
often used to identify the Pharisees. They often prayed in
places where they could be seen while praying long lengthy
prayers (see Matthew 6: 5-8). Continuing His message, Jesus
set forth a pattern of prayer to serve as a guide for His
followers, in contrast to the false humility of the Pharisees
(see Luke 18:9-14). By following His pattern for prayer,
Jesus’ followers would protect themselves from religious
hypocrisy. This is where our lesson begins.
III. THE CONTENT OF PRAYER (Matthew 6:9-13)
A. Reverence for God (Matthew 6:9-10).
1. (vs. 9). After telling His followers how not to

pray (see Matthew 6:5, 7), Jesus gave them a pattern, or
model to guide them in how to pray. Jesus said, “After this
manner therefore pray ye: Our Father which art in
heaven, Hallowed be thy name.” The phrase “After this
manner” does not mean that we are to repeat Jesus’ words
verbatim or word for word, but instead Jesus is saying that
this is the way we ought to “pray.” The model that Jesus
was about to give contains all the elements that God honors
in prayer. The words “Our Father” should remind us that
this prayer is to be prayed only by those who are spiritually
God’s children; those who have trusted in Jesus as their
Saviour (see John 1:12; 8:41-44). “Which art in heaven”
speaks of God’s abode and separates Him from His creation.
The word “Hallowed” is the verb form of “holy.” When we
pray “Hallowed be thy name,” we are asking that God’s
name be treated as holy. “Name” refers to more than God’s
title; it includes His very character as revealed in His works.
2. (vs. 10). This verse says, “Thy kingdom come,

Thy will be done in earth, as it is in heaven.” This is a
request that God’s “kingdom” be established and His “will
be done” on the “earth.” In a sense, the “kingdom” was
already present in the Person of Jesus (see Matthew 4:17).
However, the “kingdom” of heaven in all its fullness still
awaits the return of the victorious King, Jesus Christ (see

Revelation 11:15). At that time He will subdue all enemies,
including death itself (see II Corinthians 15:24-26), and will
right all the wrongs that now plague humanity. Jesus’
followers are to pray for the full manifestation of God’s
“kingdom.” Only when Christ returns will God’s “will be
done in earth, as it is in heaven.” Of course “God’s will”
is done “in heaven” as all celestial beings give Him full and
willing obedience (see Revelation 4:2-11). But to have this
same obedience on earth will take the cleansing of the
present world order and the righteous reign of a perfect
Ruler, and only Jesus can do that (see Daniel 2:44-45; Isaiah
11:1-9). However, even though we know this, we should still
pray that God’s “will be done” on earth just like “it is in
heaven.”
B. Request for physical needs (Matthew 6:11).

Jesus now turned to one’s daily needs. In this verse, He told
His followers that they should pray, “Give us this day our
daily bread.” Even though God is high and holy, He is still
concerned about the “daily” needs of His children. “Bread”
represents all the necessities of physical life, and God
expects us to depend on Him to supply those needs.
However, we can’t expect Him to drop our necessities from
heaven like He did manna (see Exodus 16:4; John 6:31).
Instead, He gives us the strength and abilities to earn them.
We can expect God to supply our needs, but not our luxuries
(see Philippians 4:19). The phrase “our daily bread” refers
to what we need for that day only. During Jesus’ time,
workers were often paid one day at a time, and therefore
they thought in terms of each day’s needs being supplied.
C. Request forgiveness for sin (Matthew 6:12).

Jesus said to pray, “And forgive us our debts, as we
forgive our debtors.” The disciple who prays is aware of
God’s holiness and his own sinfulness. Therefore, Jesus’
model prayer included a plea for forgiveness. The words
“forgive us our debts” refer to a person’s sins (see Luke
11:4). Since we owe God full obedience, we become His
“debtors” when we fail to give it to Him. It’s necessary to
pray for forgiveness because even as believers we still sin
and therefore we need to confess our sins for cleansing and
to be restored to fellowship with God (see I John 1:8-10).
Note: When we are saved, any sins that we commit
break our fellowship with the Lord, but it does not
break our relationship with Him. Once we are in Christ
we cannot be out of Christ. In other words, once we are
saved, we are always saved and nothing can break that
relationship we have with Jesus (see John 10:27-30;
Romans 8:35-39; I Peter 1:5; Jude 1: I John 1:3-7).
Jesus said that the forgiveness we receive from God will be
the same forgiveness “as we forgive our debtors.” God
cannot and will not “forgive” us for our sins if we are
praying and not forgiving others.
D. Request for moral needs (Matthew 6:13). The

final request in Jesus’ model prayer is, “And lead us not
into temptation, but deliver us from evil: For thine is
the kingdom, and the power, and the glory, for ever.
Amen.” God does not tempt anyone to sin (see James 1:13),
so the word “temptation” can also be translated “testing.”
It is Satan who takes a test and turns it into a “temptation”
just as he did with both Eve (see Genesis 2:15-17; 3:1-6) and
Jesus (see Matthew 4:1-11). All Christians struggle with

“temptation.” Sometimes it is so subtle that we don’t even
realize what’s happening to us (see Genesis 3:1-5). But God
promises that He will never put us in a position in which the
“temptation” we face is more than the power He has given
us to overcome it (see I Corinthians 10:13). No one has the
ability to consistently resist “temptation” in his or her own
power. We need God’s strength and provision in order to be
victorious over enticements to sin. That’s why it is so
important that we “put on the whole armor of God” in order
to fight off the wiles or enticements of the devil” (see
Ephesians 6:10-13). Jesus then says that we are to also pray
“but deliver us from evil.” The word “evil” can also be
translated as “the evil one,” a reference to Satan. But it is
probably best to understand the word “evil” here as a more
general reference to all “evil.” The term “deliver” means
“to rescue.” So we should pray that whatever situation or
circumstance we find ourselves in, God might “deliver” or
rescue us from all “evil” situations. For Christians, sin is
always a threat, but our glorious God is also the faithful
Father who can “deliver us from evil.” Jesus ended this
prayer with a magnificent doxology which in general is a
declaration of praise to God or a brief hymn expressing His
power and glory (see Romans 16:27; Galatians 1:5; Ephesians
3:21; I Timothy 1:17; Jude 1:25; Revelation 7:12). The
doxology Jesus gave was “For thine is the kingdom, and
the power, and the glory, for ever. Amen.” This
statement brings us back to the majestic Father which this
prayer began with, whose “kingdom, power, and glory”
will last “forever.” To all of this we are taught to add
our “Amen,” which means “let it be so.” As far back as
Moses, it was the practice of God’s people to say “Amen”

aloud to confirm the truth of what was said (see
Deuteronomy 27:15-26; I Kings 1:35-37; I Chronicles 16:36;
Nehemiah 5:13; 8:6; Psalms 41:13; 72:19; 106:48). The word
“Amen” is not some magical formula; but when we confirm
God’s Word with “Amen” is a commendable practice as long
as it is done uprightly, with life and liveliness as the Apostle
Paul directed the Corinthians (see I Corinthians 14:16).
IV. A CAUTION ABOUT PRAYER (Matthew 9:14-15). In

the model prayer that Jesus had just finished, the petitioner’s
request for forgiveness included a condition. Jesus instructed
His disciples to ask God to forgive their debtors or those who
trespassed or sinned against them. The Lord picked up that
concept and added more to it in verses 14 and 15. In these
verses, Jesus linked the relationship between God and His
people with the relationships between people. The two are
connected because as we shall see in the remaining two
verses, forgiveness is a two-way street.
A. How to be forgiven (Matthew 9:14). This verse

says “For if ye forgive men their trespasses, your
heavenly Father will also forgive you…” Again, picking
up on the concept of forgiveness in the model prayer to make
sure His listeners understood what the fifth request in the
prayer implied, Jesus said to His listeners “For if ye forgive
men their trespasses, your heavenly Father will also
forgive you.” The Greek word translated “trespasses”
refers to sin (see Ephesians 2:1; Colossians 2:13). Jesus’
words here reveal that receiving forgiveness and giving

forgiveness are inseparable. We won’t be forgiven if we
don’t forgive. The Lord was saying that if we want to
experience God’s forgiveness, our hearts must be ready to
“forgive” others (see Mark 11:25). But let’s not get it
twisted; we are not bargaining with God as if He must
“forgive” us if we “forgive” others. It is a request, a plea to
God to help us have a spirit of forgiveness. The natural
response when we are harmed in any way is not to “forgive,”
but to get even, or hold a grudge, the opposite of what Jesus
is teaching. To “forgive” means to swallow pride, refuse to
retaliate, and accept the apology of someone who has
wronged us. This is the same kind of humility that God
requires when we ask for His forgiveness. Yes, forgiveness,
just like love is hard and that’s why we need God’s help, and
He is willing to give it (see Matthew 5:44; Luke 6:28; Acts
7:59-60). Note: In the same way, our churches should
also be forgiving places, encouraging both the
receiving and extending of forgiveness (see Ephesians
4:32; Colossians 3:12-13). We can’t even guess the
number of churches that are suffering spiritually
simply because they have failed to forgive members and
leaders for their trespasses. When we realize and
accept just how much God has forgiven us (see Romans
5:7-10; Colossians 2:13; I John 2:12), it should be easy
and become natural to forgive others.
B. How not to be forgiven (Matthew 9:15). Our

final verse says “But if ye forgive not men their
trespasses, neither will your Father forgive your
trespasses.” Jesus completed His teaching here on prayer
with words of caution or warning. He said “But if ye

forgive not men their trespasses, neither will your
Father forgive your trespasses.” If we, as believers are
not willing to “forgive” others who have wronged us, it is
evident that we don’t have the proper attitude required for
asking for God’s forgiveness. Mark 11:25 tells us that when
we pray, we must first “forgive” others before the Father
will “forgive” our transgressions or sins. Sin forms a barrier
in our fellowship with God, so an unforgiving spirit means
that God will not respond to our prayers (see Psalms 66:18).
V. Conclusion. In this week’s lesson, Jesus had much to

teach His disciples about prayer. It should be personal and
from the heart. It should include the elements of worship,
petition, and confession. As believers, we should be
encouraged to put these principles of prayer into practice. If
you are ever in doubt about what to include in your prayers,
just remember the acronym “ACTS” which stands for
Adoration, Confession, Thanksgiving and Supplication
(requests).

Curriculum***
Sunday, February 16, 2020: “Kingdom-Seeking Prayer” Practical
I. THE CONTENT OF PRAYER (Matthew 6:9-13)
9. After this manner therefore pray ye: Our Father which art
in heaven, Hallowed be thy name.
10. Thy kingdom come, Thy will be done in earth, as it is in

heaven.
11. Give us this day our daily bread.
12. And forgive us our debts, as we forgive our debtors.
13. And lead us not into temptation, but deliver us from evil:
For thine is the kingdom, and the power, and the glory, for
ever. Amen.
II. A CAUTION ABOUT PRAYER (Matthew 9:14-15)
14. For if ye forgive men their trespasses, your heavenly

Father will also forgive you:
15. But if ye forgive not men their trespasses, neither will

your Father forgive your trespasses.
I. THE CONTENT OF PRAYER (Matthew 6:9-13)
9. “This, then, is how you should pray: “‘Our Father in

heaven, hallowed be your name,
10. your kingdom come, your will be done, on earth as it is in
heaven.
11. Give us today our daily bread.
12. And forgive us our debts,as we also have forgiven our
debtors.
13. And lead us not into temptation, but deliver us from the
evil one.’
II. A CAUTION ABOUT PRAYER (Matthew 9:14-15)
14. For if you forgive other people when they sin against you,
your heavenly Father will also forgive you.
15. But if you do not forgive others their sins, your Father
will not forgive your sins.
1. Our greatest desire must always be that God’s will be done

(Matthew 6:9-10).
2. Total dependence on God should characterize our lives

(Matthew 6:11).
3. Sin can always be forgiven, but it is far better to avoid

transgressions (Matthew 6:12-13).
4. We cannot expect a satisfying relationship with God if we

refuse to forgive those who sin against us (Matthew 6:14-15).

Curriculum***
Sunday, February 23, 2020: “Ever-Persevering Petitions”

Action: Probably Judea
Golden Text: “And I say unto you, Ask, and it shall be

given you; seek, and ye shall find; knock, and it shall be
opened unto you” (Luke 11:9).
I. INTRODUCTION. One day my backyard water hose

rusted to the faucet but I needed to move it to the front yard
faucet. I must’ve sat there for half an hour trying to loosen
the hose until it finally came off. I was confident that if I was
persistent and didn’t give up, I would be successful in
removing the hose from the rusted faucet. Christians are
often tempted to quit praying too soon. It’s possible that God
delays His answers in order to test our commitment to Him.
In this week’s lesson, we will be reminded of the importance
of offering God ever-persevering petitions.
II. BACKGROUND FOR THE LESSON. Luke, who wrote

this third Gospel and the book of Acts, was a doctor known as
“the beloved physician” (see Colossians 4:14). He was a
companion and fellow worker with Paul (see Philemon 2:4).
The Gospel according to Luke is the longest of the four
Gospels and was written primarily for the Greeks (see Luke
1:1-4). In this week’s lesson, we find Jesus on His teaching

tour in Galilee (see Luke 8:1, 26) during which He gave the
parable of the sower and the soils (see Luke 8:4-15) and the
parable of the lighted candle (see Luke 8:16-18). When
Jesus’ mother and brothers came to see Him, He taught His
disciples about new relationships when He said “My mother
and my brethren are those which hear the word of God and
do it” (see Luke 8:19-21). A little later, Jesus stilled the wind
and sea (see Luke 8:22-25) and cast out demons at Gadara
(see Luke 8:26-40). Following this, Jesus performed two
miracles of healing which included the woman with an issue
of blood, and raising Jairus’ daughter from the dead (see
Luke 8:41-56). Then Jesus called His twelve disciples and
after giving them power over all demons and the power to
cure diseases, He sent them out to preach the kingdom of
God (see Luke 9:1-11). After His disciples returned and gave
Jesus a report of their mission, He fed a multitude of about
five thousand (see Luke 9:12-17). Sometime later, Peter gave
his confession that Jesus was indeed “the Christ of God” (see
Luke 9:18-21). Then Jesus foretold His death and
resurrection and taught His disciples about the cost of
discipleship (see Luke 9:23-26). Following this, Jesus was
transfigured, foretold His death, and taught that humility was
the secret of greatness (see Luke 9:44-48). Then He headed
for Jerusalem in Judea by way of Samaria. At some point He
appointed seventy more disciples and sent them out before
Him to preach in every city that He would visit (see Luke
10:1-24). On His journey He gave the parable of the Good
Samaritan (see Luke 10:30-37) and visited Mary and Martha
in Bethany (see Luke 10:38-42). Sometime later, Jesus’
disciples asked Him to teach them how to pray and Jesus
responded by giving them the model prayer (see Luke
11:1-4). Our lesson begins with verse 5.
III. A PARABLE ABOUT ANSWERED PRAYER (Luke

11:5-8)
A. An extraordinary request (Luke 11:5-6).
1. (vs. 5). Our first verse says “And he said unto

them, Which of you shall have a friend, and shall go
unto him at midnight, and say unto him, Friend, lend
me three loaves;” After Jesus gave His disciples the model
prayer, He wanted to express to them that urgency and
persistence were essential if their prayers were to be
answered. He did this by presenting a parable to teach this
truth. He began the parable by saying “Which of you shall
have a friend, and shall go unto him at midnight, and
say unto him, Friend, lend me three loaves.” In essence,
Jesus was asking His disciples the question, “Have any of you
ever tried to get a friend to help you at an inconvenient
time?” In Jesus’ parable the time that help was needed was
“at midnight.” When help is needed, we usually called
upon “a friend.” This parable focuses on the request of one
“friend” to another “friend” to “lend me (him) three
loaves” of bread. The word “lend” implies the thought of
“lend to me now” indicating that this friends request was
urgent. In that day, bread was not bought in a bakery but
was baked in each home. People didn’t have frozen dough
that they could quickly bake in a fast-heating oven. Instead,
making bread was a slow process, and the family of the
“friend” asking for the “three loaves” had already used up

their supply before their guest arrived.
2. (vs. 6). This verse says “For a friend of mine

in his journey is come to me, and I have nothing to set
before him?” As the parable goes on, the “friend” who
requested the bread told his “friend” that the reason he
needed the three loaves of bread was because “a friend of
mine in his journey is come to me, and I have nothing
to set before him?” This visitor had either traveled after
sunset to avoid the heat or had taken “his journey” from a
distant area causing him to arrive late at night. The fact that
the host said “and I have nothing to set before him”
implies that he may have been embarrassed by his lack of
food since in that culture, hospitality was expected
regardless of the hour. So the host did the only reasonable
thing; he asked “a friend” for help. Note: As we make
spiritual application from this incident there are a few
lessons that come to mind. First, we should note that
the host didn’t go to a stranger but to a friend. These
two men had to be on good terms because if they were
at odds, the needy host would not have called on the
other man knowing that he would get a negative
answer. It is the same with our prayers with God. We
must be properly related to the Lord if we expect to
receive a favorable answer. An unbeliever has no basis
for talking to Him, because God is a stranger to him or
her. Likewise, the believer who is out of fellowship
with God cannot count on receiving an answer from
Him because sin has become a barrier to God’s
willingness to hear and bless (see Psalms 66:18; Isaiah
59:12). Therefore, the first requirement for answered

prayer is confession of sin (see I John 1:9). Another
lesson we can learn from this incident is that the host
didn’t go to his friend with a trivial request. He faced
an emergency and he would have been presumptuous
to awaken his friend at midnight for a minor reason. If
he had, he certainly would have been rebuffed by his
friend. We should remember this principle when
approaching God. Before praying, we ought to examine
the values that are behind our requests. In other
words, are the things that God considers important also
important to us? Only as we saturate ourselves with
the Word of God and let the Holy Spirit apply it to our
needs will we come to God with prayers that reflect His
values or what’s important to Him. There is a direct
correlation between living in God’s will and praying in
His will (see I John 3:22; 5:14-15). We should also note
that the host didn’t come to his friend with a selfish
request; instead his request would enable him to serve
another person. This is also a good way to measure the
validity of our prayers. Yes, many of our prayers have
to be personal, but even when we make requests for
ourselves—for health, food, financial aid, possessions,
or family stability—we should do so for God’s glory and
for the good of others.
B. An extraordinary persistence (Luke 11:7-8).
1. (vs. 7). This verse says “And he from within

shall answer and say, Trouble me not: the door is now
shut, and my children are with me in bed; I cannot rise
and give thee.” The host in Jesus’ parable was initially met
with resistance. His friend “from within shall answer and
say, Trouble me not: the door is now shut, and my
children are with me in bed; I cannot rise and give
thee.” The friend didn’t object to giving the host bread; he
objected to the inconvenience of getting up. The Greek
translated “Trouble me not” can be literally rendered as
“Stop providing troubles for me.” The man was in bed and
had to overcome several obstacles in order to grant the
request. First, he had to shake off his drowsiness. Since it
was midnight, his friend probably had awakened him out of a
deep sleep. The second obstacle the friend had to face was
“the door is now shut.” The “door” had been locked for
the night. Locks in the ancient Near East were often large
bolting bars thrust through rings. Unlocking doors was noisy
and difficult in the darkness, so the idea of unlocking one’s
“door” at midnight, even for a friend was not pleasant. But
there was a third obstacle. The friend said “and my
children are with me in bed.” This was evidently a one-
room house in which a portion of the room was designated
for sleeping. In many homes in Jesus’ time, mats were
unrolled at night and placed on a raised platform on one side
of the room for sleeping. The whole family slept together in
this area; so the father could hardly have gotten up and
unlocked the “door” without disturbing everyone in the
house. Because of these obstacles, the friend said “I cannot
rise and give thee” what you need.
2. (vs. 8). This verse says “I say unto you,

Though he will not rise and give him, because he is his
friend, yet because of his importunity he will rise and
give him as many as he needeth.” With the words “I say

unto you,” Jesus brought the parable to its conclusion. We
might then expect Jesus to apply the parable to prayer here,
but He does not until the next verse. Instead, Jesus reveals
why the “friend” might get up and help “his friend” with
his request. Jesus said, Though he will not rise and give
him, because he is his friend, yet because of his
importunity he will rise and give him as many as he
needeth.” In other words, Jesus was teaching that although
he will not get up and give “his friend” anything just
because he is “his friend,” yet because of the requester’s
shameless persistence and insistence he will get up and give
“his friend” as much as he needs. The word “importunity”
means persistence and refers to shameless, unabashed
boldness that dares to ask for something and will not take no
for an answer (see Luke 8:2-5). It implies a bold and
annoying stubbornness that refuses to be denied. Jesus was
making the point that even if an irritated neighbor will
eventually respond to a bold, persistent request, how much
more readily will the heavenly Father respond to our
requests? Therefore, we should not hesitate to bring Him
our requests even though for good reasons of His own He
may not grant them immediately. Our “importunity” or
persistence in prayer will eventually be rewarded in God’s
own time. Note: Some scholars have maintained that
this parable is not about persistence in prayer. It is
true that no second or third requests are mentioned,
but it can surely be implied that the friend continued to
make his request more than once. How else can we
explain the change in the neighbor’s response from
verse 7 to verse 8? Besides, the word “importunity”
implies a bold and annoying stubbornness that refuses

to be denied. He went from not getting up at all to help
his friend in verse 7 to finally giving in to his friend in
verse 8.
IV. A PROMISE OF ANSWERED PRAYER (Luke 11:9-10)
A. The promise stated (Luke 11:9). This verse says

“And I say unto you, Ask, and it shall be given you;
seek, and ye shall find; knock, and it shall be opened
unto you.” Again Jesus addressed His disciples with the
words “And I say unto you;” but this time He gave them
concrete instructions, and if they followed them, God would
answer appropriately. Each of Jesus’ commands here are in
the Greek present tense, which indicates continuous action.
His disciples are to “ask,’ “seek,” and “knock repeatedly, and
not be deterred or discouraged if the answer is slow in
coming. First, Jesus instructed His disciples to “Ask, and it
shall be given you.” He didn’t mean that God will give us
anything we ask for. He meant that God understands our
need better than we do and will graciously meet it as we
continue to “ask.” However, the answer may not be in the
form we asked for, but it will be the best answer for us
because it comes from an omniscient and loving God. Note:
Some people may think that because God is omniscient
or all-knowing He will automatically give us what we
need. But He wants us to “ask” to show our
dependence on Him. He also wants us to give careful
thought to what our needs really are and thereby grow
spiritually. It may also be to our advantage to have to

wait for an answer, for as we “ask” repeatedly, we may
be forced to rethink our values and change our
requests. Second, Jesus commanded His disciples to “seek,
and ye shall find.” Again, the word “seek” is in the Greek
present tense indicating that they were to keep seeking.
Much of prayer consists of seeking the Lord’s will and
guidance. His written Word reveals His will for the ages as
well as for individuals. We need to “seek” discernment as to
how our lives can best help fulfill God’s eternal plan. This
includes seeking guidance for even the most mundane details
of life. Jesus promised that those who “seek” the will of God
“shall find.” Our heavenly Father delights in showing His
way to those who truly want to walk in it. Therefore, if we
keep seeking God’s will, Jesus assures us that we will never
be without His guidance. Of course, the practical question is
whether we desire to know God’s will enough to keep seeking
it. The third command for prayer that Jesus gave to His
disciples was “knock, and it shall be opened unto you.”
As noted earlier, the word “knock” is also in the Greek
present tense indicating a continuous knocking. There are
forms of knocking in prayer that require perseverance. Some
doors are closed that only God can open. How many of us
have prayed for years that an unbelieving relative’s heart will
be penetrated by the gospel causing them to seek salvation?
And who has not heard of pleas from missionaries that we
pray for open doors to present the gospel of Jesus Christ?
Jesus promised that persistent prayer for these opportunities
will be answered (see Acts 14:27).
B. The promise reiterated (Luke 11:10). This

verse says “For every one that asketh receiveth; and he

that seeketh findeth; and to him that knocketh it shall
be opened.” Jesus now sums up what happens to those who
continue to ask, seek and knock. First, He said “For every
one that asketh receiveth.” The one who receives from
God is the one who asks persistently. Jesus wants believers
to ask for God’s help, expect Him to answer, and persist until
He does. Second, Jesus said “and he that seeketh
findeth.” The one who ultimately finds is the one who keeps
looking. Finally Jesus said “and to him that knocketh it
shall be opened.” The one who ultimately has the door
opened to him or her is the one who continues to knock.
Jesus said these things in order to emphasize the need for
persistence in prayer. We must not give up so quickly.
Persistence in prayer to God will always be rewarded by Him
because He longs to bless His children. It is through daily
persistence that we learn to trust Him for all our needs (see
Luke 18:1; Philippians 4:19).
V. A PARALLEL TO ANSWERED PRAYER (Luke

11:11-13)
A. The gifts of earthly fathers (Luke 11:11-12).
1. (vs. 11). This verse says “If a son shall ask

bread of any of you that is a father, will he give him a
stone? or if he ask a fish, will he for a fish give him a
serpent?” To emphasize God’s love in giving good gifts in
answer to prayer, Jesus used an illustration from family life.
Jesus asked, “If a son shall ask bread of any of you that
is a father, will he give him a stone?” In essence, Jesus
was asking a rhetorical question: “What father would give his
son “a stone” when he asked for a loaf of bread?” Of course
the answer is none would. If the “father” did, he would be
substituting a useless object for nourishing food. We can
hardly imagine “a father” playing such a cruel joke on his
“son.” It would also be inexcusable if he treated another
man this way; so how much worse would it be to deceive his
own offspring! Jesus’ second question was “or if he ask a
fish, will he for a fish give him a serpent?” How horrible
it would be to offer such a repulsive substitute as a
“serpent” for food! This would have been worse that
offering “a stone.” It would be both disgusting and
frightening! Although an earthly “father” might give his
children something harmful, either by accident or even
deliberately, God always gives His children good things (see
James 1:17).
2. (vs. 12). This verse says “Or if he shall ask an

egg, will he offer him a scorpion?” A third illustration
Jesus used staggers the imagination. He asked “Or if he
shall ask an egg, will he offer him a scorpion?” Jesus
was not asking whether the father might mistakenly give his
son “a scorpion” but whether he would do so deliberately.
Jesus’ implication here is that this was unthinkable! The
father would have substituted an object for food that was not
only useless or even frightening, but it was deadly! What
father could be so sadistic as to treat his son this way? The
truth is, we would expect even the most degraded human to
deal with their offspring with care and concern. Even
animals usually do that much.
B. The gifts of the Heavenly Father (Luke

11:13). Our final verse says “If ye then, being evil, know
how to give good gifts unto your children: how much
more shall your heavenly Father give the Holy Spirit to
them that ask him?” Jesus begins the comparison between
human fathers and our “Heavenly Father” with the striking
phrase “If ye then, being evil.” Here, Jesus gave God’s
assessment of mankind. All of us, no matter how good our
intentions may be, have a nature that has been flawed by sin
that is incapable of pleasing God. This flawed nature also
taints our human relationships. Yet for all of this, Jesus said
we still “know how to give good gifts unto your
children.” If human fathers “give good gifts” to their
“children,” how much more will the “heavenly Father” do
the same? Jesus begins the comparison between human
fathers and our “Heavenly Father” with the striking phrase
“If ye then, being evil.” Here, Jesus gave God’s
assessment of mankind. All of us, no matter how good our
intentions may be, have a nature that has been flawed by sin
that is incapable of pleasing God. Most humans
(unfortunately not all) have enough moral sensitivity to tell
good from evil. Being in this condition, if we are still able “to
give” our children “good gifts,” Jesus said “how much
more shall your heavenly Father give the Holy Spirit to
them that ask him?” The words “heavenly Father” shows
God’s similarity with earthly fathers, and implies the same
kind of intimacy between Himself and His own. He will give
gifts to His children that surpass earthly fathers. In the
parallel account in Matthew 7:11, the Father is said “to give
good gifts” to those who ask. But here, one of the greatest
“gifts” of all given to man, “the Holy Spirit” is singled out.
Of course, the greatest gift of all is Jesus Christ. At the time
that Jesus gave this illustration “the Holy Spirit” had not
been given to all believers, so it was proper for a devout
disciple to pray for His presence in their life (see Luke 24:49;
Acts 1:4, 8; 2:33). This would be a prayer for God’s presence
and direction, and it would please Him to grant it. Note:
Jesus assures us that our heavenly Father is delighted
to have us come to Him in prayer. He enjoys our
fellowship and is eager to meet our needs. Therefore,
we ought to express those needs boldly and repeatedly
(see Hebrews 4:16). If He does not answer
immediately, or if the answer does not always take the
form we wanted it to, it’s only because God’s love has
something better than we could have imagined in store
for us.
VI. Conclusion. Prayer has been defined in many ways. A

simple definition would be: prayer is talking to God. He
communicates to us through the written Word, and when we
pray, we talk to Him. Jesus taught His disciples to pray, and
He also taught them about the necessity of prayer. In Jesus’
parable about the persistent friend, He taught the disciples
that they needed to be persistent in their prayer life.
Although the disciples, like us, were not able to change the
world, God can change it; so they needed to pray
persistently, and so should we.

Curriculum***
Sunday, February 23, 2020: “Ever-Persevering Petitions” Practical
I. A PARABLE ABOUT ANSWERED PRAYER (Luke

11:5-8 )
5. And he said unto them, Which of you shall have a friend,

and shall go unto him at midnight, and say unto him, Friend,
lend me three loaves;
6. For a friend of mine in his journey is come to me, and I

have nothing to set before him?
7. And he from within shall answer and say, Trouble me not:

the door is now shut, and my children are with me in bed; I
cannot rise and give thee.
8. I say unto you, Though he will not rise and give him,
because he is his friend, yet because of his importunity he
will rise and give him as many as he needeth.
II. A PROMISE OF ANSWERED PRAYER (Luke 11:9-10)
9. And I say unto you, Ask, and it shall be given you; seek,
and ye shall find; knock, and it shall be opened unto you.
10. For every one that asketh receiveth; and he that seeketh
findeth; and to him that knocketh it shall be opened.
III. A PARALLEL TO ANSWERED PRAYER (Luke

11:11-13)
11. If a son shall ask bread of any of you that is a father, will
he give him a stone? or if he ask a fish, will he for a fish give
him a serpent?
12. Or if he shall ask an egg, will he offer him a scorpion?
13. If ye then, being evil, know how to give good gifts unto
your children: how much more shall your heavenly Father
give the Holy Spirit to them that ask him?
I. A PARABLE ABOUT ANSWERED PRAYER (Luke

11:5-8 )
5. Then Jesus said to them, “Suppose you have a friend, and

you go to him at midnight and say, ‘Friend, lend me three
loaves of bread;
6. a friend of mine on a journey has come to me, and I have

no food to offer him.’
7. And suppose the one inside answers, ‘Don’t bother me.

The door is already locked, and my children and I are in bed.
I can’t get up and give you anything.’
8. I tell you, even though he will not get up and give you the
bread because of friendship, yet because of your shameless
audacity he will surely get up and give you as much as you
need.
II. A PROMISE OF ANSWERED PRAYER (Luke 11:9-10)
9. “So I say to you: Ask and it will be given to you; seek and
you will find; knock and the door will be opened to you.
10. For everyone who asks receives; the one who seeks finds;
and to the one who knocks, the door will be opened.
III. A PARALLEL TO ANSWERED PRAYER (Luke

11:11-13)
11. “Which of you fathers, if your son asks for a fish, will give
him a snake instead?
12. Or if he asks for an egg, will give him a scorpion?

13. If you then, though you are evil, know how to give good
gifts to your children, how much more will your Father in
heaven give the Holy Spirit to those who ask him!”
1. We ask friends for help, so we should boldly tell our loving

God when we have needs (Luke 11:5-7).
2. We should never give up praying if our prayers have not

been answered immediately (Luke 11:8-10).
3. When God answers our prayers, He gives us exactly what

we need (Luke 11:11-12; Philippians 4:19).
4. We should ask God for help in submitting to the Holy

Spirit’s guidance in our service for Him (Luke 11:13).

Curriculum***
Sunday, March 1, 2020: “A Call to Accountability” Commentary (The
ISSL Curriculum)
Lesson: Amos 5:18-24; Time of Action: 762 B.C.; Place of

Action: Bethel
Golden Text: “But let judgment run down as waters,

and righteousness as a mighty stream” (Amos 5:24).
I. INTRODUCTION. This week’s lesson reveals that the day

of the Lord would not be what Israel expected it to be. Many
Israelites understood it to be a time when God would take
vengeance on their enemies. As a result, they continued to
live in sin (see Amos 2:6-8) thinking that since they were
God’s chosen people they were exempt from His judgment
(see Jeremiah 7:3-4, 8-11). How wrong they were! It is true
that God’s relationship with both Israel and the church
provides us with special privileges, but that relationship also
comes with responsibility and accountability to be obedient
to Him.
II. THE LESSON BACKGROUND. Amos was ministering in

the northern kingdom of Israel even though he was a
resident of Judah, the southern kingdom. Therefore, his
message was first and foremost to the people living in the
north. Yet those living in Judah needed to pay attention to
his message as well. Chapters 3, 4, and 5 begin with “Hear
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this word,” indicating the importance of each message from

the Lord. The first of the three messages was addressed to
Israel. However, the phrase “against the whole family which
I brought up from the land of Egypt” (see Amos 3:1) implies
that Judah was also included. In this message, Amos outlined
some of the reasons Israel was going to face God’s
judgment. The way they were living was displeasing to God,
and He was about to deal with them. The message in Amos
chapter 4 begins with a flattering reference to the women of
Israel who were living in luxury, partly by oppressing the
poor and needy in the land. God described what He had
done in the past to get their attention (see Amos 4:6-11) and
how they had continually ignored Him. Therefore, judgment
was on its way. Then God’s third message came in chapter 5.
In verses 1-3, God, through the prophet Amos spoke about
Israel as if the nation had already been destroyed, while
declaring what they could do to avoid the oncoming
judgment (see Amos 5:4-9). The Lord told His people that He
knew all about their sins (see Amos 5:9-13), but He again
reminded them to seek Him and live (see Amos 5:14-15).
Then the Lord declared the judgment that Israel would face
when He visited them (see Amos 5:16-17). This is where our
lesson begins.
III. A FEARFUL TIME (Amos 5:18-20)
A. The day of the Lord (Amos 5:18-19).
1. (vs. 18). Our first verse says “Woe unto you

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that desire the day of the Lord! to what end is it for

you? the day of the Lord is darkness, and not light.”
After giving a tiny bit of what life would be like if Israel
didn’t turn to God (see verse 17), Amos went into more detail
beginning his message to Israel saying “Woe unto you that
desire the day of the Lord!” The word “woe” can be an
exclamation of deep sorrow, grief, or an expression of dismay
or misfortune (see Isaiah 3:9, 11; Jeremiah 10:19). It can
also be a denouncement of a person’s actions resulting in
judgment. This is the meaning here. God, through Amos
used the word “woe” here to indicate the misfortune that will
come upon those “that desire the day of the Lord!” The
expression, “the day of the Lord” referred to any time
when God would intervene in human affairs to judge the
wicked and deliver the righteous. In the New Testament, it
came to be used especially to refer to Jesus’ return and the
judgment and millennium that would follow (see I
Thessalonians 5:1-3; II Peter 3:10-12). The word “desire”
indicates that Israel was looking forward to “the day of
the Lord.” Apparently, the Israelites had made up their own
minds concerning God’s revelations about that “day”
because they desired to see it come. The Israelites were
proud to be considered the Lord’s favored people who would
be delivered from all their enemies by His power when He
came to judge the nations (see Amos 1:3-15; 2:1-3).
Somehow they assumed that God would overlook their own
sins because they were the chosen nation (see Exodus
19:3-6). But they were deceiving themselves. Amos
pronounced “woe” on them and asked “to what end is it
for you?” This phrase could be translated as “what good is
the day of the Lord for you?” The Israelites were correct in
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associating “the day of the Lord” with divine judgment on

God’s enemies. But they failed to face the harsh reality that
since they were disobedient they were God’s enemies. That
“day” had no profitable “end” for them. That “day” would
not be good for those who were living according to their own
ways and ignoring God and His ways. They should’ve
dreaded it instead of anticipating it because “the day of
the Lord is darkness, and not light.” In this context the
word “light” most likely refers to something that brings
happiness, cheer, or prosperity (see Psalms 27:1; 97:11). The
Israelites had expected “the day of the Lord” to usher in a
bright new era for them. But that was impossible for those
who “put darkness for light, and light for darkness” (see
Isaiah 5:20) when it comes to their moral standards. The
darkness and judgment that the other nations will experience
will also fall on Israel because Israel’s ways were no different
from those nations (see Amos 1:3-2:5). The Israelites could
only become eligible to enjoy the Lord’s “light” when they
put away their evil ways (see Isaiah 58:1-10).
2. (vs. 19). This verse says “As if a man did flee

from a lion, and a bear met him; or went into the
house, and leaned his hand on the wall, and a serpent
bit him.” Amos pictured the difficulties of that day by
illustrating a series of woes likening Israel to a man fleeing
from one terrifying danger only to find himself facing another
one. The prophet said that day would be like someone
fleeing “from a lion” and suddenly encountering “a bear.”
We can imagine the distress someone would suffer, having
sighed in relief at escaping one animal and suddenly has to
face another one. But the illustration goes further. The
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unfortunate man may somehow escape the “bear,” run into

his “house,” close the door and lean against “the wall” to
catch his breath, only to have “a serpent” come out of “the
wall” and bite him. The point here is that those who were
ungodly won’t be able to escape or hide (see Job 20:24;
Isaiah 24:17-18; Jeremiah 15:2-3; 48:44) or find relief upon
the arrival of the day of the Lord. Instead, they will find the
judging hand of God pursuing them and sending great
danger. Note: The New Testament teaching on the
future day of the Lord is explicit. That day will come
when no one expects it—“as a thief in the night” (see I
Thessalonians 5:2; II Peter 3:10). Indeed, sudden
destruction will occur at the very time men are
speaking of “peace and safety,” and it will be as
inevitable as the birth of a child after labor pains have
begun (see I Thessalonians 5:3). There will be no
escape for those who have despised God’s warnings
(see Romans 2:2-5). In his vision, the apostle John saw
all kinds of individuals crying for the rocks to hide
them “from the wrath of the Lamb” on “the great day of
his wrath” (see Revelation 6:15-17) which is another
way of saying the day of the Lord.
B. A day of darkness (Amos 5:20). This verse says

“Shall not the day of the Lord be darkness, and not
light? even very dark, and no brightness in it?” The
prophet repeated the warning he gave in verse 18 to show
the gravity of Israel’s situation. He asked the question:
“Shall not the day of the Lord be darkness, and not
light?” Using a Hebrew parallelism (using different phrases
to say the same thing), Amos also asked “even very dark,
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and no brightness in it?” The day of the Lord is referred

to as a time of “darkness” because it is the day of God’s
judgment on the wicked, or the lost. Malachi warns us that
“the day cometh, that shall burn as an oven; and all the
proud, yea, and all that do wickedly, shall be stubble” (see
Malachi 4:1). But then comes the promise to the righteous,
or the saved: “Unto you that fear my name shall the Sun of
righteousness arise with healing in his wings” (see Malachi
4:2). Scripture is plain that God will one day hold a day of
reckoning or accountability for mankind—whether of
believers at the judgment seat of Christ or of unbelievers at
the Great White Throne judgment. Peter tells us “For the
time is come that judgment must begin at the house of God:
and if it first begin at us, what shall the end be of them that
obey not the gospel of God?” (see I Peter 4:17).
IV. A FORTHRIGHT REJECTION (Amos 5:21-24)
A. A rejection of religious festivals (Amos 5:21).

This verse says “I hate, I despise your feast days, and I
will not smell in your solemn assemblies.” The people
performed their rituals before golden calves on the altars at
Beth-el and Dan. God never approved of such worship and
He considered their religious observances as sin. God had
had enough of Israel’s disobedience and splitting their
worship between Him and idols (see I Kings 12:25-33: Amos
4:1-5). As a result the Lord declared to Israel “I hate, I
despise your feast days.” God could not have expressed
His displeasure in terms stronger than the ones He used
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here. The words “hate” and “despise” reveal that God

absolutely abhorred Israel’s “feast days.” This refers to the
great yearly gatherings of all Israel that God instituted
Himself (see Exodus 23:14-18; 34: 22-25; Leviticus chapter
23). But since the division of Israel into the northern and
southern kingdoms (see I Kings 12:16-20), Jeroboam, king of
Israel had set up golden calves to be worshipped in Beth-el
and Dan to prevent the people in the north from going to
Jerusalem to worship (see I Kings 12:25-30). Even though
the Lord had ordained these feasts or celebrations, He refers
to them as “your (the people’s) feast days” and not His.
God did not want to be associated with them at all. This was
because when Jeroboam set up calf worship, only one “feast”
was held—a festival on the fifteenth day of the eighth month
at Beth-el. Jeroboam had introduced this “feast” as a
substitute for the feast of Tabernacles celebrated in
Jerusalem a month earlier (see I Kings 12:32-33). God also
said “and I will not smell in your solemn assemblies.”
The “solemn assemblies” were gatherings for worship that
accompanied the “feast days” or festivals (see Leviticus
23:35-36; Numbers 29:35; Deuteronomy 16:8). The term
“smell” refers to God’s satisfaction with the sacrifices
presented to Him (see Leviticus 26:31). Note: On
numerous occasions the Lord had stated that He was
pleased by the aroma of offerings presented to Him
(see Genesis 8:21; Exodus 29:18; Numbers 29:2). But
by now, the sweet aroma from Israel’s offerings had
become disgusting to God because as Samuel said to
King Saul: “To obey is better than sacrifice, and to
hearken then the fat of rams” (see I Samuel 15:22). He
would not accept the sacrifices given at the most holy
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“assemblies” because their worship was not sincere.

They were going through the motions of worship, but
their hearts were not in it. It was all a sham! As for us
today, even though we enjoy great spiritual privileges,
could God be saying to us “I hate your religious
activities?” It is possible, for God said to the church in
Laodicea, “So then because thou art lukewarm, and
neither cold nor hot, I will spue (spit) thee out of my
mouth. Because thou sayest, I am rich, and increased
with goods, and have need of nothing; and knowest not
that thou art wretched, and miserable, and poor, and
blind, and naked” (see Revelation 3:16-17). Although
our churches have many followers, numbers alone don’t
determine whether or not a biblical ministry is being
achieved. The true standard of judgment of ministry in
our churches is the transformation of lives.
B. A rejection of offerings (Amos 5:22). This verse

says “Though ye offer me burnt offerings and your meat
offerings, I will not accept them: neither will I regard
the peace offerings of your fat beasts.” Just in case the
people misunderstood, the Lord listed the kinds of
“offerings” He “will not accept.” These included first,
“burnt offerings,” those that involved the consuming of the
entire animal by fire. “Burnt offerings” symbolized the full
dedication of the worshiper or assembly to the Lord (see
Leviticus 1:2-17). So it is not surprising that God rejected
such “offerings” because they came from a people who
knew nothing about dedication. God also said He would
reject their “meat offerings.” The Hebrew terminology is
more accurately rendered “meal offerings.” There was no
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meat involved. The ingredients consisted of grain, fine flour,

or unleavened cakes, each offered with oil, incense, and salt
(see Leviticus 2:1-16). The “meat offerings” or meal
offerings most likely symbolized thankfulness for God’s
blessings and dedication to Him for His best gifts. But God
would “not accept” them from disobedient and unthankful
hearts. God also said “neither will I regard the peace
offerings of your fat beasts.” The “peace offerings”
were animal sacrifices presented on occasions of
thanksgiving, making vows, or simply giving freewill
offerings. It’s interesting that the Lord had no “regard” or
wouldn’t accept the “peace offering” especially since they
were intended to establish a sense of fellowship and “peace”
with the Lord. That fellowship and “peace” was now broken
by God’s sinful people. The term “fat beasts” refers to the
best animals in a herd or flock. The “fat” from the animals
was burnt on the altar, and the breast and shoulder were
given to the priests as a sign of fellowship. The rest was
given to the worshiper (see Leviticus 7:11-34). But how
could a holy God accept such “offerings” from hypocrites?
The truth is He couldn’t and He wouldn’t.
C. A rejection of songs (Amos 5:23). This verse

says “Take thou away from me the noise of thy songs;
for I will not hear the melody of thy viols.” Even the
musical praise offered by the people of Israel was disgusting
to God! He said “Take thou away from me the noise of
thy songs.” The Lord refused their “songs” of worship
which to Him were just an irritating “noise.” He could not
honor hypocritical lips that sang of truths that were not in
the heart. It is not the “song” that praises God; it’s the
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heart from which the “song” comes. The Lord also said “for
I will not hear the melody of thy viols.” A “viol” was a
harp. Not only did God refuse to hear the people’s “songs,”
He also refused to hear the “melody” or the music from
their instruments. Music was another feature of worship in
Amos’ day. Both David and Solomon had used choirs and
orchestras to praise the Lord in holy convocations or
assemblies. But there was no beauty in the music because of
the hypocrisy of the musicians. Just as God refuses to hear
“songs” sang from a hypocritical heart, He also refuses to
hear the music played by hypocritical hearts. Note: Some
scholars interpret these verses and similar ones
elsewhere in scripture to mean that God was not
pleased with animal sacrifices and their
accompaniments. According to that view, God desired
only good deeds toward others and took no pleasure in
ritual worship. However, that view misses the point of
our text. God Himself had ordained the sacrificial
system for Israel and expected the nation to follow it.
But He condemned the misuse of that system. The
fault was not in the forms of worship prescribed by
God’s law, but in the wrong attitudes of the worshipers
(see Isaiah 1:11-18). Those who worship the Lord today
in a worthy manner should heed this passage. The Lord
does not condemn the externals of singing, praying,
giving, or repeating creeds. But neither does He
accept the person who simply does these things. The
starting point for all true worship must be “the
sacrifices of …a broken and a contrite heart” (see
Psalms 51:17). What Jesus would later quote from
Isaiah and apply to the Pharisees was fitting for Israel
as well as the church. He said “Ye hypocrites, well did
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Esaias prophesy of you, saying, This people draweth

nigh unto me with their mouth, and honoureth me with
their lips; but their heart is far from me” (see Isaiah
29:13; Matthew 15:7-9). We must be careful that our
worship is not from hypocritical hearts. Too often we
offer God worship teams and special music that may be
little more than entertainment for the congregation.
Leading in prayer is often little more than self-
aggrandizement. And more often than not, our giving
may be done with the intent to have God bless us with
more or to get a tax deduction. We must allow the
Spirit of God to examine our hearts in the light of His
Word. We must be obedient to His counsel.
D. What God desires (Amos 5:24). Our final verse

says “But let judgment run down as waters, and
righteousness as a mighty stream.” Not only were the
leaders of Israel oppressive and unjust, but the people were
guilty of practicing false religion. Therefore, He commands
“But let judgment run down as waters, and
righteousness as a mighty stream.” God was calling for a
higher response from Israel. The word “judgment” is better
translated “justice.” “Judgment” or justice refers to the
fair, lawful practices of a society that honors the Lord. It
calls for a person not only to know what is just or right, but
also to do it. Anyone who really cares about justice will
strive to make sure that it is carried out in his or her
communities and in the lives of others (see Jeremiah 22:3;
Micah 6:8). The word “But” denotes a contrast to verse 23.
Instead of the noise of empty songs, God called for justice.
Israel had become an immoral wasteland. Sin had choked off
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the spiritual sources of justice. Again, God mentioned both

“judgment” or justice, and “righteousness” or godly living
(see Amos 5:7) as the characteristics He wanted to see in His
people. Instead of feasts and fasts, instead of offerings and
sacrifices, instead of singing and playing musical
instruments, the Lord said that He wanted justice to “run
down as waters” and “righteousness as a mighty
stream.” Instead of a constant stream of blood flowing from
sacrifices, and endless verbal and musical praise from His
people, God wanted the ethical qualities of justice and
“righteousness” to flow continuously without ceasing from
them. The Israelites were giving God plenty of religiosity,
but He wanted rivers of “righteousness.” God called for a
flood of “judgment” or justice, and “righteousness” to
wash down over His people. This was to take place both in
personal relationships and in the formal courts of the land. It
was to affect all segments of society from the lowest of men
to the highest.
V. Conclusion. This lesson is far from an academic exercise

or a history lesson. It is a call for us to make sure that as far
as we can have any effect on our own lives or on our church,
we must “let judgment run down as waters, and
righteousness as a mighty stream” (see Amos 5:24). We can
do this only as our hearts are cleansed from the defilements
of the world by the Holy Spirit. We must confess and forsake
sin in all its forms. We must insist that our churches honor
the Lord without adding worldly elements. Simplicity and
honesty in worship must prevail, both publicly and privately.
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We honor God best by humble and sincere service and

devotion.

Curriculum***
Sunday, March 1, 2020: “A Call to Accountability” Practical Points
Lesson Text: Amos 5:18-24
I. A FEARFUL TIME (Amos 5:18-20)
18. Woe unto you that desire the day of the Lord! to what
end is it for you? the day of the Lord is darkness, and not
light.
19. As if a man did flee from a lion, and a bear met him; or
went into the house, and leaned his hand on the wall, and a
serpent bit him.
20. Shall not the day of the Lord be darkness, and not light?
even very dark, and no brightness in it?
II. A FORTHRIGHT REJECTION (Amos 5:21-24)
21. I hate, I despise your feast days, and I will not smell in
your solemn assemblies.
22. Though ye offer me burnt offerings and your meat

offerings, I will not accept them: neither will I regard the
peace offerings of your fat beasts.
23. Take thou away from me the noise of thy songs; for I will
not hear the melody of thy viols.
24. But let judgment run down as waters, and righteousness

as a mighty stream.
I. A FEARFUL TIME (Amos 5:18-20)
18. Woe to you who long for the day of the Lord! Why do you
long for the day of the Lord?That day will be darkness, not
light.
19. It will be as though a man fled from a lion only to meet a
bear, as though he entered his house and rested his hand on
the wall only to have a snake bite him.
20. Will not the day of the Lord be darkness, not light pitch-
dark, without a ray of brightness?
II. A FORTHRIGHT REJECTION (Amos 5:21-24)
21. “I hate, I despise your religious festivals; your

assemblies are a stench to me.
22. Even though you bring me burnt offerings and grain
offerings,I will not accept them.
Though you bring choice fellowship offerings,I will have no
regard for them.

23. Away with the noise of your songs! I will not listen to the
music of your harps.
24. But let justice roll on like a river, righteousness like a
never-failing stream!
1. To presume upon God’s mercy is to guarantee sorrow in

the Day of Judgment (Amos 5:18-20).
2. Because God looks on the hearts of those who bring their

worship to Him, He recognizes every hypocritical practice
and regards each one as worthless (Amos 5:21; Isaiah
1:11-15).
3. God is far more interested in our being a living sacrifice

than in our dead sacrifices (Amos 5:22; Romans 12:1).
4. Words of praise cannot offset a lack of justice and

righteousness (Amos 5:23-24).

Curriculum***
Sunday, March 8, 2020: “A Prayer for Justice” Commentary (The
ISSL Curriculum)
Lesson: Habakkuk 1:1-4, 12-14; Time of Action: between

612 and 588 B.C.; Place of Action: Jerusalem
Golden Text: “Thou art of purer eyes than to behold

evil, and canst not look on iniquity: wherefore lookest
thou upon them that deal treacherously, and holdest
thy tongue when the wicked devoureth the man that is
more righteous than he” (Habakkuk 1:13)?
I. INTRODUCTION. This week’s lesson features the prophet

Habakkuk, who saw clearly the same evils in Judah that God
saw. Habakkuk’s heart was in tune with God’s heart, and he
grieved over conditions that profaned God’s name. When the
Lord proposed a solution, Habakkuk found himself at odds
with Him. Our study is an instructive illustration of the truth
that God’s thoughts and ways are higher than ours (see
Isaiah 55:8-9).
II. LESSON BACKGROUND. Nothing is directly said in this

prophecy concerning the time of Habakkuk’s ministry, but
the sins described in his prophecy are a clue that his ministry
may have occurred during the reign of Jehoiakim (609-597
B.C.) before the Chaldeans (Babylonians) invaded the
southern kingdom of Judah and took the people into captivity.
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The northern kingdom of Israel had been conquered by

Assyria in 722 B.C., so Habakkuk’s complaints and God’s
responses concern the southern kingdom of Judah. After the
Chaldeans gained their independence from Assyria in 626
B.C., they became the dominant power in the Near East after
a number of battles with the Assyrians between 615 and 612
B.C. This indicates that Habakkuk and Jeremiah prophesied
during the same time period. They both saw the Chaldeans’
rise to power as ordained by God to be used to judge Judah
for its wickedness (see Jeremiah 22:24-26). Having seen the
awful sinfulness of God’s people, the prophet asked God why
the wickedness of Judah was not being judged. Our lesson
begins with Habakkuk 1:1.
III. THE PROPHET’S COMPLAINT (Habakkuk 1:1-4)
A. A violent society (Habakkuk 1:1-2).

1. (vs. 1). This verse says “The burden which Habakkuk
the prophet did see.” This prophecy is introduced as “The
burden which Habakkuk the prophet did see.” Prophets
often used the term “burden” to introduce prophetic
messages or threatening predictions (see Isaiah 13:1; Nahum
1:1; Zechariah 9:1; Malachi 1:1). In this case, “Habakkuk”
was about to predict judgment on both Judah and her
oppressors, the Chaldeans or the Babylonians (see Ezekiel
23:14-15). These kinds of messages were considered
burdensome in the mind of the prophets, so they spoke the
messages in order to get relief from “the burden” they felt.
The “burden” in our text is one that “Habakkuk the
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prophet did see.” The word “see” tells us that

“Habakkuk’s” predictions were revelations from God and
indicated that “the prophet” had unique spiritual insight.
The revelations were so vividly impressed upon
“Habakkuk’s” thinking that he could “see” them in his
mind’s eye. Of course, any prophetic message was
empowered by the Holy Spirit (see II Peter 1:20-21).
2. (vs. 2). This verse says “O LORD, how long

shall I cry, and thou wilt not hear! even cry out unto
thee of violence, and thou wilt not save!” Habakkuk
began his prophecy with a complaint. He was very troubled;
and weariness and frustration are evident in his question:
“O LORD, how long shall I cry, and thou wilt not hear!
Apparently, Habakkuk had been crying out to the “LORD” to
remove Judah’s wickedness for some time as expressed by
the phrase “O LORD, how long shall I cry.” But so far, it
seemed as though God didn’t “hear” his cries (see Psalms
6:3; 13:1-2; 22:1-2). I’m sure that Habakkuk had no doubt
that God heard him pray, but so far he had no evidence that
He did since the evil conditions in Judah had not changed.
Habakkuk told the “LORD” that he was specifically crying
“out unto thee of violence.” The “violence” that the
prophet complained about was a wild, ruthless way of life
that had become prevalent in Judah. The land was full of
“violence,” as the old world was (see Genesis 6:11).
Habakkuk’s complaint continued as he said, “and thou wilt
not save!” implying that innocent people were suffering and
that nothing was being done to help them. This is one of the
most difficult circumstances for godly people to cope with.
Their tender consciences are outraged at what they see. If it
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was in their power, they would set things right immediately.

They would punish the guilty and give the oppressed justice;
yet the prophet sees God as doing nothing. An atmosphere in
which lawless men destroy each other was bad enough. But
when they destroyed the innocent as well, righteous men had
to cry out “O LORD, How long?”
B.A lawless society (Habakkuk 1:3-4). 1. (vs. 3).

This verse says “Why dost thou shew me iniquity, and
cause me to behold grievance? for spoiling and violence
are before me: and there are that raise up strife and
contention.” Habakkuk continued to complain to the Lord
asking “Why dost thou shew me iniquity, and cause me
to behold grievance?” He wanted to know why God
compelled him to look at “iniquity” and “grievance” or
distress. If the Lord was showing Habakkuk Judah’s
“iniquity” and “grievance,” then He was looking upon the
distress Himself. The word “grievance” comes from a root
word that means “to labor.” It implies trouble, vexation, or
distress, which is often connected to labor or toiling. The
prophet was vexed because he couldn’t understand why God,
with His holy nature was continuing to behold sin without
stopping or punishing it. Habakkuk then described the
situation before him. He said “for spoiling and violence
are before me.” Some of the “iniquity” or sins took the
form of “spoiling and violence.” These two go hand in
hand, for the rich and powerful plundered the poor by force.
Like Ahab, who earlier had Naboth killed to obtain his
vineyard (see I Kings 21:1-15), the rich descended on the
poor and powerless. Habakkuk also complained, “and there
are (those) that raise up strife and contention.” The
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frantic race to accumulate wealth and power led to

arguments, feuds, and bloodshed among the people (see
James 4:1-2), and the LORD didn’t seem to care. This
situation arose logically out of disregard for the most basic
principles of God’s law—love for Him and love for one’s
neighbor (see Leviticus 19:17-18; Deuteronomy 6:5). The
Ten Commandments cannot save but the principles in them
have great value in maintaining a healthy society. The
“violence” in Judah would not have become widespread if
the law had been taken seriously. Likewise, “violence”
would not erupt continuously in our society if everyone lived
by the principles of God’s law. Some who claim to be
especially enlightened suggest a secular basis for morals.
But the experiences of the past shows that secular moral
standards are not enough to prevent “strife and
contention.” The Bible has the right formula to do
this—God first and neighbor second.
2. (vs. 4). This verse says “Therefore the law is

slacked, and judgment doth never go forth: for the
wicked doth compass about the righteous; therefore
wrong judgment proceedeth.” The depths to which
Habakkuk’s generation had sunk were evident not only in
crimes of violence and oppression, but also in the way those
crimes were being handled by the authorities. So Habakkuk
said “Therefore the law is slacked, and judgment doth
never go forth.” The Hebrew word translated “slacked”
means cold, rigid, or paralyzed. The word “judgment” is
better understood as “justice.” The “law” here refers to the
entire Mosaic Law that God gave the Hebrews to govern
their political, religious, and family life. “The law” had
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ceased to be applied effectively to social life. “Judgment” or

justice no longer went forth from Judah’s officials. The
reason for this is not given, but the phrase “the wicked doth
compass about the righteous” implies that the wicked far
outnumbered the righteous. They used their numbers and
influence to surround and hem in “the righteous” and keep
them powerless. “Righteous” men still existed in Judah, but
“the wicked” knew how to minimize their influence. “The
wicked” outnumbered “the righteous” and most likely used
both threats and bribes to obtain favorable verdicts in the
courts and councils (see Isaiah 1:23). They also intimidated
those who sought justice. This sounds a lot like what’s
happening in our current administration here in America. As
a result Habakkuk concluded “therefore wrong judgment
proceedeth.” Since “the law” had lost meaning, “wrong
judgment” or justice came forth. Justice was utterly
perverted. The legal system that was supposed to protect the
innocent and weak was on the side of injustice. Note:
Jewish society was worse than if there had been no
government at all. When people saw that those who
broke “the law” were not being punished, many of them
reverted to the conditions of the days of the judges
when “every man did that which was right in his own
eyes (see Judges 21:25). They saw no need to follow
“the law.” This happens in any society that sets aside
God’s eternal principles of righteousness. But injustice
can always be corrected if people would simply follow
Jesus’ principle of Christian love: “And as ye would that
men should do to you, do ye also to them likewise” (see
Luke 6:31). In other words, treat folk the way you want
to be treated.
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IV. THE PROPHET’S FRUSTRATION OVER GOD’S PLAN

(Habakkuk 1:12-14). Verses 5-11 are not part of our
printed text, but in those verses, God answered Habakkuk’s
complaint about rampant evil in Judah. The Lord told
Habakkuk that He was going to do some things that
Habakkuk wouldn’t believe, even if God told him what His
plans were (see Habakkuk 1:5). The Lord then told the
prophet that He was going to discipline Judah by sending the
terrible and dreadful Chaldeans (Babylonians) to take over
the land (see Habakkuk 1:5-6). God also gave a vivid
description of the dreaded Chaldeans and the destruction
they would leave in their path (see Habakkuk 1:8-10). Then
God told Habakkuk that the Chaldeans would not give Him
credit for their successful conquest of Judah. They would
attribute their victories to their own god. God’s judgment
upon Judah would be a fulfillment of the curses that He
promised would come upon the nation if they were
disobedient to Him and failed to keep His commandments
(see Deuteronomy 28:15, 49-50). Our lesson continues with
verse 12.
A. Habakkuk’s frustration is stated (Habakkuk

1:12). This verse says “Art thou not from everlasting,
O Lord my God, mine Holy One? we shall not die.
O Lord, thou hast ordained them for judgment; and, O
mighty God, thou hast established them for
correction.” Habakkuk responded to God’s answer to him
by appealing to His character. He asked, “Art thou not
from everlasting, O Lord my God, mine Holy One? we
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shall not die.” Unlike the idols of the Chaldeans, God is

“from everlasting.” He is also the “LORD,” or Yahweh in
Hebrew. This name identifies Him as the One who had made
an eternal covenant with Israel. In addition, Habakkuk said
God was the “Holy One.” The prophet was willing to
concede that Judah was sinful, but how could God use a
people who were even more wicked than His people to
chastise them? Although God had to chastise Judah for sin,
as the “Holy One,” surely He could not overlook the
wickedness of the Chaldeans. Speaking for the nation and
himself, then Habakkuk said “we shall not die.” Even
though nation of Judah had to be punished, Habakkuk was
confident that the eternal, covenant-keeping, holy God could
not allow His people to become extinct. The prophet
continued saying “O LORD, thou hast ordained them for
judgment; and, O mighty God, thou hast established
them for correction.” The word “them” here refers to the
Chaldeans or Babylonians. God had “ordained them” or
raised them up both to judge and correct the people of Judah,
but not to utterly destroy them. It was God who gave the
Chaldeans their power, made them a formidable people, and
in His counsel determined what they would do. The only
power the Chaldeans had against His people, Judah
was given to them from above. God gave them their
commission. In this, we see that the Lord is a mighty God,
and the power of mighty men comes from Him, depends on
Him, and is under His control. Those whom God ordains can
do no more than what God “has ordained” or appointed for
them. Knowing this should be a great comfort to all of God’s
suffering people.
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B. God’s unexplained silence (Habakkuk

1:13-14).
1. (vs. 13). This verse says “Thou art of purer

eyes than to behold evil, and canst not look on iniquity:
wherefore lookest thou upon them that deal
treacherously, and holdest thy tongue when the wicked
devoureth the man that is more righteous than he?”
Habakkuk still had a problem. It was based on the holiness
of God. He said to the Lord, “Thou art of purer eyes than
to behold evil, and canst not look on iniquity.” Still with
the Chaldeans in mind, Habakkuk appealed to God’s
character by declaring that His “eyes” are too pure or holy
to look upon “evil” and “iniquity.” But this caused the
prophet to question how could God “holdest thy (His)
tongue” or say nothing, while the “wicked” Chaldeans
“devoureth the man that is more righteous than he?”
The term “man” here refers to God’s people in Judah.
Habakkuk was thinking of the people of Judah as being
“more righteous” than the treacherous Chaldeans who God
would use to devour His people who were “more righteous
than” the Chaldeans were. As far as Habakkuk was
concerned, whatever the sins of Judah were, the people were
still far better than the Chaldeans. Habakkuk was having
major problems understanding how God could stand by and
let the Judahites be swallowed up by “the wicked.”
2. (vs. 14). Our final verse says “And makest

men as the fishes of the sea, as the creeping things,
that have no ruler over them?” The prophet continued to
say that God “makest men as the fishes of the sea, as the
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creeping things, that have no ruler over them.” To

justify his argument, Habakkuk likened mankind and
particularly the Judahites to “fishes of the sea” who the
Chaldeans would catch in their net (see Habakkuk 1:15). He
also likened mankind to “creeping things” like reptiles.
Both fish and reptiles “have no ruler over them.” No one
is in charge. They devour one another. That was happening
among God’s people of Judah and would soon happen when
the Chaldeans invaded Judah. Simply put, Habakkuk was
asking the Lord “Are we only like fish, to be caught and
killed? Are we only like creeping things that have no leader
to defend them from their foes?” This is basically how
Habakkuk felt about God using the evil Chaldeans to punish
His people. Note: Verses 15-17 are not part of our
lesson text, but in those verses there is a lesson for us.
Habakkuk continues his questions concerning the
Chaldeans and God using them like fishermen who
would catch His people like fish in their nets. In those
verses the prophet asked “Must we be strung up on
their hooks and dragged out in their nets, while they
rejoice? Then they will worship their nets and burn
incense before them and claim that their nets are the
gods who make them rich” (see Habakkuk 1:15-16).
But in verse 17, Habakkuk asked, “Will you let the
Chaldeans get away with this forever? Will they
succeed forever in their heartless wars? Then in
Habakkuk 2:1 the prophet declares that he will stand
on his watchtower and wait to see how God will answer
his complaint and how he will answer when the Lord
reproves or rebukes him. Like Habakkuk, when we
have been in prayer, pouring out our complaints and
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requests before God, we must carefully pay attention to

the answers He gives by his Word, His Spirit, and His
Providences. We must “hear what God the Lord will
speak” (see Psalms 85:8). When we read and hear the
Word of God, and consult Him through prayer, we must
be ready to observe what God will say to us; what word
of conviction, caution, counsel, and comfort He will
bring to our souls. We must receive it, and submit to
the power of it, and then consider how we will answer
His Word when we are reproved by it.
V. Conclusion. We don’t always understand why God allows

evil to exist and why He allows wicked people to persecute
believers. But we do know that God rules and that His justice
is perfect. Our hope must be anchored in God and founded
on His promises. As we live by faith, we are able to calmly
endure the hardships and inequities of life. We can rest
assured that our all-powerful Creator will right all wrongs,
punish evildoers, and bless the righteous.

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Sunday, March 8, 2020: “A Prayer for Justice” Practical Points For
Lesson Text: Habakkuk 1:1-4, 12-14
I. THE PROPHET’S COMPLAINT (Habakkuk 1:1-4)
1. The burden which Habakkuk the prophet did see.
2. O Lord, how long shall I cry, and thou wilt not hear! even
cry out unto thee of violence, and thou wilt not save!
3. Why dost thou shew me iniquity, and cause me to behold

grievance? for spoiling and violence are before me: and there
are that raise up strife and contention.
4. Therefore the law is slacked, and judgment doth never go

forth: for the wicked doth compass about the righteous;
therefore wrong judgment proceedeth.
II. THE PROPHET’S FRUSTRATION OVER GOD’S PLAN

(Habakkuk 1:12-14)
12. Art thou not from everlasting, O Lord my God, mine Holy
One? we shall not die. O Lord, thou hast ordained them for
judgment; and, O mighty God, thou hast established them for
correction.
13. Thou art of purer eyes than to behold evil, and canst not
look on iniquity: wherefore lookest thou upon them that deal
treacherously, and holdest thy tongue when the wicked
devoureth the man that is more righteous than he?
14. And makest men as the fishes of the sea, as the creeping
things, that have no ruler over them?
I. THE PROPHET’S COMPLAINT (Habakkuk 1:1-4)
1. The prophecy that Habakkuk the prophet received.
2. How long, Lord, must I call for help,but you do not listen?
Or cry out to you, “Violence!” but you do not save?
3. Why do you make me look at injustice?Why do you
tolerate wrongdoing? Destruction and violence are before
me; there is strife, and conflict abounds.
4. Therefore the law is paralyzed, and justice never
prevails. The wicked hem in the righteous, so that justice is
perverted.
II. THE PROPHET’S FRUSTRATION OVER GOD’S PLAN

(Habakkuk 1:12-14)
12. Lord, are you not from everlasting?My God, my Holy

One, you will never die. You, Lord, have appointed them to
execute judgment;you, my Rock, have ordained them to
punish.
13. Your eyes are too pure to look on evil; you cannot
tolerate wrongdoing. Why then do you tolerate the
treacherous? Why are you silent while the wicked swallow up
those more righteous than themselves?
14. You have made people like the fish in the sea, like the sea
creatures that have no ruler.
1. Christians should be concerned about the sin of society,

especially when sin occurs among God’s people (Habakkuk
1:1-2; I Peter 4:17).
2. We should feel a burden to pray when we see the spiritual

and moral decay that is taking place in our nation (Habakkuk
1:3-4).
3. When sin runs rapid in our society, it may appear that God
is absent, but trust me, He’s always near and He sees what’s
going on (Habakkuk 1:12-14).

Curriculum***
Sunday, March 15, 2020: “Consequences for Injustice” Commentary
Lesson: Habakkuk 2:6-14; Time of Action: between 612

and 588 B.C.; Place of Action: most likely Jerusalem
Golden Text: “Woe to him that buildeth a town with

blood, and stablisheth a city by iniquity” (Habakkuk
2:12)!
I. INTRODUCTION. No prophetic description of society is

more similar to what is going on today than what was voiced
by Habakkuk. As he looked at the situation in Israel, he saw
nothing but violence and sin everywhere. From the misery of
his vexed heart he called out to God to do something about it
(see Habakkuk 1:2-4). God’s response that He would use the
Babylonians to chasten Israel disturbed the prophet even
more, because to him they were worse than the people of
Israel. So how could God do such a thing? Habakkuk’s
reaction was probably like that of Christians today if God told
us that He would use a group of terrorists to inflict damage
and bloodshed on our sinful nation. We would all probably
ask, how could God use such a wicked people to come
against us? His answer, in part makes up this week’s lesson.
II. LESSON BACKGROUND. There is nothing directly said

in the book of Habakkuk that reveals the time of Habakkuk’s
ministry. However, the sins of Israel that had him so

discouraged and described in his prophecy give us a clue that
his ministry may have occurred during the reign of Jehoiakim
(609-597 B.C.) before the Chaldeans (or Babylonians; see )
invaded the southern kingdom of Judah and took the people
into captivity. The northern kingdom of Israel had been
conquered by Assyria in 722 B.C., so Habakkuk’s complaints
and God’s responses concern the southern kingdom of
Judah. After the Chaldeans gained their independence from
Assyria in 626 B.C., they became the dominant power in the
Near East after a number of battles with the Assyrians
between 615 and 612 B.C. This indicates that Habakkuk and
Jeremiah prophesied during the same time period. They both
saw the Chaldeans’ rise to power as ordained by God to be
used to judge Judah for her wickedness (see Jeremiah
22:24-26). Having seen the awful sinfulness of God’s people,
the prophet asked God why the wickedness of Judah was not
being judged (see Habakkuk 1:1-40). The LORD responded to
Habakkuk declaring that He will chastise Israel for her sins
by using the treacherous Chaldeans as His instrument of
judgment (see Habakkuk 1:5-11). Habakkuk replies back to
God acknowledging His greatness and holiness and
questioning why a God of such holiness would use a nation
more unrighteous than Israel to punish her (see Habakkuk
1:12-17). At this point, Habakkuk said that he would sit on
his watchtower and wait for God’s answer to his objections
(see Habakkuk 2:1). When the LORD answered, He told the
prophet to record the vision he was about to receive on
tablets so that a messenger could deliver it (see Habakkuk
2:2). Although the prophecy Habakkuk would receive would
be “plain” or easily understood, when it would take place was
largely unknown. But the LORD also said that at the right
time, the events of the prophecy will happen quickly (see
Habakkuk 2:3). God was very aware of the sinfulness and
lawlessness of the Chaldeans led by their evil kings, but He
was still going to use them to discipline His people. But God
would also judge the Chaldeans as this week’s lesson will
show. Our lesson begins with verse 6.
III. WOE ABOUT STEALING (Habakkuk 2:6-8)
A. Uncontrolled greed (Habakkuk 2:6). Our first

verse says “Shall not all these take up a parable against
him, and a taunting proverb against him, and say, Woe
to him that increaseth that which is not his! how long?
and to him that ladeth himself with thick clay!” The
first three of five “woes” or judgments are in this week’s
text. To better understand the text, we should identify who
these “woes” apply to. The answer is in the word “him”
which refers to the evil Chaldeans or Babylonians (see
Jeremiah 22:24-26; Habakkuk 1:6). When the LORD used the
word “him” to refer to the Chaldeans, He was personifying,
or giving that nation a personality. God began His reply to
Habakkuk’s complaint (see Habakkuk 1:12-13; 2:1-2) saying,
“Shall not all these take up a parable against him, and
a taunting proverb against him.” The word “these”
refers to all the nations that the Babylonians had conquered.
In a future time, all of those nations will “take up” or utter
“against” this man (the personification of Babylon) “a
parable… and a taunting proverb against him.” Even
though Babylon was currently mighty and powerful, a time

was coming when other nations would taunt or mock Babylon
when it is finally destroyed. In other words, at a future time,
the same nations that the Babylonians conquered will make
fun of the defeated Babylonians using a “parable” or a
“proverb.” Both of these refer to something that people will
remember and repeat to show that Babylon is no longer what
they used to be. When the “taunting” takes place, these
nations will be saying “Woe to him that increaseth that
which is not his!” It would be like saying “Look y’all, at the
one who increased their wealth by taking what was not
theirs! Aha! What has become of them now?” Again the word
“his” like the word “him” refers to the Babylonians. The use
of the word “woe” in Scripture normally announces a coming
judgment (see Amos 5:18). This first “woe” is against the
Babylonians for increasing their wealth by stealing from
those nations they conquered. What they took was not
rightfully theirs. Note: God’s Law forbade stealing (see
Exodus 20:15; Leviticus 19:11), but it was given to
Israel and not the Chaldeans, so they were not bound
by it the way the Israelites were. However, undoubtedly
the Chaldeans had their own laws against stealing from
each other which indicates that they knew the
difference between right and wrong. Therefore, they
will be judged for going against what their conscience
tells them is right (see Romans 2:14-16). The problem
was that the Babylonians didn’t care about stealing
when it came to the nations they conquered. Whether
they cared or not, God would bring judgment on them for He
said “Woe to him that increaseth that which is not his!”
Another part of the “taunting” includes the question “how
long?” In other words, “how long” would their sinful

actions go on? Another part of the “taunting” or mocking of
a defeated Babylon are the words “and to him that ladeth
himself with thick clay!” This phrase most likely was an
idiom that implies involvement in extortion. It is difficult to
translate the word “clay” here because it does not occur in
the same context anywhere else in the Old Testament.
However, it appears to be a word related to trade practices.
In the context of stealing, this phrase seems to refer to
forcing someone to pay a debt immediately for something
they are holding over them. It is a form of stealing disguised
as business ventures. Note: Not only was Babylon
stealing from nations they conquered, but it seems that
all of their business practices were unethical and
illegal. A clearer translation of this verse is “Will all
these victims of the Babylonians’ greed not take up a
taunting song against them, And in mocking derision
against them say, Woe, judgment is coming to the
Babylonians who increase that which is not theirs. How
long will they possess it? And woe to that nation that
makes themselves wealthy with loans.”
B. Being plundered by those who had been

plundered (Habakkuk 2:7-8).
1. (vs. 7). This verse says “Shall they not rise up

suddenly that shall bite thee, and awake that shall vex
thee, and thou shalt be for booties unto them?” God
continued to pose a rhetorical question that Habakkuk was to
ask the people. He said “Shall they not rise up suddenly
that shall bite thee, and awake that shall vex thee?”
The word “they” refers to those that Babylon had

plundered. The LORD was saying that those whom Babylon
had plundered would eventually do the same thing to them.
The Hebrew word translated “bite” is figuratively defined as
“to oppress with interest on a loan.” The time would come
when those whom the Babylonians oppressed through
immoral business dealings would do the same to them. Not
only would those nations “bite” the Babylonians, but they
would also “awake that shall vex thee.” Although this
verse is addressed to “thee” or the Babylonians, it’s quite
possible that they will never read any of it, since the message
is for the people of Judah. The intent of this prophecy was to
reassure Judah that their oppressors, the Babylonians, will
not always have the upper hand (see Ezekiel 39:8-10;
Zechariah 2:8-9). The term “vex” means “to trouble” or “to
afflict.” Those same nations whom the Babylonians afflicted
will also afflict them. Then the Babylonians “shalt be for
booties unto them.” The word “booties” refers to the
spoils or plunder of war. The Babylonians took tremendous
“booties” from those they conquered. When God judges
Babylon with destruction, those nations whom they
plundered by taking “booties” from them will do the same to
them. The thought of this verse is that just as the Chaldeans
or Babylonians had placed the “bite” on their victims and
carried their wealth off to Babylon, ultimately those victims
will “awake” or arise and put the “bite” on the Babylonians.
When the prophecy comes to past, the biters will become the
bitten, and the plunderers will become the plundered. When
this happens, the LORD said that it would be “suddenly.” Of
course, the LORD was faithful to His word, for in 539 B.C.,
Babylon was conquered by Persia on the night after King
Belshazzar saw the hand of God writing on the wall at his

drinking party (see Daniel 5:10-31). That truly was
“suddenly!”
2. (vs. 8). This verse says “Because thou hast

spoiled many nations, all the remnant of the people
shall spoil thee; because of men’s blood, and for the
violence of the land, of the city, and of all that dwell
therein.” Habakkuk continued his prophecy saying
“Because thou hast spoiled many nations, all the
remnant of the people shall spoil thee.” The word
“spoiled” means “plundered,” that is to have everything
taken away. These “spoiled” or plundered nations are
referred to as a “remnant,” those who would survive to turn
the tables on the Babylonians. The reason God would allow
“all the remnant of the people” to do this to the
Babylonians is clear; “because of men’s blood, and for the
violence of the land, of the city, and of all that dwell
therein.” In other words, the Babylonians would be
plundered because of “the violence” and bloodshed they
had done to other nations. Note: The terrible greed of the
Chaldeans might have resulted in temporary gain for
them, but they were wicked in God’s eyes and would not
be allowed to continue much longer. It is true that God
was going to use them to chasten His own people in
Judah, but once He had fulfilled His purpose in doing
that, He would render justice against the Chaldeans.
We must be certain that greed does not motivate the
way we treat others. When we trust God fully to meet
our need, we will not be driven to get gain at the
expense of others.
IV. WOE ABOUT COVETING (Habakkuk 2:9-11)
A. Coveting evil gain (Habakkuk 2:9-10).
1. (vs. 9). This verse says, “Woe to him that

coveteth an evil covetousness to his house, that he may
set his nest on high, that he may be delivered from the
power of evil!” This second “woe” build’s on the first one
by emphasizing the Chaldeans’ use of “evil” gain to fortify
themselves in an attempt to become impregnable. Habakkuk
was to say to the people “Woe to him that coveteth an evil
covetousness to his house, that he may set his nest on
high.” The word “coveteth” or “covet” means “to strongly
desire something that belongs to someone else.” The phrase
“coveteth an evil covetousness to his house” refers to an
insatiable desire that leads to grasping at an abundance of
wealth for one’s family. In the case of the Babylonians, it
emphasizes their use of “evil” gain to fortify themselves in
an attempt to make their land unconquerable. The phrase
“that he may set his nest on high” refers to having an
elevated dwelling place that could not be reached by harm or
destruction. Such a position would provide assurance that
the city would “be delivered from the power of evil”
which means their enemies. The Babylonians were using
their “covetousness” and ambition as an excuse for their
own protection. But they were deceiving themselves to think
that their stolen wealth would be a strong city and a high
wall of protection for them. But the truth is, it’s a sign of
their own conceit (see Proverbs 18:11).
2. (vs. 10). This verse says “Thou hast

consulted shame to thy house by cutting off many
people, and hast sinned against thy soul.” In their pride,
the Chaldeans “consulted” or sought counsel only from
themselves. As a result, they brought “shame” to their own
homes “by cutting off many people” from other nations.
Since their basis of counsel or understanding was completely
ungodly, their resulting actions were ungodly. This led to
their “cutting off many people” and sinning “against thy
soul” meaning they “sinned against” their own lives and
forfeited them.
B. Crying out against evil (Habakkuk 2:11). This

verse says “For the stone shall cry out of the wall, and
the beam out of the timber shall answer it.” The actions
of the Chaldeans were so evil that inanimate objects are
described as crying out against them. Habakkuk’s prophecy
said “For the stone shall cry out of the wall, and the
beam out of the timber shall answer it.” We understand
that the “stones” and “beams” in the peoples’ homes would
not literally speak against them. It is highly likely that some
of the materials used in building homes in Babylon had been
taken from other nations. So the very presence of those
materials testified against the people who had used them in
their buildings. Each individual home was a representative
of the nation as a whole. The Chaldean society was entirely
evil, and the existence of the homes where the people lived
would “cry out” against them. Note: It was because of
the spoils taken from other nations that the Chaldeans
(or Babylonians) could afford luxurious buildings. The
“stones” and “beams” represented all that was taken
through greed and evil gain, and it was as if they would

“cry out” for vengeance against these ruthless
conquerors who had no concern for those they
conquered.
V. WOE ABOUT INIQUITY (Habakkuk 2:12-14)
A. Building through violence (Habakkuk 2:12).

This verse says “Woe to him that buildeth a town with
blood, and stablisheth a city by iniquity!” Up to this
point, Habakkuk had addressed the greed and injustice of the
Chaldeans as they took what belonged to others. Nations
had been conquered and stripped of every item that might
enrich the Babylonians and allow them to build their own
luxurious homes and public buildings. Now the prophet
added a description of the Chaldeans’ violence. He declared
“Woe” or judgment would come “to him that buildeth a
town with blood.” This means that a lot of death was
involved in the process of building their cities. When they
“buildeth a town with blood” they were establishing “a
city by iniquity” or by doing wicked things. Note: What
Habakkuk is portraying here is the activity of ruthless
despots who cruelly conquered other peoples and then
made them labor as slaves to enhance their holdings.
We know that there is nothing wrong with building
buildings or an entire city as long as the means of
doing it are legitimate. What makes this wrong is the
desire to expand at the expense of others. The
Chaldeans had resorted to violence in expanding their
nation. Greed and injustice will lead to more evil ways

of getting what a person wants. The Apostle Paul wrote
these words of advice to Timothy and they are certainly
meant for us as well: “And having food and raiment let
us be therewith content. But they that will be rich fall
into temptation and a snare, and into many foolish and
hurtful lusts, which drown men in destruction and
perdition. For the love of money is the root of all evil:
which while some coveted after, they have erred from
the faith, and pierced themselves through with many
sorrows” (see I Timothy 6:8-10). The danger of greed
for us today is just as great as it was for the Chaldeans.
B. Learning about God’s ways (Habakkuk

2:13-14).
1. (vs. 13). This verse says “Behold, is it not of

the LORD of hosts that the people shall labour in the
very fire, and the people shall weary themselves for
very vanity?” No matter how much people might seem to
get ahead by evil ways, God remains in control. What
Habakkuk said was going to happen was going to be the
result of the direct control of “LORD of hosts.” So the
prophet poses the rhetorical question, “is it not of the LORD
of hosts that the people shall labour in the very fire?”
This means that the “LORD”All-Powerful has determined that
a “fire” will destroy everything that the Babylonians worked
to build. Everything the Babylonians had accomplished was
going to become fuel for a great “fire.” Jeremiah also wrote
about this when he said, “Thus saith the LORD of hosts; The
broad walls of Babylon shall be utterly broken, and her high
gates shall be burned with fire; and the people shall labour in
vain, and the folk in the fire, and they shall be weary” (see
Jeremiah 51:58). Not only would the Chaldeans’ works be
destroyed by “fire,” the prophet also said “the people shall
weary themselves for very vanity” which means that all
their work will be for nothing, which is the meaning of
“vanity.”
2. (vs. 14). Our final verse says “For the earth

shall be filled with the knowledge of the glory of
the Lord, as the waters cover the sea.” There will come a
day when all the enemies of Israel will have been dealt with
by God and Israel’s Messiah will reign on earth. At that time
the entire world will know about Israel’s God, “For the
earth shall be filled with the knowledge of the glory of
the LORD, as the waters cover the sea.” About this future
day, Isaiah said “They shall not hurt nor destroy in all my
holy mountain: for the earth shall be full of the knowledge of
the Lord, as the waters cover the sea” (see Isaiah 11:9). “The
LORD” will be known by these judgments which He executes.
The lesson for us is that those who refuse to be taught “the
knowledge of the glory of the LORD” by the judgments of
His mouth, or His Word, will be made to know and
acknowledge His “glory” by the judgments of His hand.
Note: Any nation or person, for that matter that spends
its time and effort exalting itself will find that it was in
vain. What is important for any nation and for every
individual living is finding a relationship with God
through His Son Jesus. Anything less than that will end
in emptiness. The wise man, Solomon said
“Righteousness exalteth a nation:
but sin is a reproach to any people” (see Proverbs

14:34). Look out America!
VI. Conclusion. Our lesson this week has stressed two

things in particular. First, we cannot get wealth through
wrong means and expect it to last. Second, we are called to
acknowledge that our God is indeed the One who should fill
our lives with His glory. Our challenge this week is to turn
from whatever wrongs we have done and turn to our God and
recognize that He should be given His rightful place in our
lives. He judges and punishes those who defy Him with their
corrupt lives, and we don’t want to be a part of that. The
truth is, there are consequences to injustices and God will
see to that.

Curriculum***
Sunday, March 15, 2020: “Consequences for Injustice” Practical
Lesson Text: Habakkuk 2:6-14
I. WOE ABOUT STEALING (Habakkuk 2:6-8)
6. Shall not all these take up a parable against him, and a

taunting proverb against him, and say, Woe to him that
increaseth that which is not his! how long? and to him that
ladeth himself with thick clay!
7. Shall they not rise up suddenly that shall bite thee, and
awake that shall vex thee, and thou shalt be for booties unto
them?
8. Because thou hast spoiled many nations, all the remnant of

the people shall spoil thee; because of men’s blood, and for
the violence of the land, of the city, and of all that dwell
therein.
II. WOE ABOUT COVETING (Habakkuk 2:9-11)
9. Woe to him that coveteth an evil covetousness to his

house, that he may set his nest on high, that he may be
delivered from the power of evil!
10. Thou hast consulted shame to thy house by cutting off

many people, and hast sinned against thy soul.
11. For the stone shall cry out of the wall, and the beam out
of the timber shall answer it.
III. WOE ABOUT INIQUITY (Habakkuk 2:12-14)
12. Woe to him that buildeth a town with blood, and

stablisheth a city by iniquity!
13. Behold, is it not of the LORD of hosts that the people shall
labour in the very fire, and the people shall weary themselves
for very vanity?
14. For the earth shall be filled with the knowledge of the
glory of the LORD, as the waters cover the sea.
I. WOE ABOUT STEALING (Habakkuk 2:6-8)
6. “Will not all of them taunt him with ridicule and scorn,
saying, “‘Woe to him who piles up stolen goods and makes
himself wealthy by extortion! How long must this go on?’
7. Will not your creditors suddenly arise?Will they not wake
up and make you tremble? Then you will become their prey.
8. Because you have plundered many nations, the peoples
who are left will plunder you. For you have shed human
blood; you have destroyed lands and cities and everyone in
them.
II. WOE ABOUT COVETING (Habakkuk 2:9-11)
9. “Woe to him who builds his house by unjust gain,setting

his nest on high to escape the clutches of ruin!
10. You have plotted the ruin of many peoples, shaming your
own house and forfeiting your life.
11. The stones of the wall will cry out, and the beams of the
woodwork will echo it.
III. WOE ABOUT INIQUITY (Habakkuk 2:12-14)
12. “Woe to him who builds a city with bloodshed and

establishes a town by injustice!
13. Has not the LORD Almighty determined that the people’s
labor is only fuel for the fire, that the nations exhaust
themselves for nothing?
14. For the earth will be filled with the knowledge of the
glory of the Lord as the waters cover the sea.
1. When we take advantage of others, we create enemies for

life (Habakkuk 2:6-7).
2. Divine judgment is always appropriate to our sins

(Habakkuk 2:8; Obadiah 1:15; Galatian 6:7).
3. There is no escape from sin’s consequences (Habakkuk

2:9).
4. Building ourselves up by tearing others down actually

brings ourselves down (Habakkuk 2:10-11).
5. The things we build for ourselves in this world are built in

vain (Habakkuk 2:12-13).
6. Instead of seeking short-lived glory for ourselves, we

should seek God’s glory, which will be universal and eternal
(Habakkuk 2:14).

Curriculum***
Sunday, March 22, 2020: “An Argument Against Corruption”
Lesson: Micah 3:1-3, 9-12:6:6-8; Time of Action: Between

736 and 722 B.C.; Place of Action: Judah
Golden Text: “He hath shewed thee, O man, what is

good; and what doth the Lord require of thee, but to do
justly, and to love mercy, and to walk humbly with thy
God?” (Micah 6:8).
I. INTRODUCTION. We don’t have to look far to find a

country that’s full of corruption. Everyday newspapers are
full of corruption in many areas including political, economic,
entertainment, sports, financial and yes, even churches.
Sleaze is everywhere! Here in America we’ve seen
politicians run for office on a fight corruption platform and
then be arrested months later and prosecuted for all kinds of
corruption. But this is not new. Our lesson this week
describes the corrupt world in which Micah ministered. He
was called to preach in a land where the leaders, both
religious and political, and the courts were filled with
corruption, like many places in the world today. Micah
accused the leaders of not caring for those whom they should
have protected. History has proven that when any nation has
selfish, greedy, corrupt people in leadership roles, that
nation deteriorates rapidly and is soon destroyed. Micah
confronted such corruption in this week’s lesson.
II. BACKGROUND FOR THE LESSON. Micah was a

contemporary of Hosea in the northern kingdom of Israel and
Isaiah in the southern kingdom of Judah. Micah’s hometown
was Moresheth-Gath (see Micah 1:14), located in Judah about
twenty-five miles southwest of Jerusalem, near the Philistine
city of Gath. Although Micah primarily preached to the
people in Judah, he also had some words for Israel (see
Micah 1:1). Micah received his messages via visions from the
Lord (see Micah 1:1), and in Micah 1:3-7, the prophet spoke
of the judgment God would bring upon both Israel and Judah
referring to them as Samaria and Jerusalem, the capital cities
of Israel and Judah respectively. In the remaining portion of
chapter 1, Micah describes the weeping and mourning that
will take place (see Micah 1:8-16). Then in chapter 2:1-2, he
spoke out against those who lay awake at night, plotting
wickedness and then getting up at dawn to carry out their
schemes simply because they could. Micah declared that
when these wicked people wanted a certain piece of land or
someone else’s house (though it was all they had), they would
take it by fraud and threats of violence (see Micah 2:3). The
prophet declared that the LORD God said that He would
reward their evil with evil; nothing could stop Him; never
again will His people be proud and haughty after He’s
finished with them. Micah continued to say that when
Judah’s Day of Judgment arrived, they would be ridiculed by
their enemies, and no one would be left in the land to divide
it into tribal territories (see Micah 2:4-5). Micah went on to
accuse the people of trying to stop him from preaching God’s
message of doom, but he continued declaring that God’s
Word is good to anyone who lived uprightly (see Micah
2:6-7). To make matters worse, God called His people His
enemies because they were stealing from the poor, driving

widows from their homes and leaving their children without
an inheritance (see Micah 2:8-9). Then in verse 10, God
through Micah gave the people a way to avoid the oncoming
judgment in the form of the Assyrian invasion. He told them
to get out of the land for it was not their resting place since
they had defiled it. Then in Micah 2:11, God declared that
the only prophet Israel wanted was one that would tell them
what they wanted to hear; one that was a liar and a deceiver.
But God in His mercy also prophesied that He would cause a
remnant to return after the Babylonian Captivity and He even
prophesied the great gathering of all believers when the Lord
returns (see Micah 2:12-13). Note: God gave his
prophets visions of various future events, but not
necessarily the ability to discern when these events
would take place. For instance, the prophets could not
see the long period of time between the Babylonian
Captivity and the first coming of the Messiah, but they
could clearly see that the Messiah was coming. God’s
purpose for allowing Micah to see this prophecy
concerning Judah’s destruction was not to predict
exactly how this would happen, but that it would
happen.
III. HATEFUL LEADERS (Micah 3:1-3)
A. A call for justice (Micah 3:1). Our first verse

says “And I said, Hear, I pray you, O heads of Jacob, and
ye princes of the house of Israel; Is it not for you to
know judgment?” The prophet began by denouncing the

sins of the leaders, he identified as the “heads of Jacob,
and ye princes of the house of Israel.” These were the
political rulers in Judah. They were the judges and
magistrates of the land. Their primary responsibility was to
render justice to all in need of it. Micah then posed a
question to these political leaders: “Is it not for you to
know judgment?” The Hebrew word translated
“judgment” means “a verdict, or a judicial pronouncement
protecting the rights of people who had been wronged.”
Here it has the meaning of “justice.” God expected these
political leaders to establish and enforce justice. The
question “Is it not for you to know judgment?” should
have caused them to stop and think about what they were
doing and evaluate themselves in light of God’s law. Of all
the people in Judah capable of making decisions relative to
life and how they lived it, shouldn’t their leaders have been
the ones who knew best what was right and wrong in God’s
eyes? When Micah asked the political leaders this question it
was as if he was asking “What is wrong with you; you who
are supposed to be the responsible ones regarding justice?”
The fact is that when the leaders of a land are corrupt, the
people will be too. Note: Just because we may not be in
a position of spiritual leadership, we should not excuse
ourselves for allowing carelessness in our own lives or
in the lives of others. God expects each of His children
to learn His Word and His ways and then live
accordingly. It’s possible for us to fail just as badly as
those ancient leaders did.
B. Examples of injustice (Micah 3:2-3).

1. (vs. 2). This verse says “Who hate the good,

and love the evil; who pluck off their skin from off
them, and their flesh from off their bones...” In both this
verse and verse 3 Micah gives a description of how
despicable the acts of those leaders were. Here they are first
described as those “Who hate the good, and love the
evil.” They should have loved “good” and hated “evil” just
as all human rulers should; but instead they were doing
exactly the opposite. It’s interesting that the verbs “hate”
and “love” are in the present tense indicating that their
attitude was habitual. They constantly desired to do
wickedness and avoid godliness. Unfortunately, there is
much of this happening in the world today—not only among
rulers or leaders, but also in the lifestyles of common people.
The wicked repression of some dictators reveals this just like
the attitudes of some people we know do. Then Micah
described these leaders as those “who pluck off their skin
from off them, and their flesh from off their bones.”
This is a graphic description of the worst injustices these
leaders engaged in. Their “evil” actions was like stripping
off a person’s “skin” and cutting the meat “off of their
bones.”
2. (vs. 3). This verse says “Who also eat the

flesh of my people, and flay their skin from off them;
and they break their bones, and chop them in pieces, as
for the pot, and as flesh within the caldron.” The
prophet continued his graphic description of the evil acts of
the political leaders saying they “also eat the flesh of my
people, and flay their skin from off them.” Not only
were they accused of stripping off the people’s “flesh,” they
also ate (not literally) the “flesh” of God’s “people.” The

word “flay” means to “remove the skin or hide.” For the
leaders to “flay” the people’s “skin” implies excessive cruel
treatment instead of righteous justice. In addition, “they
break their bones, and chop them in pieces, as for the
pot, and as flesh within the caldron.” In other words,
they chopped the broken “bones” of God’s people into
“pieces” small enough to fit into the cooking “pot,”
completely preparing the body for “the caldron,” or the
kettle. Micah used these descriptions to liken the despicable
acts of the political leaders to vicious barbarians who brutally
slaughtered animals as they prepared them for eating. It was
one thing to do these things to animals, but quite another
thing to do them to fellow human beings. Of course, these
leaders were not doing these things physically to God’s
people, but materially, emotionally and mentally. This was
God’s way of describing the worst kinds of injustice the
leaders were applying among God’s people. Since other
prophets echo these same descriptions (see Psalms 14:4;
Ezekiel 22:27; Zephaniah 3:3), we know that wickedness was
rampant in Judah, just as it is in our world today. Note:
Micah uses figurative, symbolic language to illustrate
the extreme degree to which these leaders hate the
good and love the evil (see verse 2; Proverbs 30:14).
They had so little concern for the people they were
supposed to serve that they could be compared to
butchers. These descriptions and the reality of today’s
world demonstrate the truth of Jeremiah’s words when
he wrote “The heart is deceitful above all things, and
desperately wicked: who can know it (see Jeremiah
17:9)?” When left on its own, the human heart
naturally turns toward wickedness due to the sinful

nature that has been passed down from Adam. The
precious truth of forgiveness and cleansing through the
death of Jesus Christ, and the accompanying power of
the indwelling Holy Spirit give us our only hope to live
godly lives.
IV. CORRUPT LEADERS DENOUNCED (Micah 3:9-12).

Verses 4-8 are not part of pour printed text, but in those
verses Micah declares the LORD’s judgment on Judah’s
leaders. He said that a time would come when they would
call on the LORD and He won’t hear them and He would hide
His face from them (see Micah 3:4). Then Micah turned his
attention to Judah’s evil prophets who made God’s people err
and prophesied peace when there was none (see Micah 3:5).
Micah said that these prophets and seers won’t have any
visions and will not hear from God (see Micah 3:6-7). Then in
verse 8, the prophet confirmed his authority to declare to
Israel their transgressions because he was full of power by
the spirit of the Lord. Our lesson continues with verse 9.
A. Perversion of justice (Micah 3:9-10).
1. (vs. 9). In this verse, Micah said “Hear this, I

pray you, ye heads of the house of Jacob, and princes of
the house of Israel, that abhor judgment, and pervert
all equity.” The prophet specifically addressed the same
group of people that he spoke to in verse 1. With the
words “Hear this, I pray you” Micah was begging the
leaders described as “ye heads of the house of Jacob, and

princes of the house of Israel” to pay close attention to
what he was about to say. First, Micah declared that the
leaders (which included the prophets) “abhor
judgment.” As noted earlier, the word “judgment” means
“justice.” The word “abhor” means to hate or despise.
Micah accused the leaders in Judah of despising justice.
Remember, these were God’s people who are being charged
with cruelty, not some pagan ungodly nation. The leaders
were the ones who should’ve been enforcing justice, but
instead they showed their hatred for it by their evil ways, just
as Moses had predicted they eventually would (see
Deuteronomy 31:24-29). They were covetous and prostituted
their offices for their love of money. They would not be
governed by any laws, and wouldn’t grant justice to those
who were oppressed. Second, Micah declared that the
leaders “pervert all equity.” In other words, they distorted,
or twisted everything that was right. Wrong to them became
right! Today the tendency of the world is to push all moral
standards into a gray area, ignoring the moral standards of
Scripture. Sadly, we often see this same behavior in our own
culture! Satan is busy destroying or subverting
governments, families, and churches, seeing to it that God’s
people suffer.
2. (vs. 10). Micah continues to say in this

verse “They build up Zion with blood, and Jerusalem
with iniquity.” To show the depth of their sinfulness, Micah
said that the leaders “build up Zion with blood.” This
means that instead of building “Jerusalem” upon justice and
equity, the leaders allowed murder to run rampant
throughout the land (see Jeremiah 22:13). They also allowed

all other forms of “iniquity” or sin to run rampant
throughout the capital city of “Jerusalem.” The
term “Zion” was another name for “Jerusalem,” but was
also used to refer to the land of Judah and the people of
Israel as a whole (see Isaiah 40:9; Jeremiah 31:12).
Note: Micah passes judgment not only on the religious
leaders, but on the political leaders as well. That same
judgment could apply to many in political leadership
today. They profess to believe in the Lord but don’t
promote Him in their lives. They often run for office
for personal gain, for increase in wealth, and for
exemption from the same laws they approve for others.
Certainly, God is not pleased with this behavior.
Regardless of our lot in life, if we have confessed Jesus
as Lord and Saviour, we must live accordingly (see
Galatians 2:20).
B. A division of thoughts (Micah 3:11). Still talking

about the leaders, Micah says “The heads thereof judge
for reward, and the priests thereof teach for hire, and
the prophets thereof divine for money: yet will they
lean upon the LORD, and say, Is not the LORD among us?
none evil can come upon us.” Micah condemned three
groups here. First, he said “The heads thereof judge for
reward.” The “heads” were the political leaders. They
would only render favorable decisions to those who could pay
a bribe. This is the meaning of the phrase “judge for
reward.” Second, Micah said “the priests thereof teach
for hire.” Of course the “priests” were the religious
leaders who were supposed to stand before the LORD for the
people. They were indicted for teaching only those who

could pay them which is the meaning of the words “teach
for hire.” Teaching was a legitimate and important part of
the priestly ministry (see Deuteronomy 17:8-11). But to
charge for their services was unethical and greedy, since
they were already supported by the gifts of the people (see
Numbers 18:20-32). The “priests” in Micah’s day were
demanding a fee for interpreting God’s law. Those who
refused to pay were denied access to His Word. Thirdly,
Micah said that “the prophets thereof divine for money.”
The “prophets” were those who gave God’s messages to the
people. However, they only spoke to those who offered them
“money.” Those who paid well received words of peace, but
those who brought little “money” or nothing were
threatened with wrath. The phrase “divine for
money” literally means to tell fortunes or the future “for
money.” The problem with all of these leaders was that they
performed their duties only “for money” not because they
held divinely appointed positions. In essence, the heads, or
political leaders wanted rewards, the priests wanted to be
hired to do their divinely appointed duties, and the prophets
wanted to be paid for their services of sharing God’s
messages. Note: Unfortunately, every generation has its
share of religious racketeers who sacrifice holy things
for their selfish desires. They “suppose that godliness
is a means of gain” (see I Timothy 6:5). They exploit
the good and godly for personal benefit (see II Timothy
3:1-7), or adapt their message to please those with
“itching ears” (see II Timothy 4:3). As a result, the
name of God is blasphemed and the Word of God is
withheld from those who desperately need it. Even
well-meaning evangelical preachers can become so

enmeshed in their culture that they ignore or even
defend its social evils. Micah warned the leaders,
priests and prophets of his day to avoid bribes. Pastors
today accept bribes when they allow those who
contribute much to control the church. When fear of
losing “money” or members influences pastors to
remain silent when they should speak up for what is
right, their churches are in danger. We must
remember that Judah was finally destroyed because of
the behavior of its religious leaders. The same warning
must be given to those who have “money.” Never use
your resources to influence or manipulate God’s
ministers, because that is bribery. But in spite of all of
the wrong the people were doing, Micah said “yet will they
lean upon the LORD, and say, Is not the LORD among us?
none evil can come upon us.” In other words, many in
Judah thought that they could live anyway they wanted to
without heeding God’s law and still expect His protection and
presence among them. How wrong they were in
thinking “none evil can come upon us.” God is sovereign
and can have mercy on whom He wants to show mercy and
also judge whom He wants to judge (see Exodus 33:19;
Romans 9:15). When the Babylonians would invade Judah,
the people would soon find out that just being God’s people
does not guarantee His blessings. Note: Because they
were, by profession, His people, they thought there was
no harm or danger in their wicked practices. It was
true that the LORD was among them by His laws, and
this puffed them up with pride; but if they thought for
one minute that God was among them with His favor
and love, they were sorely mistaken (see Proverbs

15:29; Isaiah 1:15). Too often we too, think that we
have God with us, when we have by our sin provoked
Him to depart from us (see Psalms 66:18).
C. The ruin of Jerusalem (Micah 3:12). In this

verse Micah says “Therefore shall Zion for your sake be
plowed as a field, and Jerusalem shall become heaps,
and the mountain of the house as the high places of the
forest.” The phrase “for your sake” refers to the leaders in
Judah. It would be because of them and their sins that Judah
would suffer the consequences of those sins. Micah said that
first “Zion” (or Jerusalem) would “be plowed as a
field.” In other words, after the Babylonians invaded
“Jerusalem” and Judah, the land would look as if it had been
“plowed” or turned upside down (see Jeremiah 26:18).
Second, “Jerusalem shall become heaps.” Micah was
prophesying that the Babylonian Captivity would end with
“Jerusalem” becoming “heaps” or rubble (see Jeremiah
22:6; Lamentations 5:18). This was confirmed by the book of
Nehemiah. When Nehemiah returned to Jerusalem after the
Captivity, he made a trip around the city to inspect the
damage and found so much rubble that he had to get off his
animal and walk through it (see Nehemiah 2:12-14). The
third consequence of the leaders’ sins Micah said was
that “the mountain of the house (would be) as the high
places of the forest.” In other words, the Temple Mount
where the temple was located here referred to as “the
mountain of the house,” would become so barren that it
would be overgrown with weeds and thickets just like those
found in a “forest.” God’s judgment is just and right. It falls
on the guilty without respect to social or religious status. For

sure, those who God has entrusted with weighty
responsibilities will suffer a heavier judgment when they
betray His trust. Note: “Jerusalem” would be destroyed
just like Samaria, the capital of the northern kingdom
was (see Micah 1:6). This happened in 586 B.C. when
Nebuchadnezzar and the Babylonian army attacked the
city (see II Kings chapter 25). Although Micah blamed
the corrupt leaders, the people were at fault as well.
They allowed the corruption to continue without
turning to God or calling for justice. The spiritual state
of the people of Judah was dark. Although they spoke
of the LORD, the real issue was whether they lived for
Him. Their corruption had doomed them, as it will any
person or nation under God’s watchful eyes.
V. GOD’S REQUIREMENTS DECLARED (Micah 6:6-8).

Our lesson now moves to Micah chapter 6. Whereas the first
three chapters of Micah’s prophecy stressed judgment for
sin, chapters 4 and 5 emphasized the glorious future awaiting
Israel’s godly remnant. Micah chapter 6 gives the picture of
a courtroom scene in which the LORD argued His case before
His people and invited them to answer Him. Having called
on the mountains and depths of the earth to witness the
proceedings (see Micah 6:1-2), God pleaded with His people.
He invited them to tell why they had gotten tired of Him and
His covenant, especially after He had so faithfully helped
them (see Micah 6:3-5). Our lesson text continues with
Micah 6:6.
A. The people’s ideas (Micah 6:6-7).
1. (vs. 6). This verse says “Wherewith shall I

come before the Lord, and bow myself before the high
God? shall I come before him with burnt offerings, with
calves of a year old?” At this point, God’s people, the
defendants in this imaginary courtroom scene answered the
LORD with a series of hypothetical questions. They knew that
they had been sinful and unappreciative and could not
dispute that God had been faithful while they had been
unfaithful. So they asked “Wherewith shall I come before
the Lord, and bow myself before the high God?” This
indicates that the people wanted to atone for their behavior,
but they seemed totally perplexed about the proper way to
approach a holy God. Then they asked “shall I come before
him with burnt offerings, with calves of a year old?”
Their questions imply, although wrongly, that they believed
sacrifice alone was enough to repair their relationship with
the LORD. “Burnt offerings” were the first kind of sacrifices
described in Leviticus (see chapter Leviticus Chapter 1).
They were consumed on the altar, thus showing the offerer’s
total commitment to God. The Levitical sacrificial system
had been designed by God to give His people a way of
making atonement for their sins. While several kinds of
animals could be offered as “burnt offerings,” one-year-old
“calves” were considered the best (see Leviticus 9:2-3). But
what the people overlooked was that without the sacrifices of
“a broken and a contrite heart” calves were worthless to God
(see Psalms 51:16-17).
2. (vs. 7). This verse says “Will the Lord be

pleased with thousands of rams, or with ten thousands

of rivers of oil? shall I give my firstborn for my
transgression, the fruit of my body for the sin of my
soul?” Here in this verse there are three rhetorical
hyperbolic questions. These were hyperbolic questions
because they were exaggerations intended to produce an
effect without being taken literally. The first question was
“Will the LORD be pleased with thousands of rams?” A
single “ram” was in most cases sufficient for a sacrifice, but
the people asked if God would be satisfied with “thousands
of rams.” At least three kings offered excessive sacrifices to
the LORD; Solomon offered a thousand burnt offerings (see I
Kings 3:4) and many more on another occasion (see I Kings
8:63). Hezekiah gave a thousand bulls and seven thousand
sheep as peace offerings (see II Chronicles 30:24), and later
King Josiah gave the people a huge number of animals to be
used as peace offerings and then they were eaten (see II
Chronicles 35:7). The second question was would God be
satisfied “with ten thousands of rivers of oil?” Burnt
offerings had to be accompanied by meal offerings which
included “oil” in relatively small amounts and a drink
offering of wine (see Numbers 15:1-11). But in case they
would bring too little “oil” they offered to bring “ten
thousands of rivers” of it, hoping that it would be enough
to appease God’s wrath. Such a vast amount had never been
offered before. If all of this was still inadequate to repair
their relationship with God, the people proposed to bring the
supreme sacrifice. So the third question was “shall I give
my firstborn for my transgression, the fruit of my body
for the sin of my soul?” With this question, the offerer
probably reasoned that an animal sacrifice may not
sufficiently represent the worth of a man, but maybe offering

one’s “firstborn… the fruit of my body” as a sacrifice
would cover their “transgressions” or “the sin of my
soul.” Human sacrifice was common among Judah’s
neighbors, and even some Israelites had practiced it (see II
Kings 3:26-27; 16:3; Jeremiah 32:35). But actual human
sacrifice was prohibited by God (see Leviticus 18:21; 20:2-5).
It’s amazing that people with God’s Law could have so
completely misinterpreted His desires and will. The LORD
had provided a substitute animal sacrifice for Isaac (see
Genesis 22:12-13), and His law of the firstborn specified that
children should be redeemed by a substitute animal sacrifice
(see Exodus 13:12-15). Micah’s point here is that even the
greatest of sacrifices could never pay for the sins of Judah
(see Jeremiah 32:30-35), for no amount of human payment
could be adequate. Note: God ordained sacrifices for the
Israelites and intended them to be pictures of the
substitutionary atoning work of Jesus Christ. But He
never wanted sacrifices to be bribes paid to Him by
unrepentant sinners. Similarly, the sinner today can
never appease or satisfy God by church attendance,
offerings, prayers, visits to the sick, or children
dedicated to Christian service. What really pleases God
is given in the next verse.
B. The Lord’s ideal (Micah 6:8). Our final verse

says “He hath shewed thee, O man, what is good; and
what doth the Lord require of thee, but to do justly, and
to love mercy, and to walk humbly with thy God?” Here
it seems that God, through the prophet, interrupted the
people’s questions and in essence said “Enough of this pious
talk about offerings! You know what I consider good and

necessary.” Through the Law and the prophets God had
carefully and repeatedly informed His people what He
expected from them. But the LORD’s requirements extend
beyond Israel. Micah said “He hath shewed thee, O man,
what is good; and what doth the Lord require of thee.”
The word “man” here is the generic term which includes the
entire human race. The requirements God gave here were
not only for the Jews to practice, but are principles applicable
to any society. God’s first requirement for man was “to do
justly.” Judah was riddled with injustice (see Micah 6:11-12;
7:2-3), and God called His people back to the simple
proposition, “Do what is right.” For Judah and for us this
means to obey the laws, treat all men fairly, be honest in
business dealings, and be faithful to one’s spouse and family.
Until God’s people cleaned up their politics, business
dealings, and family life, their worship would remain sinful
and so will ours. God’s second requirement for “man” was
“to love mercy.” This means to practice kind deeds from an
inner attitude or a heart of loving-kindness. Instead of greed
and selfish scheming there should be a loving concern for
others’ needs. Capping off “what doth the Lord require of
thee,” is God’s requirement “to walk humbly with thy
God.” Humility implies both trust and obedience. The
humble person turns away from his proposed sacrifices, good
deeds, and self-sufficient attitude. The humble person
recognizes as David did that “the sacrifices of God are a
broken spirit: a broken and a contrite heart…” (see Psalms
51:17). Our merciful God will not turn away anyone who
comes to Him with a humble heart and is willing to obey
Him. That person accepts God’s salvation and forgiveness
and finds that he has been transformed. Now he desires to

obey God and to find satisfaction in dealing righteously with
his fellowman. Note: Throughout the Law, God spelled
out what was good and what was bad in His people’s
religious and social lives. Detailed explanations of how
to maintain a relationship with God and how to treat
other people fairly and righteously are found
throughout the Scriptures. The very heart of this
instruction was expressed by the lawyer who asked
Jesus what he should do to inherit eternal life. Jesus
asked him what the Law said. The lawyer “answering
said, Thou shalt love the LORD thy God with all thy
heart, and with all thy soul, and with all thy strength,
and with all thy mind; and thy neighbour as thyself”
(see Luke 10:27). Jesus responded by telling the lawyer
that he gave the right answer, and that he should live
by it. It’s still the right answer today. We need to love
God supremely and treat others the way we want to be
treated (see Matthew 7:12; Luke 6:31). Micah 6:8 is
one of the Bible’s most succinct and powerful
expressions of God’s demands for His children in every
age. Let’s not get it twisted; religion alone is not what
God wants from us. A relationship with Him that
results in proper relationships with others is what He
wants from us the most.
VI. Conclusion. As Christians, we have had our sins forgiven

through the blood of Christ. Still, if we continue in sin, there
may be temporal consequences. Our judgment at the
judgment seat of Christ may be for rewards, but in this life it

is possible and even probable to feel the corrective hand of
the LORD because of our sin. It’s better for us to be standing
for the LORD alone than to be listening to the wrong voice and
putting ourselves in the way of judgment and correction.
Unfortunately, some don’t care, but God does. This week’s
lesson has reminded us that the southern kingdom of Judah
was doomed because of their corruption. The same thing will
happen to any person or nation under God’s watching eye.
Remember the words of the wisest man to ever live, King
Solomon: “Righteousness exalteth a nation: but sin is a
reproach to any people” (see Proverbs 14:34). In other
words, “righteousness or moral and spiritual integrity and
virtuous character exalts a nation, but sin is a disgrace to any
people.”

Curriculum***
Practical Points For Discussion The ISSL Curriculum)
Lesson Text: Micah 3:1-3, 9-12:6:6-8
I. HATEFUL LEADERS (Micah 3:1-3)
1. And I said, Hear, I pray you, O heads of Jacob, and ye

princes of the house of Israel; Is it not for you to know
judgment?
2. Who hate the good, and love the evil; who pluck off their
skin from off them, and their flesh from off their bones;
3. Who also eat the flesh of my people, and flay their skin
from off them; and they break their bones, and chop them in
pieces, as for the pot, and as flesh within the caldron.
II. CORRUPT LEADERS DENOUNCED (Micah 3:9-12)
9. Hear this, I pray you, ye heads of the house of Jacob, and

princes of the house of Israel, that abhor judgment, and
pervert all equity.
10. They build up Zion with blood, and Jerusalem with

iniquity.
11. The heads thereof judge for reward, and the priests
thereof teach for hire, and the prophets thereof divine for
money: yet will they lean upon the Lord, and say, Is not
the Lord among us? none evil can come upon us.
12. Therefore shall Zion for your sake be plowed as a field,

and Jerusalem shall become heaps, and the mountain of the
house as the high places of the forest.
III. GOD’S REQUIREMENTS DECLARED (Micah 6:6-8)
6. Wherewith shall I come before the Lord, and bow myself

before the high God? shall I come before him with burnt
offerings, with calves of a year old?
7. Will the Lord be pleased with thousands of rams, or with

ten thousands of rivers of oil? shall I give my firstborn for my
transgression, the fruit of my body for the sin of my soul?
8. He hath shewed thee, O man, what is good; and what doth

the Lord require of thee, but to do justly, and to love mercy,
and to walk humbly with thy God?
I. HATEFUL LEADERS (Micah 3:1-3)

1. Then I said, “Listen, you leaders of Jacob,you rulers of

Israel.Should you not embrace justice,
2. you who hate good and love evil; who tear the skin from
my people and the flesh from their bones;
3. who eat my people’s flesh, strip off their skin and break
their bones in pieces; who chop them up like meat for the
pan, like flesh for the pot?”
II. CORRUPT LEADERS DENOUNCED (Micah 3:9-12)
9. Hear this, you leaders of Jacob,you rulers of Israel, who

despise justice and distort all that is right;
10. who build Zion with bloodshed, and Jerusalem with

wickedness.
11. Her leaders judge for a bribe, her priests teach for a
price, and her prophets tell fortunes for money. Yet they
look for the Lord’s support and say, “Is not the Lord among
us? No disaster will come upon us.”
12. Therefore because of you, Zion will be plowed like a field,

Jerusalem will become a heap of rubble, the temple hill a
mound overgrown with thickets.
III. GOD’S REQUIREMENTS DECLARED (Micah 6:6-8)
6. With what shall I come before the Lord and bow down
before the exalted God? Shall I come before him with burnt
offerings,with calves a year old?
7. Will the Lord be pleased with thousands of rams, with ten

thousand rivers of olive oil? Shall I offer my firstborn for my
transgression, the fruit of my body for the sin of my soul?
8. He has shown you, O mortal, what is good. And what does

the Lord require of you? To act justly and to love mercy and
to walk humbly with your God.
1. All leaders, not just Christian ones, are accountable to God

for the way they treat those under them (Micah 3:1-3).
2. The desire for personal gain inevitably leads to abusing

others (Micah 3:9-10).
3. Mere words of faith cannot deliver us from divine

judgment (Micah 3:11-12).
4. Worship is the expression of a thankful heart, not the

means of gaining favor with God (Micah 6:6).
5. It’s not your son or daughter that God wants you to give,
but His Son He wants you to receive (Micah 6:7; John 1:12).
6. We cannot expect justice and mercy from unbelievers, for

these qualities flow out of a relationship with God (Micah
6:8).

Curriculum***
Sunday, March 29, 2020: “Need for Just Leaders” Commentary (The
ISSL Curriculum)
Lesson: Malachi 2:1-9; 3:5-6; Time of Action: 430 B.C.;

Golden Text: “If ye will not hear, and if ye will not lay it
to heart, to give glory unto my name, saith the Lord of
hosts, I will even send a curse upon you, and I will
curse your blessings: yea, I have cursed them already,
because ye do not lay it to heart” (Malachi 2:2).
I. INTRODUCTION. Do you ever think about what will

happen when you get to heaven? One thing is certain for
every human being: there will be a judgment. God’s Word
makes this very clear: “And as it is appointed unto men once
to die, but after this the judgment…” Yet there are times we
are judged on this earth too. Malachi deals with God’s
judgment of His people. In this week’s lesson, once again we
will see that God had some serious problems with His people
that they needed to deal with.
II. THE BACKGROUND FOR THE LESSON. Malachi is the

last of the three post-exilic (after the Babylonian Captivity)
prophets. As with the other two, Haggai and Zechariah, the
historical background for Malachi is found in the books of
Ezra and Nehemiah. Even though he is quoted several times
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in the New Testament, we know nothing about Malachi’s

personal life except for what we learn in this book. Since the
term governor is used (see Malachi 1:8) and there is no
mention of kings early in his book, most scholars agree that
Malachi wrote his prophecy around 433 B.C. That means
that by the time of Malachi’s prophecy, there had been Jews
in Judah who had returned from captivity for over one
hundred years. When Malachi was ministering, the temple
had been rebuilt, but much of Jerusalem was still in ruins
from the invasion of Babylon. The people had become
discouraged and spiritual lethargic. Apparently, many were
wondering whether the LORD really love them (see Malachi
1:2). The LORD replied by declaring that He did love them
(see Malachi 2:2-5). Then the LORD addressed the priests
who were guilty of dishonoring Him, and yet they were quick
to ask how they had done that. God continued to describe
how the priests were offering Him sacrifices that were
unacceptable and that He would curse anyone who brought a
corrupt animal to offer to Him because He is a “great King”
and His “name is dreadful (to be feared) among the heathen
“(see Malachi 1:14). Our lesson begins with chapter 2.
III. GOD WILL DISCIPLINE THE PRIESTS (Malachi

2:1-9)
A. Hear the LORD (Malachi 2:1-4).
1. (vs. 1). Our first verse says, “And now, O ye

priests, this commandment is for you.” Malachi first
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mentions the “priests” in Malachi 1:6, where God describes

them as despising the LORD’s name. One of the ways they
despised God’s name was by offering defective animals that
the people brought as sacrifices (see Malachi 1:7-8). In the
Mosaic Law, God made it very clear that only the best or
unblemished animals were to be brought to Him as sacrifices
(see Leviticus 1:3, 10; 3:1). So at this point, the LORD’s
message is directed at the “priests.” Speaking through the
prophet, God declared “And now, O ye priests, this
commandment is for you.” What the prophet is about to
say is purely for the “priests” who should have taught the
people the good knowledge of the LORD and how to worship
Him. If given better instructions, the people would have
brought better offerings; therefore the blame falls on the
“priests” as God said “this commandment is for you.”
The word “commandment” which normally means a
directive, in this case it refers to what God is about to say
and introduces a warning to the “priests.”
2. (vs. 2). This verse says “If ye will not hear,

and if ye will not lay it to heart, to give glory unto my
name, saith the Lord of hosts, I will even send a curse
upon you, and I will curse your blessings: yea, I have
cursed them already, because ye do not lay it to heart.”
The phrase “lay it to heart” means “to take something
seriously.” The problem with God’s priests was that they
didn’t take Him seriously when they performed their duties.
When they offered defective sacrifices they were despising
God’s “name” (see Malachi 1:6) instead of glorifying it. So
God warned them saying “If ye will not hear, and if ye will
not lay it to heart, to give glory unto my name, saith
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the Lord of hosts, I will even send a curse upon you,

and I will curse your blessings…” This is clearly a
conditional prophecy. God’s sending curses upon the priests
was conditioned or depended on them repenting or changing
their ways and seriously give “glory” to His “name.” If they
did, this statement implies that God would withhold His
“curse” upon them. But if they didn’t, God said “I will even
send a curse upon you, and I will curse your
blessings…” The words “your blessings” refer to either
the physical and material “blessings” promised to the
priests who received the peoples’ tithes (see Numbers
18:21), or the words of blessing that the priests were to
pronounce on the Israelites (see Numbers 6:22-27).
However, it could refer to both. If God would “curse” the
priest’s “blessings” upon the people, their words would
mean nothing. If He cursed the material “blessings” of the
priests, which were supplied by a tithe from the people’s crop
(see Numbers 18:21), this probably means that there would
be a poor crop which would mean less given to the priests. It
should be noted that all priests were Levites, but not all
Levites were priests (see Numbers 3:5-10); although the
Levites served with the priests performing menial duties (see
Numbers 8:6, 14-15). All true priests in Israel were
descendants of Aaron and were known as the Aaronic
priesthood (see Exodus 28:1; Numbers 3:1-4). The words
“even send” indicate that there is no doubt that God would
keep His word. God also identified Himself as “the Lord of
hosts” or the LORD of armies, which speaks of God as
Almighty. Then the LORD said “yea, I have cursed them
(their blessings) already, because ye do not lay it to
heart.” In His omniscience, God knew that the priests would
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not change their ways so He declared that He had “cursed

them already” because they would not take Him seriously
(see Malachi 3:9). The word “them” here refers to God’s
blessings for the priests. The adverse conditions that the
people were now experiencing were a result of God’s
judgment (see Deuteronomy 28:1-2, 15). “Blessings” and
“curses” are direct and are physical consequences of God’s
pleasure or displeasure with his people.
3. (vs. 3). This verse says “Behold, I will corrupt

your seed, and spread dung upon your faces, even the
dung of your solemn feasts; and one shall take you
away with it.” Yahweh’s rebuke of the priests is of such
great consequence that they are in danger of suffering public
shame. Furthermore, their posterity or descendants may be
cut off from the priesthood. The word “corrupt” is usually
translated as “rebuke” in many Bible translations. However,
in the Septuagint, the Hebrew Old Testament, “corrupt”
carries the meaning of “to cut off.” As judgment for their
sins, God said to the priests, “Behold, I will corrupt your
seed.” The word “seed” here means descendants. In other
words, God would cut off the priest’s descendants. It
appears that this prophecy was fulfilled when Herod came to
power under Rome in 37 B.C. At his own discretion he
removed and appointed high priests and did away with
anointing them (see Hebrews 5:4). There is no record that
any of these priests were Levites, descendants of Levi. The
LORD continued to declare the judgment He would bring
upon the priests and their descendants in the most shocking
way. He said that He would “spread dung upon your
faces, even the dung of your solemn feasts.” The word
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“dung” can refer to both human and animal waste.

According to the Law of Moses, the “dung” or waste of
animals that were to be sacrificed, along with the contents of
their intestines was to be taken outside the camp (Jerusalem)
of the Israelites and burned (see Exodus 29:14; Leviticus
4:11-12). This was to be done with all sacrifices even during
Israel’s “solemn feasts.” God declared that He would
“spread dung” either animal or human waste on the
“faces” of the priests and their descendants. It has to be
more than disgraceful to have “dung” spread over one’s
“face.” However, most likely, we should not take God’s
language here literally. Instead, it probably was God’s way
of vividly describing how much He hated the priests’
behavior. If this was not bad enough, God also said “and
one shall take you away with it.” A clearer translation of
God’s words in this verse could be: “Look, I will punish your
descendants. During the festivals, you priests offer sacrifices
to me. You take the dung and inside parts from the dead
animals and throw them away. But I will smear the dung on
your faces, and you will be thrown away with it!” I can’t
think of anything more humiliating than that!
4. (vs. 4). This verse says “And ye shall know

that I have sent this commandment unto you, that my
covenant might be with Levi, saith the Lord of hosts.”
The evil behavior of the priests indicates that either they had
forgotten their sacred duties or didn’t really care about doing
them as God had directed in His Law. But when they see the
judgments that God has pronounced on them come to pass,
God said “And ye shall know that I have sent this
commandment unto you.” Again, the word
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“commandment” here refers to God’s warning to the

priests in this text. A time would come, although too late,
when they will realize that God was showing them grace by
warning them what would happen if they continued to
disobey Him. God then gave the reason why He was giving
this warning. It was so “that my covenant might be with
Levi, saith the Lord of hosts.” In other words,
“the Lord of hosts” or the Almighty God was giving the
priests this warning so that His “covenant” with Levi, one of
Jacob’s sons (see Genesis 34:30) will continue (see Numbers
3:5-13). This “covenant” would also include Levi’s
descendants. Note: This was a “covenant” of priesthood
that God made with one family, Levi and his
descendants. They were to perform the services of the
priesthood, and if they did they would enjoy all the
privileges of the priest’s office. Just as Israel was a
kingdom of priests (see Exodus 19:6), the house of
Aaron was to be a family of priests, set apart for the
service and honour of God, and to lift up His name in
that nation. The “LORD of Hosts” covenanted with the
Levites to be His menial servants, honored to do His
work and He promised to own and accept them in it.
B. Fear the LORD (Malachi 2:5-7).
1. (vs. 5). In this verse, the LORD continued to say

“My covenant was with him of life and peace; and I
gave them to him for the fear wherewith he feared me,
and was afraid before my name.” Here, God described
the spiritual blessings promised in the “covenant” He made
with Levi. The pronoun “him” refers to Levi in the previous
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verse. God said that the “covenant” with Levi was one “of
life and peace: and I gave them to him for the fear
wherewith he feared me, and was afraid before my
name.” Note: However, there was at least one major
episode in the life of Levi that seems to indicate that he
didn’t have a great deal of “fear” or reverence for the
LORD’s “name.” This happened when he and his
brother Simeon tricked all the male Hivites to have
themselves circumcised in order to get revenge for
their sister who was taken advantage of sexually by
Shechem, the son of the prince of the Hivites. The
error was in using the covenant sign of circumcision
that God made with Abraham in their vengeful act.
Because of this, many scholars believe that the
“covenant…of life and peace” was made with Levi’s
descendants, not Levi in particular. Most likely it was
made with Phinehas and his family, descendants of
Aaron as a result of his actions on a particular
occasion (see Numbers 25:6-15). On that occasion, the
covenant of the priesthood is also called, the covenant
of “peace,” because by it “peace” was made and kept
between God and Israel (see Numbers 25:11-13).
Therefore, the great blessings of “life and peace,”
contained in that “covenant,” God “gave to him (Levi)”
was also given to Aaron, and Phinehas. The LORD
promised “life and peace” to them and their posterity.
God said that He gave this “covenant” to Levi’s descendants
“for the fear wherewith he feared me, and was afraid
before my name.” The tribe of Levi gave proof of their holy
“fear” of God, and their reverence for his “name,” when
they went so bravely against the Israelites who worshipped
the golden calf (see Exodus 32:19-29). Phinehas also showed
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“fear” of God and His judgments when he stabbed Zimri and

Cozbi, in order to stop the plague (see Numbers 25:6-15;
Psalms 106:29-31). Just as God promised “life and peace”
to Levi’s descendants because they “feared” Him with great
zeal, He will provide the same for us if we “fear” or
reverence the LORD with great eagerness.
2. (vs. 6). This verse says “The law of truth was

in his mouth, and iniquity was not found in his lips: he
walked with me in peace and equity, and did turn many
away from iniquity.” Since the LORD is speaking through
Malachi in the past tense here, it appears that He considered
Levi’s priestly descendants to be godly priests, and the evil
priests in Malachi’s day should’ve followed in those
footsteps. So God lists three important responsibilities of all
faithful and godly priests that were found in Levi. First, God
said that “The law of truth was in his mouth.” Unlike the
evil priests who Malachi was talking to, Levi taught “the law
of truth” faithfully (see Deuteronomy 33:8-10). Concerning
spiritual leaders today, we might say that they are to be
“mighty in the Scriptures” (see Acts 18:24-28). Second, God
said that for Levi “iniquity was not found in his lips.” In
other words, nothing false came from his mouth; he did
not handle “the word of God deceitfully,” (see II Corinthians
4:2) to please men. Instead, he only spoke what the law was,
as he received it from the LORD, whether it was pleasant or
unpleasant. Third, the LORD said that Levi “walked with
me in peace and equity.” This means that Levi is credited
with living a life of communion with God, and made it his
constant business to please him. A person of “peace” will
also love God’s law (see Psalms 119:165). The Hebrew word
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translated “equity” has the idea of being straight as opposed

to crooked. The person who walks with God leads an upright
and righteous life (see Psalms 25:21). As a result of Levi’s
godly life, unlike the priests in Malachi’s day, Levi “did turn
many away from iniquity.” Like Levi, the godly priest or
leader should set an example that causes people to imitate
their righteous lifestyle which will lead them away from sin.
Note: Of course, we all know that only God by His
grace can “turn men from iniquity,” and yet it is here
said that Levi, a pious, laboring priest “turned many
from iniquity.” But he did it by working together with
God, as an instrument in His hand. It is true
that “those that turn many to righteousness shall shine
as the stars” (see Daniel 12:3). Even today, ministers
who are most likely to “turn many from iniquity,” are
the ones who preach sound doctrine (see Titus 2:1, 7-8)
and live good lives according to the according to the
scriptures.
3. (vs. 7). This verse says “For the priest’s lips

should keep knowledge, and they should seek the law at
his mouth: for he is the messenger of the Lord of
hosts.” In addition to the responsibilities given for a godly
“priest” in the previous verse, Malachi also said “For the
priest’s lips should keep knowledge.” The word “keep”
here means “to guard.” The godly “priest” or spiritual
leader must guard and preserve “knowledge” of God’s Law
as spoken by God through Moses (see Leviticus 10:11). If the
“priests” kept the knowledge of God’s Law, Malachi went on
to say “and they should seek the law at his mouth.” The
pronoun “they” refers to God’s people who should “seek the
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law” meaning God’s instructions, from the “mouth” of God’s

ministers or leaders. This is because as the prophet says, the
“priest” or minister “is the messenger of the Lord of
hosts.” In other words, God’s ministers or leaders are His
representatives to bring His message to His people just as
those priests were to do (see Ezra 7:11; Nehemiah 8:1-8; I
Corinthians 1:17; II Timothy 4:2).
C. The results of departing from the LORD

(Malachi 2:8-9).
1. (vs. 8). This verse says, “But ye are departed

out of the way; ye have caused many to stumble at the
law; ye have corrupted the covenant of Levi, saith
the Lord of hosts.” As Malachi continued to speak to the
ungodly priests, he contrasted the godly life of Levi to the
way those priests were conducting themselves. He said to
the ungodly priests “But ye are departed out of the way.”
The phrase “out of the way” refers to the righteous path
that God had set for these spiritual leaders. Instead of
following God’s godly way of living, these ungodly priests had
“departed out of the way,” which God had prescribed for
them; a way of life that their godly ancestors had walked in
before them. It’s truly a harmful thing to God’s people when
those who are called to guide and teach them in the right
way “depart” out of it themselves (see Jeremiah 2:8). When
that happens, the prophet said “ye have caused many to
stumble at the law.” In other words, the priests’ ungodly
guidance had caused many Israelites, God’s priestly nation to
fall into sin (see Hosea 4:1-6). Malachi then added “ye have
corrupted the covenant of Levi, saith the Lord of
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hosts.” The ungodly behavior of the priests had violated

“the covenant” that God made with “Levi” (see verse 4). In
essence, they betrayed their trust by contradicting the great
intentions of “the covenant.” They served in the priestly
office as if it was only designed to make them rich and great,
and not for the glory of God and the good of the souls of men.
They lost the benefit of that “covenant,” the life and peace
promised to the descendants of “Levi.” Let’s not fool
ourselves, when God makes a conditional “covenant” with
us, we cannot expect Him to keep His part of “the
covenant” if we don’t keep ours. And Malachi made sure
that his audience of priests understood that these were not
his words, but the words of “the Lord of hosts.” Note:
Undoubtedly, Malachi was angry with the priests
because as God’s messengers they didn’t know His will.
This lack of knowledge caused them to lead God’s
people astray. Their ignorance was willful and
inexcusable. Pastors and leaders of God’s people must
know God’s Word, what it says, what it means, and how
it applies to daily life. Any leader of God’s people must
ask themselves the question, “am I spending enough
time in God’s Word?” (see II Timothy 2:15).
2. (vs. 9). This verse says, “Therefore have I

also made you contemptible and base before all the
people, according as ye have not kept my ways, but
have been partial in the law.” Since the priests had
“corrupted” or violated “the covenant of Levi” with their
ungodly behavior, in this verse the LORD of hosts said
“Therefore have I also made you contemptible and base
before all the people.” Their unrighteousness had led the
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LORD to make them despised and abased “before all the

people” or in the eyes of all Israel. While they glorified God
He dignified them and supported their reputation, so that
they were esteemed by the people while they did their duty
and walked with God in peace and equity. But when they
forsook the ways of God, and corrupted the covenant of Levi,
God made them vile even in the eyes of the common people.
Their misconduct put dishonor upon God, and made His
“table and the fruit thereof contemptible” (see Malachi 1:12).
Therefore, God justly put dishonor upon them and made them
“contemptible” or “despicable.” Just as sin is a reproach to
any people (see Proverbs 14:34), so especially it is to priests.
I don’t think that there is a more despicable animal upon the
face of the earth than a profane, wicked, scandalous minister.
God said that He was making the priests “contemptible
and base before all the people” because they “have not
kept my ways, but have been partial in the law.” This
means that instead of fully obeying God’s laws, the priests let
their favorites break the law without any rebuke. This
indicates an intentional and conscience disregard for God’s
“ways.” The LORD abhors anyone who is partial when
applying His laws, mainly because the Mosaic Law warns
Israel against partiality or showing favoritism (see Leviticus
19:15; Deuteronomy 16:19). Even the New Testament
declares that God does not respect persons (see Acts 10:34).
Note: In the Law that was given to these priests they
would pick and choose their duties; they would do just
as they pleased while those whose hearts are upright
with God have respect to all His commandments. In
addition, they willfully misinterpreted and misapplied
the law, either to cross those they didn’t like, or to give
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an advantage to those they liked. The priests would

wink at the sins in some, while they rebuked the same
sins in others as they saw fit. God is “no respecter of
persons” in making His law, nor will He be in judging
those for breaking it. The LORD does not regard the
rich more than the poor, and therefore His priests, His
ministers, misrepresent Him, and do Him a great deal
of dishonor, if they show partiality or favoritism to
persons in doctrine or discipline (see I Timothy 5:21).
IV. GOD: A WITNESS AGAINST HIS PEOPLE (Malachi

3:5-6). Malachi 3:1-4 is not part of our printed text, but in
those verses, God states His solution to the ways of the
ungodly priests. God’s solution begins with Malachi 3:1
where the LORD declares that He will send His “messenger”
who will “prepare the way” before Him. Of course, the
“messenger” is John the Baptist (see Matthew 11:2, 10; Mark
1:2-4; Luke 7:27-28) and the word “Him” refers to Jesus
Christ. The second “messenger” mentioned in Malachi 3:1
refers to Jesus’ first coming and verses 2-4 looks ahead to His
second coming and summarizes some of what He will do at
that time. Our lesson continues with verse 5.
A. Offenders on trial (Malachi 3:5). This verse

says “And I will come near to you to judgment; and I
will be a swift witness against the sorcerers, and
against the adulterers, and against false swearers, and
against those that oppress the hireling in his wages,
the widow, and the fatherless, and that turn aside the
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stranger from his right, and fear not me, saith

the Lord of hosts.” Here is a continuation of the judgment
that will be carried out by the second messenger (see
Malachi 3:2-4) mentioned in verse 1, Jesus Christ. This
second messenger declares that “I will come near to you
to judgment.” At His second coming, Jesus will come to
judge unbelievers. He said that He will “be a swift witness”
against unbelieving sinners. Those whom the LORD will
judge will try to justify themselves, and try to artfully conceal
their sin, hoping to escape punishment thinking there is no
proof of their sins. But God, who sees and knows all things,
will Himself be a witness against them. There can be no
greater “witness” against unrighteousness than the LORD
Himself. Since He knows everything about everybody, He
will also be a just and fair judge. Malachi declared that in
“judgment,” the LORD will “witness against
the sorcerers,” those who forsake the oracles of the God of
truth to consult the father of lies (see John 8:44) and familiar
spirits. These practices were strictly forbidden in the Law
(see Deuteronomy 18:9-14). Jesus will “witness against
the adulterers,” those who wallow in the lusts of the flesh,
those “adulterers” who violate the seventh commandment
(see Exodus 20:14; Matthew 5:27-32). He will “witness
against false swearers,” those who profane God’s name
and insult His justice, by calling Him to witness when they
took a false oath. The LORD will also “witness against
those that oppress the hireling in his wages, the widow,
and the fatherless.” These are oppressors, who
barbarously take advantage of the most vulnerable people in
Israel, and are not able to help themselves. The Mosaic Law
contained specific directions for caring for these groups of
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people (see Leviticus 19:13; Deuteronomy 24:14-22; James

5:4). The LORD said that these oppressors “oppress the
hireling in his wages” and will not give him what was
agreed to. They crush “the widow and fatherless,” by not
paying them what they are owed, because they cannot prove
what they are owed, or have the resources to sue (see
Deuteronomy 24:17). And the LORD will not forget
the “stranger” or a foreigner in Israel. Although “the
hireling, the widow, and the fatherless” most likely refer
to Israelites, “the stranger” refers to any foreigner, who
was not an Israelite. God has a special concern for
“strangers” who live in Israel for He often reminded His
people that they were once “strangers” in Egypt and should
treat “strangers” in Israel differently than they were treated
in Egypt (see Exodus 22:21; 23:9; Leviticus 19:34;
Deuteronomy 10:19). The LORD will also “witness against”
those who “turn aside the stranger from his right.” This
refers to those who deprive foreigners of fair justice. They
are taken advantage of because they have no friends to stand
by them and they are also ignorant of the laws of Israel. God
then said that at the bottom of all this sin was the fact
that “they fear not me, saith the Lord of hosts.” The
psalmist spoke correctly when he said “The transgression of
the wicked saith within my (his) heart, that there is no fear of
God before his eyes.” God expects and deserves to be feared
or held in reverence (see Deuteronomy 31:12-13). The
“fear” of the LORD will always be “the beginning of
knowledge” (see Proverbs 1:7). The truth is, where there is
no “fear” of God, no good can be expected.
B. The unchanging God (Malachi 3:6). Our final

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verse says “For I am the Lord, I change not; therefore ye

sons of Jacob are not consumed.” God Himself declares
His immutability, or His unchangeableness, and is glorified in
His words: “for I am the Lord, I change not.” Yes, God
can “change” His mind (see Jonah 3:10), but His character
or who He is will never “change.” He is as much an enemy
to sin as He ever was, and impenitent sinners will one day
find that He still is. What God calls right will always be right,
and what He calls wrong will always be wrong. God also said
that because “I am the Lord, I change not; therefore ye
sons of Jacob are not consumed.” The name “Jacob”
here is another name for Israel (see Genesis 32:24-28).
Although, “Jacob” or the Israelites deserved to be destroyed,
“The LORD” said that since He does not “change,” His
people have not been “consumed” or destroyed. They have
not been “consumed” because God is faithful to His
covenant promises with Israel and their fathers (see Genesis
12:1-4; 17:1-8, 19; Exodus 2:24). If He had not adhered to
His promises they would have been “consumed” long ago
and cut off from being a people. Note: The Israelites had
been false and fickle in their conduct toward God, and
He could have easily and justly abandoned them to be
“consumed” and ruined. But because He “remembered his
covenant,” with Abraham, Isaac, and Jacob (see Exodus
2:24; Leviticus 26:42), He would not violate it, nor
change the thing that had proceeded from his lips. As
a result, the Israelites have been preserved from ruin
and recovered from the brink of it on more than one
occasion. As believers in the God of the Scriptures
through faith in His Son Jesus, we ought to be more
than grateful that God does “not change” and we will
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never be “consumed” because His mercy endureth

forever (see I Chronicles 16:34; Psalms 106:1; 107:1;
118:1-4). The LORD is, always has been, and always
will be merciful. Jeremiah said it well: “It is of
the Lord’s mercies that we are not consumed, because
his compassions fail not. They are new every morning:
great is thy faithfulness” (see Lamentations 3:22-23).
V. Conclusion. God takes evil seriously. Although He does

not work as fast as we often would like Him to, we can be
sure that He will punish those who do evil. We need to make
sure we are not among them. The only way to be certain of
that is to be part of His family through faith in Jesus Christ.

Curriculum***
Sunday, March 29, 2020: “Need for Just Leaders” Practical Points”
Lesson Text: Malachi 2:1-9; 3:5-6
I. GOD WILL DISCIPLINE THE PRIESTS (Malachi

2:1-9)
1. And now, O ye priests, this commandment is for you.
2. If ye will not hear, and if ye will not lay it to heart, to give

glory unto my name, saith the LORD of hosts, I will even send
a curse upon you, and I will curse your blessings: yea, I have
cursed them already, because ye do not lay it to heart.
3. Behold, I will corrupt your seed, and spread dung upon

your faces, even the dung of your solemn feasts; and one
shall take you away with it.
4. And ye shall know that I have sent this commandment unto

you, that my covenant might be with Levi, saith the LORD of
hosts.
5. My covenant was with him of life and peace; and I gave

them to him for the fear wherewith he feared me, and was
afraid before my name.
6. The law of truth was in his mouth, and iniquity was not
found in his lips: he walked with me in peace and equity, and
did turn many away from iniquity.
7. For the priest’s lips should keep knowledge, and they

should seek the law at his mouth: for he is the messenger of
the LORD of hosts.
8. But ye are departed out of the way; ye have caused many

to stumble at the law; ye have corrupted the covenant of
Levi, saith the LORD of hosts.
9. Therefore have I also made you contemptible and base

before all the people, according as ye have not kept my ways,
but have been partial in the law.
II. GOD: A WITNESS AGAINST HIS PEOPLE (Malachi

3:5-6)
5. And I will come near to you to judgment; and I will be a

swift witness against the sorcerers, and against the
adulterers, and against false swearers, and against those that
oppress the hireling in his wages, the widow, and the
fatherless, and that turn aside the stranger from his right,
and fear not me, saith the LORD of hosts.
6. For I am the Lord, I change not; therefore ye sons of Jacob

are not consumed.
I. GOD WILL DISCIPLINE THE PRIESTS (Malachi

2:1-9)
1. “And now, you priests, this warning is for you.
2. If you do not listen, and if you do not resolve to honor my

name,” says the LORD Almighty, “I will send a curse on you,
and I will curse your blessings. Yes, I have already cursed
them, because you have not resolved to honor me.
3. “Because of you I will rebuke your descendants; I will

smear on your faces the dung from your festival sacrifices,
and you will be carried off with it.
4. And you will know that I have sent you this warning so
that my covenant with Levi may continue,” says the LORD
Almighty.
5. “My covenant was with him, a covenant of life and

peace, and I gave them to him; this called for reverence and
he revered me and stood in awe of my name.
6. True instruction was in his mouth and nothing false was

found on his lips. He walked with me in peace and
uprightness, and turned many from sin.
7. “For the lips of a priest ought to preserve knowledge,

because he is the messenger of the LORD Almighty and
people seek instruction from his mouth.
8. But you have turned from the way and by your teaching
have caused many to stumble; you have violated the
covenant with Levi,” says the LORD Almighty.
9. “So I have caused you to be despised and

humiliated before all the people, because you have not
followed my ways but have shown partiality in matters of the
law.”
II. GOD: A WITNESS AGAINST HIS PEOPLE (Malachi

3:5-6)
5. “So I will come to put you on trial. I will be quick to testify

against sorcerers, adulterers and perjurers, against those
who defraud laborers of their wages, who oppress the
widows and the fatherless, and deprive the foreigners among
you of justice, but do not fear me,” says the LORD Almighty.
6. “I the LORD do not change. So you, the descendants of

Jacob, are not destroyed.

1. When God speaks through His leaders or His Word, it

behooves us to listen (Malachi 2:1-3).
2. The LORD will honor His promises and covenants He has

made with those who honor Him (Malachi 2:4-6).
3. God’s people should seek God’s message from the mouth

of His ministers, for they are His messengers (Malachi 2:7).
4. When God’s ministers refuse to follow His ways, He will

make sure that they are not accepted by His people (Malachi
2:8-9).
5. One day God will judge all unbelievers and their sins
(Malachi 3:5).
6. Believers should praise the LORD because He is

changeless and will preserve us (Malachi 3:6).

Curriculum***
Sunday, April 5, 2020: “A Just Servant” Commentary (The ISSL
Curriculum)
Lesson: Isaiah 42:1-9; Time of Action: about 700-695 B.C.;

Golden Text: “Behold my servant, whom I uphold; mine

elect, in whom my soul delighteth; I have put my spirit
upon him: he shall bring forth judgment to the
Gentiles” (Isaiah 42:1).
I. INTRODUCTION. To know and serve the LORD is the

greatest privilege on earth. As the believer serves his or her
LORD, he or she must always keep in mind that their Master
is the true Servant. He, the Lord Jesus Christ, was the true
example of servant-hood. His words “For even the Son of
man came not to be ministered unto, but to minister, and to
give his life a ransom for many” (see Mark 10:45) should be a
continual inspiration to all believers. It is true that one of the
hardest principles of the Christian life to put into practice is
that of servant-hood. We live in a dog-eat-dog society in
which the person who comes out on top is considered
someone to imitate. But Jesus taught us differently, and we
need to imitate Him.
II. BACKGROUND FOR THE LESSON. The book of Isaiah

is the first of the writings of the Prophets in the Bible; and
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Isaiah, the author, is generally considered to be the greatest

prophet. The events given in chapters 1-39 occurred during
Isaiah’s ministry around 700 B.C. and chapters 40-66 may
have been written near the end of his life about 681 B.C.
Isaiah was God’s special messenger to Judah, the southern
kingdom. But the first 39 chapters of the book, generally
carry the message of judgment to Judah, Israel (the northern
kingdom), and the surrounding pagan nations to repent of
their sins. Judah had a form of godliness, but in their hearts
they were corrupt. Isaiah’s warnings were intended to purify
the people by helping them understand God’s true nature and
message. However, they ignored the repeated warnings that
Isaiah brought. The last 27 chapters, 40-66 generally bring a
message of forgiveness, comfort, and hope for the nation.
The message of hope looks forward to the coming of the
Messiah. Isaiah speaks more about the Messiah than does
any other Old Testament prophet. He describes the Messiah
as both a suffering servant and a sovereign LORD. The
description of the divine Servant in this week’s lesson is
preceded by a courtroom drama in which God exposed the
folly of idolatry and gave evidence of working powerfully in
human society (see Isaiah 41:1-7). Israel, God’s servant
nation was told of His protection (see Isaiah 41:8-20). The
future rise of Cyrus, the Persian king, was cited to show
God’s omniscience concerning prophecy (see Isaiah
41:21-29). Our lesson begins with chapter 42.
III. THE SERVANT’S PRESENTATION (Isaiah 42:1-4)

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A. Presentation of the Servant (Isaiah 42:1). Our

first verse says “Behold my servant, whom I uphold;
mine elect, in whom my soul delighteth; I have put my
spirit upon him: he shall bring forth judgment to the
Gentiles.” Normally, the word “Behold” is a call for
someone’s attention. Here, it introduces a contrast between
this chapter and the previous one chapter 41. In chapter 41,
the people mistakenly thought that their idols were gods and
had divine power (see Isaiah 41:22-24, 28-29). No idol could
foretell the future (see Isaiah 41:26, but Jehovah could with
complete accuracy. So, in contrast to those idols, here in
chapter 42, Jehovah, speaking through Isaiah spoke of the
coming Messiah and His ministry. There are some scholars
who understand this text to refer to Israel since God also
called the nation “my servant” (see Isaiah 41:8). However,
we are sure that these verses refer to Jesus Christ, because
Matthew tells us expressly that in Jesus this prophecy was
fulfilled (see Matthew 12:14-21). In this verse, the LORD
gives us five special relationships between Himself and His
Son, the coming Messiah. First, God referred to the Messiah
as “my servant.” This is an expression that brings attention
to the Messiah’s obedience to Jehovah (see Mark 14:36; John
4:34). Although He was a Son, yet as a Mediator, Jesus “took
upon him the form of a servant” (see Philippians 2:7), learned
obedience to the will of God and practiced it (see Philippians
2:8; Hebrews 5:8), and advanced the interests of God’s
kingdom. Therefore, He was God’s “servant.” When Jesus
appeared, many who ought to have recognized Him did not,
in part because His servant-hood hid His majesty. Second,
the God recognized His Servant as the One “whom I
uphold.” The Hebrew for the phrase “whom I uphold”
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means to grip and hold fast, and therefore to sustain.

Jehovah would uphold Him and stand by Him. He will
strengthen and. sustain the Messiah by empowering Him.
No human explanation will ever explain why the work of
Christ remains and grows all over the world even to this day.
Third, God refers to the Messiah as “mine elect.” This
means that Jehovah chose the Servant to accomplish His
purposes in the world. Since Jesus had unique qualifications,
only He could have been chosen, the meaning of the word
“elect.” For example, only Jesus could offer Himself as an
acceptable sacrifice on the cross (see Hebrews 10:11-12;
12:2). The fourth special relationship between God and the
Servant is that God said that He was the One “in whom my
soul delighteth.” This phrase expresses God’s total
approval of the Servant and His satisfaction with Him. God’s
very “soul” delights to commend His Servant before the
world as He did at the Son’s baptism and His transfiguration
(see Matthew 3:16-17; 17:1-6). The fifth special relationship
is seen in God’s words “I have put my spirit upon him.”
In other words, the Father’s special attachment to the
Servant is seen in that the Spirit of God would come upon
Him. The words “my spirit” is how the LORD manifests His
personal presence (see Psalms 33:6; 139:7). As shown in
Isaiah 11:2 and 61:1, the Spirit of God gave the Messiah gifts
and empowered His life (see Matthew 12:28). Since He was
given the Spirit of God without measure, meaning generously
and boundlessly (see John 3:34), He was spiritually equipped
for the service God had called Him to do. As God’s Servant,
Jesus “shall bring forth judgment to the Gentiles.” This
means that He will establish “judgment” or justice for all
nations including “the Gentiles” of the world during the
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millennial reign (see Isaiah 2:2-4).
B. The Servant: Gentle and Just (Isaiah 42:2-4).
1. (vs. 2). This verse says “He shall not cry, nor
lift up, nor cause his voice to be heard in the street.” In
this verse and the next two verses, The Servant is described
by what He will not do. “He shall not cry” means that the
Messiah will not make a clamor or loud noise in order to
dominate others. Instead, He will be meek and humble,
fitting the description of Zechariah 9:9. Neither will He “lift
up, nor cause his voice to be heard in the street.” This
means that Messiah will not raise His voice in order to get
attention in the streets. Instead, He will speak in a spirit of
gentleness and patience. Jesus counseled His disciples to
avoid imitating religious hypocrites who liked to be seen and
heard in public places (see Matthew 6:2; 8:4). In essence, all
this means that when the Servant came would carry out His
earthly ministry without noise or fanfare. He won’t have any
trumpet blaring before Him or any noisy escorts following
Him. Note: When Jesus made His triumphant entry
into Jerusalem, the whole multitude of Jesus’ followers
rejoiced and praised God with a loud voice (see Luke
19:37), but Jesus never said a word. He was silent just
as Isaiah prophesied. Jesus wouldn’t even speak up to
defend Himself against false accusations (see Acts
8:32) so that prophecy would be fulfilled (see Isaiah
53:7). Today, as in ancient times, many people are
attracted to leaders who draw attention to themselves,
boasting about their abilities and accomplishments
(see Acts 8:9-11). Christians should remember that
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Jesus didn’t boast about who He was or what He could

do. The Apostle Paul also refused to boast about
anything “save (except) in the cross of our Lord Jesus
Christ” (see Galatians 6:14; II Corinthians 10:17-18).
2. (vs. 3). This verse says “A bruised reed shall

he not break, and the smoking flax shall he not quench:
he shall bring forth judgment unto truth.” The prophet
continued to declare what the Servant would not do. He said
“A bruised reed shall he not break.” A “reed” is at the
mercy of the wind (see Matthew 11:7) and is fragile and
easily damaged. A “bruised (or crushed) reed” must be
handled gently to avoid breaking it. Isaiah also said “and
the smoking flax shall he not quench.” The term
“smoking flax” refers to the burnt end of a flax wick used in
an oil lamp. Without oil, the flame flickers and dies (see
Matthew 25:3, 8). Like a “bruised (or crushed) reed,” a
wick’s burnt end aptly pictures those who are discouraged
and are caught up in the trials of life (see Matthew 9:20; John
5:7). Both “a bruised reed” and “smoking flax” are
pictures of the many vulnerable people whom Jesus reached
out to in tenderness to help. In essence, this verse tells of
Jesus’ tender compassion toward humanity. It gives hope to
the person who feels like a “bruised (or crushed) reed.”
This metaphor describes the poor and needy. Rather than
break those who are weak, the Servant will heal them. With
gentleness, the Servant will support those who are weak and
mend those who are broken. It gives hope to the person who
believes in God but whose faith is so weak that it is like the
flame of a “smoking flax” ready to go out. The Servant will
help those people. The last part of this verse, “he shall
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bring forth judgment unto truth” means that the Messiah

will make just or right decisions based on the “truth.” Since
the Hebrew word for “truth” can also have the idea of
faithfulness, some take the phrase “he shall bring forth
judgment unto truth” to mean that He will faithfully render
justice. Where the nation of Israel, also called God’s servant,
failed regarding “truth” (see Isaiah 48:1; 59:12-15), the
Servant Jesus Christ will succeed. The Messiah who is “the
truth” (see John 14:6) will demonstrate faithfulness by
making “truth” the standard of “judgment” or justice
during the millennium.
3. (vs. 4). This verse says “He shall not fail nor
be discouraged, till he have set judgment in the earth:
and the isles shall wait for his law.” Although the
Servant will encounter much opposition, and foresees how
ungrateful the world will be, “He shall not fail nor be
discouraged, till he have set judgment in the earth. In
other words, He will continue on with His assigned work and
won’t give up until He is able to say as He did on the cross “It
is finished” (see John 19:30; I Corinthians 15:23-25). Even
though Jesus will have many chances to depart from God’s
chosen plan, He will faithfully and obediently remain true to
God’s mission. Although this verse can refer to Jesus’ first
coming, it ultimately refers to His second coming to earth
when He will establish His kingdom and “have set
judgment (or justice) in the earth.” Remember that very
often prophecy can have more than one meaning and refer to
more than one time in the future. During Jesus’ millennial
reign, He will establish His just and righteous government in
the world.
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IV. THE SERVANT’S COMMISSION (Isaiah 42:5-9)
A. The Servant: Called by the Creator (Isaiah

42:5). This verse says “Thus saith God the LORD, he that
created the heavens, and stretched them out; he that
spread forth the earth, and that which cometh out of it;
he that giveth breath unto the people upon it, and
spirit to them that walk therein…” Before continuing
with God’s message which is introduced by the words “Thus
saith God the LORD,” the prophet described the One who
called and supported the Servant. Isaiah said it was “he
that created the heavens, and stretched them out.” The
words “stretched” conveys the idea that God stretched out
the heavens like a curtain (see Isaiah 40:22). God is also
described as “he that spread forth the earth, and that
which cometh out of it.” The word “spread” conveys the
idea of stretching out “the earth” like a tent (see Isaiah
40:22) making it a habitation for mankind. The word
“spread” in Hebrew includes the ideas of beating and
stamping. It was used to describe the work of goldsmiths
(see Exodus 39:3; Isaiah 40:19). God shaped the earth
according to His will. The phrase “that which cometh out
of it” refers to plant life. With God’s creative power available
to Him, the Servant was assured that He would be successful
in His mission. Then Isaiah described God as “he that
giveth breath unto the people upon it, and spirit to
them that walk therein.” In the world of mankind, God
gives “breath” to the “people upon it,” or to mankind. He
not only gives air to breathe, but He also gives the “breath”
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of life itself and organs to breathe with. God also

gives “spirit,” the powers and faculties of a rational soul to
those “that walk therein” the earth. The point that Isaiah
is making here as he describes the LORD is that with God’s
creative power available to Him, the Servant was assured
that He would be successful in His mission. As believers, by
faith, we too have access to God’s power through His Son
Jesus Christ. The same power that enabled the Servant to
complete His work will enable us to complete ours as well
(Philippians 4:13; II Timothy 4:6-8).
B. The Servant: A covenant of the people (Isaiah

42:6-7).
1. (vs. 6). This verse says “I the LORD have

called thee in righteousness, and will hold thine hand,
and will keep thee, and give thee for a covenant of the
people, for a light of the Gentiles…” After Isaiah
describes the LORD as the One who called and supported the
Servant, God now speaks as if He is speaking directly to His
Servant declaring “I the LORD have called thee in
righteousness.” This means that God the Father called His
Servant for a righteous purpose. The word “thee” refers to
God’s Servant, His Son. God also promised His Servant that
He “will hold thine hand, and will keep thee.” The
Servant would be protected from dangers (see John 10:24-31,
37-39) and receive strength for His mission. In the last part
of this verse, God revealed part of His Servant’s mission
when He said that He would “give thee for a covenant of
the people, for a light of the Gentiles.” There are some
scholars who understand the “covenant” here to refer to the
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“covenant” God made with Abraham (see Genesis 12:1-3)

and later sealed with Abraham (see Genesis chapter 17).
However, since Jesus Christ is the Mediator of the New
Covenant, this must be the “covenant” that God is referring
to in this verse. Jesus Christ, as God’s Servant, brought the
new “covenant” to His people (see Jeremiah 31:31; Hebrews
8:6-13; 9:15). The “new covenant” is also called the
“covenant of peace” (see Isaiah 54:10), and the “everlasting
covenant” (see Isaiah 55:3; 61:8). God also said that He
would give His Servant “for a light of the Gentiles.” In
other words, the Servant will bring salvation to “the
Gentiles” or non-Jews (see Isaiah 49:6). God’s plan to bring
salvation to the Gentiles began unfolding geographically
when the Messiah ministered in the region of Galilee during
His first advent or first coming (see Isaiah 9:1-2; Matthew
4:12-16). Paul, the apostle to the Gentiles (see Romans
11:13) was sent to the Gentiles to open their eyes to the
gospel message (see Acts 26:15-18). Note: It was always
God’s plan to include Gentiles, or non-Jews as part of
His body, the church (see Ephesians 2:10-16; Romans
14:5-14). Jesus, “the light of the world” (see John 9:5)
was often in the company with Gentiles during His
public ministry (see Matthew 8:5-6). His universal
outreach was continued by the early church (see Acts
10:34-35). With the institution of the millennium, it is
clear that Israel will have an exalted place (see Isaiah
2:1-4). But all nations everywhere will be blessed by
the Messiah’s spiritual light (see Isaiah 60:1-14; 62; 2;
66:18-19).
2. (vs. 7). This verse says “To open the blind

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eyes, to bring out the prisoners from the prison, and

them that sit in darkness out of the prison house.” Still
speaking to His Servant, God revealed more of His mission
which was “To open the blind eyes.” As He served on
earth, Jesus Christ would open the eyes of those who were
physically blind (see John 9:1-7), as well as those who were
spiritually blind (see Matthew 13:15-17). Another part of the
Servant’s mission is “to bring out the prisoners from the
prison, and them that sit in darkness out of the prison
house.” The imagery in this verse comes from ancient Near-
Eastern prisons which were extremely dark. The Servant
would set “prisoners” free. As is often the case with Old
Testament prophecy, this prophecy most likely has a double
meaning. In the first meaning, the statement “to bring out
the prisoners from the prison, and them that sit in
darkness out of the prison house” it appears that Isaiah is
looking ahead about 150 years later to Israel’s release from
the Babylonian Captivity which had not yet taken place (see
Isaiah 48:20; 52:2; Zechariah 2:7). In the context of the
calling of the Servant, Judah’s deliverance from exile would
only be a foretaste of the Servant’s release of people from the
bondage of sin. It is true that Cyrus, king of Persia would be
God’s instrument to provide deliverance from the Babylonian
Captivity, but God’s Servant will provide freedom from the
bondage of sin (see Acts 26:18; II Timothy 2:26: Hebrews
2:14-15). God offers deliverance from the bondage and
imprisonment of sin to everyone, Jew or Gentile, who accepts
Jesus as the Messiah (see John 3:16-18).
C. The Servant: Assured of a successful mission

(Isaiah 42:8-9).
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1. (vs. 8). This verse says “I am the Lord: that is

my name: and my glory will I not give to another,
neither my praise to graven images.” Considering what
God says He would empower the Servant to do in verse 7, it
is natural that this verse begins with “I am the LORD: that
is my name.” God declared that “LORD” was His “name.”
In Hebrew “LORD” is Yahweh which is God’s covenant
“name.” It is often translated as Jehovah. But when “lord”
is used to describe any member of the Trinity, it is spelled
with a large capital “L” and small capital “ORD.” This
“name” conveys the truth that God is a self-existent Being.
Therefore, the Servant has been called and sent by One who
is uncreated, eternal, unchanging and all-powerful. The name
“LORD” would guarantee that the Servant’s mission was
bound to be successful. God then declared “and my glory
will I not give to another, neither my praise to graven
images.” This statement is really a declaration of war
against idolatry. Simply put, the “LORD” will not “give” His
“glory” or credit for what He does with anyone else; nor
would He share His “praise” with carved idols (see Exodus
20:1-5; Isaiah 45:20-22). He and He alone is worthy of praise
(see Psalms 48:1; 96:4; 113:3).
2. (vs. 9). Our final verse says “Behold, the

former things are come to pass, and new things do I
declare: before they spring forth I tell you of them.”
The term “Behold” here can be translated as “see” or
“look.” Through the prophet Isaiah, God told the people to
see that “the former things are come to pass, and new
things do I declare.” The words “former things” refer to
God’s past prophecies that had “come to pass” or been
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fulfilled. God appealed to His former prophecies that had

already been verified as grounds to have confidence in those
prophecies that have yet to be fulfilled. “New things” refers
to the prophecies the Lord had just given regarding the
Servant (see verses 1-7). Finally, the LORD said “before they
spring forth I tell you of them.” In other words, God was
telling the people through Isaiah what the future held even
before it “spring forth” or happened. Because Jehovah is
eternal and transcends time, He sees the beginning and the
end at the same time. Unlike human beings and lifeless
idols, the LORD God is able to foretell coming events.
V. Conclusion. This week’s lesson presented a great

revelation and prophecy concerning Jesus Christ. All the
promises of restoration and its consequent blessing are
shown to center in Him. We see the delight of God the
Father in Him. We are given a view of His life and character
and tenderness, as well as His power, and of the great
blessing of His millennial kingdom. Jesus Christ, the perfect
Servant, gives us the pattern for true servant-hood. He came
in fulfillment of God’s prophetic Word. He humbly served His
heavenly Father and through His death and bodily
resurrection provided salvation for all who believe. He was
faithful to the divine mission at great cost to Himself. He
truly is the perfect Servant
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Sunday, April 5, 2020: “A Just Servant” Practical Points for
Lesson Text: Isaiah 42:1-9
I. THE SERVANT’S PRESENTATION (Isaiah 42:1-4)
1. Behold my servant, whom I uphold; mine elect, in whom

my soul delighteth; I have put my spirit upon him: he shall
bring forth judgment to the Gentiles.
2. He shall not cry, nor lift up, nor cause his voice to be
heard in the street.
3. A bruised reed shall he not break, and the smoking flax

shall he not quench: he shall bring forth judgment unto truth.
4. He shall not fail nor be discouraged, till he have set

judgment in the earth: and the isles shall wait for his law.
THE SERVANT’S COMMISSION (Isaiah 42:5-9)
5. Thus saith God the Lord, he that created the heavens, and
stretched them out; he that spread forth the earth, and that
which cometh out of it; he that giveth breath unto the people
upon it, and spirit to them that walk therein:
6. I the Lord have called thee in righteousness, and will hold

thine hand, and will keep thee, and give thee for a covenant
of the people, for a light of the Gentiles;
7. To open the blind eyes, to bring out the prisoners from the
prison, and them that sit in darkness out of the prison house.
8. I am the Lord: that is my name: and my glory will I not

give to another, neither my praise to graven images.
9. Behold, the former things are come to pass, and new

things do I declare: before they spring forth I tell you of
them.
I. THE SERVANT’S PRESENTATION (Isaiah 42:1-4)
1. “Here is my servant, whom I uphold,my chosen one in

whom I delight; I will put my Spirit on him,and he will bring
justice to the nations.
2. He will not shout or cry out, or raise his voice in the
streets.
3. A bruised reed he will not break, and a smoldering wick he
will not snuff out. In faithfulness he will bring forth justice;
4. he will not falter or be discouraged till he establishes
justice on earth. In his teaching the islands will put their
hope.”
II. THE SERVANT’S COMMISSION (Isaiah 42:5-9)
5. This is what God the Lord says—the Creator of the

heavens, who stretches them out,who spreads out the
earth with all that springs from it, who gives breath to its
people, and life to those who walk on it:
6. “I, the Lord, have called you in righteousness; I will take
hold of your hand. I will keep you and will make you to be a
covenant for the people and a light for the Gentiles,
7. to open eyes that are blind, to free captives from
prison and to release from the dungeon those who sit in
darkness.
8. “I am the Lord; that is my name!I will not yield my glory to

another or my praise to idols.
9. See, the former things have taken place, and new things I
declare; before they spring into being I announce them to
you.”
1. There is no greater desire than to delight our God (Isaiah

49:1).
2. Harshness and self-promotion are not Christlike qualities

(Isaiah 49:2).
3. The Lord will not discourage His servants; He wants them

to follow His example of faithfulness (Isaiah 49:3-4).
4. God’s wonderful creation—the heavens and the earth as

well as mankind—-assures us that His promises to us will be
fulfilled; nothing is beyond His ability (Isaiah 49:5).
5. We are called to live righteous lives and have been given

all we need to do so (Isaiah 49:6).
6. Like Jesus Himself, we are called to take the gospel to

those who are blinded by spiritual darkness (Isaiah 49:42:6-7;
II Corinthians 5:19-20).
7. God is to be praised for who He is and what He has done

(Isaiah 42:8-9).

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Sunday, April 12, 2020: “A Resurrected Savior” Commentary (The
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Lesson: I Corinthians 15:1-8, 12-14, 20-23, 42-45; Time of

Action: 55 A.D.; Place of Action: Paul writes to the church
at Corinth from Ephesus
Golden Text: “If in this life only we have hope in Christ,

we are of all men most miserable. But now is Christ
risen from the dead, and become the firstfruits of them
that slept” (I Corinthians 15:19-20).
I. INTRODUCTION. What distinguishes Christianity from

the world religions and the cults available for an individual to
embrace today? Clearly one distinguishing truth is the bodily
resurrection of Jesus Christ. In this week’s lesson, Paul
explained the meaning of Christ’s resurrection to the
Corinthian believers. He stressed that the glorious future
resurrection of Christians is guaranteed by Christ’s
resurrection. This Easter morning, as we study this lesson
we have the opportunity to glory in the understanding and
blessings of Christ’s resurrection.
II. THE BACKGROUND FOR THE LESSON. As Greeks,

the people of Corinth were most likely influenced by Greek
philosophers, who scoffed, or made fun of the very idea of a
resurrection (see Acts 17:16-23, 31-32). While it is unlikely
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that the Corinthian believers doubted the resurrection of

Christ, it was apparent from I Corinthians 15:12 that they
had doubts concerning the future resurrection of Christians.
This prompted Paul to write fully about the resurrection in I
Corinthians chapter 15.
III. THE GOSPEL AND CHRIST’S RESURRECTION (I

Corinthians 15:1-4)
A. The gospel and salvation (I Corinthians

15:1-2).
1. (vs. 1). In our first verse Paul says “Moreover,

brethren, I declare unto you the gospel which I
preached unto you, which also ye have received, and
wherein ye stand.” The word “Moreover” indicates a
change from what Paul wrote in chapter 14 to what he was
about to write now. Of course he called the Corinthian
believers “brethren” because they were all members of the
same family, the church of God (see I Corinthians 1:2). He
went on to say “I declare unto you the gospel which I
preached unto you.” Paul was about to remind the
Corinthian believers of “the gospel” that he had preached to
them on his second missionary journey (see Acts 18:1, 4).
The word “gospel” means good news. Paul told them that
“the gospel” he preached was what “ye (they) have
received, and wherein ye (they) stand.” In other words,
by faith they had accepted the message of “the gospel,”
which included the resurrection. However, false teaching
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had entered in saying that there was no resurrection for

Christians who had died, even though they accepted Christ’s
resurrection (see I Corinthians 15:12). With the words
“wherein ye stand,” Paul affirmed their faith as they stood
firmly in that same “gospel” he preached.
2. (vs. 2). Paul continued to say in this verse “By

which also ye are saved, if ye keep in memory what I
preached unto you, unless ye have believed in vain.”
The words “By which” refer to the gospel message. The
Corinthian believers were “saved” by the gospel. However,
the gospel alone does not save. Paul was simply affirming
that salvation comes as a result of the preaching of the
gospel (see Romans 10:14-15). The phrase “keep in
memory” means to persevere or hold fast by faith. With the
words “if ye keep in memory what I preached unto you,
unless ye have believed in vain” Paul was saying that the
Corinthians demonstrated their salvation by holding fast and
being obedient to the gospel message. The only way that
their salvation would not be sure was if they “believed in
vain.” In other words, their salvation wouldn’t be sure if the
gospel that Paul preached and they believed was “vain,”
meaning worthless or phony. As believers we can have all
the faith in the world, but it means nothing if the message
that we believe is false or phony.
B. The gospel defined (I Corinthians 15:3-4).
1. (vs. 3). In this verse, Paul defined the gospel

by giving the facts of it to prove that it is the basis of
salvation. He began by saying “For I delivered unto you
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first of all that which I also received, how that Christ

died for our sins according to the scriptures.” With the
words “For I delivered unto you” Paul was preparing to
repeat the same gospel message that he had previously given
to them. The phrase “first of all” does not refer to the first
time Paul preached to them, but it means that the gospel
message itself was of first importance to him. The apostle
then said that the gospel message he gave to them was
“which I also received.” In other words, Paul taught the
Corinthian converts what he had been taught. He
“received” the gospel message directly from the LORD (see
Galatians 1:11-12, 15-19). Paul went on to say that the
gospel or good news consisted of two basic historic facts. He
gives the first historic fact here when he said “Christ died
for our sins.” The death of Jesus Christ was good news
because it was for “our sins.” Jesus was crucified for all
sinners and satisfied the justice of a righteous God. No
message can claim to be the gospel unless it presents
Christ’s death as God’s remedy for sin. Note: As a result
of man’s rebellion and sinfulness (see Romans 3:23),
alienation or separation exists between God and man.
The just penalty for that rebellion is eternal death (see
Romans 6:23). Christ died on behalf of sinful people to
satisfy the just or right penalty and to deliver them
from the bondage of sin (see Romans 3:25-26; 6:8-10).
Paul also said that Christ’s death was “according to the
scriptures.” This refers to the Old Testament
“Scriptures.” The New Testament had not been completed
at this time. Paul made sure that these believers understood
that Jesus’ death was foretold in sacred “Scriptures” long
before it happened. Jesus also told His disciples that
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everything written in “the Scriptures” had to be fulfilled

(see Luke 24:44-47). Paul was no doubt thinking of Psalms
16:10, all of Psalms 22, and Isaiah 53. These Scriptures
among others declared that Christ would suffer and die.
2. (vs. 4). Paul continued his gospel message by

saying “And that he was buried, and that he rose again
the third day according to the scriptures.” The evidence
of Jesus’ death was “that he was buried.” Christ was taken
down from the cross and laid in a tomb (see Acts 13:29). His
burial was important because it confirms both His death and
resurrection. Not only was Jesus “buried” but “he rose
again the third day according to the scriptures.” The
burial of Jesus was a prelude to the empty tomb. Note:
Witnesses saw a stone placed at the entrance of His
tomb (see Mark 15:42-47). They knew that no one
could have stolen the body (see Matthew 28:1-13). The
resurrection that followed Jesus’ burial was real and
not merely a spiritual phenomenon. Christ’s
resurrection was permanent and triumphant. His
victory over death gives us our victory over death (see I
Corinthians 15:20-23). Paul also said that Jesus rose on
“the third day.” This would be three days after His
crucifixion. Jesus foretold this and it happened just as He
said (see Matthew 12:40; John 2:19-21). Note: The phrase
“the third day” is presented as a type in Jonah’s
experience. Jonah was inside the fish for three days
and three nights (see Jonah 1:17). Just like Jonah
spent three days and three nights in the fish, Jesus said
that He would also spend three days and three nights in
the grave (see Matthew 12:40). These would be three
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full days and three full nights, not half days or half
nights. (For a biblical study of the last week of Jesus’
life including the crucifixion and resurrection, please
enter “The Last Week of Jesus’ Life” in the search bar
on our firstg.org web site. It is dated February 7,
2013). Paul said that Christ’s resurrection, like His death
was also “according to the scriptures.” The Old
Testament “Scriptures” do teach His resurrection (see
Psalms 16:10; Isaiah 53:10-12).
IV. EVIDENCE OF CHRIST’S RESURRECTION (I

Corinthians 15:5-8)
A. Christ’s earliest appearances (I Corinthians

15:5). Paul continued to say in this verse “And that he was
seen of Cephas, then of the twelve.” The words “And
that” indicates that Paul considered the appearances of
Jesus to be as much of the gospel as His death and
resurrection. The testimony of the Scriptures should be
enough to satisfy anyone that Jesus rose from the dead.
However, Paul assured the Corinthians that many witnesses
had seen the risen Christ. Paul first said that Jesus “was
seen of Cephas” or Peter (see Luke 24:34). “Cephas” is
Aramaic for the Greek name Peter. Jesus gave him this name
(see John 1:42), and like Peter it also means “stone.” Paul
then said Jesus was seen “of the twelve.” The words “the
twelve” refer to Christ’s disciples and was used here as a
general term for them. When Jesus appeared to His disciples
the first time after His resurrection, there were only ten
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disciples present. Judas had committed suicide and Thomas

was absent (see John 20:19-24).
B. Christ’s later appearances (I Corinthians

15:6-7).
1. (vs. 6). Still identifying those who saw Jesus

after His resurrection, in this verse, Paul said “After that,
he was seen of above five hundred brethren at once; of
whom the greater part remain unto this present, but
some are fallen asleep.” After appearing to the Twelve,
Paul said Jesus appeared to “above five hundred brethren
at once.” Paul doesn’t say exactly when the more than “five
hundred” people saw Christ, but he did say that “the
greater part remain unto this present.” In other words, a
large part of the more than “five hundred” people who saw
Jesus after His resurrection were still alive, so the
Corinthians could check with them if they felt it was
necessary. Even though some were still alive, Paul also said
that “some are fallen asleep” which was a phrase used to
describe a believer’s death (see I Thessalonians 4:13).
2. (vs. 7). This verse says “After that, he was

seen of James; then of all the apostles.” Paul then said
that the next person to see Jesus was “James,” Jesus’ half-
brother (see Matthew 13:55). “James” didn’t believe in
Jesus until after His resurrection (see John 7:5; Acts 1:14).
“James” became a leader in the church in Jerusalem (see
Acts 15:13; 21:18) and he wrote the book of “James.” After
appearing to “James,” Paul said Jesus appeared to “all the
apostles” (see Matthew 28:16-20; Acts 1:4-9). Although
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prior to Jesus death, the word “apostle” meaning “sent

ones,” only referred to Jesus’ twelve disciples (see Matthew
10:2; Mark 6:30; Luke 6:13; 9:10). Paul seems to use the
word “apostles” here to describe anyone who had seen
Christ and was commissioned by Him after His resurrection
(see I Corinthians 9:1).
C. Christ’s appearance to Paul (I Corinthians

15:8). Paul now says in this verse “And last of all he was
seen of me also, as of one born out of due time.” The
last person to witness the resurrected Christ was Paul
himself (see I Corinthians chapter 9). Although he was an
apostle, Paul considered himself “as of one born out of due
time.” This was a phrase used in ancient Greek literature to
describe a dead or miscarried baby. It has the idea of a
violent or untimely birth. The Apostle was saying that unlike
the other apostles, who were nurtured gradually by Jesus
Himself, Paul saw himself as being suddenly ripped from the
womb of anti-Christian Judaism when he met Jesus. In
essence, Paul was speaking of the suddenness of his new
birth, in that he was not matured for the apostolic function,
as the other apostles were who had personal conversations
with our LORD before He was crucified. Paul realized that he
was called to the office of apostle after Jesus’ death when
such conversation with Him was impossible. So, to Paul it
was like he came to be an apostle “as of one born out of
due time,” meaning that he was called at a time when it
appeared that the office of apostle was over. He had not
known nor followed the LORD, nor been formed in His family
as the others were for the high and honourable function of
apostle. Therefore, to Paul, being appointed to apostleship
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was a very humbling circumstance.
V. IMPLICATIONS OF LIFE WITHOUT CHRIST’S

RESURRECTION (I Corinthians 15:12-14). Verses 9-11
are not part of our printed text, but in verse 9 Paul continued
to speak about being unfit to be called an apostle because he
persecuted God’s church. In verse 10, Paul declared what
changed his life. He said that it was “by the grace of God I
am what I am.” He realized that it was because of God’s
unearned favor that he was called to be an apostle with a
special ministry to the Gentiles (see Romans 11:13;
Ephesians 3:8). Paul also noted that even though he was
called to be an apostle after God had chosen His original
Twelve, the grace that God bestowed on him was not in vain
for he “laboured more abundantly than they all.” In other
words, Paul worked harder than all the other apostles;
suffered more than they did; traveled more miles to spread
the gospel, and he established more churches (see II
Corinthians 11:23-29). He concluded that he was only able to
do these things because of “the grace of God which was with
me.” Then in verse 11, Paul declared to the Corinthian
believers that they could look at him or any of the apostles
and see the same thing; they all preached the same gospel of
the resurrected Christ and when the Corinthians heard it
they believed. The bottom line was that it didn’t matter
whether Paul or another apostle preached the gospel:
Christ’s death for sins, his burial, and resurrection. The most
important thing was the message which they believed, not
the messenger. That’s still true today!
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A. If Christ is not risen (I Corinthians 15:12-13).
1. (vs. 12). This verse says “Now if Christ be

preached that he rose from the dead, how say some
among you that there is no resurrection of the dead?”
Paul’s message in verses 1-7, affirmed that the resurrection
of Christ is a historical fact. Paul had preached the gospel in
Corinth on his Second Missionary Journey; so when he said
“Now if Christ be preached that he rose from the dead”
Paul assumed that the Corinthians had accepted the gospel
as he had preached it. The phrase “if Christ be preached”
implies that the Corinthian believers themselves were also
preaching that Jesus “rose from the dead.” The word “if”
here is better understood as “since” indicating that the
following phrase was true. But then we see a note of
surprise when Paul went on to ask, “how say some among
you that there is no resurrection of the dead?” In other
words, since the Corinthians were preaching that Christ
“rose from the dead,” how could some of them deny the
doctrine of the resurrection? Paul’s point was that it is
contradictory to believe that the Savior was raised from the
dead and yet believe that the dead will not be raised. To Paul
that kind of thinking was illogical as we shall see in the next
verse.
2. (vs. 13). This verse says “But if there be no

resurrection of the dead, then is Christ not risen.” Now
Paul forced his listeners to face the lunacy of their belief and
the serious consequences of it. He said “But if there be no
resurrection of the dead, then is Christ not risen.”
Early in this chapter, Paul had given evidence that Jesus had
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risen; yet without any evidence, the Corinthians assumed

that this was impossible. But they couldn’t have it both
ways. Either they were wrong and Jesus was alive, or Jesus
was still dead.
B. If the Christian message is false (I Corinthians

15:14). This verse says “And if Christ be not risen, then
is our preaching vain, and your faith is also vain.”
Here, Paul pushed his logic further and pointed out two more
consequences of denying the resurrection of the dead. First
he said, “And if Christ be not risen, then is our
preaching vain.” The word “vain” means “empty” or
‘without substance.” So the apostle was saying that the
message of “our preaching” or the “preaching” of the
apostles including Paul would be empty, without substance
and offering no hope “if Christ be not risen.” The gospel
message means nothing if Christ’s resurrection didn’t take
place. His resurrection is a central ingredient of the gospel.
If Christ’s resurrection is removed from the gospel, the
gospel message becomes “vain” or empty of content and
power. It becomes merely empty words. The second
consequence that Paul gave was closely related to the first.
The apostle said that if the gospel message was “vain” or
without substance “your faith (those who believe the
gospel) is also vain” or without substance and empty. If
Jesus didn’t rise from the dead, there would be no basis for
believing that His atonement was valid, that He was
overseeing the work of the church, that He was interceding
for His people, or that He would return. In short, the
Christian faith is no longer Christian when the resurrection
of Jesus Christ is denied. The faith of the Corinthians
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depended on the gospel which they believed. But if that

gospel was only a sham, then so was their “faith.”
VI. FUTURE IMPLICATIONS OF CHRIST’S

RESURRECTION (I Corinthians 15:20-23). Our printed
text doesn’t include verse 15-19 but they are significant. In
verse 15, Paul stated that if everything he said in verses
12-14 was not true, then he and all the apostles would be
false witnesses because they preached that God raised Christ
up when He really didn’t. Paul went on to say that if the
dead don’t rise neither did Christ and therefore the
Corinthians’ faith was vain or worthless, and they were still
in their sins (see verses 16-17). In addition, those believers
who had already died have perished and if they only had faith
in Christ for this present life, they all were most miserable
(see verses 18-19). Of course, all of that was not true. This
is where the remainder of our lesson begins.
A. Christ as the first fruits (I Corinthians 15:20).

In this verse Paul said “But now is Christ risen from the
dead, and become the firstfruits of them that slept.”
The resurrection of Christ is a historical fact, so Paul could
rightly declare “But now is Christ risen from the dead.”
There would be no gospel message if “Christ” didn’t rise
from “the dead.” Paul also used an agricultural symbol to
illustrate how Christ’s resurrection is a pledge or guarantee
of the resurrection of all believers. Paul said that since
“Christ” rose from “the dead,” He had “become the
firstfruits of them that slept.” The word “slept” was a
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way of describing the death of saints. The word “firstfruits”

refers to the Feast of Firstfruits in the Old Testament (see
Leviticus 23:9-14), when the first ripened grain harvested
was presented to God. This was considered to be a
guarantee that the rest of the grain yet to be gathered would
come to fruition. Since Jesus conquered the grave and rose
“from the dead” making Him the firstfruits, He was God’s
guarantee to all of us who are believers that we too will
either rise from the grave when Jesus Christ returns in the
air, or be translated to be with the LORD if we are still living
when He returns (see I Thessalonians 4:13-18). Note: This
does not mean that no one ever came back to life from
the dead before Jesus’ resurrection. Jewish Christians
certainly knew of those in the Old Testament who were
raised to life (see I Kings 17:17-23; II Kings 4:18-37).
Several similar events occurred in the New Testament
(see Matthew 9:18-25; Luke 7:11-16; John 11:1-44; Acts
9:36-42). In addition, Paul himself was instrumental in
one case (see Acts 20:7-12). However, each of those
who were raised died again, but Jesus still lives never to
die again. Paul’s point was that just as the “firstfruits”
were the promise of a harvest, so Jesus’ resurrection is
the promise that deceased believers will be resurrected
to a new life never to die again.
B. Christ as the last Adam (I Corinthians

15:21-22).
1. (vs. 21). In this verse Paul says “For since by

man came death, by man came also the resurrection of
the dead.” Paul further supported the certainty of the
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resurrection using an analogy between Adam and Christ. He

said that by a “man came death” into the world (see
Romans 5:12). The first “man” mentioned here is Adam.
The original cause of “death” was sin and Adam passed
“death” and sin on to his descendants, all humanity (see
Romans 5:12, 19). Likewise, Paul also said by a “man came
also the resurrection of the dead.” This second “man”
mentioned here was Jesus Christ. Adam’s sin brought
disaster upon himself and the entire human race. Jesus
Christ initiated resurrection from the dead, and those who
are united with Him will join Him in new life. Note: Paul
stressed the fact that “death” and “resurrection” both
came through a “man.” Therefore, he ascribed to
Christ true humanity along with His deity. Christ had
to identify with man completely if He was to deliver him
from the power of “death” (see Hebrews 2:14-15). Only
as perfect Man could Jesus become the First Fruits of
deceased saints.
2. (vs. 22). Paul goes on to say in this verse “For

as in Adam all die, even so in Christ shall all be made
alive.” The phrase “in Adam all die” means that the entire
human race is subject to death due to our kinship with
Adam. But in contrast those who are “in Christ shall all be
made alive.” Jesus Christ, Adam’s counterpart, brought
resurrection because He dealt with sin successfully on the
cross (see Romans 5:15-19). He provides new life both
physically and spiritually. There is no doubt that the word
“all” in the phrase “in Adam all die” refers to everyone
who has ever been born into this world, because everyone
dies. However, there is some discussion as to who is
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included in the word “all” in the phrase “in Christ all be

made alive.” Many believe that Paul was saying that all
mankind will be given new life as a result of Christ’s
resurrection. Jesus did teach that there would be a
resurrection for both the righteous and the unrighteous: the
righteous are resurrected to life and the unrighteous are
resurrected to eternal damnation (see John 5:28-29;
Revelation 20:5-6, 12-13). However, in the context of our
lesson, Paul was dealing with the question of whether dead
believers will be raised (see I Corinthians 15:18, 23, 53-58).
It’s difficult to see how unbelievers could be “in Christ.”
Therefore, it appears best to understand that the “all” in the
phrase “in Christ all be made alive” only includes the
resurrection of believers. Note: To be “in” Adam requires
no decision or choice. Adam was the natural head of all
members of the human race. The Bible clearly teaches
that not “all” who were born of the first Adam are “in”
the Second Adam, Jesus Christ. Spiritual birth into the
Last Adam or Jesus Christ requires a personal choice
on the part of those who are “in” the first Adam. Jesus
Christ must be received by faith. Paul gives no support
to the false doctrine of universalism which states that
since Christ died “for the sins of the whole world” (see
I John 2:1-2) “all” will be saved. There is no biblical
support for this error (see John 3:18-19, 36).
C. The order of the resurrection (I Corinthians

15:23). This verse says “But every man in his own order:
Christ the firstfruits; afterward they that are Christ’s at
his coming.” Although “Christ’s” resurrection has made
the resurrection of all who are in Him, believers, has not
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occurred yet for Paul outlined the “order” of the

resurrection when he said “But every man in his own
order.” This means that God has established a certain
“order” for the resurrection. The word “order” was a
military term denoting rank. In the context of our lesson, it
probably simply means an “order” of succession. Everyone
will not be raised at the same time. The Scriptures present
the resurrection in distinct order. The first “order” of the
resurrection was the resurrection of Christ who Paul referred
to as “Christ the firstfruits” (see comments on verse 20).
In God’s order of resurrection, Jesus was first to be
resurrected “of them that slept” (see verse 20). Fittingly,
Jesus was the only One of many dead to arise three days after
His crucifixion. Those who are in the second “order” of
resurrection are “they that are Christ’s at his coming.”
This refers to believers or saved people who will be
resurrected at Jesus’ Second Coming. This second “order”
of the resurrection includes all the saved of all the ages of
time. Jesus called this “the resurrection of life” (see John
5:29). The Apostle John referred to it as “the first
resurrection” (see Revelation 20:5). Three groups of saved
people are included in this second “order” of the
resurrection. The first group are the church saints, who will
be resurrected at the rapture just before the beginning of the
tribulation period (see I Thessalonians 4:16-17). The second
group is those saved during the tribulation period who will be
raised at the conclusion of that period (see Revelation
20:4-5). The third group is the Old Testament saints, who
will also be resurrected at the end of the tribulation period
(see Daniel 12:1-2). Note: Verse 24 which is not part of
our printed text, reveals the third “order” of the
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resurrection indicated by the words “then cometh the

end” (see I Corinthians 15:24). The Greek word
translated “then” introduces what will take place after
an intervening time. This final resurrection will occur
when Christ delivers the kingdom to God the Father.
The kingdom is Christ’s millennial kingdom, His
thousand year reign on earth (see Revelation 20:4-5).
When the thousand –year reign of Jesus has run its
course, His kingdom will be merged into the eternal
kingdom of God (see Daniel 2:44-45). This last
resurrection includes all the unsaved of all the ages of
time. These are the “rest of the dead,” who are not
included in the first resurrection of the saved (see
Revelation 20:5-6). The unsaved will be raised at that
time to appear at the Great White Throne judgment
(see Revelation 20:11-15). Jesus referred to this as the
“resurrection of damnation” (see John 5:29). When the
final resurrection occurs, Christ will have destroyed
every authority that opposed God. He will exercise
complete authority over all governing powers and
people. There will be no exceptions. All people will be
completely subservient to Him.
VII. THE RESURRECTION BODY (I Corinthians

15:42-45). The apostle Paul continues his message about
the resurrection body in verse 35 and continues through the
remainder of our printed text. His discussion in those verses
is in response to anyone who would ask the question, “How
are the dead raised up? And with what body do they come
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(see I Corinthians 15:35)?” Paul answered those questions

by comparing the resurrection of our bodies with the seeds
planted in a garden. Seeds placed in the ground don’t grow
unless they “die” first. The plant that grows looks very
different from the seed because God gives it a new body (see
I Corinthians 15:35-38). He goes on to say that there are
different kinds of bodies, people, animals, fish, and birds.
Even celestial bodies in heaven; the moon, the sun and the
stars have bodies that are different in beauty and glory (see I
Corinthians 15:39-41). The next part of our lesson begins
with verse 42.
A. Incorruptible (I Corinthians 15:42). This verse

says “So also is the resurrection of the dead. It is sown
in corruption; it is raised in incorruption.” Having
discussed how different things have different bodies, here
Paul applied his illustration to the resurrected body saying,
“So also is the resurrection of the dead.” In other words,
he was saying that our resurrected bodies will be different
from our earthly bodies just like everything else has different
bodies. Paul went on to say about the resurrected body that,
“It is sown in corruption.” This is one of four contrasts
that Paul gave between our present physical bodies and the
bodies we will have at the future “resurrection.” He shows
these contrasts by using the analogy of a seed and how it is
different when it grows from when it was sown or planted.
The word for “corruption” means perishable. The apostle
said that when our physical bodies are “sown” or die, they
will perish. But our new bodies will be “raised in
incorruption.” The Greek term for “incorruption” means
imperishable. Our earthly bodies which die and decay are
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different from the bodies we will have when we are raised to

new life, for they will never die. Our resurrection bodies will
be incapable of deteriorating and decaying like our physical
bodies. Our new bodies will be immune to any kind of illness
or disease. They will never wear out. Hallelujah!!!
B. Glory and power (I Corinthians 15:43). This

verse says “It is sown in dishonour; it is raised in glory:
it is sown in weakness; it is raised in power.” The
second contrast Paul made was seen in the change of our
bodies from “dishonor” to “glory.” Paul continued to say
about our earthly bodies that “It is sown in dishonour; it is
raised in glory.” Human bodies are subject to death
because of man’s sin (see Romans 5:12). There is nothing
honorable about the burial of a deteriorating body. The
Israelites were taught that contact with a dead body made a
person ceremoniously unclean (see Numbers 19:11-12). The
“dishonor” associated with our earthly bodies will be
overshadowed by the “glory” of our resurrection bodies
when they are “raised in (or with) glory.”
C. Spiritual (I Corinthians 15:44). This verse says

“It is sown a natural body; it is raised a spiritual body.
There is a natural body, and there is a spiritual body.”
The third contrast is between the weakness of the “natural”
or physical “body” and the strength of the “spiritual” or
resurrected “body.” Paul said that our physical bodies are
“sown” or die because they are “natural” and everything
“natural” eventually dies. Our “natural” or physical bodies
are weak and subject to disease, degeneration and death.
When believers are “raised” or resurrected, we will have “a
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spiritual body” that will not only be free from those things
that weaken the “body” but will also have full strength. The
resurrection body will be made for life on an entirely
different plane than what our physical bodies are made for.
Our resurrection bodies will be energized by the Holy Spirit
and life will then be lived completely in the Spirit (see
Romans 8:10-11). The Greek term for “spiritual” does not
mean non-physical in contrast to physical. It refers to life
that is consistent with the divine character of the Holy
Spirit. Our entire being will be directed by the Spirit of God.
D. The Last Adam (I Corinthians 15:45). Our final

verse says “And so it is written, The first man Adam was
made a living soul; the last Adam was made a
quickening spirit.” Paul now drew another analogy
between Adam and Christ like he did in verse 22. The phrase
“And so it is written” indicates that Paul was about to
quote from the passage of Scripture to show the difference
between “The first man Adam” and “the last Adam” who
is Jesus Christ. The Scripture Paul referred to is Genesis 2:7
which says, “and man became a living soul” by God’s creative
activity. Our physical bodies have been inherited from
Adam. Paul said that “The first man Adam was made a
living soul” but “the last Adam was made a quickening
spirit.” The word “quickening” means life-giving. The
“last Adam,” Jesus Christ at His resurrection became a life-
giving spirit (see Romans 5:19, 21). Just as our physical
bodies were inherited from “Adam,” our new bodies will be
inherited from Christ through the resurrection. Because
Christ defeated death and the grave, He now has the power
to raise our bodies through the Holy Spirit. The fact that our
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bodies will be incorruptible, glorious, powerful, and spiritual

is assured. Immortality is a certainty for God’s people. The
body that Christians inherit from “the last Adam” will be
like His. Jesus Christ will change our “vile” bodies to be like
His “glorious” body (see Philippians 3:20-21).
VIII. Conclusion. The fact that Christ rose from the dead
assures us that all believers shall also rise to new life. If
Jesus did not rise from the dead, then the believer in Christ
will not rise from the dead either. The truth is that Jesus is
not dead in some Jerusalem tomb. He is alive forevermore.
The eyewitnesses have given us the evidence that Christ
conquered the grave bodily. The bodily resurrection of Jesus
Christ is as real as we are. This is why we celebrate Easter,
the grand climax of God’s story of salvation.

Curriculum***
Sunday, April 12, 2020: “A Resurrected Savior” Practical Points for
Lesson Text: I Corinthians 15:1-8, 12-14, 20-23, 42-45
I. THE GOSPEL AND CHRIST’S RESURRECTION (I

Corinthians 15:1-4)
1. Moreover, brethren, I declare unto you the gospel which I

preached unto you, which also ye have received, and wherein
ye stand;
2. By which also ye are saved, if ye keep in memory what I

preached unto you, unless ye have believed in vain.
3. For I delivered unto you first of all that which I also

received, how that Christ died for our sins according to the
scriptures;
4. And that he was buried, and that he rose again the third
day according to the scriptures:
II. EVIDENCE OF CHRIST’S RESURRECTION (I

Corinthians 15:5-8)
5. And that he was seen of Cephas, then of the twelve:

6. After that, he was seen of above five hundred brethren at

once; of whom the greater part remain unto this present, but
some are fallen asleep.
7. After that, he was seen of James; then of all the apostles.
8. And last of all he was seen of me also, as of one born out of

due time.
III. IMPLICATIONS OF LIFE WITHOUT CHRIST’S

RESURRECTION (I Corinthians 15:12-14)
12. Now if Christ be preached that he rose from the dead,

how say some among you that there is no resurrection of the
dead?
13. But if there be no resurrection of the dead, then is Christ

not risen:
14. And if Christ be not risen, then is our preaching vain, and
your faith is also vain.
IV. FUTURE IMPLICATIONS OF CHRIST’S

20. But now is Christ risen from the dead, and become the
firstfruits of them that slept.
21. For since by man came death, by man came also the
resurrection of the dead.
22. For as in Adam all die, even so in Christ shall all be made
alive.
23. But every man in his own order: Christ the firstfruits;
afterward they that are Christ’s at his coming.
V. THE RESURRECTION BODY (I Corinthians 15:42-45)
42. So also is the resurrection of the dead. It is sown in

corruption; it is raised in incorruption:
43. It is sown in dishonour; it is raised in glory: it is sown in

weakness; it is raised in power:
44. It is sown a natural body; it is raised a spiritual body.

There is a natural body, and there is a spiritual body.
45. And so it is written, The first man Adam was made a

living soul; the last Adam was made a quickening spirit.

I. THE GOSPEL AND CHRIST’S RESURRECTION (I

Corinthians 15:1-4)
1. Now, brothers and sisters, I want to remind you of the

gospel I preached to you, which you received and on which
you have taken your stand.
2. By this gospel you are saved, if you hold firmly to the word
I preached to you. Otherwise, you have believed in vain.
3. For what I received I passed on to you as of first

importance: that Christ died for our sins according to the
Scriptures,
4. that he was buried, that he was raised on the third day

according to the Scriptures,
II. EVIDENCES OF CHRIST’S RESURRECTION (I

Corinthians 15:5-8)
5. and that he appeared to Cephas, and then to the Twelve.
6. After that, he appeared to more than five hundred of the

brothers and sisters at the same time, most of whom are still
living, though some have fallen asleep.
7. Then he appeared to James, then to all the apostles,

8. and last of all he appeared to me also, as to one

abnormally born.
III. IMPLICATIONS OF LIFE WITHOUT CHRIST’S

12. But if it is preached that Christ has been raised from the
dead, how can some of you say that there is no
resurrection of the dead?
13. If there is no resurrection of the dead, then not even

Christ has been raised.
14. And if Christ has not been raised, our preaching is

useless and so is your faith.
IV. FUTURE IMPLICATIONS OF CHRIST’S

20. But Christ has indeed been raised from the dead, the
firstfruits of those who have fallen asleep.
21. For since death came through a man, the resurrection of

the dead comes also through a man.
22. For as in Adam all die, so in Christ all will be made alive.
23. But each in turn: Christ, the firstfruits; then, when he

comes, those who belong to him.
V. THE RESURRECTION BODY (I Corinthians 15:42-45)
42. So will it be with the resurrection of the dead. The body

that is sown is perishable, it is raised imperishable;
43. it is sown in dishonor, it is raised in glory; it is sown in

weakness, it is raised in power;
44. it is sown a natural body, it is raised a spiritual body. If

there is a natural body, there is also a spiritual body.
45. So it is written: “The first man Adam became a living

being;” the last Adam, a life-giving spirit.
1. Those who know the LORD are completely convinced of

the gospel of Jesus Christ (I Corinthians 15:1-2).
2. The gospel is simply this: Christ died for our sins, was
buried, and rose again (I Corinthians 15:3-4).
3. Don’t be discouraged by those who doubt the resurrection

because there were many witnesses to it (I Corinthians
15:5-8).
4. Even though there are uncontested appearances of Jesus

Christ, there are skeptics who refuse to believe He arose (I
Corinthians 15:12-13; Acts 17:32).
5. The message of the gospel would be meaningless without

the fact of Christ’s resurrection (I Corinthians 15:14).
6. Death is not final; a glorious day awaits all God’s children

(I Corinthians 15:20-23).
7. God will take away the believer’s perishable body and give
an imperishable resurrection body (I Corinthians 15:42-43).
8. We ought to find the promise of a new and perfect body

exhilarating (I Corinthians 15:44-45).

Curriculum***
Sunday, April 19, 2020: “An Executed Scoundrel” Commentary (The
ISSL Curriculum)
Lesson: Esther 7:1-10; Time of Action: about 470 B.C.;

Place of Action: Shushan (also called Susa), the capital of
the Persia Empire
Golden Text: “So they hanged Haman on the gallows

that he had prepared for Mordecai. Then was the king’s
wrath pacified” (Esther 7:10).
I. INTRODUCTION. Drama, power, romance, intrigue—this

is the stuff that best-selling novels are made of. But far from
a modern piece of fiction, these words describe a true story
lived and written centuries ago. More than entertaining
reading, the book of Esther is a story of the profound
interaction of God’s sovereignty and human will. God
prepared the place and the opportunity, and His people,
Esther and Mordecai, chose to act. In this week’s lesson, we
study the circumstances that were essential to the survival of
God’s people in Persia. These circumstances were not the
result of chance, but of God’s grand design. Yes, God is
sovereign over every area of life.
II. THE LESSON BACKGROUND. After Babylon was

conquered by the Persians, the Jews were released from
captivity by King Cyrus of Persia in 538 B.C. to return to their
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homeland and rebuild the temple (see Ezra 1:1-5). However,

some of the Jews decided to remain in Persia (see Ezra 1:4);
among those were close relatives Mordecai and Esther (see
Esther 5-7). By the time these two Jews enter the scene in
Persia, Ahasuerus, also known as Xerxes I had become king
of Persia and he ruled from 485-465 B.C. The circumstances
involving Esther and Mordecai occurred in approximately
470 B.C. When Vashti, the previous queen was divorced by
King Ahasuerus because she refused to come into his
presence (see Esther 1:10-22), he held what we might call a
beauty contest among the fairest young virgins in all the
provinces so that the king could choose another wife (see
Esther 2:1-4). Esther was among those young women, but no
one knew that she was a Jew (see Esther 2:8-10). Hegai, the
king’s chamberlain (they cared for the king’s harem), was
pleased with Esther and she found favor with him (see Esther
2:8-9). When Esther’s turn came to present herself before
the king, she found favor with him and he made her his
queen (see Esther 2:15-20). At some point in time, because
Mordecai saved the king’s life (see Esther 2:21-23), he also
found favor with the king. When Haman, the king’s right
hand man so to speak (see Esther 3:1), was promoted by the
king, all the king’s princes and those who sat at the gate
including Mordecai bowed down to Haman except for
Mordecai. This infuriated Haman prompting him to devise a
plan to get the king to destroy all the Jews in the kingdom
including Mordecai (see Esther 3:5-15). Unaware of what
people Haman wanted to destroy, King Ahasuerus agreed to
Haman’s request and a date was set for the Jews’ destruction
(see Esther 3:7-15). When Mordecai heard about Haman’s
scheme, he convinced Esther to act on behalf of her people
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and save them while risking her own life. A major part of
Mordecai’s appeal to Queen Esther involved the possibility
that divine providence was at work when he sent her a
message saying: “For if thou altogether holdest thy peace at
this time, then shall there enlargement and deliverance arise
to the Jews from another place; but thou and thy father’s
house shall be destroyed: and who knoweth whether thou art
come to the kingdom for such a time as this (see Esther
4:14)?” Esther sent Mordecai back a message agreeing to go
before the king on behalf of her Jewish people saying, “Go,
gather together all the Jews that are present in Shushan, and
fast ye for me, and neither eat nor drink three days, night or
day: I also and my maidens will fast likewise; and so will I go
in unto the king, which is not according to the law: and if I
perish, I perish” (see Esther 4:16). Three days later, while
standing in the courtyard, Esther found favor with the king
who offered anything she wanted, and she said she would
reveal what she wanted at a feast she had prepared for him
and Haman (see Esther 4:5). Esther was developing a plan to
reveal Haman as wanting to destroy her and her people. In
the meantime, Haman, influenced by his wife and his friends,
had a gallows made that he hoped to hang Mordecai on (see
Esther 5:9-14). That night, unable to sleep, the king asked
that the “book of records” be read to him. They found a
portion that said Mordecai had saved King Ahasuerus from
being overthrown (see Esther 2:21-23), causing the king to
ask if anything had been done for Mordecai, and they said
that nothing had been done for him (see Esther 6:1-3).
Seeing Haman in the courtyard, the king asked him what
should be done for the one I have found favor in. Haman
thought the king was talking about him so he advised the
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king to give that person the royal treatment (see Esther

6:6-9). When the king told Haman that the one who had
found favor with him was Mordecai, Haman did as he advised
the king, but he returned home in deep depression (see
Esther 6:11-12). We can see the movement of God
throughout this story, but if there is any doubt that God was
orchestrating it all, we don’t have to look any further than
Esther 4:13 when Haman’s friends and wife said to him, “If
Mordecai be of the seed of the Jews, before whom thou hast
begun to fall, thou shalt not prevail against him, but shalt
surely fall before him.” In other words they were saying, “If
Mordecai is a Jew, you cannot win. You have already started
to fall. Surely you will be ruined!” Our lesson begins with
chapter 7.
III. ESTHER’S PLAN REVEALED (Esther 7:1-4)
A. The king questions Esther at the banquet

(Esther 7:1-2).
1. (vs. 1). Our first verse says “So the king and
Haman came to banquet with Esther the queen.” The
“banquet” here was the second “banquet” that Esther
prepared for King Ahasuerus and Haman (see Esther 5:3-8,
12; 6:14). She invited them to two before she would tell the
king what her request was.
2. (vs. 2). This verse says “And the king said

again unto Esther on the second day at the banquet of
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wine, What is thy petition, queen Esther? and it shall be

granted thee: and what is thy request? and it shall be
performed, even to the half of the kingdom.” As noted
in the comments on verse 1, this “banquet” was “the
second” one that Esther invited both the king and Haman
to. The phrase “on the second day at the banquet of
wine” means that this second banquet took place the day
after the first one (see Esther 5:12). At this “second
banquet,” the king said to Esther for the third time (see
Esther 5:2-3; 5-6; 7:2), “What is thy petition, queen
Esther? and it shall be granted thee.” It appears that
King Ahasuerus was extremely curious about what Esther’s
request would be for he repeated his promise saying “and
what is thy request? and it shall be performed, even to
the half of the kingdom.” We are not told why it was so
important for the king to know what Esther would ask for,
but he longed to know. I don’t know if the king was serious
or not about offering her “half of the kingdom” of Persia.
However, he was so enamored with her (see Esther 2:15-18;
5:2) that he may have been exaggerating just to impress her
(see Mark 6:22-23). When it comes to women, we know how
men can be sometimes, don’t we?
B. Esther’s response (Esther 7:3-4).
1. (vs. 3). This verse says “Then Esther the

queen answered and said, If I have found favour in thy
sight, O king, and if it please the king, let my life be
given me at my petition, and my people at my request.”
Time was running out for “Esther” and her “people” for it
had been about two months since Haman convinced the king
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to issue an edict declaring that the Jews should be

exterminated (compare Esther 3:7-15 with Esther 8:9). That
means in less than nine months, the king’s edict would go
into effect (compare Esther 3:7 with Esther 9:1). To us that
might seem like plenty of time, but when we consider how
large the Persian Empire was and how limited and ancient
communications were, a year was not long at all. So with the
opportunity presenting itself to appeal to the king, “Esther
the queen answered and said, If I have found favour in
thy sight, O king, and if it please the king, let my life be
given me at my petition, and my people at my request.”
Two things are included in “Queen Esther’s” request. First,
demonstrating humility she pleaded for her own life when
she said “if it please the king, let my life be given me at
my petition.” As far as “Esther” was concerned, if the king
had any affection for his wife, the queen, now was the time to
show it; for the life of the queen was at stake. Second, she
pleaded for her “people” saying “and my people at my
request.” The queen was not asking for the life of a friend
or two, but she was asking for the lives of “my people,” a
whole nation and a nation dear to her. She was interceding
for her “people.”
2. (vs. 4). This verse says “For we are sold, I

and my people, to be destroyed, to be slain, and to
perish. But if we had been sold for bondmen and
bondwomen, I had held my tongue, although the enemy
could not countervail the king’s damage.” The phrase
“For we are sold,” means that Esther considered the king’s
edict to exterminate her and her people the same as being
“sold…to be destroyed, to be slain, and to perish.” At
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this time the king didn’t know who the person or persons
were who wanted Esther and her Jewish people destroyed.
Then Esther said that if her people “had been sold for
bondmen and bondwomen” meaning male or female
slaves, she would have “held my (her) tongue” or kept
quiet and not offered any complaint to the king. The word
“countervail” means “to compensate or make up for.”
Therefore, Esther’s statement, “although the enemy could
not countervail the king’s damage” means that even if
they were “sold” into slavery, the one responsible would
cause the king to suffer an economic loss that would be so
great that no amount of money could begin to cover it. This
was Esther’s diplomatic way of stressing to the king the
extreme importance of the present issue. It’s quite possible
that Esther said that she wouldn’t complain to the king if
they had been sold into slavery because as slaves there was
always hope that Jehovah would deliver His people as He did
from Egyptian bondage (see Psalms 81:10), and the
Babylonian Captivity (see Ezra 1:1-5). But there was no hope
in death.
IV. THE SCOUNDREL EXPOSED (Esther 7:5-9)
A. The king’s second question (Esther 7:5). This

verse says “Then the king Ahasuerus answered and said
unto Esther the queen, Who is he, and where is he, that
durst presume in his heart to do so?” Upon hearing
“Esther’s” request, “king Ahasuerus answered and said
unto Esther the queen, Who is he, and where is he, that
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durst presume in his heart to do so?” The “king” wanted

to know who was it and where is he whose “heart” was filled
with so much hate as to contrive the murder of “the queen”
and all her people? The word “presume” means “to take
upon oneself to do something without permission.” “King
Ahasuerus” couldn’t believe that anyone had the nerve to do
such a thing without his permission. But he did give
permission when he signed the edict in response to Haman’s
request. For some reason “the king” never thought to ask
who the people were that would be destroyed (see Esther
3:5-6, 8-15). He may have simply assumed that there was a
nation of people in his empire who didn’t keep his laws (see
Esther 3:8). That would be all “the king” needed to hear,
and there would be no need to know who those people were.
Besides, since Haman was the king’s right hand man so to
speak (see Esther 3:1-2), “king Ahasuerus” trusted him.
B. The queen’s answer (Esther 7:6). This verse

says “And Esther said, The adversary and enemy is this
wicked Haman. Then Haman was afraid before the king
and the queen.” Seemingly without any hesitation, and
maybe even pointing her finger at him, “Esther said, The
adversary and enemy is this wicked Haman.” Queen
“Esther” plainly charged “Haman” with wanting to
annihilate her people right before the king’s face. “Esther”
referred to “Haman” as “the adversary and enemy” of
both “the king” and the Jews. Esther told the king that
“this wicked Haman” was the one who designed the
murder of her and her people; and to make things worse,
“Haman” had drawn the king in to be a partaker of his
crime, as he ignorantly agreed to it by signing the edict or
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decree. Since “the king” had consented to that bloody edict

against the Jews, Esther could’ve truly said to King
Ahasuerus “thou art the man” (see II Samuel 12:5-7), when
he asked in amazement “Who is he, and where is he, that
durst presume in his heart to do so?” (see verse 5). As soon
as “Esther” pointed the finger at “Haman,” he “was afraid
before the king and the queen.” For sure, it was time for
“Haman” to be “afraid” when “the queen” was his
prosecutor, the king was his judge, and his own conscience
was a witness against him. And to add to his fear was the
surprising operation of Providence against him that same
morning when his wife said to him, “If Mordecai is a Jew, you
will never succeed in your plans against him; to continue to
oppose him will be fatal” (see Esther 6:13; The Living Bible
Translation). For “Haman,” there was no joy at being
invited to the banquet of wine, for he finds himself in dire
straits. Such is the way of the “wicked.”
C. The king’s angry response (Esther 7: 7-8).
1. (vs. 7). This verse says “And the king arising

from the banquet of wine in his wrath went into the
palace garden: and Haman stood up to make request
for his life to Esther the queen; for he saw that there
was evil determined against him by the king.” No doubt
being furious at hearing the queen identify “Haman” as the
guilty party, “the king arising from the banquet of wine
in his wrath went into the palace garden.” The “king”
retires “from the banquet of wine” in his “wrath” or
anger. He rose from the table in a great passion of anger,
and “went into the palace garden” to cool off and to
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consider what needed to be done. He didn’t send for his wise

counsellors, being ashamed to consult them about undoing
what he had rashly done without their knowledge or advice.
But he went for a walk in the “palace garden” to compare
what “Esther” had just informed him of with what had
previously happened between him and “Haman” (see Esther
3:1, 8-11). Note: There should be no doubt that the
king was furious with himself and with Haman. He was
angry with himself that he was such a fool as to doom a
guiltless nation to destruction, including his own queen
based on the suggestions of a self-seeking man, without
examining the truth of his allegations. People who do
things out of self-will later will reflect on those things
with self-reproach. The king was also furious with
“Haman” that he would be such a villain as to abuse his
position with the king to encourage him to consent to
the Jews’ destruction. When the king saw himself
betrayed by someone to whom he had given great
honor, he was full of indignation at him; yet he would
say nothing until he had taken time for second
thoughts and then proceed accordingly. Undoubtedly,
the king didn’t want to make matters any worse than
they already were. The lesson here is that when we are
angry we should pause awhile before we come to any
resolution, like those who “rule over their own spirits”
(see Proverbs 25:28) and are governed by reason. When
“Haman” saw “the king” angrily get up and leave the table,
He also “stood up to make request for his life to Esther
the queen; for he saw that there was evil determined
against him by the king.” Wicked “Haman” now becomes
an humble petitioner to “the queen” for his life. He might
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easily have perceived by the king’s hastily flying out of the

room “that there was evil determined against him.” He
had good reason to think this: for as Solomon wrote, “the
wrath of a king is as messengers of death” (see Proverbs
16:14) and “the roaring of a lion” (see Proverbs 19:12). How
shameful “Haman” looks when he stands up first and then
falls down at Esther’s feet to beg her to save his life. It’s
interesting that those who are most haughty, insolent, and
arrogant when they are in power and prosperity often
become the most abject or groveling and cowardly when the
wheels turn on them.
2. (vs. 8). This verse says “Then the king

returned out of the palace garden into the place of the
banquet of wine; and Haman was fallen upon the bed
whereon Esther was. Then said the king, Will he force
the queen also before me in the house? As the word
went out of king’s mouth, they covered Haman’s face.”
Once “the king” had calmed down as much as possible, he
“returned out of the palace garden into the place of the
banquet of wine” and lo and behold, he saw that “Haman
was fallen upon the bed whereon Esther was.” During
Persian royal “banquets,” the guests would recline on
“beds” like couches, instead of sitting at a table (see Amos
6:4). Not knowing exactly what “the king” was going to say
or do when he returned to the “banquet” hall, “Haman,” no
longer standing before the queen (see verse 7), was now
laying in terror at “Esther’s” feet begging for his life. It’s
ironic that earlier “Haman” was furious when Mordecai, a
Jew wouldn’t bow down to him (see Esther 3:5); but now he
finds himself bowing at the feet of a Jew. When the king saw
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“Haman” on the couch with Queen Esther, no doubt all

kinds of thoughts ran through his mind. We don’t know
everything he thought about, but we do know that “the
king” said: “Will he force the queen also before me in
the house?” In other words, the king asked “Will he
even try to sexually assault the queen with me right here in
the palace?” Finding “Haman” in this position, gave “the
king” occasion to vent his anger against him. I can imagine
King Ahasuerus crying out loud, “earlier “Haman” wanted to
slay the queen, and now will he force himself on her as well?
Is this guy crazy?” He also may have thought to himself:
“Does he plan to ravish the queen first and then murder
her?” Since “Haman” wanted to take the queen’s life, “the
king” would not be wrong to suspect that he wanted to take
her chastity as well. Then we are told that “As the word
went out of king’s mouth, they covered Haman’s face.”
The word “they” here probably refers to the king’s officials.
Just as soon as “the king” uttered the words “Will he force
the queen also before me in the house?” his officials or
servants “covered Haman’s face,” as a condemned man,
not worthy any more to see “the king” or be seen by him.
They marked him for execution. Those that are hanged
commonly have their faces “covered.” Notice how ready the
king’s servants were to take hold of “Haman” at the first
hint of wrath in the king’s mind. He didn’t even have to give
an order to take “Haman” into custody. “The king’s”
servants were ready to be the instruments of his wrath.
Those who once adored “Haman” in his pride (see Esther
3:1-2), now set themselves as much against him. Their
eagerness to “cover Haman’s face” indicates that they may
have been happy see him brought down. The lesson here is
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that proud men must not take for granted the interest of
others that they think they have. It’s true that
“Pride goeth before destruction, and an haughty spirit before
a fall” (see Proverbs 16:18).
V. THE SCOUNDREL EXECUTED (Esther 7:9-10)
A. Haman, the scoundrel is sentenced (Esther

7:9). This verse says “And Harbonah, one of the
chamberlains, said before the king, Behold also, the
gallows fifty cubits high, which Haman had made for
Mordecai, who spoken good for the king, standeth in
the house of Haman. Then the king said, Hang him
thereon.” Earlier when the banquet was ready, “the king”
sent one of his “chamberlains” to “Haman’s” house to
bring him to the banquet. The text does not say, but it is
possible that “Harbonah” was the same “chamberlain.”
The word “chamberlain” refers to a high officer of a royal
court. However, in the book of Esther, these men are also
called “eunuchs” because they were the only men allowed to
be close to the king’s wives and concubines (see Esther
1:10-11). If “Harbonah” was the same “chamberlain” who
was sent to “Haman’s” home to bring him to the banquet, he
probably saw the “gallows” or the fixtures used for hanging.
So he “said before the king, Behold also, the gallows
fifty cubits high, which Haman had made for Mordecai,
who spoken good for the king, standeth in the house of
Haman. The “gallows” that “Haman” built for
“Mordecai” was “fifty cubits high” of 75 ft. A “cubit” is
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about 18 in. But notice how the tables have turned again on
“Haman.” “Mordecai,” whose death “Haman” plotted, is
now the favorite, for the “chamberlain” speaks well of him
when he said, “Mordecai…spoke good for the king.” The
“good” that “Mordecai spoke for the king” refers to when
“Mordecai” learned of a plot to kill “the king” and told it to
Queen Esther, and “the king’s” life was saved (see Esther
2:21-23). Sometimes it’s funny how God’s providence
manifests itself. It seems that now “Haman,” being in
disgrace, everything is brought up that might further fuel the
king’s wrath against him. After “Harbonah,” advised “the
king” of the “gallows” that “Haman” had built at his home,
and how “Mordecai…spoke good things for the king”
when he stopped the plot to kill him, “then the king said,
Hang him thereon.” As the saying goes, “the stuff has hit
the fan” for “Haman.” “King Ahasuerus” has seen and
heard enough! He gave orders to “hang him thereon,”
meaning that “Haman” was to be hanged upon his own
“gallows” which was done accordingly. He was not asked if
he had anything to say or why this judgment should not be
passed on him and execution awarded. The “king’s”
sentence was short: “Hang him thereon.” I guess
“Haman” proves that the Mississippi Mass Choir was right
when they sang “You dig one ditch, you better dig two,
because the trap you set just might be for you” (“I’m Just
Holding On:” The Mississippi Mass Choir: see Psalms 7:15;
9:15; 57:6; Proverbs 26:27).
B. Haman, the scoundrel’s fate (Esther 7:10).

Our final verse says “So they hanged Haman on the
gallows that he had prepared for Mordecai. Then was
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the king’s wrath pacified.” The execution was speedy, for

we are told that “they hanged Haman on the gallows that
he had prepared for Mordecai.” According to Esther 8:1,
the execution took place immediately that same day. Just as
the Bible declares, “Haman’s” wickedness came down on his
own head (see Psalms 9:16; Matthew 7:1-2). After “they
hanged Haman on the gallows that he had prepared for
Mordecai,” our text says “Then was the king’s wrath
pacified.” This means that “the king’s” anger subsided.
Note: Before the day was over, King Ahasuerus would
give Esther all of “Haman’s” estate (see Esther 8:1); he
would give Mordecai his signet ring that he had given
to “Haman” along with the position of authority
“Haman” once held (see Esther 8:2: 10:2-3). In
addition, since orders signed by the king could not be
reversed or repealed (see Esther 8:8), King Ahasuerus
authorized Mordecai to write a new law giving Jews the
right to fight back and defend themselves (see Esther
8:8-12) when the day came that Haman had declared to
be the day the Jews were to be destroyed (see Esther
3:13). After Mordecai signed the decree that the Jews
could defend themselves against anyone who came
against them as a result of “Haman’s” wickedness, he
went out among the people of Shushan dressed in royal
clothing and wearing a crown. The entire city of
Shushan rejoiced and the Jews had joy and honor which
led to many Persians becoming Jews because they were
afraid of the Jews (see Esther 8:15-17).
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VI. Conclusion. Although we are not perfect, God can and

does work through us to correct many of the wrongs in the
world. Knowing this, there are two things we must avoid.
First, we must avoid thinking that confronting sin and evil is
all up to us because God also plays a part. Second, we must
avoid thinking that confronting evil is all up to God because
like Esther and Mordecai, we might have a part to play. The
wise thing to do in determining our part when it comes to
confronting sin and evil is to pray, study our Bibles and
submit to the guidance of the Holy Spirit. We must always
consider that God may have put us in certain circumstances
“for such a time as this” (see Esther 4:14), and we must not
blow the opportunities presented. We are not guaranteed
that every situation in a believer’s life will have a happy
storybook ending like the book of Esther does.
Unfortunately, sometimes evil is temporarily successful.
Sometimes the path that leads to triumph over evil is not
realized until after we’ve missed it. But with Jesus Christ
working in and through us (see Philippians 2:13), we can rest
assured “that all things work together for good to them that
love God, to them who are the called according to his
purpose” (see Romans 8:28).

Curriculum***
Sunday, April 19, 2020: “An Executed Scoundrel” Practical Points for
Lesson Text: Esther 7:1-10
I. ESTHER’S PLAN REVEALED (Esther 7:1-4)
1. So the king and Haman came to banquet with Esther the

queen.
2. And the king said again unto Esther on the second day at
the banquet of wine, What is thy petition, queen Esther? and
it shall be granted thee: and what is thy request? and it shall
be performed, even to the half of the kingdom.
3. Then Esther the queen answered and said, If I have found

favour in thy sight, O king, and if it please the king, let my
life be given me at my petition, and my people at my request:
4. For we are sold, I and my people, to be destroyed, to be

slain, and to perish. But if we had been sold for bondmen and
bondwomen, I had held my tongue, although the enemy could
not countervail the king’s damage.
II. THE SCOUNDREL EXPOSED (Esther 7:5-8)
5. Then the king Ahasuerus answered and said unto Esther

the queen, Who is he, and where is he, that durst presume in
his heart to do so?
6. And Esther said, The adversary and enemy is this wicked

Haman. Then Haman was afraid before the king and the
queen.
7. And the king arising from the banquet of wine in his wrath
went into the palace garden: and Haman stood up to make
request for his life to Esther the queen; for he saw that there
was evil determined against him by the king.
8. Then the king returned out of the palace garden into the
place of the banquet of wine; and Haman was fallen upon the
bed whereon Esther was. Then said the king, Will he force
the queen also before me in the house? As the word went out
of king’s mouth, they covered Haman’s face.
III. THE SCOUNDREL EXECUTED (Esther 7:9-10)
9. And Harbonah, one of the chamberlains, said before the

king, Behold also, the gallows fifty cubits high, which Haman
had made for Mordecai, who spoken good for the king,
standeth in the house of Haman. Then the king said, Hang
him thereon.
10. So they hanged Haman on the gallows that he had

prepared for Mordecai. Then was the king’s wrath pacified.
I. ESTHER’S PLAN REVEALED (Esther 7:1-4)
1. So the king and Haman went to Queen Esther’s banquet,
2. and as they were drinking wine on the second day, the

king again asked, “Queen Esther, what is your petition? It
will be given you. What is your request? Even up to half the
kingdom, it will be granted.”
3. Then Queen Esther answered, “If I have found favor with

you, Your Majesty, and if it pleases you, grant me my
life—this is my petition. And spare my people—this is my
request.
4. For I and my people have been sold to be destroyed, killed

and annihilated. If we had merely been sold as male and
female slaves, I would have kept quiet, because no such
distress would justify disturbing the king.”
II. THE SCOUNDREL EXPOSED (Esther 7:5-8)
5. King Xerxes asked Queen Esther, “Who is he? Where is

he—the man who has dared to do such a thing?”
6. Esther said, “An adversary and enemy! This vile Haman!”

Then Haman was terrified before the king and queen.
7. The king got up in a rage, left his wine and went out into
the palace garden. But Haman, realizing that the king had
already decided his fate, stayed behind to beg Queen Esther
for his life.
8. Just as the king returned from the palace garden to the

banquet hall, Haman was falling on the couch where Esther
was reclining. The king exclaimed, “Will he even molest the
queen while she is with me in the house?” As soon as the
word left the king’s mouth, they covered Haman’s face.
III. THE SCOUNDREL EXECUTED (Esther 7:9-10)
9. Then Harbona, one of the eunuchs attending the king,

said, “A pole reaching to a height of fifty cubits stands by
Haman’s house. He had it set up for Mordecai, who spoke up
to help the king.” The king said, “Impale him on it!”
10. So they impaled Haman on the pole he had set up for

Mordecai. Then the king’s fury subsided.
1. When we have the favor of God, even our enemies will

submit to our desires (Esther 7:1-4).
2. Those who oppose God’s people cannot remain secret, for

their sin will reveal them (Esther 7:5-6; Numbers 32:23).
3. If we unjustly oppose our leaders, we can expect their

wrath (Esther 7:7-8; Proverbs 16:14; 20:2).
4. When we set a trap for others, we can expect a trap for

ourselves (Esther 7:9-10; Proverbs 26:27).

Curriculum***
Sunday, April 26, 2020: “A Justice Loving God” Commentary (The
ISSL Curriculum)
Lesson: Isaiah 61: 8-11; 62:2-4; Time of Action: 700-695

B.C.; Place of Action: Jerusalem
Golden Text: “For I the Lord love judgment, I hate

robbery for burnt offering; and I will direct their work
in truth, and I will make an everlasting covenant with
them” (Isaiah 61:8).
I. INTRODUCTION. The people of ancient Israel expected

some pretty big things as a result of being God’s chosen
people. At the center of these expectations was the promised
Messiah. While they didn’t know the details of His coming,
they did receive from the LORD some basic information
about His coming. Perhaps the most amazing aspect of these
powerful promises was that the LORD had established and
would maintain an everlasting covenant with His people.
This week’s lesson reveals that many of the expectations
concerning the coming Messiah would be fulfilled in God’s
own time.
II. THE LESSON BACKGROUND. In Isaiah chapter 60, the

prophet described the blessings that will fall on Zion or
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Jerusalem during the future millennial kingdom reign of Jesus

Christ. Then in chapter 61 from which our lesson comes,
Isaiah reveals the One who will bring these blessings to
pass. This is where our lesson begins.
III. ISRAEL’S KINGDOM BLESSINGS (Isaiah 61:8-11)
A. Special blessings for Israel (Isaiah 61:8-9).
1. (vs. 8). This verse says “For I the Lord love

judgment, I hate robbery for burnt offering; and I will
direct their work in truth, and I will make an
everlasting covenant with them.” The word “For” refers
back to verse 7 (which is not part of the printed text), where
“the LORD” told Israel that “in the past, other people shamed
you and said bad things to you. You were shamed much
more than any other people. So in your land you will get two
times more than other people. You will get the joy that
continues forever.” The word “For” can also mean because.
It leads to the reason why God will reward His people double
for their sufferings (see verse 7). God said the reason was
because “I the Lord love judgment.” The word
“judgment” means justice. God will bring abundant
blessing on Israel because He is a just God. He is just in His
character (see Deuteronomy 32:4) and can only do what is
right. This assures us that ultimately all injustice will be dealt
with and everything will be set right. God also said “I hate
robbery for burnt offering.” It’s difficult to understand
this verse since “robbery” is the only sin mentioned.
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Therefore, it is best to understand this verse as saying “I hate

robbery and wrongdoing.” Note: Some understand the
phrase “I hate robbery for burnt offering” to refer to
the hypocrisy of those who rob others while continuing
to practice Israel’s worship. Others understand it as
referring to the unjust robbery of Israel during their
captivity. However, in the Talmud (the body of Jewish
civil and religious law relating primarily to
commentary), this phrase is taken to refer literally to
the theft of an animal which the thief intends to offer
as a sacrifice. The point is that the offering is
unacceptable to God because the offering was stolen.
While the precise meaning of this phrase may be
unclear, the general meaning is clear: God hates
injustice and oppression and every form of wickedness,
and there will be no place for this in His kingdom.
“The LORD” also promised “and I will direct their work
in truth.” This phrase can be translated as “I will faithfully
reward them for their work.” Again, the emphasis is on
God’s justice. He will see to it that Israel’s work is not in
vain. In line with His faithfulness, “the LORD” went on to
promise “and I will make an everlasting covenant with
them.” A “covenant” is basically an agreement, normally
between two parties. Note: God’s covenants have always
been part of Israel’s history. The Law given at Mt.
Sinai was a conditional covenant that was based on
Israel’s obedience (see Exodus 19:5-8) and it was also
temporary (see Galatians 3:23-25). But the covenants
with Abraham and David were both unconditional,
meaning they were based only on God’s promises and
have eternal implications (see Genesis 17:2-8; II
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Samuel 7:8-16). However, when Messiah reigns, He will

make a new “covenant” with Israel which will be
“everlasting” (see Isaiah 55:3; 59:21). This “everlasting
covenant” will be unconditional because it’s based solely on
Christ’s redeeming work (see Luke 22:20; Hebrews 9:15-18;
13:20). It will also have a transforming power that the Law
never had (see Jeremiah 31:31-34; 32:37-44). The promises
“the LORD” made to Israel are sure because they rest on
His character. Likewise, His promises to us are just as
certain because He, the Just and Faithful One, has made
them (see I Corinthians 1:20).
2. (vs. 9). This verse continues to say “And their

seed shall be known among the Gentiles, and their
offspring among the people: all that see them shall
acknowledge them, that they are the seed which the
Lord hath blessed.” A repentant and restored Israel will
experience a complete reversal of fortune when Christ
returns. The prophet prophesied that “their seed shall be
known among the Gentiles, and their offspring among
the people.” This means that all the “Gentile” nations will
finally recognize and honor Israel’s “offspring” or
descendants. In addition, “all that see them shall
acknowledge them, that they are the seed which the
Lord hath blessed.” In other words, everyone who sees the
redeemed Jews in their prosperity will recognize and
acknowledge that they are the people whom “the Lord hath
blessed.” The fact that “the Lord hath blessed” Israel
and made the nation prosperous, assures that He will receive
all the glory for being the source of Israel’s blessings. Note:
This is a lesson for all believers today. Everyone we
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come in contact with should be able to see that God has

blessed us. His blessing may not always be financial
prosperity or health, but the way we carry ourselves
should reveal the truth that we have and enjoy all
spiritual blessings in Jesus Christ (see Matthew 5:16;
Acts 6:8-15; Ephesians 1:3). This will bring God the
glory that He truly deserves.
B. Israel will be a witness before all nations

(Isaiah 61:10-11).
1. (vs. 10). This verse says “I will greatly rejoice

in the Lord, my soul shall be joyful in my God; for he
hath clothed me with the garments of salvation, he
hath covered me with the robe of righteousness, as a
bridegroom decketh himself with ornaments, and as a
bride adorneth herself with her jewels.” We have
determined that the Messiah was speaking in verses 1-9, and
since this verse is spoken in the first person using the
pronoun “I,” the Messiah could still be the One speaking.
But it doesn’t seem likely that the Messiah would declare
that God “hath clothed me with the garments of
salvation, he hath covered me with the robe of
righteousness” because as God, He is “salvation” (see
Psalms 27:1, 9; 38:22; Luke 2:30; 3:6) and He is
“righteousness” (see Psalms 11:7; 51:14; Isaiah 12:2;
Jeremiah 23:6; Philippians 3:9). In other passages being
clothed in “salvation” or “righteousness” is used of men
(see Job 27:14). It’s also true that in Scripture the
“bridegroom” imagery is used to depict the Messiah (see
Matthew 9:15). However, the imagery of the “bride” is also
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used of God’s people in Scripture. When we consider all

these points, it seems logical to conclude that it is either
Isaiah speaking here, or redeemed Israel in the millennium.
Since this entire prophecy was given to the nation of Israel,
it’s best to take the speaker here to be redeemed Israel
speaking as one person in Christ’s kingdom. Once Israel has
been redeemed (see Romans 11:26), they all will say, “I will
greatly rejoice in the Lord, my soul shall be joyful in my
God; for he hath clothed me with the garments of
salvation, he hath covered me with the robe of
righteousness, as a bridegroom decketh himself with
ornaments, and as a bride adorneth herself with her
jewels.” Israel rejoices because “the LORD” has dressed
them with “the garments of salvation” and “the robe of
righteousness.” Both of these descriptions refer to a
person’s status before God, or how He sees us (see Psalms
132:9, 16, 18). The “righteousness” and “salvation” that
“the LORD” provides are likened to a “garment” and a
“robe” both of which covers the entire person and leaves no
room for unrighteousness or sin. “Salvation” and
“righteousness” are also likened to “a bridegroom (who)
decketh himself with ornaments, and as a bride (who)
adorneth herself with her jewels.” Those who have been
redeemed find themselves in a festive atmosphere with “the
LORD” which is likened to a wedding where there is much
rejoicing. The point here is that “salvation” is to the
believer what these “ornaments” and “jewels” are to a
wedding couple.
2. (vs. 11). This verse says “For as the earth

bringeth forth her bud, and as the garden causeth the
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things
that are sown in it to spring forth; so the LORD God will

cause righteousness and praise to spring forth before
all the nations.” Isaiah concluded his prophecy of the
everlasting covenant with a gardening analogy. He said that
just as garden plants produce food, likewise the sovereign
“LORD” will make “righteousness and praise” spring up
in the sight of “all the “nations.” In a very real sense,
“praise” should “spring forth” from those whom God has
made righteous, and His faithfulness in bestowing
“righteousness” will be a testimony to the whole world.
Even though the context of our lesson has Israel in mind,
this verse has a lesson for us today. The gospel of God’s
salvation is sown or planted in the hearts of men and women
and it becomes a testimony to the world as the redeemed
praise Him for it.
IV. ISRAEL WILL BECOME A RIGHTEOUS NATION

(Isaiah 62:2-4). Isaiah 62:1 is not part of our printed text
but there is some debate among scholars as to whether the
words in this verse are Isaiah’s own words or God speaking
through Isaiah. Verse 1 says “For Zion’s sake will I not hold
my peace, and for Jerusalem’s sake I will not rest, until the
righteousness thereof go forth as brightness, and the
salvation thereof as a lamp that burneth.” Since the prophet
declares that he won’t rest or be quiet until the
righteousness of Jerusalem shines forth as brightness, some
scholars understand these words to be Isaiah’s own and not
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God’s. But the answer to who is speaking here can probable

by found in the phrases “For Zion’s sake” and for
“Jerusalem’s sake.” This speaks of a love that no human
could have for such an unrighteous nation. The nation of
Judah was so wicked that only God could love them enough to
continue to speak to them until their righteousness would
shine as a lamp. This would find its ultimate fulfillment in
Jesus’ millennial kingdom when “all Israel shall be saved”
(see Romans 11:26). It’s hard to believe that Isaiah had the
same love for the nation that God had that would cause him
to speak the words in verse 1 as his own. That being said, in
verse 1, I believe that the One speaking is God through
Isaiah.
A. Israel given a new name (Isaiah 62:2-3).
1. (vs. 2). This verse says “And the Gentiles

shall see thy righteousness, and all kings thy glory: and
thou shalt be called by a new name, which the mouth of
the LORD shall name.” During the kingdom rule of Christ,
when Israel’s righteousness will shine, God also said that at
that time “the Gentiles shall see thy righteousness, and
all kings thy glory.” During Christ’s thousand year reign,
the enmity between Jews and Gentiles will have been
removed, and the Jewish people will no longer be objects of
contempt and persecution (see Zechariah 8:22-23).
Admiration for the Jews will extend to the highest levels, with
“kings” seeing Israel’s “glory.” Just think of the irony. This
prophecy was written at a time when Gentile “kings” had
nothing but contempt for the Israelites. Israel’s “glory” may
consist of several things. The nation will have actual
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possession of the land and material prosperity. It will have a

dominant position in the new world government ruled by
Christ. However, beyond that, Israel will have the obvious
blessing of God, and He will certainly be the central
attraction in the nation during the millennium. God also said
that Israel “shalt be called by a new name, which the
mouth of the Lord shall name.” This “new name” will be
special because it will come from “the mouth of
the Lord.” Although this “new name” is not directly
revealed, a clue to it may be found in verse 4, where God
says that Israel will be called “Hephzibah” which means
“my delight is in her.” As believers, when “the LORD” sets
up His kingdom, He will also give us a “new name” (see
Revelation 2:17). Are you ready for a name change? I know I
am!
2. (vs. 3). This verse says “Thou shalt also be a

crown of glory in the hand of the Lord, and a royal
diadem in the hand of thy God.” Not only will saved
Israel (see Romans 11:26) be a righteous nation and receive
honor from kings, God also said that His people “shalt also
be a crown of glory in the hand of the Lord.” Being “in
the hand of the LORD” means to be under His protection.
As God’s “crown of glory,” Israel will enjoy His protection.
In addition, God said His people will also be “a royal diadem
in the hand of thy God.” A “diadem” is the same thing as
a “royal” turban. Both a “crown” and “a royal diadem”
would normally be on a sovereign’s head and here signifies
the LORD’s “glory.” While being “in the hand of
the Lord” speaks of His protection, it also indicates that God
will put Israel on display to admiring onlookers. So, here
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Israel is pictured as a type of royal adornment in which “the

LORD” takes delight as He shows it to the watching world.
Even though saved Israel is referred to in these verses, we
believers can certainly apply the principle to ourselves. “The
LORD” has promised that all believers will be kings and
priests (see Revelation 1:5-7; 5:9-10). God wants others to
see His salvation displayed in our lives by the godly way we
live.
B. Israel’s old name will be discarded (Isaiah

62:4). Our final verse says “Thou shalt no more be
termed Forsaken; neither shall thy land any more be
termed Desolate: but thou shalt be called Hephzibah,
and thy land Beulah: for the Lord delighteth in thee,
and thy land shall be married.” Often in Israel’s history,
because they had so many troubles, their enemies posed the
question “where is thy God” (see Psalms 42:3; 42:10; Isaiah
37:4; Joel 2:17: Micah 7:10)? But God said that during the
millennium, “Thou shalt no more be termed Forsaken.”
No longer will it appear that God had “forsaken” His
people. The northern kingdom of Israel had already been
invaded by Assyria in 721 B.C. and many inhabitants were
carried off into captivity leaving the land “desolate.” The
Southern kingdom of Judah was soon to experience the same
thing in 586 B.C. at the hands of the Babylonians. But God
also said “neither shall thy land any more be termed
Desolate” or without inhabitants. Instead, God said that
“thou shalt be called Hephzibah, and thy land Beulah.”
As noted in the commentary on verse 2, the name
“Hephzibah” means “my delight is in her.” The name
“Beulah” means “married.” Both these names indicate that
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God is married to Israel (see Isaiah 54:1, 4-5). The name

“Hephzibah” reveals that in His love for Israel, in the future
the redeemed nation will be His delight (see Zephaniah 3:17),
and that He delights to do her good. The “land” that God
gave to His people that was once called “desolate” or
barren, God will call it “Beulah” signifying that God
is married to the “land” of Israel. Whereas the “land” had
been “desolate,” or barren like a widowed wife, as the
married wife of “the LORD” (see Jeremiah 3:14; Hosea
2:19-20), it shall become fruitful again, and be replenished
with inhabitants.
V. Conclusion. This week’s lesson revealed that in the

millennial kingdom, God’s chosen people, redeemed Jews,
will rebuild their ruined homeland. Gentiles will join them in
accomplishing this work. In that glorious day, foreigners will
give Israel the respect and honor they have lacked for
centuries. Under the new covenant (see Jeremiah 31:31-34),
the faithful remnant of Israel will be saved and enjoy great
wealth. Right now we can give glory to God for the
wonderful things He has in store for His spiritual children.
We can also enthusiastically renounce sin and urge others to
join us in living for God.
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Curriculum***
Sunday, April 26, 2020: “A Justice Loving God” Practical Points for
Lesson Text: Isaiah 61: 8-11; 62:2-4
I. ISRAEL’S KINGDOM BLESSINGS (Isaiah 61:8-11)
8. For I the Lord love judgment, I hate robbery for burnt

offering; and I will direct their work in truth, and I will make
an everlasting covenant with them.
9. And their seed shall be known among the Gentiles, and

their offspring among the people: all that see them shall
acknowledge them, that they are the seed which the Lord
hath blessed.
10. I will greatly rejoice in the Lord, my soul shall be joyful in

my God; for he hath clothed me with the garments of
salvation, he hath covered me with the robe of righteousness,
as a bridegroom decketh himself with ornaments, and as a
bride adorneth herself with her jewels.
11. For as the earth bringeth forth her bud, and as the
garden causeth the things that are sown in it to spring forth;
so the Lord God will cause righteousness and praise to spring
forth before all the nations.
II. ISRAEL WILL BECOME A RIGHTEOUS NATION

(Isaiah 62:2-4)
2. And the Gentiles shall see thy righteousness, and all kings
thy glory: and thou shalt be called by a new name, which the
mouth of the Lords hall name.
3. Thou shalt also be a crown of glory in the hand of

the Lord, and a royal diadem in the hand of thy God.
4. Thou shalt no more be termed Forsaken; neither shall thy

land any more be termed Desolate: but thou shalt be called
Hephzibah, and thy land Beulah: for the Lord delighteth in
thee, and thy land shall be married.
I. ISRAEL’S KINGDOM BLESSINGS (Isaiah 61:8-11)
8. “For I, the Lord, love justice;I hate robbery and

wrongdoing.
In my faithfulness I will reward my people and make an
everlasting covenant with them.
9. Their descendants will be known among the nations and

their offspring among the peoples.All who see them will
acknowledge that they are a people the Lord has blessed.”
10. I delight greatly in the Lord; my soul rejoices in my

God. For he has clothed me with garments of salvation and
arrayed me in a robe of his righteousness, as a bridegroom
adorns his head like a priest,and as a bride adorns herself
with her jewels.
11. For as the soil makes the sprout come up and a

garden causes seeds to grow, so the Sovereign Lord will
make righteousness and praise spring up before all nations.
II. ISRAEL WILL BECOME A RIGHTEOUS NATION

(Isaiah 62:2-4)
2. The nations will see your vindication,and all kings your

glory;you will be called by a new name that the mouth of
the Lord will bestow.
3. You will be a crown of splendor in the Lord’s hand,a royal

diadem in the hand of your God.
4. No longer will they call you Deserted,or name your land

Desolate. But you will be called Hephzibah,and your land
Beulah; for the Lord will take delight in you, and your land
will be married.
1. When Messiah returns, God will restore justice to the

earth and will make a new covenant with Israel (Isaiah 61:8;
Jeremiah 31:31-34).
2. The time is coming when God will honor His people Israel
among the Gentiles (Isaiah 61:9).
3. When Messiah returns, God will cause righteousness and

praise to flourish everywhere (Isaiah 61:10-11).
4. In the future, God will give both redeemed Israel and

church age believers new names (Isaiah 62:2; Revelation
2:17).
5. When Jesus sets up His millennial kingdom, as His crown

of glory and His royal diadem, we will be kings and priests
(Isaiah 62:3; I Thessalonians 2:19: Revelation 1:5-7; 5:9-10).
6. Because of God’s grace, in His future kingdom, redeemed

Israel will never again be desolate and asked, “Where is your
God?” (Isaiah 62:4; Psalms 79:10; Joel 2:17).

Curriculum***
Sunday, May 3, 2020: “Prophesying Restoration” Commentary (The
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Sunday, May 3, 2020
Lesson: Zephaniah 3:14-20; Time of Action: 630 B.C.;

Golden Text: “Behold, at that time I will undo all that

afflict thee: and I will save her that halteth, and gather
her that was driven out; and I will get them praise and
fame in every land where they have been put to shame”
(Zephaniah 3:19).
I. INTRODUCTION. For centuries the Jewish people have

looked forward to the coming of Messiah. A future day of
hope awaits God’s chosen people. At the end of the
judgments connected with the tribulation period, God’s
people, the Israelites will be restored to a place of national
blessing and the millennial kingdom will be established. This
week’s lesson looks forward to that great day when Christ
will rule the world from the city of Jerusalem.
II. BACKGROUND FOR THE LESSON. A glance at

Zephaniah chapter 2 reveals that God had pronounced
judgment on a number of nations surrounding Israel. This is
similar to Amos’ approach, for he also announced God’s
displeasure and judgment on surrounding nations and then
he zeroed in on Judah and Israel (see Amos chapters 1-2). In
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chapter 3 verses 1-2, Zephaniah first pronounces indictments

against sinful Jerusalem, calling her a city of violence and
crime, and because of her pride she won’t even listen to the
voice of God. No one can tell her anything; she refused all
correction, and she didn’t trust the LORD nor seek Him.
Then in verses 3-5, the prophet brought indictments against
Judah’s leaders, prophets, and the people. He said that
Jerusalem’s leaders were like roaring lions hunting for their
victims—out for everything they could get. Her judges were
also like ravenous wolves at evening time that were so violent
that by dawn there was nothing left of their prey.
Jerusalem’s prophets were liars seeking their own gain and
her priests defiled the Temple by their disobedience to God’s
laws. Then Zephaniah reminded the people that even in all
their wickedness, the LORD was still there within the city,
and He can do no wrong. Day by day God’s justice was more
evident, but no one paid attention—the wicked know no
shame. Then in verse 6, the prophet told the people that God
had cut off many nations, laying them waste to their farthest
borders. He had left their streets in silent ruin and their
cities deserted without a single survivor to remember what
happened. In verse 7, Zephaniah declared that as a result of
what God had done to the surrounding nations, He thought
that surely they would listen to Him—surely they would heed
His warnings, so that He wouldn’t need to strike again. But
no matter how much God punished them, they continued all
their evil ways from dawn to dusk and dusk to dawn. Then in
verse 8, looking ahead to the time of the tribulation period,
Zephaniah told the people that God said “Just wait; the time
is coming soon when I will stand up and accuse these evil
nations. For it is my decision to gather together the
kingdoms of the earth and pour out my fiercest anger and
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wrath upon them. All the earth shall be devoured with the
fire of my jealousy.” Then God will restore the earth to pure
worship of Himself (see verses 9-10). Verses 11-13 begin the
prophet’s focus on Israel’s restoration, which will be one of
godliness (see verses 11-13). This is where this week’s
lesson begins.
III. RESTORATION OF CONFIDENCE (Zephaniah

3:14-17)
A. A rejoicing people (Zephaniah 3:14). This verse

says “Sing, O daughter of Zion; shout, O Israel; be glad
and rejoice with all the heart, O daughter of
Jerusalem.” Even though the immediate outlook for
“Israel” in Zephaniah’s day was bleak, the time would come
when God would restore His people. The atmosphere of
Jerusalem during the millennium will be one of unbridled
joy. The redeemed remnant of “Israel,” here referred to as
“daughter of Zion” and “daughter of Jerusalem,” are
called on to “sing,” “shout,” and “be glad and rejoice
with all the heart” because of what God has done for them.
Joy is a fruit of the Spirit (see Galatians 5:22) and the fullness
of the Spirit within those who inhabit the future millennial
kingdom will bring it forth in abundance. This will be real
uncontrolled joy! During the time of their Captivity, the Jews
couldn’t rejoice or sing the songs “of Zion” (see Psalms
137:3-4), but the time is coming when they will enjoy
unbroken fellowship with their God, who even with the
Babylonians looming on the horizon, encouraged them to
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start rejoicing in anticipation of that future great day. Note:

Spirit-induced joy does not depend on a certain set of
circumstances. In fact, believers are encouraged to
rejoice even in the midst of suffering (see Matthew
5:12; James 1:2; I Peter 1:6). But joy will be far more
complete when difficult circumstances are removed
from Christ’s kingdom.
B. Fears removed (Zephaniah 3:15-16).
1. (vs. 15). This verse says “The LORD hath

taken away thy judgments, he hath cast out thine
enemy: the king of Israel, even the LORD, is in the midst
of thee: thou shalt not see evil any more.” In the
millennial kingdom, the believing remnant “of Israel” will
rejoice for at least three reasons. First, in the kingdom, the
believing remnant will rejoice because “the LORD hath
taken away thy (their) judgments.” Previous sins brought
on judgments from God’s hand, but with sin having been
“taken away,” the consequences of sin will be removed as
well (see Isaiah 40:2). Second, rejoicing will take place
because God “hath cast out thine (Israel’s) enemy.” The
word “enemy” is used in the general sense of any enemies
who have plagued “Israel.” At the time of Zephaniah’s
prophecy, the immediate “enemy” was the Babylonian
Empire; but since that time the Jews have had to cope with
Haman (see Ester 3:1-13), the Greeks, the Romans, Adolf
Hitler, and a host of lesser-known persecutors. But the
redeemed remnant will no longer have oppressors. In many
cases the oppressor “of Israel” has been God’s instrument
to discipline a sinful nation (see Judges 2:14; II Chronicles
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36:11-17; Zechariah 14:2-3). However, when “Israel” is

purged or cleansed of her sins for the final time, there will be
no further need for discipline meted out by an “enemy.”
Now that’s a reason to rejoice! The third reason why
rejoicing will take place is because “the king of Israel,
even the LORD, is in the midst of thee.” The “LORD,”
Jehovah, in an absolute sense had always been Israel’s King.
But since the days of Samuel, the people insisted on having a
king like other nations had (see I Samuel 8:4-9). Of their
many kings, a few were good, many more were “evil,” and
none were perfect. The fourth reason for rejoicing
Zephaniah said was because “thou (Israel) shalt not see
evil any more.” Time after time, “evil” came upon their
land because of wicked or weak leadership. However, in the
messianic kingdom that will not be the case. The risen
Christ, the Son of David, will not only rule “Israel,” but the
whole earth (see Daniel 7:13-14; Micah 4:1-3). No “evil” will
arise, for He will rule in perfect wisdom and justice, never
leading His people astray through “evil” practices. In
addition, Messiah will maintain firm control over all nations,
never allowing one people to oppress another (see Isaiah
11:1-10). Note: While these promises were given to
encourage believers in Judah concerning the coming
messianic kingdom, they also point to parallel spiritual
promises for Christians. For example, the joy that God
gives us now through the indwelling Holy Spirit (see
Galatians 5:22) will be multiplied to a level
“unspeakable and full of glory” (see I Peter 1:8) as we
mature in Jesus Christ and anticipate seeing Him. As
Christians, we enjoy knowing that all of God’s
judgments against us are removed through Jesus’
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atoning work. Paul wrote, “There is therefore now no

condemnation to them which are in Christ Jesus, who
walk not after the flesh, but after the Spirit” (see
Romans 8:1). Spiritual discipline which is never
pleasant will continue while we are in an imperfect
state (see Hebrews 12:6-11); but this is not the same as
judgment. Even discipline will become unnecessary
when we are transformed into Christ’s image (see I
John 3:2). Just as the Israelites were promised the
removal of all enemies, likewise our spiritual enemies
will be removed in the age to come. Although victory is
possible, we presently have to contend with an evil
mastermind (Satan), an evil environment (the world),
and an evil nature within us (see Galatians 5:16;
Ephesians 6:10-18; I John 5:4). One day all these
spiritual obstacles will be gone (see Revelation 20:10;
21:27). The Jewish remnant will live under the
righteous and benevolent rule of the risen Christ, and
so will Christians. In addition, we will be given
positions of authority ourselves and assist Him in
governing (see I Corinthians 6:2-3; Revelation 20:4).
2. (vs. 16). This verse says “In that day it shall

be said to Jerusalem, Fear thou not: and to Zion, Let
not thine hands be slack.” The phrase “In that day”
refers to the millennium when all the things in the previous
verse take place to cause Israel to rejoice. The words “it
shall be said” indicates that others will say to “Jerusalem,
Fear thou not: and to Zion, Let not thine hands be
slack.” The slackening of the “hands” meaning to let them
fall limp was a sign of apprehension and despair. This may
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be an appropriate reaction for the advent of the day of the

LORD (see Isaiah 13:6-7), but not for the day of restoration
and blessing of the millennium.
C. The present LORD (Zephaniah 3:17). This verse

says “The Lord thy God in the midst of thee is mighty;
he will save, he will rejoice over thee with joy; he will
rest in his love, he will joy over thee with singing.”
Zephaniah now returns to the theme of the LORD’s presence
among His people (see verse 15). He said “The Lord thy
God in the midst of thee is mighty.” The name “LORD” or
Jehovah is God’s unique covenant name that binds Him with
Israel. As “thy (their) God” He is “mighty” and will be in
their “midst.” The prophet first emphasized the benefit the
divine presence will bring to Israel. As the “mighty” One
and the Savior, “he will save” providing absolute security
for all under His rule (see Jeremiah 23:5-6; Zechariah 2:5).
God, who in the past was occasionally embarrassed by His
relationship with a disobedient Israel, Zephaniah said that
during the millennium “he (God) will rejoice over thee
(Israel) with joy.” This emphasizes how precious Israel will
be in the sight of the LORD and how glad He will be to dwell
in the “midst” of Jerusalem. In addition, like a bridegroom
rejoices over his bride, so God will rejoice in His redeemed
people (see Isaiah 62:5; 65:19), for “he will rest in his
love.” This pictures God as resting in silence with His
people, feeling a “love” for them that’s too great to be
expressed in words. The prophet also told the people that
God “will joy over thee with singing.” Here the LORD is
seen breaking forth into spontaneous singing as He rejoices
in His people. Therefore, the “joy” in the messianic kingdom
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will be mutual—the redeemed remnant of Israel will rejoice

in God’s presence and He will rejoice in them as His
purchased treasure. It is impossible for us to understand
how our holy God can get such satisfaction from fellowship
with imperfect humans; yet He does.
IV. RESTORATION OF REPUTATION (Zephaniah

3:18-20)
A. Reproach removed (Zephaniah 3:18-19).
1. (vs. 18). This verse says “I will gather them

that are sorrowful for the solemn assembly, who are of
thee, to whom the reproach of it was a burden.” At the
time of this prophecy, the ten northern tribes had already
been deported into Assyrian Captivity. In a few years, the
two tribes that made up the southern kingdom, Benjamin and
Judah (see I Kings 12:21), would suffer a similar deportation
to Babylon. But the LORD looked beyond those trials and
promised “I will gather them that are sorrowful for the
solemn assembly.” The exiles were “sorrowful” because
being in foreign lands they could not attend the prescribed
festivals (see Lamentations 1:4; 2:6). Some may have
neglected them before, but now they longed for their
reinstatement. The phrase “who are of thee” refers to the
Jewish feasts and carries the thought that the feasts
originated with the Israelites. The last part of this verse says
“to whom the reproach of it was a burden.” The term
“reproach” means “disgrace.” The Babylonian exile that
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was soon to come was a disgrace to God’s people and

therefore became a pressing “burden” on them in the lands
of where they were captives. But the LORD promised to
return those captives back to their homeland when He said “I
will gather them.”
2. (vs. 19). This verse says “Behold, at that

time I will undo all that afflict thee: and I will save her
that halteth, and gather her that was driven out; and I
will get them praise and fame in every land where they
have been put to shame.” The removal of Israel’s
reproach or disgrace brought about by their captivities, not
only necessitated their return but also the defeat of their
captives. So the LORD promised, “Behold, at that time I
will undo all that afflict thee.” The word “undo” simply
means “to deal with,” but in this context it means that God
will deal with Israel’s oppressors in a punitive way. He will
bring to final fruition His promise to Abraham: “I will…curse
him that curseth thee” (see Genesis 12:3). In this way, the
LORD will “save her that halteth, and gather her that
was driven out.” These same expressions occur in Micah
4:6 and describe the helpless condition of the Hebrew exiles.
The term “halteth” means “lame” which describes the Jews’
helpless condition while in exile. But no matter how afflicted
and helpless they may be, God will “gather” them back into
their land. Then the restoration will be complete. As a result
of this regathering, the LORD also said “and I will get them
praise and fame in every land where they have been put
to shame.” For sure, “shame” has rested on the Jews
whenever they have been afflicted. But with the LORD’s
strength exercised for them again, their “shame” will turn
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into renown, for God “will get them praise and fame in
every land where they have been put to shame.” When
He gathers them to Zion and rules from their midst, God’s
people will be celebrated and praised even in the lands
where they were once held in captivity (see Deuteronomy
26:18-19; Ezekiel 34:29; Micah 4:7-8).
B. Honor restored (Zephaniah 3:20). Our final

verse says “At that time will I bring you again, even in
the time that I gather you: for I will make you a name
and a praise among all people of the earth, when I turn
back your captivity before your eyes, saith the LORD.”
Zephaniah’s prophecy ends with a summary of what the
LORD will do for Israel when the messianic kingdom is
established at Christ’s return. The phrase “At that time
will I bring you again” probably should be interpreted in
light of Deuteronomy 30:1-5, a promise that has both
spiritual and geographical implications. In lands where Jews
have been scattered, they will return to the LORD. After
that, the LORD will regather them to their homeland. He will
thus bring them to Himself and to their land. The LORD also
said “for I will make you a name and a praise among all
people of the earth.” In other words, God will put honor
upon His “people” and gain them respect from all the
nations about them. Israel was at first made high above all
nations in praise and fame (see Deuteronomy 26:19), and
God will do it once again making them the envy of all other
nations (see Zechariah 8:23). All of this will take place when
as God declared “I turn back your captivity before your
eyes, saith the LORD.” To “turn back” Israel’s “captivity”
is to turn their misery into deliverance. To do it “before
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your (their) eyes” is to make it so obvious that God’s people

cannot mistake it for anything else but the hand of God. To
guarantee that all this would happen, God punctuated the
ending of this prophecy with an emphatic “saith the
LORD.” Note: The Word of the living, all-powerful God
is infallible and can be trusted (see II Corinthians 1:20)
regardless of what the world around us looks like. The
Bible alone is a reliable guide for our lives and the only
sure source of knowledge concerning what the future
holds.
V. Conclusion. The message of doom in the beginning of the

Book of Zephaniah becomes a message of hope by the end.
There will be a new day when God will bless His people,
Israel. If the leaders in the church today were to hear a
message from a prophet of God, the message would probably
resemble the book of Zephaniah. Under godly King Josiah’s
religious reforms, the people did return to God outwardly,
but their hearts were far from Him (see Isaiah 29:13;
Matthew 15:7-9). We must also ask ourselves: Are our
reforms merely an outward show, or are they changing our
hearts and lives? We must never forget to gather together
and pray, to walk humbly with God, to do what is right, and
to hear the message of hope regarding the new world to
come.
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Sunday, May 3, 2020: “Prophesying Restoration” Practical Points For
Sunday, May 3, 2020
Lesson Text: Zephaniah 3:14-20
I. RESTORATION OF CONFIDENCE (Zephaniah

3:14-17)
14. Sing, O daughter of Zion; shout, O Israel; be glad and

rejoice with all the heart, O daughter of Jerusalem.
15. The Lord hath taken away thy judgments, he hath cast
out thine enemy: the king of Israel, even the Lord, is in the
midst of thee: thou shalt not see evil any more.
16. In that day it shall be said to Jerusalem, Fear thou not:

and to Zion, Let not thine hands be slack.
17. The Lord thy God in the midst of thee is mighty; he will
save, he will rejoice over thee with joy; he will rest in his
love, he will joy over thee with singing.
II. RESTORATION OF REPUTATION (Zephaniah

3:18-20)
18. I will gather them that are sorrowful for the solemn
assembly, who are of thee, to whom the reproach of it was a
burden.
19. Behold, at that time I will undo all that afflict thee: and I
will save her that halteth, and gather her that was driven out;
and I will get them praise and fame in every land where they
have been put to shame.
20. At that time will I bring you again, even in the time that I
gather you: for I will make you a name and a praise among all
people of the earth, when I turn back your captivity before
your eyes, saith the Lord.
I. RESTORATION OF CONFIDENCE (Zephaniah

3:14-17)
14. Sing, O daughter of Zion; shout, O Israel; be glad and

rejoice with all the heart, O daughter of Jerusalem.
15. The Lord hath taken away thy judgments, he hath cast
out thine enemy: the king of Israel, even the Lord, is in the
midst of thee: thou shalt not see evil any more.
16. In that day it shall be said to Jerusalem, Fear thou not:

and to Zion, Let not thine hands be slack.
17. The Lord thy God in the midst of thee is mighty; he will
save, he will rejoice over thee with joy; he will rest in his
love, he will joy over thee with singing.
II. RESTORATION OF REPUTATION (Zephaniah

3:18-20)
18. I will gather them that are sorrowful for the solemn
assembly, who are of thee, to whom the reproach of it was a
burden.
19. Behold, at that time I will undo all that afflict thee: and I
will save her that halteth, and gather her that was driven out;
and I will get them praise and fame in every land where they
have been put to shame.
20. At that time will I bring you again, even in the time that I
gather you: for I will make you a name and a praise among all
people of the earth, when I turn back your captivity before
your eyes, saith the Lord.
1. Fixing our eyes on eternal goals makes it easier for us to

endure affliction (Zephaniah 3:14-15; James 1:2-4).
2. When we know Christ, we need not fear anything the

world or the devil might do to harm us (Zephaniah 3:16-17;
Romans 8:37-39).
3. There may be times when it seems difficult to serve the

LORD, but we can be sure that it will be worth it (Zephaniah
3:18-20).

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Sunday, May 10, 2020: “Promising Peace” Commentary (The ISSL
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Lesson: Zechariah 8:1-8, 11-17; Time of Action: between

520 and 518 B.C.; Place of Action: Jerusalem
Golden Text: “So again have I thought in these days to

do well unto Jerusalem and to the house of Judah: fear
ye not” (Zechariah 8:15).
I. INTRODUCTION. Anyone who has studied the history of

Israel through the Scriptures will readily see that first, they
were God’s chosen people expected to be obedient to His
will. Second, they will readily see that the Israelites failed on
numerous occasions to obey and honor their God. As a
result, the LORD disciplined them as He said He would by
scattering them over the Gentile nations. Unfortunately for
Israel, that happened following the Assyrian invasion and the
Babylonian Captivity, as well as other dispersions. But
through the prophets, God clearly spoke of a future time
when He would reverse the devastation that Israel faced in
times past. This week’s lesson reveals that a time is coming
when saved Jews will be restored to their homeland and once
again God will dwell among them.
II. THE LESSON BACKGROUND. At the time that

Zechariah prophesied, a remnant of Jews had been released
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from Babylon to return to Jerusalem and rebuild the temple.

Led by Zerubbabel, the people began to rebuild the temple
(see Ezra 3:8). However, adversaries of the Jews who now
lived in Judah and Jerusalem, tried to prevent them from
rebuilding the temple and the work slowed down (see Ezra
4:1-5), and eventually stopped (see Ezra 4:23-24). This is
where Zechariah began prophesying along with Haggai (see
Haggai 1:1; Zechariah 1:1). They both encouraged the
people to finish rebuilding the temple (see Ezra 5:1), but
Zechariah’s message went far beyond those physical walls
and contemporary issues. In the first chapter of Zechariah,
he calls the people to repent and turn from their wicked ways
(see Zechariah 1:1-6). Part of their sin was their failure to
rebuild the temple after returning from the Captivity in
Babylon. In a series of eight symbolic visions that came to
the prophet (see Zechariah 1:7-6:8), Zechariah encourages
the people to finish this important task. These visions are
followed by a coronation scene (see Zechariah 6:9-15) in
which a high priest named Joshua (not the one who was with
Moses) is crowned as priest and king, symbolizing the
Messiah who is to come. This passage is considered one of
the classic Messianic prophecies of the Old Testament. Then
in Zechariah 7, God through Zechariah rebuked the people
for holding a fast that He didn’t approve of because when
they should’ve fasted in Babylon they didn’t (see Zechariah
7:1-7). As a result, God told them that their prayers were not
being answered because they refused to hear their former
prophets (see Zechariah 7:8-14). Our lesson begins with
chapter 8.
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III. PERMANENTLY SETTLED (Zechariah 8:1-8)
A. God returns to Zion (Zechariah 8:1-3).
1. (vs. 1). Our first verse says “Again the word of

the Lord of hosts came to me, saying.” The word
“Again” indicates that “the Lord of hosts” spoke to
Zechariah at different times during his ministry. It was
Zechariah’s way of introducing each message the LORD gave
him (see Zechariah 1:1; 4:8; 6:9; 7:1, 48). God’s name as
“the Lord of hosts” translates the Hebrew “Yaweh-
tsebaoth” or “Jehovah-tsebaoth.” It refers to God’s awesome
power as seen in His “hosts” or army of heavenly angels.
2. (vs. 2). This verse says “Thus saith the Lord

of hosts; I was jealous for Zion with great jealousy, and
I was jealous for her with great fury.” As the prophet
begins his prophecy, he stresses God’s power by repeating
the phrase “Thus saith the Lord of hosts.” This was likely
Zechariah’s favorite name for God since he uses it about 52
times in his book. God said through the prophet, “I was
jealous for Zion with great jealousy, and I was jealous
for her with great fury.” Notice that the LORD said that
He was “jealous for Zion” not “jealous of Zion.” So the
word “jealous” here means “zeal” or “eagerness.” This
emphasizes that God’s zeal, or “jealousy,” for His people
(not of them) is born out of His covenant love and
commitment to them (see Joel 2:18-19; Zechariah 1:14),
which in turn demands their wholehearted loyalty to Him.
The LORD stressed His jealousy for His people by adding
“and I was jealous for her with great fury.” Simply put,
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God’s “jealousy” or zeal on behalf of His people was a result

of all that Jerusalem’s enemies have done to her (see
Zechariah 1:15). Human “jealousy” implies envy, but there
is no implication of envy in the “jealousy” of God. God’s
“jealousy” for His people implies the boundless enthusiasm
God has for His people. He loves holiness, hates sin, brings
judgment upon sinners, and intervenes on behalf of His own
(see Joel 2:20). In Scripture, “Zion” can refer to Jerusalem
(see II Samuel 5:7; I Kings 1:8) or the temple area (see II
Kings 19:31), both of which represent the entire nation of
Israel (see Isaiah 52:1; Psalms 9:11; 48:11).
3. (vs. 3). This verse says “Thus saith the Lord;

I am returned unto Zion, and will dwell in the midst of
Jerusalem: and Jerusalem shall be called a city of truth;
and the mountain of the Lord of hosts the holy
mountain.” In this part of the prophecy “the Lord” said “I
am returned unto Zion, and will dwell in the midst of
Jerusalem.” This refers to the Second Coming of Jesus
Christ when He returns to earth and sets up His kingdom in
“Zion,” also known as Jerusalem” (see Zechariah 14:4). At
that time He will “dwell” or live “in the midst (or center)
of Jerusalem.” This would give those Jews who had
returned to Jerusalem from captivity hope. The glory or
presence of “the LORD” had departed from the temple and
Jerusalem in 586 B.C. when the Babylonians destroyed the
city and the temple (see Ezekiel 10: 17-19). Up to that time,
God’s presence had been with the people of Israel since the
Exodus from Egypt. Since “the LORD’s” glory departed
from the temple in about 586 B.C., He has not returned to
Jerusalem. But now Zechariah was prophesying the return of
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“the LORD” to Jerusalem to dwell there. However, this

would not be the glory of “the LORD” that was seen in the
wilderness cloud, but the Messiah returning to set up His
earthly kingdom. When that happens, Jerusalem will become
so famous for fidelity and honesty that it “shall be
called” and known by the name of “a city of truth” and the
inhabitants of it shall be called “children that will not lie”
(see Isaiah 63:8). At one time, God recognized “Jerusalem”
as the “faithful city” that had “become a harlot” (see Isaiah
1:21), but when Messiah returns “Jerusalem” will be called
“a city of truth” or a “faithful city” again (see Isaiah 1:26).
The nation will be faithful to the God of Israel and they will
worship Him only. This prophecy was partially fulfilled after
the Jewish remnant returned from captivity. The prophet
foresees a time when God’s people will reflect His character
in their dealings with one another (see Zechariah 8:16-17).
When Christ sets up His millennial reign, the prophet said
that “Jerusalem” will be called “a city of truth,” and the
mountain of the Lord of hosts the holy mountain.”
Mount “Zion,” or the hill on which Jerusalem was located, is
here called “the mountain of the Lord of hosts.” But
when Christ sets up His kingdom, it will be known as “the
holy mountain.” It will be “holy” because God’s presence
will dwell there in a very special way.
B. Jerusalem is restored (Zechariah 8:4-8).
1. (vs. 4). This verse says “Thus saith

the Lord of hosts; There shall yet old men and old
women dwell in the streets of Jerusalem, and every man
with his staff in his hand for very age.” Because of the
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active presence of God during the millennial kingdom,

Zechariah also prophesied that “There shall yet old men
and old women dwell in the streets of Jerusalem.” For
centuries, “the streets of Jerusalem” had been filled with
the bodies of the slain, or deserted, and left desolate. But in
the future millennial reign of Christ, “old men and old
women” who have not been cut off by untimely deaths
(either through their own actions or God’s vengeance), will
“dwell in the streets of Jerusalem.” They will live full
long lives. Their bodies will only feel the decay of nature,
allowing them to go to their graves in a full age.”
Note: Someone may question whether or not people
will still die during the millennial reign of Christ. The
Scriptures seem to say yes. When the Scriptures speak
of the reign of Christ, no where does it say that there
will be no more death. In fact, the Bible tells us that
there will be death during the millennium (see Isaiah
65:20). Although Isaiah 65:17 refers to life after the
creation of the new heavens and the new earth, verse
18-25 speak about the millennium. In the new heavens
and new earth of Revelation chapter 21, there will be
no more death (see Revelation 21:4) because death, the
“last enemy” (see I Corinthians 15:26) will be destroyed
after Satan’s rebellion at the end of the millennium
(see Revelation 20:7-14). So people will still die during
Jesus’ one thousand year reign, but life expectancy will
be extremely long (see Isaiah 65:20). To further
emphasize the longevity of life in the millennial kingdom, God
also said “and every man with his staff in his hand for
very age.” In other words, people will live so long that they
will need their walking sticks for support.
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2. (vs. 5). This verse says “And the streets of

the city shall be full of boys and girls playing in the
streets thereof.” Not only will the “streets of the city” of
Jerusalem be full of old men and women, Zechariah also
prophesied that “the streets of the city shall be full of
boys and girls playing in the streets thereof.” This verse
indicates a number of things about life in the millennium.
First, that the future Jews in the millennium shall be blessed
with a multitude of children. Their families will increase and
multiply and replenish the city with “boys and girls.”
Second, this verse indicates that the children will be healthy,
strong, and active. Their “boys and girls” won’t lie in bed
sick, or sit in a corner pining, but they will be hearty and
cheerful, and play “in the streets.” Third, they won’t be
terrified by the alarms of war, but will enjoy perfect security.
Playing in the streets is a sign that there is very little if any
care or fear. There was a time when Israel’s enemies
followed them so closely that they could not go in their
streets (see Lamentations 4:18); but now they shall “play in
the streets” and fear no evil. Fourth, this verse indicates
that the children will have love and peace among themselves.
The “boys and girls” won’t be fighting “in the streets” or
divided into factions. They will be innocently and
lovingly “playing in the streets,” not devouring each other,
but entertaining one another.

the Lord of hosts; If it be marvellous in the eyes of the
remnant of this people in these days, should it also be
marvellous in mine eyes? saith the Lord of hosts.” This
was a rhetorical question, meaning it was not necessary to
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answer because the answer is implied in the question. Of

course, nothing that God does is marvellous or unbelievable
to Him. The Hebrew word translated “marvellous” refers to
something that’s unbelievable and beyond human strength
and understanding; typically with reference to a divine action
(see Genesis 18:14). The word “remnant,” which means “a
small quantity” refers to those Jews who returned to
Jerusalem from Captivity (see Ezra 2:64-65). The question
that “the Lord of hosts” is asking Zechariah’s listeners is
“If the things I have said I will do are unbelievable in the
eyes of the remnant (or small number) of this people in those
days in which these things will come to pass, will it also be
unbelievable in My sight?” If we interpret this question as a
statement it would be, “The LORD says, “This seems
unbelievable to you—a remnant, small, and discouraged as
you are—but it is no great thing for me.” At the time
Zechariah prophesied, the “remnant of this (God’s)
people” being few and feeble, thought everything Zechariah
was prophesying for them was too good to be true,
especially “in these days,” those difficult days, those cloudy
and dark days they were experiencing. Considering how bad
the times were, the people thought that it was highly
improbable and morally impossible that life for them should
ever become as good as the prophet said. No doubt they
would’ve also asked Ezekiel, “How can these things be? How
can dry bones live?” But all of these things are accomplished
in the eyes of God. I’m sure many of us, if not all of us have
felt the way these Jews felt, thinking that what God has
promised to do was too difficult for Him. We do both God
and ourselves a great deal of wrong if we ever think that He
cannot overcome the difficulties which seem impossible to
us. Regardless of our circumstances we must always believe
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that “With men this is impossible; but with God all things are
possible” (see Matthew 19:26). To further demonstrate that
He has the power to accomplish these unbelievable things He
mentioned in verses 3-5, God refers to Himself not once but
twice here as “the Lord of hosts” or Jehovah All-Powerful
(see comments on verse 1).

the Lord of hosts; Behold, I will save my people from
the east country, and from the west country.” As part of
the unbelievable things He will do in the future for Israel,
God goes on to say “Behold, I will save my people from
the east country, and from the west country.” The word
“save” in the Old Testament is often used when speaking of
being freed or delivered from oppression by other nations
(see Exodus 14:30; Judges 6:14). The phrase “from the east
country, and from the west country” was often used to
include countries in all directions (see Psalms 103:12; Isaiah
43:5; Matthew 8:11). The returned exiles to whom Zechariah
is speaking, probably understood this to mean that God
would “save” or deliver His people who had been carried
into exile by Assyria, Babylon and any other nations (see
Isaiah 11:11). This confirmed the covenant that God made
with His people which included restoration from foreign
lands (see Deuteronomy 30:1-5; Jeremiah 30:8-11).
5. (vs. 8). This verse says “And I will bring

them, and they shall dwell in the midst of Jerusalem:
and they shall be my people, and I will be their God, in
truth and in righteousness.” Once God saves or delivers
His people from wherever they may be, He said, “And I will
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bring them, and they shall dwell in the midst of

Jerusalem.” God promises to “bring” His dispersed people
back from every country where they had been driven back to
“Jerusalem” where “they shall dwell.” At that time, God’s
people will neither be detained by the nations where they
decided to remain, nor will they become incorporated with
them. God will separate them from those nations wherever
they are found, and “will bring them” to “Jerusalem” to
their own land again. Not only will God “bring them” back
to their own land, He also said “and they shall be my
people, and I will be their God, in truth and in
righteousness.” This statement is the foundation of all
these promises and is basically a contract or covenant
between God and His people, saved Jews (see Hosea
2:19-20). Finally, Israel will obey God’s laws, and He will do
what is in their best interests. Some scholars think that the
phrase “and they shall be my people” goes along with “in
truth” denoting God’s part of the covenant that He will
be “their God in truth,” making good all His promises of
favour to them. And some think that the phrase “and they
shall be my people” is Israel’s part of the covenant; that
they shall be God’s people “in righteousness,” meaning
that they will be a righteous people and shall abound in
the “fruits of righteousness,” (see II Corinthians 9:10;
Philippians 1:11), and will not, as they have done in the past,
deal treacherously and unjustly with “their God.”
IV. PERMANENT PROSPERITY (Zechariah 8:11-17).

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verses God encouraged the remnant of Jews to finish

rebuilding the temple. He said through Zechariah, “Be
strong! You people are hearing the same message today that
the prophets gave when the Lord All-Powerful first laid the
foundations to rebuild his Temple” (see Zechariah 8:9). God
continued to say “Before that time, people didn’t have the
money to hire workers or to rent animals. And it was not safe
for people to come and go. There was no relief from all the
troubles. I had turned everyone against their neighbor” (see
Zechariah 8:10). It was important for the people to rebuild
the temple because under God’s instructions, rebuilding the
temple was the reason why King Cyrus of Persia permitted
the Jews to return home (see Ezra 1:1-11).
A. A reversal of fortunes (Zechariah 8:11-15).
1. (vs. 11). This verse says “But now I will not

be unto the residue of this people as in the former
days, saith the Lord of hosts.” Just in case the people
thought that once the temple was rebuilt things would go
back to the way they were, God said “But now I will not be
unto the residue of this people as in the former days.”
Up to this point in Israel’s history, because of their
disobedience, often God had to discipline them through poor
harvests and inadequate clothing (see Haggai 1:5-11). The
words “But now” refer to the present time since they began
to rebuild the temple. God said “I will not be unto” or “I
will not treat” the remnant or “the residue of this people
as in the former days” meaning as He did in earlier times
(see Haggai 2:15-19).
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2. (vs. 12). This verse says “For the seed shall

be prosperous; the vine shall give her fruit, and the
ground shall give her increase, and the heavens shall
give their dew; and I will cause the remnant of this
people to possess all these things.” Here the LORD
continues to say how He would treat future Israel. He said
they shall have plenty and an abundance of all goods things.
First, God said that “the seed” that is sown “shall be
prosperous” meaning that whatever is planted will yield a
great increase. Second, “the vine shall give her fruit,”
from which the wine comes that makes the heart glad (see
Psalms 104:15). Third, “the ground shall give her
increase” of its products. The people will have all they
want, not only for necessity, but also for delight. Fourth, the
LORD said that “the heavens shall give their dew,”
without which the earth would not yield her increase, which
is a constant reminder of the benefits of God to men on earth
and of their dependence on Him. It’s interesting that
Solomon said that a “sweeping rain leaves no food” (see
Proverbs 28:3); so in the future God uses the gentle “dew” to
water the earth, “that it may give seed to the sower and
bread to the eater” (see Isaiah 55:10). As a result, God
will “cause the remnant of this people to possess all
these things.” Since they are only a “remnant,” a residue,
very few in number, one would think that they would hardly
be worth looking after; but now that they are at work
rebuilding the temple for God, He will see to it that in the
future they shall want for nothing, for they will have “all
these things.”
3. (vs. 13). This verse says “ And it shall come to

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pass, that as ye were a curse among the heathen, O

house of Judah, and house of Israel; so will I save you,
and ye shall be a blessing: fear not, but let your hands
be strong.” Before the Captivity of Judah, the people “were
a curse among the heathen.” The term “heathen” refers
to non-Jews or Gentile nations. Likewise, before the
Captivity, Israel had been considered “a curse” or a disgrace
because they claimed to serve the only true God. But their
actions were far from that (see Jeremiah 18:11-15). Every
nation hated and condemned the Jews, spoke ill of them, and
wished evil on them. God made it clear that He was talking
to every Israelite when He said “O house of Judah, and
house of Israel.” After Solomon’s death, the united nation
of “Israel” was divided into two nations. The southern
kingdom of “Judah” was made up of the tribes of “Judah”
and Benjamin, and the northern kingdom kept the name
“Israel” and was composed of the remaining ten tribes.
Here God speaks to both nations as if they were one. But just
as sure as the people had been “a curse,” God said “so will
I save you, and ye shall be a blessing.” In other words, in
Israel’s future restoration, “the heathen” or Gentile nations
will take as much notice of the people’s honour as the
reproach they showed when “Israel” was left desolate by
dispersion. In the future, restored “Israel” will be
applauded and admired as much as they were ever hated and
mocked. We ought to respect and be kind to those whom
God plainly blesses as His own, shows favour to, and puts
honour upon. The promise of being “a blessing” is here
made to both the “house of Israel and the house of
Judah.” It’s quite possible that many of the ten tribes
returned out of captivity with the two tribes, and shared with
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them in those blessings. Since God would make the nation

“a blessing,” He said to them “fear not, but let your
hands be strong.” Despite their history of disobedience,
God told them that they had nothing to be afraid of. The
difficulties and obstacles they met with when they began the
work of rebuilding the temple (see Ezra 4:1-5, 17-24) must
not cause “fear” in them. Instead, they should “let your
hands be strong” which was probably another way of
encouraging the people to finish rebuilding the Temple (see
Ezra 5:1-2).

the Lord of hosts; As I thought to punish you, when
your fathers provoked me to wrath, saith the Lord of
hosts, and I repented not.” Here God, “the Lord of
hosts” compares the promises He made in the previous
verses with His former responses to their wickedness. He
said “As I thought to punish you, when your fathers
provoked me to wrath, saith the Lord of hosts, and I
repented not.” When God’s people “provoked him to
wrath” or anger with their sins, He said He would “punish”
them and so He did. The phrase “As I thought to punish
you” means that it was God’s declared purpose to bring
judgments upon Israel. And because they refused to repent
of their rebellions against Him, He said “and I repented
not.” In other words, God didn’t “repent” or change His
mind about the judgments He threatened to bring against
them (see Deuteronomy 28:15-16, 30-33, 36-52), but He let
the penalties of the law take its course. Note: The word
“repent” is one of the English words used to translate
the Hebrew word “nacham” which means “to be eased”
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or “to be comforted.” It is used of both God and man.

However, from a study of all the passages where the
word “repentance” is found, it appears that the sacred
writers use the word “metanoia” which means “a
change of mind” as in changing one’s mind from living
in sin to living for the LORD. In this verse, “repent”
could mean either “to be eased” or “a change of mind.”
In the case of bringing judgment on Israel, it could be
said that God didn’t ease Israel’s judgment nor did He
change His mind. Of course, God does not change His
mind as humans do. When it comes to God, the sacred
writers of the Bible say that He “repented” or changed
His mind in order to help us as humans better
understand God’s dealing with His people.
5. (vs. 15). This verse says “So again have I

thought in these days to do well unto Jerusalem and to
the house of Judah: fear ye not.” Instead of bringing
judgment upon His people as He had done in the past, God
had better plans for them (see Jeremiah 29:11). The words
“in these days” refer to the days that the captives had
returned to their own land and were finishing the work on
the temple, according to God’s command. As a result, God
said “I thought (or was determined) to do well (or good)
unto Jerusalem and to the house of Judah.” Since the
LORD would do good to His people, once again He told them
to “fear ye not” or don’t be afraid. Of course, “Jerusalem
and the house of Judah” refers to all of the exiles who
return from Captivity.
B. A Renewal of Responsibilities (Zechariah

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8:16-17).
1. (vs. 16). This verse says “These are the

things that ye shall do; Speak ye every man the truth to
his neighbour; execute the judgment of truth and peace
in your gates.” In the previous verse, God said that He
would “do well” or good to His people, but here He tells them
that “These are the things that ye shall do.” He was
willing to do His part in doing good for them, but they had to
do some things as well in order to receive His blessings. The
first thing they were expected to do was to “Speak ye every
man the truth to his neighbour.” In order to obey this
precept, a person must never tell a lie, but should always
speak what is to the best of your knowledge. This includes
when we are in business dealings as well as common
conversation. Remember, a lie is a lie and like God we must
dread every word that even looks like a lie. This precept of
speaking the truth to our neighbors was quoted by the
Apostle Paul, and the reason he gives obeying this precept is
“for we are members one of another” (see Ephesians 4:25).
Second, God expects His people to “execute the judgment
of truth and peace in your gates.” The word “judgment”
can also be translated as justice. “Gates” refer to the
entrances to a city where legal issues were settled (see Ruth
4:1-11). God expected the judges who sat in the “gates” of
Jerusalem to make sure that all their judicial proceedings are
founded on both “truth” and “peace.” Judges must take
care to do justice, to accommodate differences, and to
prevent frivolous lawsuits. “Judgment” or justice must be
executed in “truth” in order to preserve “peace,” and make
friends out of those who are at odds with each other. The
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same things are expected of judges today. Those who are

entrusted with the administration of public justice must see
to it, not only that none are wronged by injustice, but that
those who are wronged are made right by justice.
2. (vs. 17). Our final verse says “And let none of

you imagine evil in your hearts against his neighbour;
and love no false oath: for all these are things that I
hate, saith the Lord.” Here “the LORD” continues to list
the precepts or things that He expected His people to do.
The third precept was “And let none of you imagine evil
in your hearts against his neighbour.” This means that
no one should bear malice against his or her neighbour for
any reason (see Zechariah 7:10). God’s people must not only
keep our hands from doing evil, but we must keep watch over
our “hearts,” or minds where we “imagine evil” against
our neighbour (see Proverbs 3:29). The desire to hurt and
cause mischief to others must be crushed in the “heart,” in
the thought which is the embryo or beginning of all our
actions. The fourth precept that God expected His people to
obey was “love no false oath.” In other words, God’s
people should never take a “false oath.” Where God’s
people are concerned, great reverence must be given to any
“oath,” or promise. As believers, we too are to “love no
false oath” but we should hate it, dread it, and keep a great
distance from it. It’s also a good thing not to force others to
take “oaths,” for they may swear falsely. We should not be
happy with anyone who takes a “false oath” or swears
falsely for our benefit, hoping to do us a kindness. The LORD
then gives Israel and us a very good reason why He opposes
all the corrupt and wicked practices He just mentioned. He
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said, “for all these are things that I hate.” And the truth
is that if God “hates” those things, we must “hate” them as
well if we expect to have God as our friend (see James 2:23;
4:4). The things listed in this verse that God expected His
people to avoid are also declared by Solomon to be among
the “seven things which the LORD hates” (see Proverbs
6:16-19). We must avoid sin at all costs, not only because
God is angry at it, but also because He “hates” it.
Therefore, sin is dangerous to us and can only lead to death
(see Ezekiel 18:4; 18:20; Romans 6:23).
V. Conclusion. The modern nation of Israel was established

in 1948, but the country has experienced mostly conflict even
to this day. Whatever the Israelis want, the Palestinians
reject, and vice-versa. The Bible teaches that peace will only
come when the LORD Jesus returns to establish His kingdom
(see Isaiah 9:6-7; 11:1-10; Haggai 2:6). There will be a final
battle (see Revelation 16:13-16; 19:11-21), total
disarmament, and perfect peace as the survivors bow and
worship Him. He is coming to reclaim the world as His own
and restore it to what it once was.

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Sunday, May 10, 2020: “Promising Peace” Practical Points For
Lesson Text: Zechariah 8:1-8, 11-17
I. PERMANENTLY SETTLED (Zechariah 8:1-8)
1. Again the word of the Lord of hosts came to me, saying,
2. Thus saith the Lord of hosts; I was jealous for Zion with
great jealousy, and I was jealous for her with great fury.
3. Thus saith the Lord; I am returned unto Zion, and will

dwell in the midst of Jerusalem: and Jerusalem shall be called
a city of truth; and the mountain of the Lord of hosts the holy
mountain.
4. Thus saith the Lord of hosts; There shall yet old men and
old women dwell in the streets of Jerusalem, and every man
with his staff in his hand for very age.
5. And the streets of the city shall be full of boys and girls
playing in the streets thereof.
6. Thus saith the Lord of hosts; If it be marvellous in the eyes

of the remnant of this people in these days, should it also be
marvellous in mine eyes? saith the Lord of hosts.
7. Thus saith the Lord of hosts; Behold, I will save my people

from the east country, and from the west country;
8. And I will bring them, and they shall dwell in the midst of
Jerusalem: and they shall be my people, and I will be their
God, in truth and in righteousness.
II. PERMANENT PROSPERITY (Zechariah 8:11-17)
11. But now I will not be unto the residue of this people as in
the former days, saith the Lord of hosts.
12. For the seed shall be prosperous; the vine shall give her
fruit, and the ground shall give her increase, and the heavens
shall give their dew; and I will cause the remnant of this
people to possess all these things.
13. And it shall come to pass, that as ye were a curse among

the heathen, O house of Judah, and house of Israel; so will I
save you, and ye shall be a blessing: fear not, but let your
hands be strong.
14. For thus saith the Lord of hosts; As I thought to punish

you, when your fathers provoked me to wrath, saith the Lord
of hosts, and I repented not:
15. So again have I thought in these days to do well unto

Jerusalem and to the house of Judah: fear ye not.
16. These are the things that ye shall do; Speak ye every man
the truth to his neighbour; execute the judgment of truth and
peace in your gates:
17. And let none of you imagine evil in your hearts against
his neighbour; and love no false oath: for all these are things
that I hate, saith the Lord.
I. PERMANENTLY SETTLED (Zechariah 8:1-8)
1. The word of the Lord Almighty came to me.
2. This is what the Lord Almighty says: “I am very jealous for

Zion; I am burning with jealousy for her.”
3. This is what the Lord says: “I will return to Zion and dwell
in Jerusalem. Then Jerusalem will be called the Faithful
City, and the mountain of the Lord Almighty will be called the
Holy Mountain.”
4. This is what the Lord Almighty says: “Once again men and
women of ripe old age will sit in the streets of
Jerusalem, each of them with cane in hand because of their
age.
5. The city streets will be filled with boys and girls playing
there.”
6. This is what the Lord Almighty says: “It may seem

marvelous to the remnant of this people at that time, but will
it seem marvelous to me?” declares the Lord Almighty.
7. This is what the Lord Almighty says: “I will save my people

from the countries of the east and the west.
8. I will bring them back to live in Jerusalem; they will be my

people, and I will be faithful and righteous to them as their
God.”
II. PERMANENT PROSPERITY (Zechariah 8:11-17)
11. But now I will not deal with the remnant of this people as
I did in the past,” declares the Lord Almighty.
12. “The seed will grow well, the vine will yield its fruit, the
ground will produce its crops, and the heavens will drop their
dew. I will give all these things as an inheritance to the
remnant of this people.
13. Just as you, Judah and Israel, have been a curse among
the nations, so I will save you, and you will be a blessing. Do
not be afraid, but let your hands be strong.”
14. This is what the Lord Almighty says: “Just as I had

determined to bring disaster on you and showed no pity when

your ancestors angered me,” says the Lord Almighty,
15. “so now I have determined to do good again to Jerusalem

and Judah. Do not be afraid.
16. These are the things you are to do: Speak the truth to
each other, and render true and sound judgment in your
courts;
17. do not plot evil against each other, and do not love to
swear falsely. I hate all this,” declares the Lord.
1. As believers we should rejoice in the fact that God is

jealous for us because of our enemies and will come to our
rescue (Zechariah 8:1-2; Joel 2:18-19).
2. When the LORD returns, we may consider the things He

will do for Israel as unbelievable, but they are not for Him
(Zechariah 8:3-6; Matthew 19:26).
3. During Christ’s millennial reign, Israel will be restored

and truly blessed (Zechariah 8:7-8).
4. Whereas Israel was once cursed and mocked by her

enemies, the LORD will turn that around and they will be a
blessing (Zechariah 8:11-13).
5. In the past, God had to punish Israel for her sins, but in
the future kingdom, He will do good to them (Zechariah
8:14-15).
6. God will take care of His people, but He expects us to do

some things as well (Zechariah 8:16-17).

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Sunday, May 17, 2020: “Practice Justice” Commentary (The ISSL
Curriculum)
Lesson: Jeremiah 21:8-14; Time of Action: probably

between 597 and 586 B.C.; Place of Action: Jerusalem
Golden Text: “O house of David, thus saith the Lord;

Execute judgment in the morning, and deliver him that
is spoiled out of the hand of the oppressor, lest my fury
go out like fire, and burn that none can quench it,
because of the evil of your doings” (Jeremiah 21:12).
I. INTRODUCTION. Like many good parents do when their

children disobey, we have often spanked them, and
disciplined our children. They learn early that disobedience
leads to some form of punishment. Our loving God does the
same with us because He loves us so much. It hurts Him
when we stray from what He wants us to do, and His
punishment is designed to bring us back into a right
relationship with Him. In this week’s lesson, we will see
what happens to a people who disobey God.
II. THE BACKGROUND FOR THE LESSON. After

Jehoiakin, also called Coniah and Jeconiah (compare II Kings
24:5-6 with Jeremiah 22:24 and 24:1) became king of Judah
in Jerusalem, Nebuchadnezzar, king of Babylon came against
Jerusalem and besieged the city. Fearing the worst, Jehoiakin
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and his royal court surrendered to the king of Babylon (see II

Kings 24:8-11). At this time, Nebuchadnezzar carried
Jehoiakin, his family, all his princes, at least ten thousand
other captives, seven thousand men of might and a thousand
craftsmen and metal workers to Babylon (see II Kings
24:12-16). This was the first of three deportations of Jews to
Babylon. However, the captain of the Babylonian guard left
many poor people behind to farm the land (see II Kings
25:12). After Jehoiakin was taken captive, Nebuchadnezzar
the king of Babylon, appointed Mattaniah king in Jerusalem
and changed his name to Zedekiah, and he was an evil king
(see II Kings 24:17-19). As a puppet king for
Nebuchadnezzar, Zedekiah was made to swear an oath that
he would remain loyal to Babylon (see II Chronicles 36:13).
In Zedekiah’s ninth year as king in Jerusalem, he rebelled
against Babylon (see II Kings 24:20; II Chronicles 36:11-13),
and Nebuchadnezzar again laid siege around Jerusalem for
two years (see II Kings 25:1-3). Our lesson takes place
during those two years. King Zedekiah, fearing what would
happen to Jerusalem as a result of the Babylonian siege
around the city, sent two of his representatives to beg
Jeremiah to petition the LORD for help (see Jeremiah
21:1-2). The LORD had protected Jerusalem earlier (see
Jeremiah 37:3-5), so Zedekiah undoubtedly thought that God
would do it again. But Jeremiah sent word back to the king
declaring that no help from the LORD was forthcoming (see
Jeremiah 32:6-8). In fact, God told Jeremiah to tell Zedekiah
that instead of helping, He Himself would fight against
Jerusalem, using Babylon as His weapon. As a result,
Zedekiah and many others would be carried off in captivity to
Babylon (see Jeremiah 21:3-7). This is where our lesson
begins.
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III. THE LORD’S MESSAGE TO HIS PEOPLE (Jeremiah

21:8-10)
A. God gives the people a choice (Jeremiah 21:8).

Our first verse says “And unto this people thou shalt say,
Thus saith the Lord; Behold, I set before you the way of
life, and the way of death.” After Jeremiah replied to king
Zedekiah’s two emissaries advising that God would not help
them but would fight against them, God also said to the
prophet “And unto this people thou shalt say, Thus saith
the Lord; Behold, I set before you the way of life, and
the way of death.” When the LORD said “I set before
you,” He was giving His people a choice. In Jeremiah 21:7,
the prophet had already told them that God was going to
deliver the king and the people into the hands of the
Babylonians. But before that would happen, God
demonstrates His grace by giving the king and the people a
choice “of life” or “of death.” Moses used almost the same
words when the Israelites sat on the borders of Canaan and
he said to them, “See, I have set before thee this day life and
good, and death and evil…” (see Deuteronomy 30:15). This
choice between “life” and “death” is also given to mankind
today, both collectively and individually. This reveals that
God made man with a free will, meaning that the LORD
doesn’t make people do anything. Men and women are free
to make life changing choices. In His sermon on the mount,
Jesus spoke about man having the choice between “life” and
“death” when He described it as a choice between a wide
gate which leads to destruction, and a strait or narrow gate
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that leads to “life” (see Matthew 7:13-14). Everyone of us is

given that same choice, but instead of choosing “life” that
only comes through faith in Jesus Christ, for some reason too
many people choose the path to “death” by trusting in their
own wisdom (see Jeremiah 44:15-17; Proverbs 3:5-7).
B. What the people must consider when making

their choice (Jeremiah 21:9-10).
1. (vs. 9). This verse says “He that abideth in

this city shall die by the sword, and by the famine, and
by the pestilence: but he that goeth out, and falleth to
the Chaldeans that besiege you, he shall live, and his
life shall be unto him for a prey.” Here Jeremiah presents
the two choices God’s people had. First, the prophet said
“He that abideth in this city shall die by the sword, and
by the famine, and by the pestilence.” Whoever chose to
“abideth” or remain in the city of Jerusalem trusting that
they would be safe there would suffer death, either “by the
sword,” or “by famine,” or “by the pestilence.” Although
God is the one who would bring these disasters on His
people, all three of them are normal results of a long siege
(see Jeremiah 14:12-18). A siege was when an attacking
nation would surround a city preventing anyone from going
out or coming in, usually resulting in starvation, sickness
and/or surrender (see II Kings 25:1-3). The Babylonians had
already started the siege, so it was just a matter of time
before people would die “by the sword,” or “by famine,” or
“by the pestilence.” The term “famine” refers to
starvation and the word “pestilence” refers to plagues or
diseases. Even though Jerusalem was at that time
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surrounded by the Babylonians, the people believed false

prophets who told them that nothing would happen to them
as long as God’s temple was there (see Jeremiah 7:4,8; Micah
3:11). So, there were many people who felt safe in
Jerusalem. But in an earlier message from the LORD to
Jeremiah, God said that if the people believed there was
safety in the temple, they were terribly wrong, for all they
had to do was see what He had done to Shiloh (see Jeremiah
7:9-12). God then presented a second choice saying “but he
that goeth out, and falleth to the Chaldeans that
besiege you, he shall live, and his life shall be unto him
for a prey.” When the LORD said, “he that goeth out, and
falleth to the Chaldeans,” He was advising the people to
surrender to the “Chaldeans” (Babylonians). Whoever
surrendered to the Babylonians “shall live, and his life
shall be unto him for a prey.” In other words,
surrendering was the only way the people could save their
lives. The phrase “his life shall be unto him for a prey”
means that surrendering one’s “life” would be like a prize to
that person. Just like the joy a predator feels when it has
caught its “prey,” the Israelites would also feel joy at saving
their own lives by surrendering to the enemy. It may appear
to some that being taken captive was just as bad as dying,
but in God’s mind that’s not the case. Death was final, but
saving one’s life regardless of what captivity would be like
was, as the saying goes, “the lesser of two evils.” One would
think that this advice from a prophet, in God’s name, should
have been universally followed by all; but there were few if
any who took God’s advice that would save their lives.
Unfortunately, the people’s hearts were so wretchedly
hardened that their destruction was inevitable (see II Kings
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25: 1-15).
2. (vs. 10). This verse says “For I have set my

face against this city for evil, and not for good, saith
the Lord: it shall be given into the hand of the king of
Babylon, and he shall burn it with fire.” Since it was God
who the Israelites had offended with their disobedience and
transgressions, He would be the One to bring judgment upon
them. God said “For I have set my face against this city
for evil, and not for good, saith the Lord.” The phrase
“set my face” is a Hebrew expression meaning
“determination” or “single-mindedness.” In other words, God
was determined to work “against this city (Jerusalem) for
evil, and not for good.” The Hebrew word for “evil” is
“ra’a.” It can mean “to behave wickedly” or “to do harm.”
When speaking of humans in the Old Testament, the word
“evil” means “to act wickedly,” identifying actions that
violate God’s intentions for human beings. However, when
speaking of God, “evil” means “to do harm.” Therefore,
when the LORD declares that “I have set my face against
this city for evil” He means that He has determined “to do
harm” to the people in Judah, especially in Jerusalem, for
their “evil” or their wicked behavior (see Jeremiah 20:4;
32:28). When the scriptures say that God will do “evil,” it
means that He is responsible for initiating the consequences
of men and women who behave wickedly. The “evil” or harm
that God said He would bring upon Jerusalem and her
inhabitants was “it shall be given into the hand of the
king of Babylon, and he shall burn it with fire.” God’s
action would be in response to Israel’s wickedness (see II
Chronicles 36:14-16). He would give the city over to
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Nebuchadnezzar, “the king of Babylon, and he shall burn

it with fire.” And God, being true to His word, did exactly
that; the city went up in flames (see II Kings 25:8-10; II
Chronicles 36:17-19). Note: Undoubtedly Israel would
see what God was going to do in Jerusalem as
punishment for their sins, but in a larger sense God’s
actions were designed to correct Judah’s behavior
rather than punish them. Whenever God has to punish
His people for their sinful behavior, He does it to
correct their behavior like parents do for their children
(see Deuteronomy 8:5; Proverbs 13:24; Hebrews
12:6-7).
IV. THE LORD’S MESSAGE TO THE KING’S HOUSE

(Jeremiah 21:11-14)
A. Practice justice or be judged (Jeremiah

21:11-12).
1. (vs. 11). This verse says “And touching the

house of the king of Judah, say, Hear ye the word of
the Lord.” The part of God’s message to Jeremiah in verses
8-10 was designed for the people in general, but included the
royal family. Now in the remaining verses, God’s message
focuses on “the house of the king of Judah” or the royal
family, but also included the general population. At this time,
Zedekiah was “the king of Judah” (see II Kings 24:17-20;
25:4-7). Jeremiah was to speak specifically to “the house of
the king of Judah,” and “say, Hear ye the word of
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the Lord.” In other words, what Jeremiah was about to say

was a direct message from “the Lord” to “the king” and his
“house” which included his royal court, and all those who
were responsible for handling the king’s affairs. Since it was
King Zedekiah who sent messengers to Jeremiah to speak to
God on their behalf, it made sense that God’s reply would be
particularly for “the house of the king of Judah.” They all
needed to listen and pay close attention to God’s message.
2. (vs. 12). This verse says “O house of David,

thus saith the Lord; Execute judgment in the morning,
and deliver him that is spoiled out of the hand of the
oppressor, lest my fury go out like fire, and burn that
none can quench it, because of the evil of your
doings.” The phrase “O house of David” was a reference
to King Zedekiah and his royal family who were descendants
of King David (compare II Kings 22:1-2 with Jeremiah 37:1).
In Jeremiah’s message, God advises the king and his princes
to reform or change their behavior, and be conscious of the
duty of their positions. First, “the LORD” told the king to
“Execute judgment in the morning.” In other words, they
were to administer justice “in the morning.” The word
“judgment” can be translated as “justice.” The phrase “in
the morning” was a Hebrew expression meaning “daily” or
“regularly.” “The LORD” was commanding the king and his
princes to judge people justly or fairly every day. In addition,
they were to “deliver him that is spoiled out of the hand
of the oppressor.” The word “spoiled” has the idea of
robbing someone. So the message here was to rescue those
who had been robbed from “the hand” of his or her
“oppressor” meaning those who seek to take what is not
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theirs. “The LORD” said that the rulers and judges were
required to do those things, “lest my fury go out like fire,
and burn that none can quench it, because of the evil of
your doings.” This means that if the rulers and judges in
Israel failed to end injustices, God’s “fury” or anger would
be as hot as “fire” and would “burn” so hotly that no one
could “quench” or extinguish it. Often in Scripture when
God’s anger is compared to “fire” it is not literal (see Psalms
79:5; 89:46). But here, when God uses Nebuchadnezzar as
His instrument of correction for His people, His anger will
literally “burn” down Jerusalem (see II Kings 25:8-10; II
Chronicles 36:17-21; Jeremiah 39:6-8; 52:10-13). God then
said that this destruction that He would bring upon
Jerusalem was “because of the evil of your doings.” This
implies that the desolation that God would bring upon the
people was the result of the failure of the leaders to do their
duty to make sure to “execute judgment in the morning”
to everyone. It was the “evil of their doings” that kindled
the “fire” of God’s wrath. Note: God plainly deals with
the “house of the king” because those who expect to
have the benefit of a prophet’s prayers (see Jeremiah
21:1-2) must also be ready for a prophet’s reproofs.
God directs Judah’s leaders to do the right things to
cause a national reformation. The king and his princes
must first set a good example, and then invite the
people to change their behaviors. They must use their
power to punish all wrong, and then the people will
want to change their behavior. This is true today for all
leaders whom God has placed over His people both
religious and civil. Jeremiah reminds the king that he
represents the “the house of David,” and therefore he
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should walk in his (David’s) ways” (see II Kings 18: 1-3;

22:1-2) who executed judgment and justice to his
people. Unfortunately, God’s words fell on death ears.
B. The LORD will punish His people (Jeremiah

21:13-14).
1. (vs. 13). This verse says “Behold, I am

against thee, O inhabitant of the valley, and rock of the
plain, saith the Lord; which say, Who shall come down
against us? or who shall enter into our habitations?” It
was one thing for the people to know that a foreign nation,
Babylon, was a major threat, but think how much worse it
was to hear God say through Jeremiah, “Behold, I am
against thee, O inhabitant of the valley, and rock of the
plain, saith the Lord.” This was God’s answer to the
inhabitants of Jerusalem who were asking “Who shall come
down against us? or who shall enter into our
habitations?” These two questions reveal just how much
confidence the people had in the location of Jerusalem to
protect them. God acknowledged the people’s confidence in
Jerusalem when He described the city as “O inhabitant of
the valley, and rock of the plain.” The
phrase “inhabitant of the valley,” refers to the city of
Jerusalem being built on a plateau with valleys on three sides
which often served as natural fortifications, making it
difficult for an army to approach them. Because of its
strategic location, the inhabitants of Jerusalem thought they
were safe. God also called Jerusalem a “rock of the plain.”
They trusted more in Jerusalem as a defensive stronghold
than in the power and promise of God, thinking that their city
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could never be entered by its enemies. This confidence in

Jerusalem fueled the people’s defiance of God’s laws causing
them to ask, “Who shall come down against us?
Undoubtedly, the people believed that none of their enemies
would dare to “come down against” them. It even
appeared that many of their enemies also felt that no one
could force their way into Jerusalem (see Lamentations 4:12).
But God shows the vanity of the people’s question, “Who
shall come down against us? or who shall enter into our
habitations?” when He says “Behold, I am against thee.”
Yes, by their wickedness they had driven God out of their
city when He would have dwelt among them as a friend. But
there was no way to keep God out of their city when He came
“against” them as an enemy. It is true that “if God be for
us, who can be “against” us?” (see Romans 8:31). But, it is
even more true that if He is “against” us, who can be for us,
to stand “against” Him? God wasn’t coming “against” His
people like an enemy that they could resist, but instead He
was coming “against” them as a Judge that they could not
resist.
2. (vs. 14). Our final verse says “But I will

punish you according to the fruit of your doings, saith
the Lord: and I will kindle a fire in the forest thereof,
and it shall devour all things round about it.” When
“the LORD” comes against His people He said “I will
punish you according to the fruit of your doings.” This
means that God’s people would get the punishment they
deserve for the sins they have committed against Him (see
Proverbs 1:25-31; Isaiah 3:10-11). In addition, “the LORD”
said, “and I will kindle a fire in the forest thereof, and it
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shall devour all things round about it.” God promised

that He would start “a fire” in their “forests” that will
completely burn everything around them. God will not only
come against His people with the anger of an enemy and the
justice of a judge, but also with the force of a consuming
“fire,” which has no compassion like a judge sometimes has.
The lesson is clear; our God Himself is “a consuming fire”
(see Hebrews 12:29), and “who shall be able to stand” (see
Revelation 6:17) in His sight when He becomes angry?
Note: There is some disagreement among Bible
scholars as to what the phrase “the forest thereof”
means since there are no “forests” in the immediate
area of Jerusalem. Some scholars see this as a
reference to the royal palace since it is referred to as
“the house of the forests of Lebanon” (see I Kings
7:1-2). This was the way that the royal palace built by
Solomon, was referred to because of the large amount
of cedar wood that was used to build the palace. In
addition, since many homes were also constructed of
wood, some may have seen Jerusalem as a kind of city
“forest.” However, we cannot overlook the reference
the LORD made to Ezekiel regarding the “forests” of
the south field that He would devour with “fire” (see
Ezekiel 20:45-48). It seems more likely that this is
what the LORD was referring to by the phrase “the
forest thereof.”
V. Conclusion. God will tolerate sin only so long and then

He will act. Because of her sinful disobedience, the northern
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kingdom of Israel was taken captive by the Assyrians in 722

B.C. Our lesson this week takes place about 135 years later.
One would think that the southern kingdom of Judah
would’ve learned a lesson from what happened to the
northern tribes. But they didn’t. They continued to live
ungodly lives, being led by many of their ungodly leaders.
Even after numerous warnings from God’s prophets, God’s
people failed to listen. As a result, time ran out on them and
the LORD prophesied through Jeremiah that their
punishment was on the horizon in the form of the
Babylonians. It was too late to make any changes, for God
had pronounced the consequences of their repeated
disobedience—removal from their own land (see
Deuteronomy 28:15, 49-52). The lesson for us is that we
must be obedient to God’s will, His Word and His way.
Anything less will result in His judgment, and trust me that
won’t be fun!

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Sunday, May 17, 2020: “Practice Justice” Practical Points For
Lesson Text: Jeremiah 21:8-14
I. THE LORD’S MESSAGE TO HIS PEOPLE (Jeremiah

21:8-10)
8. And unto this people thou shalt say, Thus saith the Lord;
Behold, I set before you the way of life, and the way of death.
9. He that abideth in this city shall die by the sword, and by

the famine, and by the pestilence: but he that goeth out, and
falleth to the Chaldeans that besiege you, he shall live, and
his life shall be unto him for a prey.
10. For I have set my face against this city for evil, and not
for good, saith the Lord: it shall be given into the hand of the
king of Babylon, and he shall burn it with fire.
II. THE LORD’S MESSAGE TO THE KING’S HOUSE

(Jeremiah 21:11-14)
11. And touching the house of the king of Judah, say, Hear ye
the word of the Lord;
12. O house of David, thus saith the Lord; Execute judgment

in the morning, and deliver him that is spoiled out of the

hand of the oppressor, lest my fury go out like fire, and burn
that none can quench it, because of the evil of your doings.
13. Behold, I am against thee, O inhabitant of the valley, and

rock of the plain, saith the Lord; which say, Who shall come
down against us? or who shall enter into our habitations?
14. But I will punish you according to the fruit of your

doings, saith the Lord: and I will kindle a fire in the forest
thereof, and it shall devour all things round about it.
I. THE LORD’S MESSAGE TO HIS PEOPLE (Jeremiah

21:8-10)
8. “Furthermore, tell the people, ‘This is what the Lord says:

See, I am setting before you the way of life and the way of
death.
9. Whoever stays in this city will die by the sword, famine or

plague. But whoever goes out and surrenders to the
Babylonians who are besieging you will live; they will escape
with their lives.
10. I have determined to do this city harm and not good,

declares the Lord. It will be given into the hands of the king
of Babylon, and he will destroy it with fire.’
II. THE LORD’S MESSAGE TO THE KING’S HOUSE

(Jeremiah 21:11-14)
11. “Moreover, say to the royal house of Judah, ‘Hear the

word of the Lord.
12. This is what the Lord says to you, house of David:

“‘Administer justice every morning;rescue from the hand of
the oppressor the one who has been robbed, or my wrath will
break out and burn like fire because of the evil you have
done burn with no one to quench it.
13. I am against you, Jerusalem, you who live above this
valley on the rocky plateau, declares the Lord—you who say,
“Who can come against us? Who can enter our refuge?”
14. I will punish you as your deeds deserve, declares
the Lord. I will kindle a fire in your forests that will consume
everything around you.’”
1. God gives every person the opportunity to chose between

life and death (Jeremiah 21:8-9; Deuteronomy 30:15, 19;
Romans 8:5-7).
2. When God is against us because of our sins, there is

nowhere else to turn for help (Jeremiah 21:10; I Samuel
6:19-21; Revelation 6:17).
3. When God speaks everyone should listen, especially our

leaders (Jeremiah 21:11).
4. God expects all of us to treat people fairly and defend

those who are oppressed (Jeremiah 21:12).
5. It’s foolish to put our trust in things that cannot help when
God is against us (Jeremiah 21:13; Psalms 146:3).
6. When it comes to punishing those who refuse to obey Him,

the LORD will be fair and give us what our sin deserves
(Jeremiah 21:14).

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Sunday, May 24, 2020: “Repent of Injustice” Commentary (The ISSL
Curriculum)
Lesson: Jeremiah 22:1-10; Time of Action: probably

between 597 and 586 B.C.; Place of Action: Jerusalem
Golden Text: “Thus saith the Lord; Execute ye

judgment and righteousness, and deliver the spoiled
out of the hand of the oppressor: and do no wrong, do
no violence to the stranger, the fatherless, nor the
widow, neither shed innocent blood in this place”
(Jeremiah 22:1-10).
I. INTRODUCTION. We are faced with choices in almost

every area of our lives. Some people have a choice of what
cereal to eat for breakfast. Some have a choice of what
college or church to attend. But everybody has the choice of
treating people fairly or unfairly; to do justice or to do
injustice. That was the choice facing the king of Judah in our
lesson. The king had treated those He was responsible for
unfairly when it came to providing justice. Now the time had
come to answer for his actions. He could repent and change
how he handed out justice or continue in his ways and face
the judgment of God. The major problem here is that very
often the sinful behavior of leaders will cause the people they
are called to lead to face the same judgment.
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II. THE LESSON BACKGROUND. After Jehoiakin, also

called Coniah and Jeconiah (compare II Kings 24:5-6 with
Jeremiah 22:24 and 24:1) became king of Judah in Jerusalem,
Nebuchadnezzar, king of Babylon came against Jerusalem
and besieged the city. After Jehoiakin was taken captive,
Nebuchadnezzar appointed Mattaniah king in Jerusalem and
changed his name to Zedekiah who was an evil king (see II
Kings 24:17-19). As a puppet king for Nebuchadnezzar,
Zedekiah was made to swear an oath that he would remain
loyal to Babylon (see II Chronicles 36:13). In Zedekiah’s
ninth year as king in Jerusalem, he rebelled against Babylon
(see II Kings 24:20; II Chronicles 36:11-13), and
Nebuchadnezzar again laid siege around Jerusalem for two
years (see II Kings 25:1-3). Our lesson takes place during
those two years. King Zedekiah, fearing what would happen
to Jerusalem as a result of the Babylonian siege around the
city, sent two of his representatives to beg Jeremiah to
petition the LORD for help (see Jeremiah 21:1-2). The LORD
had protected Jerusalem earlier (see Jeremiah 37:3-5), so
Zedekiah undoubtedly thought that God would do it again.
But Jeremiah sent word back to the king declaring that no
help from the LORD was forthcoming (see Jeremiah 32:6-8).
In fact, God told Jeremiah to tell Zedekiah that instead of
helping, He Himself would fight against Jerusalem, using
Babylon as His weapon. As a result, Zedekiah and many
others would be carried off in captivity to Babylon (see
Jeremiah 21:3-7). In verse 8, the LORD told Jeremiah to tell
His people that they had a choice to make: life or death! If
they chose to stay in Jerusalem, they would die being
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slaughtered by their enemies, or killed by starvation and

disease. Or they could go out and surrender to the Chaldean
army and live. God said that He had set His face against
Jerusalem, and He would be her enemy and not her friend.
Jerusalem would be captured by the king of Babylon and be
reduced to ashes (see Jeremiah 21:9-10). Then in verses 12,
the LORD told Jeremiah to speak to the king of Judah and tell
him that I am ready to judge him because of all the evil he is
doing. It was urgent for the king to give justice to those he
was responsible to judge! God also said, the king was to
start doing what is right before God’s burning fury flashes
out on him like a fire no man can put out. Then in verses
13-14, the LORD said that He will fight against Jerusalem
which boasts, “We are safe; no one can touch us here!” God
Himself will destroy the city for her sinfulness, and will light
a fire in the forests that will burn up everything in its path.
Our lesson begins with chapter 22.
III. JEREMIAH’S MESSAGE FOR THE KING’S HOUSE

(Jeremiah 22:1-5)
A. A message directed to the king (Jeremiah

22:1-2).
1. (vs. 1). Our first verse says “Thus saith

the Lord; Go down to the house of the king of Judah,
and speak there this word.” God orders Jeremiah to go
and preach before “the king Of Judah.” In the previous
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chapter 21, we are told that Zedekiah was the king at this
time. He was an evil and ungodly king (see II Kings
2417-19). Earlier, he had sent messengers to Jeremiah
seeking help from the LORD against the Babylonians. But
here, “Thus saith the LORD” tells us that God was sending
the prophet to the king saying “Go down to the house of
the king of Judah, and speak there this word.” The
words “Go down” probably mean that Jeremiah received this
command from the LORD while he was at or near the temple
which set on Mount Moriah (see II Chronicles 3:1). As a
result, Jeremiah would have to walk down from that location
to get to the “house (or palace) of the king of Judah” in
Jerusalem (see II Kings 24:18). The term “house” includes
everyone associated with the king; his family, officers and
servants.
2. (vs. 2). This verse says “And say, Hear the

word of the Lord, O king of Judah, that sittest upon the
throne of David, thou, and thy servants, and thy people
that enter in by these gates.” Jeremiah was to say to the
king, “Hear the word of the Lord, O king of Judah!” The
prophet was to demand the king’s attention to “the word (or
message) of the LORD.” Those who are subjects to any
“king” must accept that the word of the “king” has power
over them, but “kings” must also accept that “the word of
the LORD” has power over them. The “king of Judah” is
here spoken of as he “that sittest upon the throne of
David.” This was important because “David” was a man
after God’s own heart. Therefore, God expected every
“king” after “David” to demonstrate his same dignity and
power by the covenant that God made with him (see II
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Samuel 7:4-17; I Chronicles 17:3-15). Each king was to

conform to “David’s” example so that he may have the
benefit of the promises made to “David.” God’s message
was not only to the king, but also to his “servants, and thy
people that enter in by these gate” which refers to the
“people” of Judah as well (see Jeremiah 17:19-20). In other
words, Jeremiah’s message from “the LORD” was for all of
Judah.
B. The message given to the king (Jeremiah

22:3). This verse says “Thus saith the Lord; Execute ye
judgment and righteousness, and deliver the spoiled
out of the hand of the oppressor: and do no wrong, do
no violence to the stranger, the fatherless, nor the
widow, neither shed innocent blood in this place.”
Jeremiah was to tell them what their duty was and what
good “the LORD,” their God required of them. Again, the
prophet began with “Thus saith the LORD” acknowledging
that what he was about to say came directly from God. First,
God said that His people were to “Execute ye judgment
and righteousness.” This means that they were to help
those in need of justice, the meaning of “judgment.” This
was expected of every leader, especially kings (see Ezekiel
45:9), but included all the people (see Amos 5:24). They
must see to it that justice is done in defense of those who
were harmed. Although “judgment” or justice especially
refers to treating everyone fairly, it also includes developing
and keeping healthy, honest, and respectful relationships no
matter what your position might be—from the least to the
greatest. Since God’s character sets the standard for
“judgment and “righteousness” (see Psalms 89:14; Isaiah
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56:1; Micah 6:8), we should demonstrate both of these

characteristics toward everyone all the time. And our
leaders must set the example. Second, they must “deliver
the spoiled out of the hand of their oppressors.”
According to the psalmist, this was the duty of every Jew
(see Psalms 82:1-3). The word “spoiled” has the idea of
robbing someone. So, the message here is to rescue those
who had been robbed from “the hand of their oppressors.”
This refers to those who seek to take what does not belong
to them. God required rulers and judges to protect those
who were being oppressed. It is true that where there is no
“judgment and righteousness,” oppression of the weak
and vulnerable will flourish. Third, God’s people must be
ministers or servants for good “and do no wrong, do no
violence to the stranger, the fatherless, nor the widow,
neither shed innocent blood in this place.” The words
“do no wrong” includes everything in this list as well as all
“wrongs” or sins. God’s people were expected to “do no
violence to the stranger, the fatherless, nor the
widow.” Three groups of people who could easily be
victimized are given here. First, the term “stranger” refers
to any non-Jew living among the Israelites. Even though they
were “strangers,” God expected His people to treat them
right and not to harm them by “violence” (see Exodus
22:21:23:9; Deuteronomy 10:19). They were to be treated
like any other Jew (see Leviticus 19:34). Second,
“fatherless” refers to orphans. They were not to be taken
advantage of or treated with “violence.” Third, “the
widow” of course, refers to those whose husbands have
died. They were certainly in a position to be treated unjustly
and violently (see Exodus 22:22). Both “the fatherless” and
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“the widow” often found themselves in poverty since they

had no breadwinner. Scripture is clear that God has a soft
spot for “the stranger, the fatherless, and the widow”
who were the most vulnerable in Jewish society. The phrase
“neither shed innocent blood in this place” means to
stop murdering “innocent” people in the land. Yeah, Judah
was a total mess, much like our nation today! Note: God
plainly deals with the “house of the king” because
those who expect to have the benefit of a prophet’s
prayers (see Jeremiah 21:1-2) must also be ready for a
prophet’s reproofs. God directs Judah’s leaders to do
the right things for a national reformation (see verse
4). The king and his princes must first set a good
example, and then invite the people to reform. They
must use their power to punish wrong, and then the
people will want to reform. This is true today for all
leaders whom God has placed over His people, both
religious and civil. Jeremiah reminds the leaders in”
the house of Judah” (see verse 6) that they are “the
house of David,” and therefore, they should walk in his
(David’s) ways” (see II Kings 18: 1-3; 22:1-2) who
executed judgment and justice to his people.
Unfortunately, God’s words fell on deaf ears. But are
we Christians listening?
C. The message and the king’s choice to obey or

not to obey (Jeremiah 22:4-5).
1. (vs. 4). This verse says “For if ye do this

thing indeed, then shall there enter in by the gates of
this house kings sitting upon the throne of David,
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riding in chariots and on horses, he, and his servants,

and his people.” God’s message through Jeremiah would
assure his listeners that faithfully discharging their duty
would both advance and secure their prosperity. So Jeremiah
said “For if ye do this thing indeed, then shall there
enter in by the gates of this house kings sitting upon
the throne of David.” If the king would do everything that
the LORD expected him and others to do, God promised that
there would be an uninterrupted succession of “kings
sitting upon the throne of David.” They would bring
peace and tranquility, and live in dignity, for they will be
seen “riding in chariots and on horses, he, and his
servants, and his people” as God had promised earlier (see
Jeremiah 17:25). It’s true that the most effective way to
preserve the dignity of the government and its leaders is to
do what’s required of it; and God tells us in His Word what’s
required of both government and its citizens (see Romans
chapter 13).
2. (vs. 5). This verse says “But if ye will not

hear these words, I swear by myself, saith the Lord,
that this house shall become a desolation.” Just as
Jeremiah assured his listeners of prosperity if they obeyed
(see verse 4), likewise he was to assure them that if they
persisted in the iniquity of their family, it would lead to their
ruin even though it was a royal family. God declared that “if
ye (particularly the king) will not hear” meaning will not
obey His message, “this house shall become a
desolation.” In other words, the palaces of the kings of
Judah will be destroyed just like any other habitations in
Jerusalem. If Judah’s leaders refused to obey God, they will
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be dethroned and be without a physical residence in

Jerusalem (see Jeremiah 39:4-8). Sin has often been the ruin
of many royal palaces even though they may have been
stately and strong. This statement by “the LORD” was
confirmed by an oath: God said “I swear by myself” (and
God can swear by no one greater; see Hebrews 6:13) that
“this house,” the king’s palace” shall be laid in ruins. The
point is that sin will always lead to the ruin of the houses of
kings and princes as well as ordinary men and women.
IV. JEREMIAH’S MESSAGE FOR JUDAH (Jeremiah

22:6-10)
A. A description of the nation’s destruction

(Jeremiah 22:6-7).

the Lord unto the king’s house of Judah; Thou art
Gilead unto me, and the head of Lebanon: yet surely I
will make thee a wilderness, and cities which are not
inhabited.” Again, “the LORD’S” message is addressed to
“the king’s house of Judah” (see vs.1). There could be no
misunderstanding about who was speaking, “the LORD,” or
who the message was to. With this part of God’s message,
Jeremiah described how fatal the king’s wickedness would be
to their kingdom as well as to themselves, and especially to
Jerusalem the royal city. The prophet said “Thou art Gilead
unto me, and the head of Lebanon.” This was God’s way
of describing how valuable Judah and Jerusalem had been in
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His eyes. The nation of Judah was a place that was as rich
and pleasant as “Gilead” which contained rich grazing land
(see Numbers 32:1; I Chronicles 5:9), and as beautiful as
“the head of Lebanon” which is a reference to the snow
capped mountains there. Because of its thickly wooded area,
many fugitives fled to this region for safety (see Genesis
31:20-21; I Samuel 13:5-7). “Gilead” was also known for its
aromatic resin used for medical purposes (see Genesis 37:25;
Jeremiah 8:22). “Lebanon,” located along the seacoast of
northern Israel, was known for its beauty (see Song of
Solomon 4:15: 5:15) and its cedar trees (see Psalms 92:12).
In God’s eyes, “Judah” was as beautiful as “Lebanon” and
as rich and pleasant as “Gilead.” Even though “Judah” was
pleasant to God, because of her sins, He said “yet surely I
will make thee a wilderness, and cities which are not
inhabited.” The country that was now as fruitful as
“Gilead” would be made into “a wilderness.” In addition,
the “cities” which were as strong as “Lebanon” or the trees
of “Lebanon” would become “cities which are not
inhabited.” This means that when the country is finally
destroyed, the “cities” will lack inhabitants (see II Kings
25:8-12).
2. (vs. 7). This verse says “And I will prepare

destroyers against thee, every one with his weapons:
and they shall cut down thy choice cedars, and cast
them into the fire.” When God brings His work of
destruction, He said “I will prepare destroyers against
thee, every one with his weapons.” God will appoint
whoever He wants to perform His work and use them to
complete it. When God designs destruction, “destroyers”
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are “prepared” and are getting ready for it long before it

happens (see Deuteronomy 28:49-62; Jeremiah 25:11). And
who can contend with “destroyers” whom God is
preparing? The “destroyers” whom God will send shall
destroy cities as easily as men cut down trees in a forest, for
God said “and they shall cut down thy choice cedars;”
and yet, when their cities are “cut down,” the “destroyers”
shall not value them any more than thorns and briers.
Therefore, they will “cast them into the fire” because
Judah’s choicest cedars (a reference particularly to her kings)
have become rotten ones and good for nothing else. The
term “destroyers” refers to the Babylonians led by King
Nebuchadnezzar (see Jeremiah 25:1-11).
B. Judah is disgraced before the nations

(Jeremiah 22:8-9).
1. (vs. 8). This verse says “And many nations shall

pass by this city, and they shall say every man to his
neighbour, Wherefore hath the Lord done thus unto
this great city?” In the ancient Near East, people usually
associated the rise and fall of nations with the power of their
gods (see I Kings 20:23). Jerusalem was seen as a great city
and had a reputation for serving a very powerful deity just as
God intended (see Genesis 12:1-3). Instead of drawing pagan
nations around Jerusalem to their God, the Israelites behaved
no different from those pagan nations. So when those pagan
nations see the devastation of Jerusalem, they will declare
that Israel’s God was responsible. As a result, Jeremiah said
“And many nations shall pass by this city, and they
shall say every man to his neighbour, Wherefore hath
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the LORD done thus unto this great city?” In other

words, when people from “many nations…pass by” the
ruins of “this city” of Jerusalem in their travels, they will ask
one another, “Wherefore hath the LORD done thus unto
this city?” In other words, how did such a strong city come
to be overpowered? How could such a rich city come to be so
impoverished? How could such a populous city come to be so
depopulated? How could such a holy city come to be so
profaned? And how could a city that had been so dear to God
come to be abandoned by Him? The answer is given in the
next verse.
2. (vs. 9). This verse says “Then they shall

answer, Because they have forsaken the covenant of
the Lord their God, and worshipped other gods, and
served them.” In response to the pagans’ question in the
previous verse, Jeremiah prophesied that they will say to one
another, that Judah and Jerusalem were destroyed “Because
they have forsaken the covenant of the Lord their
God.” In other words, God’s people had forgotten and
abandoned Him and violated the “covenant” He made with
them when by grace He chose them to be His own people
(see Exodus 19:3-8). They also abandoned God when they
“worshipped other gods, and served them.” Like many
people today, these Israelites broke every commandment that
God gave them and their ancestors (see Exodus 20:3-5, 7-8,
12-17) including the very first one: “Thou shalt have no other
gods before me” (see Exodus 20:3). Once they abandoned
Jehovah, the next step in idolatry was that they “worshipped
other gods, and served them.” In the Ten
Commandments, God commanded His people not to “bow
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down thyself to them (idols), nor serve them,” because as He

continued to say, “I the LORD thy God is a jealous God” who
will punish iniquity in every generation (see Exodus 20:5).
That promise would soon come true for Jerusalem and Judah.
The truth is that God never abandons anyone until they
abandon Him first.
C. Weep for those who go into captivity (Jeremiah

22:10). Our final verse says “Weep ye not for the dead,
neither bemoan him: but weep sore for him that goeth
away: for he shall return no more, nor see his native
country.” In the phrase “Weep ye not for the dead,
neither bemoan him,” God is commanding His people not
to “weep” or “bemoan” meaning not to mourn “him” which
most likely refers to King Josiah who was the last good and
godly king of Judah (see II Chronicles 35:22-25). After
Josiah’s death, his son Jehoahaz was made king in Jerusalem
(see II Kings 23:28-30). Elsewhere in Scripture, Jehoahaz is
also called Shallum (see I Chronicles 3:15; Jeremiah 22:11).
The message for the people was not to mourn for Josiah, who
was a godly king (see II Kings 22:1-2; II Chronicles 34:1-2)
“but weep sore for him that goeth away.” The pronoun
“him” here refers to Shallum who was an ungodly king (see
II Kings 23:31-32). The words “that goeth away” refers to
being taken captive. After Jehoahaz became king, Pharaoh-
nechoh of Egypt came against Jerusalem and took Jehoahaz
(or Shallum) captive to Egypt where he eventually died (see
II Kings 23:31-34; II Chronicles 36:1-4). Therefore, he was
the one God said the people should “weep sore” or mourn
deeply for. The reason God gave for mourning for Jehoahaz
and not Josiah was because “he shall return no more, nor
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see his native country.” As already noted Jehoahaz was

taken captive by the Egyptian king and died in Egypt never to
“return” to “his native country” of Judah as he and his
people expected and also had been prophesied (see
Deuteronomy 30:3; Jeremiah 29:10; 30:10; 47:27). Jehoahaz
would never have the pleasure of seeing “his native
country” again, but he will suffer the continual grief of
hearing about the desolations of it. Note: It seems strange
that God would command His people to mourn the
exiled evil king, Shallum but not to continue to mourn
the death of the godly king Josiah. But the answer may
be in the fact that Jeremiah’s prophecy here concerned
God’s warning of destruction of Jerusalem and exile for
the people of Judah if the leaders continued to refuse
to “execute (or practice) judgment and righteousness”
(see verse 3). Undoubtedly, Shallum (or Jehoahaz) was
to be an example and a warning of the grief that all the
exiled Israelites will experience. Jeremiah had been a
true mourner for Josiah, and had stirred up the people
to also mourn for him (see II Chronicles 35:25). But
now he is commanded to have the people stop
mourning for King Josiah and turn their tears to
someone else. They are told to “weep sorely” for
Jehoahaz, who had gone captive into Egypt. Unlike his
father Josiah, he was not of any great loss to the public,
but his situation was much more deplorable. Josiah
went to the grave in peace and honour. He was
prevented from seeing the evil that would come into
this world, and taken away to see the good to be
experienced in the next world (see Ecclesiastes 4:1-2).
Therefore, God could say to His people, “Weep not for
him,” but for his unhappy son Jehoahaz, who would live
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and die in disgrace and misery, as a wretched captive in

Egypt.
V. Conclusion. This week’s lesson reveals the consequences

we must face when we fail to obey God and repent of our
sins. Like the nation of Judah, we can choose to heed God’s
Word or expect His judgment. God has called us to
demonstrate righteousness and just character in our actions.
When we do that we will also oppose the injustices inflicted
on those who are powerless by oppressive people and
systems. If we do otherwise and fail to repent when we stand
by speechless watching injustices take place, we risk
experiencing our God in ways that we will surely regret.

Curriculum***
Sunday, May 24, 2020: “Repent of Injustice” Practical Points For
Lesson Text: Jeremiah 22:1-10
I. JEREMIAH’S MESSAGE FOR THE KING’S HOUSE

(Jeremiah 22:1-5)
1. Thus saith the Lord; Go down to the house of the king of

Judah, and speak there this word,
2. And say, Hear the word of the Lord, O king of Judah, that
sittest upon the throne of David, thou, and thy servants, and
thy people that enter in by these gates:
3. Thus saith the Lord; Execute ye judgment and

righteousness, and deliver the spoiled out of the hand of the
oppressor: and do no wrong, do no violence to the stranger,
the fatherless, nor the widow, neither shed innocent blood in
this place.
4. For if ye do this thing indeed, then shall there enter in by

the gates of this house kings sitting upon the throne of David,
riding in chariots and on horses, he, and his servants, and his
people.
5. But if ye will not hear these words, I swear by myself, saith

the Lord, that this house shall become a desolation.
II. JEREMIAH’S MESSAGE FOR JUDAH (Jeremiah

22:6-10)
6. For thus saith the Lord unto the king’s house of Judah;
Thou art Gilead unto me, and the head of Lebanon: yet surely
I will make thee a wilderness, and cities which are not
inhabited.
7. And I will prepare destroyers against thee, every one with

his weapons: and they shall cut down thy choice cedars, and
cast them into the fire.
8. And many nations shall pass by this city, and they shall say
every man to his neighbour, Wherefore hath the Lord done
thus unto this great city?
9. Then they shall answer, Because they have forsaken the

covenant of the Lord their God, and worshipped other gods,
and served them.
10. Weep ye not for the dead, neither bemoan him: but weep
sore for him that goeth away: for he shall return no more, nor
see his native country.

I. JEREMIAH’S MESSAGE FOR THE KING’S HOUSE

(Jeremiah 22:1-5)
1. This is what the Lord says: “Go down to the palace of the
king of Judah and proclaim this message there:
2. ‘Hear the word of the Lord to you, king of Judah, you who
sit on David’s throne—you, your officials and your people who
come through these gates.
3. This is what the Lord says: Do what is just and right.

Rescue from the hand of the oppressor the one who has been
robbed. Do no wrong or violence to the foreigner, the
fatherless or the widow, and do not shed innocent blood in
this place.
4. For if you are careful to carry out these commands, then

kings who sit on David’s throne will come through the gates
of this palace, riding in chariots and on horses, accompanied
by their officials and their people.
5. But if you do not obey these commands, declares the Lord,

I swear by myself that this palace will become a ruin.’”
II. JEREMIAH’S MESSAGE FOR JUDAH (Jeremiah

22:6-10)
6. For this is what the Lord says about the palace of the king
of Judah: “Though you are like Gilead to me,like the summit

of Lebanon, I will surely make you like a wasteland, like
towns not inhabited.
7. I will send destroyers against you, each man with his
weapons, and they will cut up your fine cedar beams and
throw them into the fire.
8. “People from many nations will pass by this city and will
ask one another, ‘Why has the Lord done such a thing to this
great city?’
9. And the answer will be: ‘Because they have forsaken the
covenant of the Lord their God and have worshiped and
served other gods.’”
10. Do not weep for the dead king or mourn his loss;rather,
weep bitterly for him who is exiled, because he will never
return nor see his native land again.
1. When the LORD speaks, everyone, including leaders must

listen to and obey what He says (Jeremiah 22:1-2).
2. God tells us what He expects His people to do, but He also

tells us what to expect if we fail to do those things (Jeremiah
21:3-5).
3. Even though believers are special to the LORD, He is not

beyond disciplining us for disobedience (Jeremiah 22:6-7).
4. When we profess to be like Christ and do things contrary

to what is Christ-like, we will be mocked by the world
(Jeremiah 22:8-9).
5. Mourning for loved ones is good, but believers should

spend time mourning for those who have no hope (Jeremiah
22:10; I Thessalonians 4:13).

Curriculum***
Sunday, May 31, 2020: “Pursue Love and Justice” Commentary (The
ISSL Curriculum)
Lesson: Hosea 11:1-2, 7-10; 12:1-2, 6-14; Time of

Action: 758-714 B.C.; Place of Action: Israel
Golden Text: “Therefore turn thou to thy God: keep

mercy and judgment and wait on thy God continually”
(Hosea 12:6).
I. INTRODUCTION. There aren’t many things that hurt

more than when a child of Christian parents turns against
them. They help that child survive when he or she is just a
fragile, helpless bundle. They give their all as that child
learns to walk, to speak, to feed himself, and read and write.
They watch over them during long nights of illness, help with
homework, and teach them crafts and games. They nurture
their spiritual life and teach them the standards of right and
wrong. But unfortunately, the child’s affections slowly turn
elsewhere. They may resent their parents’ advice, rebel
against what they were taught, and are often embarrassed by
their parents’ presence. Sometimes, the child’s values and
interests are so far from their parent’s that they may even
cut all ties with them and live their lives like they didn’t exist.
Of course, being heartbroken, the parents wonder what they
did wrong. However, they pray and never give up hope that
someday their fellowship will be restored. This is similar to
God’s relationship with Israel. God did for His people all that
love could ask. He redeemed them from slavery in Egypt, led
them through the wilderness and set them in Canaan. But
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disregarding His love, they gave in to the temptations of

pagan gods and worldly practices. In this week’s lesson, we
get a glimpse of God’s heart as He agonized over the people
He loved and sought to temper the punishment they
deserved.
II. BACKGROUND FOR THE LESSON. Hosea prophesied

during the latter years of the northern kingdom of Israel,
which was a time of rapid moral decline (see Hosea 4:1-2,
12-17). The Israelites mixed worship of false gods with the
worship of the one true God (see Hosea 8:4; 10:2). Ritualism
rather than righteousness was everywhere and even the
priests lost sight of the real meaning of worship (see Hosea
5:1). Although King Jeroboam II put into effect many of these
ungodly policies, his 40 year reign (from 793-753 B.C.) did
bring about some political stability to the nation which ended
when he died. Six different kings ruled Israel, the northern
kingdom, during the next 25 years, with four of them being
removed by assassination. At the time of our lesson, both
Israel and Judah were an ungodly mess and the LORD was
fed up. In about 30 years later, the northern kingdom would
be invaded by Assyria as punishment for her sins.
III. GOD AGONIZES OVER HIS PEOPLE (Hosea 11:1-2,

7-10)
A. What God did for Israel (Hosea 11:1). Our first

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verse says “When Israel was a child, then I loved him,

and called my son out of Egypt.” The first ten chapters of
Hosea emphasize the sin and disobedience of Israel while the
last four chapters declare the love of God. As the LORD
agonized over Israel’s rebellion, He began by saying “When
Israel was a child, then I loved him.” God’s love for
Israel is shown from the very beginning as He recognized
this father-son relationship with His people. The nation
began with seventy people who left Canaan and went into
Egypt with Jacob (see Genesis 46:8-27; Exodus 1:5;
Deuteronomy 10:22). God chose Israel from among the other
nations, not because there was anything special about the
Israelites, because there certainly wasn’t. He chose them
simply because He “loved” them (see Deuteronomy 7:7-8).
God’s love for Israel was something He demonstrated in the
clearest way when He also said “and (I) called my son
(Israel) out of Egypt.” The word “called” implies that God
summoned His “son” for Himself and for no one else. God
commanded Moses to tell Pharaoh, “Let my son go, that he
may serve me…” (see Exodus 4:23). In this verse, the word
“son” refers to Israel but can also apply to Jesus. These
words are said to have been fulfilled in Jesus Christ, when
upon the death of Herod, He and His parents were “called
out of Egypt” (see Matthew 2:15). Therefore, these words
have a double aspect, speaking historically of the calling of
Israel “out of Egypt” and prophetically of the bringing of
Christ “out of Egypt.” God had a purpose for both Israel
and Jesus that could only be fulfilled in the land of Canaan;
therefore, He “called” them both “out of Egypt” to dwell in
Israel.
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B. What Israel did in response (Hosea 11:2, 7).
1. (vs. 2). This verse says “As they called them,

so they went from them: they sacrificed unto Baalim,
and burned incense to graven images.” Israel
disregarded their special calling and repaid the LORD’S love
with apostasy; they deserted their faith in their God. Even
during the wilderness wanderings the people longed for what
they thought was the security of Egypt (see Exodus 16:2-3;
17:3; Numbers 11:4-6), and even demanded that Aaron make
them gods they could see (see Exodus 32:1). The people
were like disobedient sons and their waywardness became
even more evident after they settled in Canaan, for this verse
says “As they called them, so they went from them.” In
the phrase “As they called them,” the pronoun “they”
refers to the prophets God sent to call Israel to repent and
return to Him (see II Chronicles 36:14-16), and the pronoun
“them” refers to Israel. In the phrase, “so they went from
them,” the pronoun “they” refers to the Israelites and the
pronoun “them” refers to the prophets who called the people
to return to God. But instead of listening to the prophets, the
people “went from them” meaning that the people didn’t
want to hear the prophets’ messages, even going as far as
killing some of them (see Nehemiah 9:26; II Chronicles
24:20-21). The picture here is that the more God’s prophets
“called” His people to repent, the more they wandered away
from Him. Yes, God’s love is long-suffering, but soon His
patience would wear out. In addition to refusing to return to
the LORD the Israelites “sacrificed unto Baalim.” They
forgot the One who had brought them into Canaan and
ignored His warnings not to associate with the Canaanites or
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adopt their religions. They began to intermarry with those

pagan nations in Canaan and soon were worshiping their
gods (see Deuteronomy 4:23-26; Joshua 23:6-16). The term
“Baalim” is the Hebrew plural of Baal, which actually means
“master” or “lord.” Baal was a well-known male Canaanite
god that was worshiped under various names. The Baal we
see in the Old Testament was primarily the storm and fertility
god whose worship included festive and sexually lewd acts.
Not only did the Israelites offer “sacrifices unto Baalim” or
Baal, they also “burned incense to graven images.”
Burning “incense” symbolized offering prayer. Jewish
priests offered “incense” before the LORD on the altar of
incense in the tabernacle and the temple. But the people
offered their prayers in the sanctuaries of pagan gods (see I
Kings 12:25-33). The fact that they were burning “incense
to graven images” or handmade idols, shows how absurd it
was to pray to products that can neither hear nor answer.
Note: Verses 3-6 are not part of our printed text, but in
those verses, God continued to describe His
relationship to Israel using the imagery of a parent and
a child. He said that He had taught Ephraim (another
name for Israel) to walk, took them in His arms and
healed them, but they didn’t know that (see Hosea
11:3). God also said that He led His people with cords
of love and was like someone who had set them free,
who bent down and fed them (see Hosea 11:4). Then
God declared that the Israelites would not go back to
Egypt because the Assyrians would come against their
cities with the sword, killing their strong men and
destroying their leaders. Then the king of Assyria
would become the Israelites’ king because they refused
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to repent and return to their God (see Hosea 11:5-6).
2. (vs. 7). This verse says “And my people are

bent to backsliding from me: though they called them
to the most High, none at all would exalt him.” After
declaring in verse 6 that His people were guilty of listening
to their own counsel causing them to refuse to return to Him,
God also said “And my people are bent to backsliding
from me.” The word “bent” here means “to be determined”
or “willfully persisted.” God said that His people were
determined or committed “to backsliding from me.” The
word “backsliding” means “to return to one’s evil ways.”
God’s people were so steeped in sin that they refused to
return to Him (see Jeremiah 8:3; 9:3). They behaved as if
they were addicted to sin. The people were so steeped in sin
that God said “though they called them to the most
High, none at all would exalt him.” The pronoun “they”
here refers again to the prophets who the LORD sent to warn
His people. His prophets “called them” to return to “the
most High” God, but nobody at all “would exalt him”
meaning they would not praise His name. Although Jehovah,
the LORD, is the “most High” God, Israel would not
acknowledge that He was, nor would they do anything to
honour Him and give Him the glory due His name. God’s
people were so gripped by apostasy and idolatry that nothing
could pull them away. Note: Jesus faced a similar
situation with the religious leaders of His day. They
were so embedded in dead religion and unbelief that
nothing could cause them to trust in Him (see John
12:37-40). Unfortunately, this tragic spiritual
condition still occurs today whenever men and women
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continually harden themselves against God’s invitations

to come to Him (see Isaiah 1:18-19; Matthew 11:27-29).
C. What God will do (Hosea 11:8-9).
1. (vs. 8). This verse says “How shall I give thee

up, Ephraim? how shall I deliver thee, Israel? how shall
I make thee as Admah? how shall I set thee as Zeboim?
mine heart is turned within me, my repentings are
kindled together.” Israel’s decisions had determined their
future. They would fall to the Assyrians. But God still had a
deep love for them. From a Father’s heart God spoke in
agony saying “How shall I give thee up, Ephraim? how
shall I deliver thee, Israel?” (see Hosea 6:4). In essence,
God was saying “Ephraim, I don’t want to give you up, and
Israel I don’t want to deliver you to your enemies.” For sure,
the wayward son, “Israel” (see verse 1) deserved to be
punished and even disinherited, but God’s fatherly
compassion refused to give “Israel” up to utter destruction.
In addition, God said to Israel “how shall I make thee as
Admah? how shall I set thee as Zeboim?” These two
questions indicated the punishment Israel deserved.
“Admah” and “Zeboim” were cities by the Dead Sea that
were destroyed with Sodom and Gomorrah for their sins (see
Genesis 14:2; 19:27-29; Deuteronomy 29:23). By using these
illustrations of judgment, the LORD was declaring that
“Israel” deserved the same fate of complete destruction that
“Admah” and “Zeboim” suffered when He destroyed Sodom
and Gomorrah and all the surrounding cities. It appears that
God hated the thought of annihilating “Israel” in this way.
He revealed how deep His compassion was when He said
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“mine heart is turned within me, my repentings are

kindled together.” This statement depicts all God’s tender
feelings coming together to oppose such a fate for His son,
“Israel,” whom He had nourished regardless of how much
they deserved it.
2. (vs. 9). This verse says “I will not execute the

fierceness of mine anger, I will not return to destroy
Ephraim: for I am God, and not man; the Holy One in
the midst of thee: and I will not enter into the city.”
After expressing His agony over how He should punish His
people, God declared “I will not execute the fierceness of
mine anger, I will not return to destroy Ephraim…”
This means that God’s justice would not let Him take away all
punishment from Israel, here called “Ephraim,” but His
mercy would not let Him destroy them completely as He had
done to Admah and Zeboim. Even though there were some
righteous people in Israel, they were not enough to hold back
God’s wrath (see Genesis 18:32). However, the LORD would
temper His judgment because as He said “for I am God,
and not man.” If God was a man, He would undoubtedly
bring the full force of His anger on Israel demanding the
most severe punishment for their sins. But God is by nature
gracious and faithful as well as just or fair. If He destroyed
Israel He would be violating His own nature. God also
declared that He was “the Holy One in the midst of
thee.” Even though Israel was unholy, God who is “the
Holy One” was still “in the midst of” Israel. He had
identified with them by covenant and would be faithful to it
(see Exodus 19:5-6). The fact that God is faithful to all of His
covenants with Israel guaranteed that they would not be
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totally destroyed. The truth that God is “in the midst of”
His people relates to the church as well. As “the Holy
One,” His presence puts high demands on us for He expects
us to live holy lives as well (see I Peter 1:15-16). God’s
holiness also makes it necessary for Him to periodically
discipline us (see I Peter 4:17; Hebrews 12:5-7), but it also
guarantees that He will not condemn us completely (see John
3:18; I Thessalonians 1:10). In the last part of this verse God
said “and I will not enter into the city.” In light of God’s
earlier statement that “I will not execute the fierceness of
mine anger,” this statement most likely means “I will not
come in wrath.” In other words, God would not enter into
Israel as an enemy to completely destroy His people like He
did the cities of “Admah” and “Zeboim” (see verse 8). The
truth is, the LORD agonizes over those who do Him wrong
because He loves them, and He never allows His anger to
override the eternal commitments He has made to His own
(see John 14:1-3; I John 3:1-2).
D. What Israel will do in the future (Hosea

11:10). This verse says “They shall walk after the LORD:
he shall roar like a lion: when he shall roar, then the
children shall tremble from the west.” Restoration, not
destruction is the goal of God’s judgment of His covenant
people. So, here God says “They shall walk after
the Lord.” This refers to the future millennium when a
believing remnant of Israel will return to Him (see Hosea
3:4-5; 6:1-3). God continued to say “he shall roar like a
lion: when he shall roar, then the children shall
tremble from the west.” These words seem to mean that
when God calls His people back to Himself, it will be heard
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like the “roar” of a “lion.” When God calls His people to

return, they “shall tremble from the west.” In other
words, when God calls His people to return they will move
and come with trembling, meaning with awe and reverence
instead of panic and alarm “from the west.” The word
“west” here refers to the nations that are “west” of Israel.
It is true that when Israel was taken captive it was by nations
to the east. But over the centuries many Jews have also
migrated to places “west” of Israel. With that being said, the
word “west” could be a general term for all directions from
which saved Jews will return to Israel. Although Hosea 11:11
is not part of our text, it does shed some light on this verse
10. Verse 11 says “They shall tremble as a bird out of Egypt,
and as a dove out of the land of Assyria: and I will place them
in their houses, saith the Lord.”
IV. GOD’S INDICTMENT OF ISRAEL (Hosea 12:1-2,

6-14)
A. The charges against Israel (Hosea 12:1-2).
1. (vs. 1). This verse says “Ephraim feedeth on

wind, and followeth after the east wind: he daily
increaseth lies and desolation; and they do make a
covenant with the Assyrians, and oil is carried into
Egypt.” In the last verse in chapter 11, verse 12, God
presents an indictment against Israel declaring that
“Ephraim” (another name for Israel) surrounded Him with
lies, and the house of Israel surrounded Him with deceit.
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God continued that indictment against Israel saying

“Ephraim feedeth on wind, and followeth after the east
wind.” The phrase “Ephraim (or Israel) feedeth on
wind” means that “Ephraim” or Israel puts its confidence in
the emptiness of the “wind” by feeding themselves with the
vain hopes of getting help from other nations when God has
opposed them. In addition to that futility, the people also
“followeth after the east wind” meaning that they
continually pursue the “east wind” which is said to be
parching and even destructive (see Ezekiel 17:10; 19:12;
Hosea 13:15). God also said that “he (Ephraim) daily
increaseth lies and desolation.” This means that the more
the people spoke to each other, the more they lied which also
led to more “desolation” or violence. If this wasn’t bad
enough, God said “and they do make a covenant with the
Assyrians, and oil is carried into Egypt.” Instead of
trusting God for security, the Israelites made “a covenant”
or a sworn agreement with the “Assyrians” hoping that they
could count on them to help whenever other nations attacked
them. The Israelites even “carried oil into Egypt” as a
bribe not only to purchase their favour, but also to show that
they needed Egypt’s friendship. “Ephraim’s” or Israel’s
dependence on “Assyria” and “Egypt” for help was just like
someone who “followeth after the east wind,” which was a
worthless activity.
2. (vs. 2). This verse says “The LORD hath also

a controversy with Judah, and will punish Jacob
according to his ways; according to his doings will he
recompense him.” Up to this point, the LORD’S charges
were against Ephraim or the northern kingdom of Israel, but
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now God contends with Judah, the southern kingdom for He

said “The LORD hath also a controversy with Judah.”
The word “controversy” can refer to a dispute, a legal
complaint or an indictment. In Isaiah 11:12, God
commended “Judah” for being faithful when they were ruled
by godly kings. But now they were beginning to fall into the
same sins of disobedience as Ephraim causing God to have “a
controversy” or complaint against them. The LORD went on
to say that He “will punish Jacob according to his ways;
according to his doings will he recompense him.” To
show that He would “punish” both Ephraim and “Judah,”
God used the name “Jacob” which was a synonym for Israel,
before it became a divided nation (see Genesis 32:24-28;
35:10; I Kings 18:31; II Kings 17:34). By referring to
Ephraim and “Judah” as “Jacob,” the people would be
reminded of their father “Jacob,” whose descendants they
were and by whose name they were called (and it was their
honour). It would also remind them of the extraordinary
things which “Jacob” did and which God did for him, so that
they might be even more ashamed of themselves for turning
away from God and bringing shame and staining “Jacob’s”
great name. Then God said that He would “recompense” or
repay “Jacob,” meaning both Israel and Judah “according
to his ways” and “his doings.” Note: This should
remind us that although there are some times when we
may be doing what’s right or what’s pleasing to God,
that won’t exempt us from God’s correction, and
discipline for the things we do that are wrong. For
example, there were those among the seven churches of
Asia whom Jesus Christ approved and commended, but
He still said to them, “Nevertheless I have something
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against thee” (see Revelation 2:1-4; 12-14, 18-20). So

here, even though the seed of Jacob, particularly Judah
was at one time near to God (see Hosea 11:12), yet God
will punish them according to their evil ways and the
evil doings they were guilty of. God sees sin even in His
own people, and the time will come when He will
reckon with them for it (see Ezekiel 7:26-27; Revelation
3:1-3, 14-19).
B. A call to return to God (Hosea 12:6). Verses

3-5 are not part of our printed text, but in those verses God
reviewed part of Jacob’s life to remind Israel how special he
was and how evil they had become. God said that when
Jacob was born, he struggled with his brother (see Genesis
25:24-26); and when he became a man, he even fought with
God. Yes, he wrestled with the Angel and prevailed (see
Genesis 32:24-26). He wept and pleaded for a blessing from
Him. Jacob met God there at Bethel face-to-face and God
spoke to him and identified Himself as the LORD God
Almighty. Then here in verse 6 God said, “Therefore turn
thou to thy God: keep mercy and judgment and wait on
thy God continually.” Based on the relationship that God
had with Jacob, and these people were his descendants, God
said “Therefore turn thou to thy God.” The One who was
the God of Jacob is also the God of Israel; He is “thy God.”
They had revolted and rebelled against God, so they needed
to “turn” to Him in repentance and faith. They were to
“turn thou to thy God,” turning to Him as their only God,
to love Him, obey Him, and depend on Him. Simply put,
God’s people were to repent and change their behavior
toward their God. In changing their behavior, they were to
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“keep mercy and judgment and wait on thy God

continually.” To “keep mercy” here refers to helping the
poor and those who were in distress. The word “judgment”
means justice and refers to being fair and kind to everyone in
everything. The people were also to “wait on thy God
continually.” In other words, they were to live their lives
depending on Him without any anxiety and believing with
expectation that He will provide for their every need.
Believers should live the same way today, and it must be
done “continually.”
C. Israel’s desire to continue in sin (Hosea

12:7-8).
1. (vs. 7). This verse says “He is a merchant,

the balances of deceit are in his hand: he loveth to
oppress.” Instead of trusting God for their needs, The LORD
said here about Jacob or Israel “He is a merchant, the
balances of deceit are in his hand.” The phrase
“balances of deceit” refers to dishonest scales that falsely
weighed the goods they sold. God’s people were like crafty
“merchants” selling their wares using, false or dishonest
scales, for they loved to cheat their customers. In addition,
God said that “he (Israel) loveth to oppress.” By
consistently using dishonest scales, the merchants were
deceiving their customers and therefore oppressing them
because in most cases they had nowhere else to buy the
merchandise they needed. “To oppress” is bad enough, but
to “love” to do it is much worse. That person’s conscience
doesn’t check or reprove him as it ought to do. They not only
loved what made them rich by oppression, but they also loved
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out-witting those that didn’t suspect him of cheating. That

sounds a lot like what many merchants do today. They only
care about the “almighty dollar.” Note: People can be
oppressed by fraud as well as by force. Not only did
princes, lords, and masters oppress their subjects,
tenants, and servants, but “merchants” and traders
were often guilty of oppressing those they dealt with
when they took advantage of their ignorance or their
need. Just as He did then, God has his eye upon
merchants and traders today, when they are weighing
or pricing their goods deceitfully. He sees what
balances they have in their “hand,” and how they use
them. Although their customers may not be aware of
the “sleight of hand” with which they make their scales
“balances of deceit,” God sees it, and knows it.
2. (vs. 8). This verse says “And Ephraim said,

Yet I am become rich, I have found me out substance:
in all my labours they shall find none iniquity in me
that were sin.” Notice how these crooked merchants in
Israel responded to the LORD’S indictment against them.
God said “And Ephraim said, Yet I am become rich, I
have found me out substance.” The people don’t not
deny the charge, nor do they plead not guilty. Instead
“Ephraim” took pride in what they had done dishonestly. All
they cared about was “Yet I am become rich, I have found
me out substance.” This phrase is better read as “I have
gotten all my wealth by myself.” The people were claiming
that they got their wealth or “substance” on their own.
Regardless of what God thought about it, they rejoiced in
their wealth no matter how they got it and who they harmed
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to get it. With an attitude much like the attitude of the

church in Laodicea, the people of Israel thought of
themselves as “rich” and needed nothing (see Revelation
3:14, 17). Everything “Ephraim” says so far is ridiculous for
a number of reasons. First, it’s ridiculous because wealth
gotten in the wrong way is “substance” that won’t last.
Proverbs 25:3 says “Wilt thou set thine eyes upon that which
is not? for riches certainly make themselves wings; they fly
away as an eagle toward heaven.” Second, their claim is
ridiculous because it is foolish to think that we get wealth on
our own, because it is God who gives us the power or ability
to get wealth (see Deuteronomy 8:16-18) whether we are His
or not. Third, it is ridiculous because it’s foolish to think that
any wealth we get is only for ourselves. The truth is,
whatever we have, God has given it to us to be stewards over
it (see I Peter 4:10). To make matters worse, “Ephraim”
also said “in all my labours they shall find none iniquity
in me that were sin.” In other words, the people were
saying that regardless of how they got their “substance” or
wealth, no one could find any “iniquity” in what they had
done that could be called “sin.” How foolish can anybody
be? What does it matter if men don’t see anything wrong
with our sinful ways when God sees it all? We may be able to
hide our “sin” from man, but even that will be discovered
(see Numbers 32:23). And God will judge all secret “labors”
or works (see Ecclesiastes 12:14). Note: Unfortunately,
there are those who think that getting wealth “by any
means necessary” is not very bad and not worth
mentioning, so they think that it should also be
excused. They wrongly and foolishly think that if they
don’t make a big deal of their wrongs neither will God.
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These people will even go so far as to claim that what

they did was a normal practice; therefore, to them it
can’t be “iniquity” or “sin.” They seem to believe that
since everybody else is committing the same unjust
acts, no one will think the worse of them for doing the
same thing. But God doesn’t see the way man sees (see
I Samuel 16:7), nor does He judge the way man judges
(see Isaiah 55:8; Ezekiel 18:29). Remember, God will
repay (see Isaiah 59:18; Romans 12:19).
D. God reaches out to Israel (Hosea 12:9-10).
1. (vs. 9). This verse says “ And I that am

the LORD thy God from the land of Egypt will yet make
thee to dwell in tabernacles, as in the days of the
solemn feast.” Of course, “the LORD” would not, and in
fact could not overlook their prideful attitudes and blatant
sinning. So He reminded them that He, Yahweh was their
God when He said “And I that am the LORD thy God.”
The phrase “from the land of Egypt” was intended to
remind them that He was the one who had delivered them
from the bondage their forefathers experienced in “Egypt”
for four hundred years. At that time God had done many
mighty works on their behalf, both in freeing them from the
control of Pharaoh, and in caring for them through their forty
years of wilderness wanderings. During those forty years of
traveling through the wilderness, Israel had to live in home-
made tents or “tabernacles” rather than in permanent
dwelling places (see Numbers 1:52; 9:17-20). But here, when
God said He “will yet make thee to dwell in tabernacles,
as in the days of the solemn feast,” He apparently meant
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that He was going to take them away from their permanent

homes in Israel. The Assyrian Captivity was coming, and God
would no longer allow Israel to remain in their land. Assyria
would remove them and resettle the land with foreigners
from other countries they had conquered (see II Kings
17:24). Because they had refused to obey their God, once
again Israel would have to live in temporary dwellings. God
would put them in the same condition as the Israelites were
in when they dwelt in tents and wandered for forty years.
The phrase “as in the days of the solemn feast,” refers to
the annual Feast of Tabernacles (or Booths) when the people
were required to live in temporary dwelling places (see
Leviticus 23:34, 40-43).
2. (vs. 10). This verse says “I have also spoken

by the prophets, and I have multiplied visions, and used
similitudes, by the ministry of the prophets.” As the
LORD continued to remind His people of what He had done
for them, and how He had communicated to them, here He
said “I have also spoken by the prophets.” In the past
and even at this point, God spoke to His people through “the
prophets.” What “the prophets” received from the
LORD, they plainly and faithfully delivered to His people.
The people at Mount Sinai begged that God would speak to
them by men like themselves (see Exodus 20:19; 18:15-22),
and He did so. God also said “and I have multiplied
visions.” These “prophets” were “seers” who had multiple
“visions,” and dreams, in which God revealed His will to
them (see Numbers 12:6). These “visions” were
“multiplied” meaning that God spoke often through many
“visions.” In speaking to His people through “the
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prophets” God also “used similitudes,” or parables to

make the messages He sent by “the prophets”
understandable, more affecting, and more likely to be
remembered. And as God “used similitudes” through His
“prophets,” His Son, Jesus also “used similitudes,” for the
Gospels tell us that Jesus “spake many things in parables”
(see Matthew 13:3; Mark 4:2; Luke 21:29). God then
summarized how He had spoken to His people saying “by
the ministry of the prophets.”
E. Israel refuses God’s attempts at reconciliation

(Hosea 12:11-14).
1. (vs. 11). This verse says “Is there iniquity in

Gilead? surely they are vanity: they sacrifice bullocks in
Gilgal; yea, their altars are as heaps in the furrows of
the fields.” Now the prophet mentions two places that had
become notorious for idolatry. He posed a rhetorical
question asking “Is there iniquity in Gilead?” “Gilead”
was located east of the Jordan River. Earlier, Hosea had
noted this region for its “iniquity” (see Hose 6:8). “Gilead”
was a fruitful and pleasant country, but the people had made
it a place full of sin, it was a place to be mourned over.
“Gilead” was part of the land allotted to the twelve tribes of
Israel, and was a fruitful pleasant country (see Jeremiah
22:6), that was good for grazing (see I Chronicles 5:9; Micah
7:14). To confirm the sinfulness of those who occupied
“Gilead,” God said “surely they are vanity” meaning that
the people there were worthless, which is the meaning of
“vanity.” Just as “Gilead” had become a place of iniquity
and idol worship, God also said that His people “sacrifice
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bullocks in Gilgal; yea, their altars are as heaps in the

furrows of the fields.” “Gilgal,” was believed to have
been about one mile northeast of Old Testament Jericho and
was the first campsite of the Israelites after they crossed the
Jordan River and entered the Promised Land (see Joshua
4:19-20). “Gilgal” had played a special part in the history of
Israel, but now like “Gilead” they were sacrificing animals to
pagan gods (see Hosea 9:15), and they had so many altars for
these sacrifices that God compares them to “heaps in the
furrows of the fields” meaning that there were rows and
rows of “altars” that looked like the rows of dirt in plowed
“fields.”
2. (vs. 12). This verse says “And Jacob fled into

the country of Syria, and Israel served for a wife, and
for a wife he kept sheep.” Here the LORD takes the people
back to their beginning with “Jacob.” They are called to
remember that he was a servant to Laban (see Genesis 28:5;
Deuteronomy 26:5), God said that “Jacob fled into the
country of Syria” from his malicious brother, Esau and
there “Jacob,” here called “Israel served” his covetous
uncle “for a wife” (see Genesis 29:20). In order to get
Rachel as his wife, “Jacob” had to keep Laban’s “sheep.”
He was poor, humble, and a fugitive, therefore his
descendants, the Israelites, had no reason to be proud about
how they became rich (see verse 8). “Jacob” was a plain
man, dwelling in tents, and keeping sheep, but God’s people,
Jacob’s descendants, gained their wealth from “balances of
deceit” (see verse 7). He “served for a wife” that was not a
Canaanite, as Esau’s wives were, therefore, it was a shame
for Israel to fall in with the Canaanites, and mingle with
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other nations. The LORD took care of “Jacob” both in his

flight from Esau and in his service to Laban. From “Jacob”
came an illustrious nation that bore his name, and magnified
the goodness of God both to him and them.
3. (vs. 13). This verse says “And by a prophet

the Lord brought Israel out of Egypt, and by a prophet
was he preserved.” The LORD continued to rehearse for
His people their history and what He had done for them. He
said “And by a prophet the Lord brought Israel out of
Egypt.” God “brought Israel out of Egypt” to serve Him
(see Exodus 7:16; 8:1) not to serve idols (see Exodus 20:4-5;
23:30-33). “The LORD” also “preserved” them and He did
all of this “by a prophet,” Moses. As “a prophet,” what
Moses did for Israel was under God’s direction, and by the
power of His word. The sign of Moses’ authority was not a
royal scepter, but the “rod of God” with which he was able to
summon both Egypt’s plagues and Israel’s blessings (see
Exodus 4:20; 7:17, 19-20; 8:16-17;17:9). Moses, as “a
prophet,” was a type of Christ (see Acts 3:22), and it is by
Christ as “a prophet” that we are “brought out of Egypt”
or the bondage of sin (see Galatians 5:1; Hebrews 2:14-15).
What God said here shows how unworthy and ungrateful
God’s people were. They rejected their God, who had
“brought them out of Egypt,” and served other gods
before Him (see Exodus 20:2-5), and despised and
persecuted His prophets (see II Chronicles 36:16; Jeremiah
2:30; Matthew 5:12) whom they should have loved and
honored.
4. (vs. 14). Our final verse says “Ephraim

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provoked him to anger most bitterly: therefore shall he

leave his blood upon him, and his reproach shall
his Lord return unto him.” As a result of Israel’s ungodly
actions and behavior, God said that “Ephraim provoked
him to anger most bitterly.” In other words, God’s people,
Israel, had stirred up His “anger” which is not a very good
thing to do (see Numbers 14:22-23; 16:30; Deuteronomy 9:7;
32:16; Judges 2:12; Psalms 78:55-59; Isaiah 1:4). Since
“Ephraim provoked him to anger most bitterly,” God
said “therefore shall he leave his blood upon him, and
his reproach shall his Lord return unto him.” This
means simply that God will sentence His people to death for
their sins. The LORD speaks of the nation of Israel as the
person “Ephraim.” The phrase “therefore shall he leave
his blood upon him” means that because of “Ephraim’s”
sins, “his blood” or guilt will be left on him and he will be
punished for his sins (see Ezekiel 18:13). And the phrase
“and his reproach shall his LORD return unto him”
means that the “LORD” will make him (Ephraim) bare his
own “reproach” or shame. It wouldn’t be long before the
LORD would take away His protection from “Ephraim,” and
their idolatry and injustices will end with the Assyrian
invasion and the exile of many people from their land just as
God had earlier said (see Deuteronomy 28:15, 16, 19, 49-52).
V. Conclusion. God’s emotions have been openly

demonstrated in this week’s lesson. It shows us the full range
of God’s feelings. He showed His love as He tenderly cared
for Israel in the early days of their relationship. But His
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anger blazed in response to Israel’s continual unfaithfulness.

His compassion and mercy have made provision for Israel’s
future restoration. Surely, earthly parents can readily
identify with God’s emotions.

Curriculum***
Sunday, May 31, 2020: “Pursue Love and Justice” Practical Points
Lesson Text: Hosea 11:1-2, 7-10; 12:1-2, 6-14
I. GOD AGONIZES OVER HIS PEOPLE (Hosea 11:1-2,

7-10)
1. When Israel was a child, then I loved him, and called my

son out of Egypt.
2. As they called them, so they went from them: they

sacrificed unto Baalim, and burned incense to graven images.
7. And my people are bent to backsliding from me: though

they called them to the most High, none at all would exalt
him.
8. How shall I give thee up, Ephraim? how shall I deliver

thee, Israel? how shall I make thee as Admah? how shall I set
thee as Zeboim? mine heart is turned within me, my
repentings are kindled together.
9. I will not execute the fierceness of mine anger, I will not

return to destroy Ephraim: for I am God, and not man; the
Holy One in the midst of thee: and I will not enter into the
city.
10. They shall walk after the Lord: he shall roar like a lion:
when he shall roar, then the children shall tremble from the
west.
II. GOD’S INDICTMENT OF ISRAEL (Hosea 12:1-2,

6-14)
1. Ephraim feedeth on wind, and followeth after the east

wind: he daily increaseth lies and desolation; and they do
make a covenant with the Assyrians, and oil is carried into
Egypt.
2. The Lord hath also a controversy with Judah, and will

punish Jacob according to his ways; according to his doings
will he recompense him.
6. Therefore turn thou to thy God: keep mercy and judgment

and wait on thy God continually.
7. He is a merchant, the balances of deceit are in his hand:

he loveth to oppress.
8. And Ephraim said, Yet I am become rich, I have found me

out substance: in all my labours they shall find none iniquity
in me that were sin.
9. And I that am the Lord thy God from the land of Egypt will
yet make thee to dwell in tabernacles, as in the days of the
solemn feast.
10. I have also spoken by the prophets, and I have multiplied

visions, and used similitudes, by the ministry of the prophets.
11. Is there iniquity in Gilead? surely they are vanity: they

sacrifice bullocks in Gilgal; yea, their altars are as heaps in
the furrows of the fields.
12. And Jacob fled into the country of Syria, and Israel
served for a wife, and for a wife he kept sheep.
13. And by a prophet the Lord brought Israel out of Egypt,

and by a prophet was he preserved.
14. Ephraim provoked him to anger most bitterly: therefore

shall he leave his blood upon him, and his reproach shall
his Lord return unto him.
I. GOD AGONIZES OVER HIS PEOPLE (Hosea 11:1-2,

7-10)
1. “When Israel was a child, I loved him,and out of Egypt I

called my son.
2. But the more they were called, the more they went away
from me. They sacrificed to the Baals and they burned
incense to images.
7. My people are determined to turn from me.Even though

they call me God Most High,I will by no means exalt them.
8. “How can I give you up, Ephraim?How can I hand you

over, Israel? How can I treat you like Admah?How can I make
you like Zeboyim? My heart is changed within me; all my
compassion is aroused.
9. I will not carry out my fierce anger,nor will I

devastate Ephraim again.For I am God, and not a man—the
Holy One among you.I will not come against their cities.
10. They will follow the Lord;he will roar like a lion. When he
roars,his children will come trembling from the west.
II. GOD’S INDICTMENT OF ISRAEL (Hosea 12:1-2,

6-14)
1. Ephraim feeds on the wind;he pursues the east wind all

day and multiplies lies and violence.He makes a treaty with
Assyria and sends olive oil to Egypt.
2. The Lord has a charge to bring against Judah;he will

punish Jacob according to his ways and repay him according
to his deeds.
6. But you must return to your God;maintain love and

justice,and wait for your God always.
7. The merchant uses dishonest scales and loves to defraud.

8. Ephraim boasts, “I am very rich; I have become
wealthy. With all my wealth they will not find in me any
iniquity or sin.”
9. “I have been the Lord your God ever since you came out of
Egypt;I will make you live in tents again, as in the days of
your appointed festivals.
10. I spoke to the prophets,gave them many visions and told

parables through them.”
11. Is Gilead wicked?Its people are worthless! Do they

sacrifice bulls in Gilgal?Their altars will be like piles of
stones on a plowed field.
12. Jacob fled to the country of Aram; Israel served to get a
wife, and to pay for her he tended sheep.
13. The Lord used a prophet to bring Israel up from Egypt,by

a prophet he cared for him.
14. But Ephraim has aroused his bitter anger;his Lord will
leave on him the guilt of his bloodshed and will repay him for
his contempt.

1. God’s love for us is manifested both by His call to us, and

the messengers He sends to reveal His will (Hosea 11:1-2).
2. Even though people can feel the tug of God on their

hearts, many still refuse to come to Him (Hosea 11:7).
3. When God’s people are disobedient, He often agonizes

over punishing us because He still loves us (Hosea 11:8-10).
4. As believers, we are not to follow the ways of the world,

for if we do, God will punish us according to our deeds
(Hosea 12:1-2).
5. When the LORD reveals our sin to us, our next move
should be to repent (Hosea 12:6).
6. There is no reason to boast about your wealth when it was

obtained by hook or crook (Hosea 12:7-8).
7. The LORD knows that we will sin, so He sends His

messengers to warn us of the consequences, and to remind
us of how good He has been and still is (Hosea 12:9-13).
8. When we provoke God’s anger with our sins, we can’t

blame anyone but ourselves when we are punished (Hosea
12:14).

Curriculum***
Sunday, June 7, 2020: “Listen to God’s Wisdom” Commentary (The
ISSL Curriculum)
Lesson: Proverbs 1:1-4, 7-8, 10, 20-22, 32-33; Time of

Action: about 950 B.C.; Place of Action: Jerusalem
Golden Text: “The fear of the Lord is the beginning of

knowledge: but fools despise wisdom and instruction”
(Proverbs 1:7).
I. INTRODUCTION. The prophet Isaiah noted that secular

education had not resolved Israel’s societal problems and he
suggested a reason for its failure. He asked, “Where are thy
wise men? And let them tell thee now, and let them know
what the LORD of hosts hath purposed” (see Isaiah 19:12).
The best way to correct social and moral problems is to be
willing to understand God’s purpose and also fulfill it. This
week’s lesson is concerned with the issue of where
knowledge begins. We cannot expect to gain wisdom without
beginning at the right right starting point.
II. BACKGROUND FOR THE LESSON. The book of

Proverbs is a great resource for acquiring knowledge. It not
only provides factual information to make us wise, but also
directs us to the source of knowledge—God. The writing
style of the book of Proverbs is parabolic. This means that
information is conveyed by likening or comparing the idea
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being presented to something else. The Hebrew word for

“proverbs” means comparisons, similitudes, or parables. We
often use the term “proverbs” to describe a short, concise
insightful expression of a particular truth or experience. It
communicates practical, moral guidance in an effective way.
Parables are intended to draw pictures in the mind; they
carry a message that will not be soon forgotten. Solomon
wrote the major portion of Proverbs around 950 B.C.
Chapters 30 and 31 are credited to Agur and Lemuel,
respectively. When Solomon became king of Israel, the
LORD appeared to him in a dream and said, “Ask what I shall
give thee” (see I Kings 3:5). Solomon responded saying “Give
therefore thy servant an understanding heart” (see I Kings
3:9). After God granted the request, “Solomon’s wisdom
excelled the wisdom of all the children of the east country”
(see I Kings 4:30). The book of Proverbs contains some of
the three thousand proverbs that God gave to Solomon (see I
Kings 4:32). Solomon probably spoke many of these when
people came to hear his wisdom (see I Kings 4:34). In the
chaotic days in which we live, men and women need wisdom
to avoid the treacherous pitfalls on the road of life. Proverbs
gives timeless principles regarding human character and
conduct.
III. THE PURPOSE OF THE BOOK (Proverbs 1:1-4)
A. The author of the book (Proverbs 1:1). Our

first verse says, “The proverbs of Solomon the son of
David, king of Israel...” Here, in the beginning of the
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book of Proverbs, we are told that these are “The proverbs

of Solomon the son of David, king of Israel...” Although,
“Solomon” is credited with being the author of “the
proverbs,” at least two chapters are ascribed to Agur (see
Proverbs 30:1) and Lemuel (see Proverbs 31:1). However,
“Solomon” wrote the majority of the “proverbs” in this
book. Of course, “Solomon” succeeded his father “David”
as “king” of the united kingdom “of Israel” (see I Kings
2:10-12). As believers, we look forward to everlasting life in
the New Heaven and the New Earth, but we are still
residents of the present earth and must learn to live prudent,
honest lives while we are here. The book of Proverbs helps
us to do that by teaching us how to live godly lives through
wise thoughts and actions.
B. The purpose of the book (Proverbs 1:2-4).
1. (vs. 2). This verse says “To know wisdom and

instruction; to perceive the words of understanding...”
The term “wisdom” comes from a word meaning “to be
capable of judging.” The idea is having the ability to make
skillful decisions in divine and human affairs because of past
experience and training. Such ability comes only from a
relationship with God. The wise person is one who is
sensitive to God and willingly submits himself or herself to
Him. Solomon, the wise man tells us that the proverbs have
several purposes. First, “To know wisdom and
instruction;” that is “wisdom” which we get by
“instruction,” by divine revelation, so that we may know
both how to speak and act wisely, and to give “instruction”
to others. In other words, these proverbs are designed to
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help us learn to be wise and to accept “instruction” or

correction. The Hebrew term for “instruction” means
“correction” or “discipline.” It is the usual term for the
correcting of children by parents. It’s similar to the Greek
word translated “chastening” (see Hebrews 12:5) which
means discipline or child training. The second purpose of the
proverbs is “to perceive the words of understanding.”
The term “perceive” means “to come to understand” or “to
apprehend with the mind.” So the phrase, “to perceive the
words of understanding” means that the proverbs help us
to discern and comprehend “the words of understanding”
and insight.
2. (vs. 3). This verse says “To receive the

instruction of wisdom, justice, and judgment, and
equity...” A third purpose of the proverbs is for those who
are teachable “To receive the instruction of wisdom,
justice, and judgment, and equity.” The word “receive”
has the idea of taking possession of something. First, the
teachable person will “receive” or take possession of
“wisdom.” The word “wisdom” here translates a different
Hebrew word from the one in verse 2. Here, “wisdom”
emphasizes intelligence and the ability to make skillful
decisions. It is discernment. Since God gives “wisdom” for
us to “receive” or take possession of, the wise person
applies divine guidelines in everyday situations guided by
God’s will. Second, the teachable person “receives” or takes
possession of instructions in “justice.” The word “justice”
here means righteousness or right living. Third, the
teachable person “receives” or takes possession of
instructions in “judgment.” Although the term “judgment”
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in the Old Testament is sometimes translated as justice, here

it not only refers to lawful judgment which definitely takes
“wisdom,” it also refers to applying good reasoning to
everyday situations. Fourth, the teachable person
“receives” or takes possession of instructions in “equity”
which means treating people fairly. Note: To neglect or
not “receive” God’s “instruction” results in spiritual
immaturity among God’s people. To illustrate this
point, the writer of Hebrews wrote “For every one that
useth milk is unskillful in the word of righteousness:
for he is a babe. But strong meat belongeth to them
that are of full age, even those who by reason of use
have their senses exercised to discern both good and
evil” (see Hebrews 5:13-14). An underlying problem in
many churches today is that many immature Christians
are among the members. But immaturity here does not
mean lacking in biblical knowledge, but it refers to the
inability or lack of desire to put biblical principles to
work in everyday life. God wants His people to mature
or grow in attitude and practice “unto the measure of
the stature of the fulness of Christ” (see Ephesians
4:13). As His representatives on earth, we should
follow His steps (see I Peter 2:21).
3. (vs. 4). This verse says “To give subtilty to

the simple, to the young man knowledge and
discretion.” Here Solomon says that another purpose of the
proverbs (see verse 2 and 3) is “To give subtilty to the
simple.” The word “subtilty” means the ability to make
fine distinctions. The word “simple” refers to those who are
easily persuaded or enticed to follow the wrong people or
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advice. A “simple” person is one who must be teachable and

willing to pay attention to wisdom’s instruction and
correction. Therefore, the phrase “To give subtilty to the
simple” means that the proverbs gives the easily persuaded
person the ability to make distinctions or discern between
right and wrong decisions. The proverbs are also designed to
give “the young man knowledge and discretion.” Youth
is the learning age that takes hold to instructions, is easily
impressionable, and retains what is received. Therefore, the
minds of young people must be seasoned well, and this can
be done as they gain “knowledge and discretion” from
Solomon’s proverbs. Youth is rash, and inconsiderate and
therefore needs to be managed by the rules we find here in
Solomon’s proverbs. And if young people will govern their
ways according to Solomon’s proverbs, they will soon gain
the “knowledge and discretion” of the elderly. The
Hebrew word for “discretion” means “to think about
something with the idea of forming a plan.” Since the
activities of life are born in the heart (see Proverbs 4:23), a
person’s thoughts, especially a young person, must be
disciplined to properly guide his or her character and actions
(see Proverbs 23:7). It’s important to meditate on the right
things (see Philippians 4:8-9). By submitting to God’s
enabling power, the Holy Spirit (see Galatians 5:16-23), right
thinking and planning can produce a godly character and life-
style. It appears that Solomon was a bit partial to young
people when writing this book. No doubt he hoped by it to
season the minds of the rising generation with the generous
principles of wisdom and virtue.
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IV. THE PURSUIT OF WISDOM (Proverbs 1:7-8, 10).

Verses 5-6 are not part of our lesson, but in those verses
Solomon basically says that those who are wise could become
wiser by listening to these proverbs. They will gain
understanding and learn to solve difficult problems (see
verse 5). He added that His words will help them understand
proverbs, stories with hidden meanings, words of the wise,
and other difficult sayings (see verse 6).
A. The fear of God (Proverbs 1:7). This verse says

“The fear of the Lord is the beginning of knowledge:
but fools despise wisdom and instruction.” Throughout
the book of Proverbs, Solomon mentioned various insights
regarding “wisdom.” This verse gives us the key for
obtaining “wisdom.” Solomon said that “The fear of
the Lord is the beginning of knowledge.” To “fear the
LORD” means that we are aware of God’s mighty presence
that leads us to want to constantly please Him in our
attitudes and actions. Some people call this reverence for
God. This “fear” or reverence honors and respects the
LORD’S Person so greatly that we demonstrate obedience to
His Word in all things. This “fear” is not a disruptive
quaking in terror that hinders a person’s ability to function;
instead it is a “fear” that leads a person to think, act, and
live in a right relationship with God. The root word from
which the Hebrew word for “beginning” comes, literally
means “head” emphasizing whatever is highest, supreme,
foremost, or chief. Therefore, “beginning” in this verse
means chief or foremost and refers to the necessary step to
gaining “knowledge.” The “fear of the LORD” is the head
of “knowledge” meaning that of everything there is to be
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known, the supreme or foremost thing to know is that God is

to be feared, to be reverenced, to be served, and
worshipped. In order to gain all useful “knowledge” the
most necessary thing is to “fear the LORD.” Simply put,
the “fear (or reverence) of the Lord,” that is, worshiping
Him and regarding Him as truly awesome, is the starting
point and the preeminent part of knowledge. We cannot
expect to profit from the instructions given to us unless our
minds are possessed with a holy reverence for God, and our
every thought and action is in obedience to His will (see John
7:15-17). After declaring that fearing God is the first step in
receiving insight into the workings of God, Solomon also said
“but fools despise wisdom and instruction.” The word
“despise” means “to treat something or someone with
contempt” (see Matthew 7:6). “Wisdom” refers to practical
intelligence that enables one to act prudently within society.
It includes mental skill for solving problems. Such “wisdom”
was given to the tabernacle workers (see Exodus 31:2-6), and
to Solomon (see I Kings 4:29-34). God gives “wisdom” to
those who seek it from Him (see James 1:5). He gives it
through answers to prayers, and through His Word (see II
Timothy 3:14-17). “Instruction” refers to any discipline,
chastisement, or correction that is to help one make wise
responses. A “fool” is someone who lacks understanding,
judgment or common sense. “Fools” treat “wisdom” and
“instruction” (corrective discipline) with disdain or
contempt. “Fools despise instruction” because
“instruction” or correction is the hard way to attain
“wisdom.” “Fools” often “despise” authorities because of
they administer correction. A “fool” laughs at sin (see
Proverbs 14:9), his ways are right in his own eyes (see
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Proverbs 12:15), and he rejects instruction (see Proverbs

15:5). “Fools” are so self-serving that they are not
interested in submitting to God or His wisdom (see Proverbs
1:29). The truth is, it’s a waste of time trying to teach a
“fool” (see Proverbs 16:22; 27:22).
B. Heeding parental instruction (Proverbs 1:8).

This verse says “My son, hear the instruction of thy
father, and forsake not the law of thy mother...” Those
who are wise or seek to be wise regard their parents as their
superiors. So Solomon said “My son, hear the instruction
of thy father.” By interpretation, the word “son” here most
likely refers to Solomon’s own “son,” but by application, it
includes young people in general. His “son” and all children
are called to “hear” or pay close attention to his
“instruction” or admonition. A person begins to gain
knowledge by submitting not only to God but also to parents.
Although Solomon seems to indicate that “instruction” or
correction comes from “thy father” and “the law” or
teaching comes from “thy mother,” they are both
responsible for the child’s training, for they are the
instructors God has provided to lead children in His ways
(see Proverbs 22:6; Ephesians 6:4). Children are commanded
to obey their parents and to value their “instruction” (see
Proverbs 6:20; Ephesians 6:1-2). As noted in verses 2 and 7,
“instruction” refers to admonition, correction, and
discipline that turn people from wrong behavior (see
Proverbs 22:15). Solomon also called on his “son” to
“forsake not the law of thy mother.” The word “law”
refers to rules. As children tend to do, when they are grown
they don’t think they still need to adhere to the rules given by
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their parents, and they can do whatever they want to do. But
Solomon says that’s an unacceptable way of thinking
because “the law of thy mother” was according to the
“law” of God, and therefore it must never be forsaken. When
discipline and correction are given improperly, it can cause
children to respond with hatred (see Proverbs 5:12). But
when discipline is given by loving parents, it should be
accepted graciously (see Proverbs 13:1; Colossians 3:20).
“Instruction” and “laws” are things unruly children resist.
Parental rules hinder children’s self-centered living and make
them responsible. But rules are not to be the ends in
themselves; rules should be used as teaching devices.
Unfortunately, too often children will not recognize the
benefits of “laws” or rules set by parents until later in life.
When disciplined children look at the character flaws of
undisciplined children, they will better understand the
benefits of their own training. Godly training results in the
character traits of spiritual beauty (see Hebrews 12:8-11).
Note: It’s quite possible that for Solomon the term
“fool” referred to atheists, those who have no regard
for God, and “despise wisdom and instruction.” They
don’t fear God’s wrath at all, nor do they have any
desire for His favour since they don’t believe He exists
anyway (see Psalms 14:1; 53:1). And to show their lack
of wisdom, they won’t thank you for telling them what
they can do to escape God’s wrath and obtain his
favour.
C. Warning of potential opposition (Proverbs

1:10). This verse says “My son, if sinners entice thee,
consent thou not.” In this verse, Solomon gives another
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general rule to young people to be aware of bad company.

He said “My son, if sinners entice thee, consent thou
not.” The word “entice” means “to lead on or attract by
arousing hope of pleasure or profit.” It also carries the idea
of tricking someone. This is good advice for parents to give
their children when they send them abroad into the world.
For sure, they will face peer pressure no matter where they
are, at home or abroad. Peer pressure is nothing new; it has
existed since the beginning of time (see Genesis 3:6; 11:1-4).
The company we keep can affect us positively or negatively
(see Psalms 1:1; Proverbs 16:29). Solomon’s warning to his
“son” concern keeping company with “sinners.” More often
than not, “sinners” or unsaved folk, seek to involve others in
their sin. They will “entice” others to join in. They don’t
threaten or argue, but “entice” with flattery and good
sounding words to bring others along to sin with them.
When “sinners” attempt to apply peer pressure to join in
with their wickedness, Solomon cautions young people not to
be seduced or taken in by them. He said “Consent thou
not” or don’t give in to them (see Ephesians 5:6-8). People,
whether young or old, need to realize that even though
“sinners” may “entice” you, they cannot force you to go
along. We must not say as they say, nor do as they do, or do
whatever they want us to do. Simply put, don’t have any
fellowship with them (see II Corinthians 6:14-18).
V. THE PERSONIFICATION OF WISDOM (Proverbs

1:20-22, 32-33). Verses 11-19 are not part of our printed
text, but in those verses, Solomon continues to delve into the
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ways people can be enticed to do wrong including plots and

schemes. No matter what things may look like, the object of
these sinners is to hurt people even by murdering the
innocent and taking whatever they could (see Proverbs
1:11-14, 16-19). In verse 15, Solomon again encourages his
son to stay away from them.
A. Wisdom’s availability (Proverbs 1:20-22).
1. (vs. 20). This verse says “Wisdom crieth

without; she uttereth her voice in the streets…” Here,
and in the next verse, “wisdom” is personified as a woman
crying out the rules of “wisdom.” Solomon said “Wisdom
crieth without” meaning that “wisdom” is out in the open;
it’s not hidden. “She (wisdom) uttereth her voice in the
streets.” God has made His “wisdom” available
everywhere. “Wisdom” cries out loud “in the streets”
through the people of the community and in the city.
Parents, neighbors, pastors and educators “voice” or declare
the need to follow right moral practices. While many ungodly
voices are heard, God has given man a conscience to
distinguish right from wrong (see Romans 2:14-15).
2. (vs. 21). This verse says “She crieth in the

chief place of concourse, in the openings of the gates:
in the city she uttereth her words, saying…” Still
speaking about the many places that wisdom could be heard,
Solomon said here that “She (wisdom) crieth in the chief
place of concourse.” This refers to the noisy gathering
“place” of society. In that day, it would be the open market
or town square. Wisdom was also heard crying out “in the
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openings of the gates.” This refers to the entrance into

“the city” where the elders carried on the business of “the
city” (see Ruth 4:1-2). All over “the city” wisdom spoke as
she “uttereth her words” of instruction. We are told what
some of those words were in the remaining verses. Note:
Our LORD Jesus, who Himself is the wisdom of God
(see I Corinthians 1:23-24) fulfilled this verse. He
taught openly in the temple, in crowds of people,
and said nothing in secret (see John 18:20). He also
commanded His disciples to preach His gospel on the
housetops (see Matthew 10:27). There is no language
where wisdom’s voice is not heard. Truth does not try
to hide in corners, nor is virtue ashamed of itself.
Godly wisdom is everywhere available today as well. It
is spread by radio and television and through godly
pastors, teachers, parents, and neighbors as they share
truths from God’s Word. By listening to God’s wisdom,
anyone can have a personal relationship with Him and
live a godly life. The voice of wisdom cries out to warn
society of possible tragedy if it is not heeded.
3. (vs. 22). This verse says “How long, ye simple

ones, will ye love simplicity? and the scorners delight in
their scorning, and fools hate knowledge?” In this verse,
Solomon speaks to three groups of people who are normally
unresponsive to God’s wisdom. The first group addressed
are “ye simple ones.” Solomon asked them “How long, ye
simple ones, will ye love simplicity?” Those who are
“simple ones” are people who are easily persuaded or
deceived into doing the wrong thing. To “love simplicity”
means to “love” being simpleminded. The second group is
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called “scorners” or scoffers, those who mock or make fun

of anything and anybody. The Hebrew term for “scorners”
literally means “to speak barbarously” or “to stutter without
making any sense.” The point is that “scorners” are not
worth listening to. Those who mock or make fun of the child
of God makes no sense with their words, nor can they
because they are ignorant of God’s truth (see I Corinthians
2:14). The child of God is a citizen of heaven (see Ephesians
2:19), and therefore speaks a language that’s different from
the world. Solomon said that “the scorners delight in
their scorning.” In other words, “scorners” or scoffers
love to ridicule and find “delight” in scoffing or mocking
others and even mocking wisdom. But those who scoff at
religion may be especially meant here. The worst sinners, (if
we can say there are some worst than others) are those who
scorn or scoff at the idea of submitting to the truths and laws
of Christ, and to the reproofs and admonitions of His Word.
They even take pride in running down everything that is
sacred and serious. The third group is “fools.” Solomon
said that “fools hate knowledge.” As noted in verse 7, a
“fool” is someone who lacks understanding, judgment or
common sense. That said, there’s no wonder that “fools
hate knowledge.” They “hate” to be instructed and
reformed, and have a deep hatred for serious godliness. We
can see why Solomon asked “How long, ye simple ones,
will ye love simplicity? and (How long will) the scorners
delight in their scorning, and fools hate knowledge?”
B. Wisdom’s promising offer (Proverbs 1:32-33).

verses wisdom continues to say to the simple ones and
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scorners that if they would turn and pay attention to her

rebuke, she would pour out her spirit on them and make her
words known to them. But because they refuse to listen and
make fun of her counsel, wisdom would also laugh at them
when disaster comes. Wisdom then said that when disaster
falls on them, the simple ones and the scorners will seek her
out but won’t find her because they hated knowledge and
didn’t choose the fear of the LORD. As a result, they would
be left to their own devices and suffer for their own ways
they have chosen. The remainder of our text begins with
verse 32.
1. (vs. 32). This verse says “For the turning

away of the simple shall slay them, and the prosperity
of fools shall destroy them.” Wisdom continues to speak
to the simple ones and the scorners here saying “For the
turning away of the simple shall slay them.” This means
that the rejection of wisdom by the simpleminded has such
an effect on their lives that it could lead to their death. In
addition, “the prosperity of fools shall destroy them.” In
other words, “fools” are content to follow their own foolish
ways, being lifted up with pride, and attaching themselves to
the world, which will ultimately “destroy them.” The idea
presented here is that both “the simple” or simpleminded,
and “fools” are proud that they can turn away from God and
not be bound by the restraints of His rules. But that very
thing “shall slay them” or be detrimental to them.
2. (vs. 33). Our final verse says “But whoso

hearkeneth unto me shall dwell safely, and shall be
quiet from fear of evil.” Wisdom’s words brings this
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chapter to a close with an assurance of safety and happiness

to all those who submit to the instructions of wisdom. First
wisdom says “But whoso hearkeneth unto me shall dwell
safely.” Wisdom declares that if the simple ones and the
fools choose to “hearkeneth unto me” or follow after
wisdom, they will live in safety because they chose not to go
along with those who would do wrong. Second, wisdom said
that the simpleminded and the fool will also “be quiet from
fear of evil.” In other words, if the simpleminded and the
fool choose to “hearkeneth (to pay attention) unto”
wisdom they will be calm and have no disturbing
apprehensions of danger. They will not only be “safe” from
“evil,” they will also be “quiet from the fear of evil.” The
word “evil” in Scripture often refers to some sinful act or
behavior (see Judges 2:11; I Kings 11:6; Proverbs 1:16), but
here “evil” most likely refers to harm done to someone. The
person who is wise as a result of pursuing wisdom that comes
from God will not be nervous or overly concerned when
people want to do them harm. The point is that the wise
person, those who follow after the LORD and receive His
wisdom can utter the words of the psalmist “even if the earth
is removed, we shall not fear” (see Psalms 46:2). If we seek
God’s wisdom, who is Jesus Christ and always let His Word
rule us and be our counsellor, then, we too will be able
to “dwell safely” and “be quiet from the fear of
evil” that’s everywhere in this world.
VI. Conclusion. The Bible exhorts us to search for and find

wisdom; but many people don’t understand what wisdom is.
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Our culture often twists the meaning of the word. Some

people feel that if one knows a lot, he or she is wise. This is
not necessarily the case. A person may be a well of
knowledge and still lack ethical direction. This week’s lesson
has taught us that the fool who lacks the wisdom that comes
from God is morally deficient and inclined to do evil. But the
wise person listens to the wisdom that comes from God and
therefore, he or she exercises moral discernment and
prudence. They are skillful in reasoning and resourceful in
applying truth. That’s true wisdom!

Curriculum***
Sunday, June 7, 2020: “Listen to God’s Wisdom” Practical Points For
Lesson Text: Proverbs 1:1-4, 7-8, 10, 20-22, 32-33
I. THE PURPOSE OF THE BOOK (Proverbs 1:1-4)
1. The proverbs of Solomon the son of David, king of Israel;
2. To know wisdom and instruction; to perceive the words of

understanding;
3. To receive the instruction of wisdom, justice, and

judgment, and equity;
4. To give subtilty to the simple, to the young man knowledge

and discretion.
II. THE PURSUIT OF WISDOM (Proverbs 1:7-8, 10)
7. The fear of the Lord is the beginning of knowledge: but

fools despise wisdom and instruction.
8. My son, hear the instruction of thy father, and forsake not

the law of thy mother:
10. My son, if sinners entice thee, consent thou not.
III. THE PERSONIFICATION OF WISDOM (Proverbs

1:20-22, 32-33)
20. Wisdom crieth without; she uttereth her voice in the

streets:
21. She crieth in the chief place of concourse, in the

openings of the gates: in the city she uttereth her words,
saying,
22. How long, ye simple ones, will ye love simplicity? and the
scorners delight in their scorning, and fools hate knowledge?
32. For the turning away of the simple shall slay them, and
the prosperity of fools shall destroy them.
33. But whoso hearkeneth unto me shall dwell safely, and

shall be quiet from fear of evil.
I. THE PURPOSE OF THE BOOK (Proverbs 1:1-4)
1. The proverbs of Solomon son of David, king of Israel:

2. for gaining wisdom and instruction;

for understanding words of insight;
3. for receiving instruction in prudent behavior,
doing what is right and just and fair;
4. for giving prudence to those who are simple,[a]
knowledge and discretion to the young
II. THE PURSUIT OF WISDOM (Proverbs 1:7-8, 10)
7. The fear of the Lord is the beginning of knowledge,

but fools despise wisdom and instruction.
8. Listen, my son, to your father’s instruction

and do not forsake your mother’s teaching.
10. My son, if sinful men entice you,

do not give in to them.
III. THE PERSONIFICATION OF WISDOM (Proverbs

1:20-22, 32-33)
20. Out in the open wisdom calls aloud,she raises her voice
in the public square;
21. on top of the wall she cries out,at the city gate she makes
her speech:
22. “How long will you who are simple love your simple
ways?How long will mockers delight in mockery and fools
hate knowledge?
32. For the waywardness of the simple will kill them,and the
complacency of fools will destroy them;
33. but whoever listens to me will live in safety and be at
ease, without fear of harm.”
1. The Proverbs, like the rest of the Scriptures, have been

given to instruct us in wise and righteous living (Proverbs
1:1-3).
2. The words of wisdom are to be applied to all ages and

stages of development (Proverbs 1:4).
3. If you fear God, you already have the best foundation for
learning (Proverbs 1:7).
4. Fathers and mothers are responsible to instruct their

children, but it also is required that children carefully heed
those instructions (Proverbs 1:8, 10; Proverbs 13:1;
Colossians 3:20).
5. Wise principles for living are not mysterious, dark secrets.

They are readily available to all who will heed them (Proverbs
1:20-22).
6. There are major consequences for those who turn away

from God to go in their own way (Proverbs 1:32).
7. Those who receive God’s wisdom have no reason to be

concerned about fearing any evil that may come (Proverbs
1:33).

Curriculum***
Sunday, June 14, 2020: “Value Wisdom” Commentary (The ISSL
Curriculum)
Lesson: Proverbs 2:1-11; Time of Action: 950 B.C.; Place

of Action: Jerusalem
Golden Text: “For the Lord giveth wisdom: out of his

mouth cometh knowledge and understanding”
(Proverbs 2:6).
I. INTRODUCTION. A good decision has often been

described even in modern times as demonstrating “the
wisdom of Solomon.” This ancient king of Israel was famous
in his own time for his intelligence, and yet he promoted a
wisdom superior to his own. He turned people’s attention
upward to the wisdom that comes from God. This week’s
lesson teaches that godly wisdom is a treasure worth
seeking. We learn that all believers need to go on a search
for God’s wisdom. Wonderful benefits are available for each
earnest searcher.
II. THE LESSON BACKGROUND. The Hebrew word for

“proverbs” means comparisons, similitudes, or parables. We
often use the term “proverbs” to describe a short, concise
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carry a message that will not soon be forgotten. Solomon

respectively. When Solomon became king of Israel, the LORD
appeared to him in a dream and said, “Ask what I shall give
thee” (see I Kings 3:5). Solomon responded saying “Give
conduct.
III. SEEKING GOD’S WISDOM (Proverbs 5:1-5)
A. Learning wisdom (Proverbs 2:1-2).
1. (vs. 1). Our first verse says “My son, if thou

wilt receive my words, and hide my commandments
with thee…” A godly father wants nothing more than for his
children to learn how to live as God intended them to.
Solomon was eager to have his son live right. This can only
be done by following God’s Word. So in this verse Solomon
said “My son, if thou wilt receive my words, and hide my
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commandments with thee.” Solomon’s use of the word

“if” makes it clear that his “son” or anyone in general, had
to do certain things in order to gain wisdom. In other words,
gaining wisdom was conditioned on receiving or accepting
Solomon’s “words.” The first step to gaining wisdom is to
“receive” the teaching of the wise (see Proverbs 10:8). This
is actually a student-teacher relationship. A person or student
seeking wisdom must be receptive to the truth if it is to take
root, and God’s Word is truth (see John 17:17). Once the
student has heard the truth, Solomon said that they need to
“hide my commandments with thee.” The terms “words”
and “commandments” refer to the wisdom Solomon is
about to impart to his “son.” The word “hide” means “to
store up.” Once his “son” has heard the truth, he needs to
store up this wisdom so that it is available to him whenever
he needs it. Hiding or storing up wisdom indicates that
Solomon’s “son” or any student values it. He recognizes that
even if the usefulness of what he is learning is not
immediately noticed, someday it will prove to be valuable to
him. If Solomon’s “commandments” had not been
according to God’s truth, they would not have been valuable.
But this verse makes it clear that godly wisdom was the
teacher, Solomon’s aim.
2. (vs. 2). This verse says “So that thou incline

thine ear unto wisdom, and apply thine heart to
understanding…” Reflecting the poetic Hebrew parallelism
that was common in Proverbs, the two statements in this
verse are similar in meaning, but with a slightly different
emphasis. In the first statement, Solomon said “So that
thou incline thine ear unto wisdom.” The word “ear”
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draws attention to the need of listening closely to

“wisdom.” To “apply thine heart to understanding”
means that the student seeks “wisdom” conscientiously, and
strives eagerly for it. Here the words “wisdom” and
“understanding” are similar with “wisdom” being a
general term for knowledge that helps us live as we should
and “understanding” emphasizes the importance of
discernment. Gaining “wisdom” involves more than just the
“ear;” the “heart” must also be involved. In the Scriptures,
the “heart” refers to our ability to reason and consider
spiritual things (see Psalms 14:1; 15:2; Proverbs 3:5; 4:23).
B. Seeking wisdom (Proverbs 2:3-5).
1. (vs. 3). This verse says “Yea, if thou criest

after knowledge, and liftest up thy voice for
understanding…” Solomon continues to emphasize the
importance of wisdom by again using the word “if”
indicating another condition that must be met to gain
wisdom. Solomon said “Yea, if thou criest after
knowledge, and liftest up thy voice for understanding.”
This exhortation no doubt refers to prayer. The verbs
“criest” and “liftest” convey the urgency involved in
seeking wisdom. We are not to lazily pursue the truth. We
must “cry after knowledge” like someone who is about to
perish from hunger begs for food. Every now and then
prayers won’t do; we must be importunate, as if we know the
worth of knowledge and our own need for it. We must also
lift our “voice” or call out “for understanding,” lifting it up
to heaven expecting to receive “understanding” one of the
good and perfect gifts that God gives (see James 1:17). We
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show the urgency we have in gaining wisdom when we

constantly go to the source, God, and ask for it (see James
1:5). In Proverbs 1:20-23, wisdom is seen as crying out in
public areas, longing to be heard. But here, we are the ones
who are told to cry out and call out for wisdom.
2. (vs. 4). This verse says “If thou seekest her

as silver, and searchest for her as for hid treasures…”
Once again Solomon uses the word “if” to show that gaining
wisdom is also conditioned on some other things he is about
to declare. He said to his son, “If thou seekest her as
silver, and searchest for her as for hid treasures.”
Finding wisdom is also conditioned on “seeking her as
silver.” We should seek wisdom as if it was a rich “silver”
mine. We should also “searchest for her as for hid
treasures.” Both “silver” and hidden “treasures” are so
valuable that people will go to great lengths to get them. The
same thing should be true of wisdom. Too often God’s people
talk about wanting to know God’s Word but show very little
passion for it. If we truly believe that the wisdom and
knowledge of God is the most valuable thing we can have and
pursue after it like it is, our passion for wisdom and our
sense of urgency to get it will increase.
3. (vs. 5). This verse says “Then shalt thou

understand the fear of the Lord, and find the
knowledge of God.” This verse reveals what will happen to
the student “if’ they followed Solomon’s instructions in the
first 4 verses. First, Solomon said “Then shalt thou
understand the fear of the LORD.” The word “then”
introduces what will happen if the son would do what his
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father said in verses 1-4; (1) receive my (Solomon’s) words,

and hide my (Solomon’s) commandments with him; (2) incline
thine ear unto wisdom, and apply thine heart to
understanding; (3) criest after knowledge, and liftest up thy
voice for understanding; and (4) seekest her (wisdom) as
silver, and searchest for her (wisdom) as for hid treasures. If
his son did all of those things, Solomon said “Then shalt
thou understand the fear of the LORD.” This “fear” is not
abject terror, but it’s a healthy sense of awe and respect for
God as we recognize Him for who He is. It is extreme
reverence for “the LORD.” Not only would his son
“understand the fear of the Lord,” he would also “find
the knowledge of God.” The “fear of the LORD” and “the
knowledge of God” go together, for a person cannot
properly know God without having a profound sense of
reverence and respect for Him.
IV. FINDING GOD’S WISDOM (Proverbs 2:6-11)
A. The source of wisdom (Proverbs 2:6). This

verse says “For the LORD giveth wisdom: out of his
mouth cometh knowledge and understanding.” Not only
is “the LORD” wise Himself, but He “giveth wisdom,” and
that’s more than the wisest men in the world can ever do. It
is God’s prerogative and His only to open our understanding.
All the “wisdom” in any creature is God’s free gift, and He
gives it liberally (see James 1:5). In addition, God has
blessed the world with a revelation of His will. Solomon went
onto say “Out of his mouth cometh knowledge and
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understanding.” By the law and the prophets, by the

written Word and by His ministers, which are all “His
mouth” to the children of men, “cometh knowledge and
understanding.” It is certainly encouraging to search after
“wisdom” knowing that we have the Scriptures to search, in
which we may find “wisdom” if we seek it diligently.
B. Protection for the wise (Proverbs 2:7-8).
1. (vs. 7). This verse says “He layeth up sound

wisdom for the righteous: he is a buckler to them that
walk uprightly.” Still speaking about the LORD who gives
“wisdom” Solomon said “He layeth up sound wisdom for
the righteous.” God shows favor to those who are
“righteous” or who have a right standing with Him. For
them, God “layeth up” or stores away not just “wisdom,”
but “sound wisdom” or the best advice. God is also “a
buckler to them that walk uprightly.” In other words, He
is a shield to those who live with integrity (see Proverbs
30:5), those who have honorable character and moral
courage. The term “buckler” refers to “a shield” which is
tied around a soldier’s arm to provide a defense against a
sword or spear. Even those who “walk uprightly” may face
danger as the trial of their faith, but God is, and will be “a
buckler to them” so that if anything happens to them they
won’t experience any real harm because they are safe.
2. (vs. 8). This verse says “He keepeth the paths

of judgment, and preserveth the way of his saints.”
Here Solomon continues to advise his son of the grace God
shows to His own. First, he said that God “keepeth the
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paths of judgment.” The word “keepeth” here means “to

guard” or “to keep watch.” The term “judgment” here
means “justice.” Therefore, the phrase “He keepeth the
paths of judgment” means that God watches over His own
as they walk in “the way” of justice or fairness for they may
be tempted to turn aside out of that way. Second, Solomon
said that God also “preserveth the way of his saints”
meaning that the LORD guides and protects “His saints” in
every area of their lives. The word “saints” refers to
believers in the LORD who have been separated from the
world and consecrated to the worship and service of God.
The word “consecration” which means setting apart, and the
word “purity” are basic meanings of the term “saints.” God
“preserveth the way of his saints” so that our “way” won’t
be perverted. He preserves us, His saints, in our “way”
keeping us safe and blameless to our place in His heavenly
kingdom.
C. Preserved in wisdom (Proverbs 2:9-11).
1. (vs. 9). This verse says “Then shalt thou

understand righteousness, and judgment, and equity;
yea, every good path.” As we allow the LORD to direct us
and call on His help, Solomon said “Then shalt thou
understand righteousness, and judgment, and equity.”
In other words, we will know how to conduct ourselves
properly and rightly towards all men. We will “understand”
by the Word of God, “righteousness (right living), and
judgment (justice), and equity (fairness).” These
principles will guide and govern the saint in his or her whole
conversation or life, and will also make us fit for every
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relationship and every business venture, being trustworthy in

everything. As we “understand” God’s Word, which is His
wisdom (see John 1:1-5; I Corinthians 1:23-24), it will give
the believer not only a right view of justice, but also the
desire to practice it and treat everybody right. Following
these godly characteristics of “righteousness (right
living), and judgment (justice), and equity
(fairness)”will lead the saint in “every good path,” for “All
scripture is given by inspiration of God, and is profitable for
doctrine, for reproof, for correction, for instruction in
righteousness: That the man of God may be perfect,
thoroughly furnished unto all good works” (see I Timothy
3:16-17).
2. (vs. 10). This verse says “When wisdom

entereth into thine heart, and knowledge is pleasant
unto thy soul…” Here the words “heart” and “soul” both
refer to the inner person, who they really are (see Psalms
13:2; 34:2; Mathew 12:34-35; 15:18-19; Mark 7:21).
Solomon appears to see “wisdom” and “knowledge” as the
same things. So he said, “When wisdom entereth into
thine heart, and knowledge is pleasant unto thy soul,”
he is about to tell his son what happens when “wisdom,”
God’s Word “entereth” or takes possession of one’s “heart”
and “knowledge is pleasant” or a delight “unto thy soul.”
3. (vs. 11). Our final verse says “Discretion shall

preserve thee, understanding shall keep thee…” Here
Solomon reveals to his son what happens when we allow
“wisdom” and “knowledge” to possess our heart and soul
(see verse 10). When that happens, Solomon said
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“Discretion shall preserve thee, understanding shall

keep thee.” Here again, Solomon uses poetic parallelism
using different words “Discretion” and “understanding” to
say the same thing. Both “discretion” and
“understanding” are said to “preserve” and “keep” the
believer. In essence, God keeps “the way of his saints” (see
Proverbs 2:8), by giving us “discretion” or the ability to
make wise decisions that will “keep” us out of harm’s way,
and able to resist the temptations of the devil.
V. Conclusion. In a fallen world it is not easy to pursue

wisdom in the way it deserves. The world offers substitutes
that pass for wisdom but leave us bankrupt in the end. This is
why the first part of Proverbs centers on the importance of
wisdom and on encouraging God’s people to pursue it.
Wisdom means living life according to God’s rules. When we
live wisely, we receive great riches because we are in
fellowship with the source of all blessings—our Heavenly
Father.

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Sunday, June 14, 2020: “Value Wisdom” Practical Points For
Lesson Text: Proverbs 2:1-11
I.SEEKING GOD’S WISDOM (Proverbs 5:1-5)
1. My son, if thou wilt receive my words, and hide my

commandments with thee;
2. So that thou incline thine ear unto wisdom, and apply

thine heart to understanding;
3. Yea, if thou criest after knowledge, and liftest up thy voice

for understanding;
4. If thou seekest her as silver, and searchest for her as for

hid treasures;
5. Then shalt thou understand the fear of the Lord, and find
the knowledge of God.
II. FINDING GOD’S WISDOM (Proverbs 2:6-11)
6. For the Lord giveth wisdom: out of his mouth cometh

knowledge and understanding.
7. He layeth up sound wisdom for the righteous: he is a
buckler to them that walk uprightly.
8. He keepeth the paths of judgment, and preserveth the way

of his saints.
9. Then shalt thou understand righteousness, and judgment,

and equity; yea, every good path.
10. When wisdom entereth into thine heart, and knowledge

is pleasant unto thy soul;
11. Discretion shall preserve thee, understanding shall keep

thee:
I. SEEKING GOD’S WISDOM (Proverbs 5:1-5)
1. My son, if you accept my words and store up my

commands within you,
2. turning your ear to wisdom and applying your heart to

understanding—
3. indeed, if you call out for insight and cry aloud for
understanding,
4. and if you look for it as for silver and search for it as for
hidden treasure,
5. then you will understand the fear of the Lord and find the
knowledge of God.
II. FINDING GOD’S WISDOM (Proverbs 2:6-11)
6. For the Lord gives wisdom;from his mouth come

knowledge and understanding.
7. He holds success in store for the upright,he is a shield to

those whose walk is blameless,
8. for he guards the course of the just and protects the way
of his faithful ones.
9. Then you will understand what is right and just and

fair—every good path.
10. For wisdom will enter your heart,and knowledge will be
pleasant to your soul.
11. Discretion will protect you, and understanding will guard
you.

1. Wisdom is precious; we should seek it diligently (Proverbs

2:1-4).
2. Wisdom brings us closer to God; He is its true source

(Proverbs 2:5).
3. Wisdom cannot be learned, it is only given by the LORD

(Proverbs 2:6-7).
4. The LORD will preserve the ways of His saints (Proverbs

2:8-9).
5. We are kept by discretion and understanding when

wisdom possesses our hearts (Proverbs 2:10-11).

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Sunday, June 21, 2020: “Receive Wisdom’s Gifts” Commentary (The
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Lesson: Proverbs 8:8-14, 17-21; Time of Action: about 950

Golden Text: “Receive my instruction, and not silver;

and knowledge rather than choice gold. For wisdom is
better than rubies; and all the things that may be
desired are not to be compared to it” (Proverbs
8:10-11).
I. INTRODUCTION. When Jesus said it was hard for a rich

man to enter God’s kingdom, His astounded disciples asked,
“Who then can be saved?” (see Matthew 19:23-26). If rich
people don’t make it to heaven, who will? But wisdom has
better gifts to offer than perishable riches–blessings like
prudence, knowledge, discretion, the fear of the LORD,
humility, godly speech, wise counsel, understanding,
guidance on life’s path, strength for the journey, and
“durable riches.” A life that’s enriched by God may be poor
in this world’s goods, but it is rich in the things that matter
most. It’s good to enjoy the things that money can buy, if you
don’t lose the things that money can’t buy. This week’s
lesson tells us that what wisdom has to offer can’t be
purchased anywhere, no matter how rich you are. Wisdom is
a gift that only God can give, and man needs to receive it.
II. BACKGROUND FOR THE LESSON. The Hebrew word

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for “proverbs” means comparisons, similitudes, or parables.

We often use the term “proverbs” to describe a short, concise
carry a message that will not be soon forgotten. Solomon
respectively. When Solomon became king of Israel, the
LORD appeared to him in a dream and said, “Ask what I shall
give thee” (see I Kings 3:5). Solomon responded saying “Give
conduct.
III. WISDOM SPEAKS (Proverbs 8:8-14)
A. Wisdom’s words are right (Proverbs 8:8-9).
1. (vs. 8). Our first verse says, “All the words of

my mouth are in righteousness; there is nothing
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froward or perverse in them.” In this chapter, wisdom is

personified as a female (see Proverbs 8:1-3) and here she
speaks (see Proverbs 8:3-6) saying “All the words of my
mouth are in righteousness.” In other words, everything
wisdom says is right and good and in right standing with
God. Then wisdom says that “there is nothing froward or
perverse in them.” The word “froward” means “crooked”
and “perverse” can mean “contrary.” Here both words are
synonyms meaning they mean the same thing. Because
wisdom only speaks words that are in right standing with
God, there is nothing “crooked” or contrary about her
words.
2. (vs. 9). This verse says “They are all plain to

him that understandeth, and right to them that find
knowledge.” The word “plain” is used here to mean
“clear.” Wisdom’s words are all clear to anyone who
“understandeth” or who has an open and willing mind. In
addition, wisdom’s words are “right” to anyone with
“knowledge.” Since wisdom’s words are “right” and
“plain,” they should be obeyed (see Proverbs 8:32; 12:15)
and rule our lives (see Proverbs 1:33).
B. Wisdom is far better than worldly riches

(10-11).
1. (vs. 10). This verse says “Receive my

instruction, and not silver; and knowledge rather than
choice gold.” Here wisdom is said to be more valuable than
worldly riches. Wisdom says “Receive my instruction, and
not silver.” Not only must “instruction” or teaching be
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heard (see Proverbs 8:33), it must also be “received.”

Jeremiah condemned Israel for being disobedient because
they refused to hear and receive wisdom’s “instruction”
(see Jeremiah 17:23). To “Receive my (wisdom’s)
instruction” means that we must welcome it, and submit to
her commands. In addition, wisdom says that we must
receive “knowledge rather than choice gold.” That is, we
must prefer godly things over riches. The truth is that if we
have the “knowledge” and fear of God in our hearts, we will
find that we are really happier and better off in every
condition of life than we would be with “silver” and “choice
gold” which both refer to worldly riches.
2. (vs. 11). This verse says “For wisdom is

better than rubies; and all the things that may be
desired are not to be compared to it.” The wise person
understands that “wisdom is better than rubies.” For the
one who chooses “wisdom,” it will be a better ornament
than jewels and precious stones of the highest value. Then
“wisdom” says “and all the things that may be desired
are not to be compared to it.” In other words, anything
that we can desire or wish for of the wealth of this world is
not worthy to be “compared” to “wisdom” which comes
with the advantages of serious godliness (see Ecclesiastes
2:8-11; Psalms 19:9-10). We must be indifferent to the
wealth of this world and earnestly apply ourselves to godly
living. Note: In order to combat the belief of many
during his time that gaining stuff is godliness (see I
Timothy 6:5), the Apostle Paul declared that “godliness
with contentment is great gain” (see I Timothy 6:6).
Paul also told Timothy that those who seek worldly
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riches will face other temptations that could lead to

their destruction since “the love of money” or wealth
“is the root of all evil” (see I Timothy 6:9-10). Paul was
not saying that there was anything wrong with being
rich. The problem comes when we put gaining wealth
over gaining “wisdom” which comes from the LORD
through His Word. Therefore, Paul charged Timothy to
tell those who are rich with the things of this world, not
to be proud, nor to put their trust in riches they can’t
count on; but they should trust in the living God, who
gives us everything to enjoy. In addition, those who are
rich should do good things with what they have so that
they will be rich in doing good deeds, such as being
willing to give and willing to share with others. This
way they would be saving up a treasure for themselves
that’s built on a good foundation on which their future
life in eternity will be built (see I Timothy 6:17-19; I
Corinthians 3:12-15). Indeed, this also is true Wisdom.
C. What wisdom does (Proverbs 8:12-14).
1. (vs. 12). This verse says “I wisdom dwell with

prudence, and find out knowledge of witty inventions.”
Although godly “Wisdom” is personified as a female in the
book of Proverbs, in reality “Wisdom” is Jesus Christ, who is
the “Wisdom” of God (see I Corinthians 1:24) “in whom are
hid all the treasures of wisdom and knowledge” (see
Colossians 2:2-4). “Wisdom” is Christ in the Word and in
the heart, not only revealed to us, but revealed in us.
“Wisdom” is the Word of God, in whom all divine revelation
centers. So, in this verse, “Wisdom” says, “I wisdom dwell
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with prudence, and find out knowledge of witty

inventions.” The term “prudence” refers to good
judgment, moral courage, discretion and common sense.
“Wisdom” is said to “dwell with prudence” or good
judgment. The words “dwell with” means “to live with.” So
this means that wherever there is “Wisdom” there is also
“prudence” or good judgment. One does not exist without
the other. Not only does “Wisdom” and “prudence” live
together, “Wisdom” also said I “find out knowledge of
witty inventions.” The words “witty inventions” are also
translated as “discretion” or tactfulness. It is also used as a
synonym for “prudence.” Therefore, the phrase “find out
knowledge of witty inventions” probably means that
“Wisdom” knows where to discover knowledge and
understanding. The point here is that “Wisdom” gives the
wise person the ability to recognize harmful and evil
influences and how to avoid them.
2. (vs. 13). This verse says “The fear of the LORD

is to hate evil: pride, and arrogancy, and the evil way,
and the froward mouth, do I hate.” The phrase “The
fear of the LORD” is Wisdom (see Job 28:28) and means
having a holy reverence or respect for God. The wise person
who reverences “the LORD” will “hate evil: pride, and
arrogancy, and the evil way, and the froward mouth.”
The words, “the evil way” refers to an “evil” lifestyle that
includes “pride, and arrogancy, and the froward
mouth.” Of course “pride, and arrogancy” are
synonymous and are the opposite of humility and
humbleness. When a person lives a lifestyle full of “pride”
and “arrogance” they are headed for destruction (see
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Proverbs 16:18). The term “froward mouth” literally means

a “crooked” or “evil” mouth. It is full of “pride” and
“arrogance” and every “evil way” or sinful behavior. Since
God hates these as well as all sinful behaviors (see Proverbs
6:16-19), he wise person must “hate” those things as well
because hating them shows the “fear of the LORD.”
3. (vs. 14). This verse says “Counsel is mine,

and sound wisdom: I am understanding; I have
strength.” “Wisdom” continues to say here that “Counsel
is mine, and sound wisdom.” The term “Counsel” can
mean good advice, and “sound wisdom” means “common
sense.” As previously noted, Jesus Christ is “Wisdom” in its
fullest. He is also the “Wonderful Counselor,” therefore He
can say “I have good advice and common sense to offer.”
Christ or “Wisdom” also says “I am understanding; I have
strength.” Jesus Christ Himself is “understanding” and
He has “strength” for all those who strengthen themselves
in Him. Jesus Christ who is true “Wisdom” gives men and
women the best “counsel” in all difficult situations, and
helps to make their way plain. Wherever “Wisdom” is, it
is “understanding” and it has “strength” which will be all
that we need for both serving and suffering (see II
Corinthians 12:9).
IV. WISDOM’S VALUE (Proverbs 8:17-21). Verses 15-16

are not part of our lesson, but in those verses, Solomon said
that by Wisdom “kings reign” and “princes decree justice.”
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A. Finding wisdom (Proverbs 8:17). This verse says

“I love them that love me; and those that seek me early
shall find me.” These words should remind us of similar
words spoken by God or Jesus Himself (see Jeremiah 29:13;
John 14:21; Matthew 7:7). Here, Wisdom, who is Jesus
Christ says, “I love those that love me.” Those who “love”
the LORD Jesus Christ in sincerity will be beloved by Him
with a peculiar distinguishing love (see Jeremiah 31:3; II
Thessalonians 2:16). Wisdom also said “and those that
seek me early shall find me.” Those who “seek” to know
Wisdom, Jesus Christ “early,” that is beginning in the days of
their youth, shall find Him. Christ will be theirs, and they
will be His.
B. Wisdom is true wealth (Proverbs 8:18-21).
1. (vs. 18). This verse says “Riches and honour

are with me; yea, durable riches and righteousness.”
Wisdom promises that those who seek Him and find Him will
also find that “Riches and honour are with me (Him).”
Not simply riches that mankind strives so hard to get and are
soon lost, but “durable riches and righteousness” which
are found in Wisdom or Jesus Christ. Real wealth that is
found in Wisdom is “durable” or long lasting. Wealth gotten
by vanity will soon run out, but that which is gotten honestly
will last and will be left to their children’s children; and that
which is well spent in works of piety and charity gains the
best interest (see Matthew 25:14-30); and therefore will be
“durable riches and righteousness” or right standing with
God. Wisdom’s “riches” are “durable riches and
righteousness,” because they were honestly attained, not
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by fraud and oppression, but in regular ways, and are

charitably used, for they are called “righteousness.” Those
who received their wealth from God’s blessing, and who have
a heart to do good things with it, have “riches and
righteousness” and therefore they are “durable riches.”
2. (vs. 19). This verse says “My fruit is better

than gold, yea, than fine gold; and my revenue than
choice silver.” The term “fruit” refers to what is produced
normally by a tree. As we all know, whether a tree is good or
bad will determine whether the “fruit” it produces will be
good or bad (see Matthew 12:33; Luke 6:43-45). God’s
Wisdom is described as “…a tree of life to them that lay hold
upon her” (see Proverbs 3:18). Therefore, Wisdom produces
good “fruit” or good behavior (see Galatians 5:22-23) in the
one who finds it. Since Wisdom comes from God, it can say
of itself “My fruit is better than gold, yea, than fine
gold.” In other words, possessing Wisdom is far “better”
than possessing “fine gold” or any worldly wealth. In
addition, Wisdom also said “my revenue (is better) than
choice silver.” The term “revenue” refers to the benefits of
“silver.” But the “revenue” or benefits of Wisdom is far
“better than choice (the highest grade) silver.”
3. (vs. 20). This verse says “I lead in the way of

righteousness, in the midst of the paths of
judgment…” The phrase “the way of righteousness”
means right or godly living. Wisdom says “I lead
(believers) in the way of righteousness,” first by showing
believers that “way” and then going before us in that “way”
of godly living; “the way” that God would have us to walk in,
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and which will certainly bring us to our desired end—to be

with Him eternally. The phrase “in the midst of the paths
of judgment” can be translated as “in the way of justice.”
As the Wisdom of God, Jesus Christ by His Spirit guides
believers into all truth (see John 16:13), and so “leads
(them) in the way of righteousness” helping us to “walk
after the Spirit” (see Romans 8:1, 4).
4. (vs. 21). Our final verse says “That I may

cause those that love me to inherit substance; and I will
fill their treasures.” In the previous verse, Wisdom said “I
lead in the paths of righteousness;” and in this verse, Wisdom
says the reason why is so “That I may cause those that
love me to inherit substance; and I will fill their
treasures.” This cannot be done with the riches of this
world, or with anything less than God our Father. Wisdom,
or Jesus Christ, promises believers “to inherit substance”
meaning our inheritance hereafter is substantial; it is an
“eternal weight of glory” (see II Corinthians 4:16-18); it is
substance (see Hebrews 10:34). Spiritual and eternal things
are the only real and substantial things. Joy in God is
substantial joy, solid and well-grounded. Finally, Wisdom
added, “and I will fill their treasures.” Undoubtedly, the
“substance” that we will “inherit” is satisfying. It will not
only fill the believers’ hands, but will “fill their treasures”
as well making them truly rich (see Matthew 6:20). The
treasures of the soul are enough in God and Christ to fill our
“treasures.” In Wisdom’s promises believers have goods
laid up, not for days and years, but for eternity; her fruit
therefore “is better than gold, yea, than fine gold” (see verse
19).
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V. Conclusion. The Bible clearly states that Jesus is the

Wisdom of God. In this week’s lesson, the spotlight is put on
wisdom personified as a woman who is noble, just, and true.
She calls out to people, declares her value, and promises
eternal rewards to everyone who embraces her. Wisdom
does not seek to be popular. She simply speaks the truth.
The follower of wisdom loves truth so much that he hates evil
because it is the mortal enemy of all that is decent and good.
Because the words of wisdom are in perfect accord with
God’s reality, she can confidently declare that all she says is
just, or righteous.

Curriculum***
Sunday, June 21, 2020: “Receive Wisdom’s Gifts” Practical Points For
Lesson Text: Proverbs 8:8-14, 17-21
I. WISDOM SPEAKS (Proverbs 8:8-14)
8. All the words of my mouth are in righteousness; there is

nothing froward or perverse in them.
9. They are all plain to him that understandeth, and right to

them that find knowledge.
10. Receive my instruction, and not silver; and knowledge

rather than choice gold.
11. For wisdom is better than rubies; and all the things that
may be desired are not to be compared to it.
12. I wisdom dwell with prudence, and find out knowledge of

witty inventions.
13. The fear of the Lord is to hate evil: pride, and arrogancy,
and the evil way, and the froward mouth, do I hate.
14. Counsel is mine, and sound wisdom: I am understanding;

I have strength.
II. WISDOM’S VALUE (Proverbs 8:17-21)
17. I love them that love me; and those that seek me early
shall find me.
18. Riches and honour are with me; yea, durable riches and
righteousness.
19. My fruit is better than gold, yea, than fine gold; and my
revenue than choice silver.
20. I lead in the way of righteousness, in the midst of the

paths of judgment:
21. That I may cause those that love me to inherit substance;

and I will fill their treasures.
I. WISDOM SPEAKS (Proverbs 8:8-14)
8. All the words of my mouth are just;none of them is crooked

or perverse.
9. To the discerning all of them are right;they are upright to
those who have found knowledge.
10. Choose my instruction instead of silver, knowledge rather
than choice gold,
11. for wisdom is more precious than rubies, and nothing you
desire can compare with her.
12. “I, wisdom, dwell together with prudence;I possess

knowledge and discretion.
13. To fear the Lord is to hate evil; I hate pride and
arrogance, evil behavior and perverse speech.
14. Counsel and sound judgment are mine; I have insight, I
have power.
II. WISDOM’S VALUE (Proverbs 8:17-21)
17. I love those who love me,and those who seek me find me.
18. With me are riches and honor,enduring wealth and
prosperity.
19. My fruit is better than fine gold; what I yield surpasses
choice silver.
20. I walk in the way of righteousness, along the paths of
justice,
21. bestowing a rich inheritance on those who love me and
making their treasuries full.
1. The Words of Wisdom are pure and right, and there is no

uncleanness in them (Proverbs 8:8-9).
2. Godly Wisdom is better than anything the world has to

offer (Proverbs 8:10-11).
3. Wisdom is prudent and hates anything that is not sound

doctrine (Proverbs 8:12-14).
4. Godly Wisdom loves those who seek it, and they will gain
lasting riches (Proverbs 8:17-19).
5. Following godly Wisdom will lead us to an inheritance of

eternal treasures (Proverbs 8:20-21).

Curriculum***
Sunday, June 28, 2020: “Feast With Wisdom” Commentary (The
ISSL)
Lesson: Proverbs 9:1-6, 8-10, 13-18; Time of Action: 650

Golden Text: “Forsake the foolish, and live; and go in

the way of understanding” (Proverbs 9:6).
I. INTRODUCTION. We live in a fast-paced world. People

are scurrying about in pursuit of happiness, meaning, or
perhaps something they cannot even define. Amid all the
clamor, the voice of wisdom invites man to feast with her.
Maybe we fail to appreciate the blessings of wisdom because
we overlook its relational dimension. Ultimately, wisdom
means knowing God. As believers, we need to find a way to
convince our children and others we come in contact with
that wisdom is not a set of abstract rules or boring principles
that older people come up with to annoy young people.
Instead, God’s wisdom points the way to abundance, a life of
genuine passion and fulfillment. God is not a skinflint who
wants to withhold His wisdom. With grace He desires to pour
out His riches upon us. May we gain from this week’s lesson
a sense of how pressing the world’s need for wisdom is and
how willing God is to provide it.
II. LESSON BACKGROUND. The book of Proverbs is a

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great resource for acquiring knowledge. It not only provides

factual information to make us wise, but also directs us to the
source of knowledge—God. The writing style of the book of
Proverbs is parabolic. This means that information is
conveyed by likening or comparing the idea being presented
to something else. The Hebrew word for proverbs means
comparisons, similitudes, or parables. We often use the term
proverbs to describe a short, concise insightful expression of
a particular truth or experience. It communicates practical,
moral guidance in an effective way. Parables are intended to
draw pictures in the mind; they carry a message that will not
be soon forgotten. Solomon wrote the major portion of
Proverbs around 950 B.C. Chapters 30 and 31 are credited to
Agur and Lemuel, respectively. When Solomon became king
of Israel, the LORD appeared to him in a dream and said, “Ask
what I shall give thee” (see I Kings 3:5). Solomon responded
saying “Give therefore thy servant an understanding heart”
(see I Kings 3:9). After God granted the request, “Solomon’s
wisdom excelled the wisdom of all the children of the east
country” (see I Kings 4:30). The book of Proverbs contains
some of the three thousand proverbs that God gave to
Solomon (see I Kings 4:32). Solomon probably spoke many of
these when people came to hear his wisdom (see I Kings
4:34). In the chaotic days in which we live, men and women
need wisdom to avoid the treacherous pitfalls on the road of
life. Proverbs gives timeless principles regarding human
character and conduct.
III. WISDOM’S HOME (Proverbs 9:1-6)

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A. Wisdom’s preparation (Proverbs 9:1-2).
1. (vs. 1). Our first verse says “Wisdom hath

builded her house, she hath hewn out her seven
pillars…” As in many chapters of Proverbs “wisdom” is
portrayed as a woman or female as it is here. In the previous
chapter 8, we saw “Wisdom” at work in creation, but here
we see her having built a “house,” spacious enough for all
her guests where she prepares a sumptuous banquet. To
strengthen and beautify her house, “she hath hewn out her
seven pillars” which make it very firm. The word “hewn”
means “to carve out” indicating that “wisdom” is a hard
worker and not idle or lazy (see Proverbs 19:15; 31:27;
Ecclesiastes 10:18). The significance of “seven pillars” is
not clear. It may simply indicate the architectural splendor
of wisdom’s “house.” However, the number “seven” often
symbolizes perfection or completeness (see Genesis 2:3;
Revelation 5:6), and so may here represent the perfection of
divine “wisdom.” Note: Jesus Christ who is the
“Wisdom” of God is the “Wisdom” (see I Corinthians
1:24) spoken of throughout the Proverbs. Although
“Wisdom” is not openly called Jesus Christ in Proverbs,
He is the only Person who fits every characteristic
given concerning “Wisdom” in this book. So, even
though “Wisdom” is often pictured as a woman, Jesus is
the ultimate subject. On earth, the church is Wisdom’s
“house,” to which Jesus invites His guests, supported
by the power and promise of God, as if by “seven
pillars.” Heaven is the “house” which “Wisdom” has
built to entertain all the guests that are called to the
marriage-supper of the Lamb (see Revelation 19:9);
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that is Christ’s Father’s house, where there are many

mansions, and where He has gone to prepare places for
us (see John 14:2).
2. (vs. 2). This verse goes on to say “She hath

killed her beasts; she hath mingled her wine; she hath
also furnished her table.” Here is a splendid feast being
prepared. Plenty of meat and drink is provided, and all of it
is the best; for “She (Wisdom) has killed her beasts; she
hath mingled her wine.” It is a sumptuous feast.
Wisdom has “mingled her wine” with something richer
than itself, to give it a more than ordinary spirit and flavor.
Although, the Bible describes “wine” as something to put
people in a merry mood (see Proverbs 31:6; Ecclesiastes
10:19; Isaiah 5:12), it also gives warning about its negative
effects (see Proverbs 20:1; 21:17; 23:19-21). In addition to
preparing her meat and wine, “she (Wisdom) hath also
furnished her table” with all the satisfactions that a soul
can desire: righteousness and grace, peace and joy, the
assurances of God’s love, the consolations of the Spirit, and
all the pledges of eternal life. Notice that this is all
“Wisdom’s” own doing; “she” killed the animals to prepare
the meat; “she” mixed “the wine.” This denotes the love of
Christ, who provides for us and does not leave it to others,
but does it Himself. It also shows the Excellency of the
preparation of the future marriage-supper of the Lamb.
B. Wisdom’s invitation (Proverbs 9:3-6).
1. (vs. 3). This verse says “She hath sent forth

her maidens: she crieth upon the highest places of the
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city…” Wisdom’s “maidens” or servants are sent out to

summon any who will hear her invitation to her feast.
Likewise, those who proclaim the gospel are commissioned
and commanded to give notice that God has made
preparations, and for them to call upon everyone they meet
even in “the highways and hedges” (see Luke 14:23) to come
and feast with Wisdom. Wisdom herself also “crieth upon
the highest places of the city.” In other words, Wisdom
calls out from the “highest” hill in “the city,” from
prominent points where she can be both seen and heard
inviting people to come and eat with her. Proverbs 8:1-3 also
describes Wisdom as calling out from the top of the hills,
beside the way where paths meet, beside the gates, and at
the entrances to the city.” Therefore, Wisdom’s invitation is
open and universal. This may remind us of how Jesus Christ,
the Wisdom of God (see I Corinthians 1:24), proclaimed His
own gospel when it “began to be spoken by the LORD” (see
Hebrews 2:3).
2. (vs. 4). This verse says “Whoso is simple, let

him turn in hither: as for him that wanteth
understanding, she saith to him…” As Wisdom had done
earlier (see Proverbs 1:4), here again she calls out to the
“simple” advising them to “turn in hither” meaning to
come to her house for her feast. The word “simple” refers
to those who are easily persuaded or enticed to follow the
wrong people or advice. A “simple” person is one who is
spiritually immature and must be teachable and willing to
pay attention to wisdom’s instruction and correction. The
phrase “as for him that wanteth understanding” was
another way Wisdom described the “simple.” They are
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“wanting” or lacking “understanding.” The person who is

“simple” or spiritually immature is invited so that he or she
may become wise, and receive “understanding.” Note:
Wisdom’s invitation is general; it goes out to everyone
and excludes no one except those who exclude
themselves. They all are welcome to the feast so that
they may be helped. Those who accept the invitation
will not be despised nor refused. In the same way, our
Saviour came, “not to call the righteous, but sinners to
repentance” (see Matthew 9:13). He didn’t come to
call those who are wise in their own eyes, who say they
see (see John 9:41), but He came to call the simple,
those who recognize their simplicity and are ashamed
of it, and are willing to “become a fool, that he may be
wise” (see I Corinthians 3:18).
3. (vs. 5). Wisdom goes on to say “Come, eat of

my bread, and drink of the wine which I have
mingled.” This verse is a continuation of verse 4 where
Wisdom invites “whoso is simple” to her feast. Now Wisdom
says “Come, eat of my bread, and drink of the wine
which I have mingled.” In the ancient world, eating or
sharing of “bread” was a sign of close fellowship (see
Genesis 31:54; Exodus 18:12; Matthew 26:26; Acts 2:46).
For the believer, Wisdom who is Jesus Christ, calls us to
“eat of my bread” that is, to taste the true pleasures that
are found in the knowledge and fear of God (see John
6:50-51). We “eat” of the “bread” of Christ when by faith
we act on the promises of the gospel, applying them to
ourselves and feasting on the provisions Christ has made for
our souls. Not only are those who are “simple” invited to
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“eat of my (her) bread,” Wisdom also invites them to

“drink of the wine which I have mingled” or mixed (see
comments on verse 2). Note: It’s interesting that
Wisdom is now focusing on the “simple” person, those
who can be instructed (see verse 4). So far, Wisdom
has made three calls to her feast. Wisdom’s first call in
Proverbs 1:22 was to the “simple,” the scorners, and
the fools. It appears that the scorners refused
Wisdom’s invitation and laughed at her, so in her
second call she invited only the “simple” and the fools
(see Proverbs 8:5). But the fools didn’t want God’s
wisdom, so here in this third call she invites only the
“simple” ones to come to her feast. The point is that
it’s a dangerous thing to reject God’s invitation to come
to salvation and ultimately His feast. You never know
when it may be your last one (see Luke 14:15-24).
4. (vs. 6). This verse says “Forsake the foolish,

and live; and go in the way of understanding.” Still
talking to the “simple ones,” Wisdom says “Forsake the
foolish, and live.” When simple people accept Wisdom’s
invitation to “turn in hither” (see verse 4) or come and
become wise, it means leaving the old crowd, including the
fools and scoffers who will try to talk them into staying with
them. The term “foolish” refers to both “foolish” people
and “foolish” ways. A “foolish” person is someone who
lacks understanding, judgment or common sense. Not only is
the simple person commanded to “Forsake the foolish”
both people and their ways, Wisdom also commands them to
“go in the way of understanding.” No one can walk in
both “the way” of “the foolish” and “the way of
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understanding.” That’s just like trying to serve both God

and mammon (an Aramaic word meaning “wealth.”). It can’t
be done; it’s hypocritical (see Joshua 24:15; Luke 16:13). To
“Forsake the foolish…and go in the way of
understanding” means to “live.” For whoever, finds
Wisdom, or Jesus Christ also finds life and will receive favor
from the LORD (see Proverbs 8:35).
IV. BECOMING WISE (Proverbs 9:8-10)
A. Receive instruction (Proverbs 9:8-9).
1. (vs. 8). This verse says “Reprove not a

scorner, lest he hate thee: rebuke a wise man, and he
will love thee.” Both words “reprove” and “rebuke” mean
the same thing: to reprimand or express disapproval for some
behavior. Continuing to teach the “simple” person, the one
who is spiritually immature and easily swayed, Wisdom
shows the contrasts in how “a scorner” and “a wise man”
respond to being corrected or criticized for their behaviors.
First, Wisdom said “Reprove not a scorner, lest he hate
thee.” A “scorner” is someone who foolishly ridicules and
mocks others yet takes no responsibility for his or her own
errors. Wisdom exhorts the simple person not to “reprove”
or correct “a scorner” who enjoys mocking others. The
reason is because if you do, the “scorner” will “hate” you.
“Scorners” always think that they are right and despise
anyone who tells them otherwise. But on the other hand,
Wisdom encourages the “simple” person to “rebuke a wise
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man, and he will love thee.” When “a wise man” is

“rebuked” or corrected, he will “love” you because “a wise
man” wants to learn from his mistakes which leads to
spiritual growth. The point is, sinners don’t want to be
“rebuked” and “reproved,” but “wise” people will accept
and benefit from both (see Psalms 141:5). Fools,
“scorners,” and the “simple” like to have their own way and
be told they’re doing fine, but “wise” men and women want
the truth.
2. (vs. 9). This verse says “Give instruction to a

wise man, and he will be yet wiser: teach a just man,
and he will increase in learning.” In this verse, Wisdom
adds to what is said in the previous verse regarding the
response of “a wise man.” Wisdom said “Give instruction
to a wise man, and he will be yet wiser: teach a just
man, and he will increase in learning.” In other words, if
we teach “wise” people they will accept the truth and
become “wiser.” Solomon confirmed this earlier in Proverbs
1:5 when he said “A wise man will hear, and will increase
learning; and a man of understanding shall attain unto wise
counsels.” Undoubtedly, the teaching of the Word of God is
intended here, and therefore so is the ministry of that
Word, “for reproof, for correction, and for instruction in
righteousness” (see II Timothy 3:16). Yes, instructing or
teaching “a wise man” the truth of God’s Word will make
him “wiser,” because he will accept it; but try teaching fools
and they will reject the truth and become even bigger fools.
Wisdom also said if we “teach a just man” or a good man
“he will increase in learning” meaning he will learn more
and is humble enough to accept it. Genuine wisdom is
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demonstrated by humility and a teachable spirit. A “wise

man” will be made “wiser” by the reproofs and instructions
that are given to him. He “will increase in learning,” will
grow in knowledge, and also grow in grace. No one should
think that they are too “wise” to learn, or so “just” or good
that they don’t need to be better, and therefore need not be
taught in God’s Word. We must continue to “increase in
learning” and do so “until we all come in the unity of the
faith, and of the knowledge of the Son of God, unto
a perfect man, unto the measure of the stature of the fulness
of Christ (see Ephesians 4:13).
B. Fearing the LORD (Proverbs 9:10). This verse

says “The fear of the Lord is the beginning of wisdom:
and the knowledge of the holy is understanding.”
When we respond to Wisdom’s invitation and attend the
feast, what will we receive? For one thing, we’ll have a
greater respect for the LORD and a deeper knowledge of the
Holy One. Wisdom said “The fear of the LORD is the
beginning of wisdom.” To “fear the LORD” means to
respect or show reverence for “the LORD.” This “fear” or
reverence honors and respects the LORD’S Person so greatly
that we demonstrate obedience to His Word in all things.
This “fear” is not a disruptive quaking in terror that hinders
a person’s ability to function; instead it is a “fear” that leads
a person to think, act, and live in a right relationship with
God. The root word from which the Hebrew word for
“beginning” comes, literally means “head” emphasizing
whatever is highest, supreme, foremost, or chief. Therefore,
“beginning” in this verse means head or foremost and
refers to the necessary step to gaining “wisdom.” The “fear
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of the LORD” is the head of “wisdom” meaning that the

supreme or foremost thing to know is that God is to be
feared, to be reverenced, to be served, and worshipped.
Simply put, the “fear (or reverence) of the LORD,” that is,
worshiping Him and regarding Him as truly awesome, is the
starting point and the preeminent part of “wisdom.” Not
only is “The fear of the LORD…the beginning of wisdom,”
but “the knowledge of the holy is understanding.” The
term “the holy” means “sanctified” or “separated unto
God.” However, here “the holy” is better rendered as “the
Holy One,” a reference to God. The better we know God, not
just know about Him, but really know Him, the keener our
“knowledge” and discernment will be when it comes to the
decisions in life. But in order to know God, we must first
know Jesus Christ (see John 14:6-11).
V. A FOOL’S HOME (Proverbs 9:13-18). Verses 11 and 12

are not part of our printed text, but in verse 11 Wisdom
(wisdom from God) promises us long life and to fill our days
and years with God’s grace. God wants to add years to our
lives and life to our years, and He will do it if we obey His
Wisdom which is Jesus Christ. Verse 12 tells us that if you
are wise, you are wise for yourself, for your own benefit not
for God. But if you scoff or thoughtlessly ridicule and mock
at wisdom, you alone will pay the penalty. These two verses
remind us that the LORD wants to build godly character in our
lives, and we can’t borrow character from others or give our
character to them. This is an individual matter that involves
individual decisions. Belonging to a fine family, attending a
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faithful church, or studying in an excellent school can’t

guarantee the building of our character. Character is built on
decisions, and bad decisions will create bad character.
A. The foolish woman (Proverbs 9:13). This verse

says “A foolish woman is clamorous: she is simple, and
knoweth nothing.” Now we are introduced to the opposite
of the “woman” who has been presented as Wisdom. This
“woman” is here called “A foolish woman” and is often
referred to as Folly (see Proverbs 14:24; 15:21; 18:13;
Ecclesiastes 2:13; 7:25) which means “foolish.” Going
forward, we will refer to the “foolish woman” as Folly in the
remainder of this commentary. This “foolish woman” who
represents Folly is said to be “clamorous” meaning “loud,”
“noisy” or “boisterous.” She is also described as “simple,
and knoweth nothing.” When Wisdom spoke in the earlier
verses, she spoke to the “simple” because she had knowledge
to share. But here, the “foolish woman” or Folly is called
“simple” and doesn’t know anything so she has nothing to
share worthwhile with anyone.
B. The foolish woman’s house (Proverbs 9:14).

This verse says “For she sitteth at the door of her house,
on a seat in the high places of the city…” The “foolish
woman” (see verse 13) or Folly, counterfeits the actions of
Wisdom so as to appear to be wise. Whereas Wisdom cried
out to others from the highest places of the city inviting them
to her feast, Folly or foolishness simply “sitteth at the door
of her house, on a seat in the high places of the city.”
In other words, Folly tries to imitate Wisdom who is busy (see
verses 1-3), but she fails miserably because she just sits at
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her “door” as if she’s waiting for people to come to her

house, much like a prostitute would.
C. Temptations of the foolish (Proverbs 9:15-18).
1. (vs. 15). This verse says, “To call passengers

who go right on their ways.” Since Folly is the opposite of
Wisdom, she sits at her door attempting to lure people who
are following the right paths to come and join her in her folly
or foolish ways. The real character or these “passengers”
or travelers is that they are “passengers who go right on
their ways.” This indicates that they have been trained up
in the right paths of virtue and seem determined to do good
and are not like that young man in Proverbs 7:6-8 who
followed the wrong path. But these are the ones whom Folly
lays snares for and uses all her arts, all her charms, to
pervert them. Even if they “go right on their ways” and
will not look towards her, she will call after them, tempting
them to return to her.
2. (vs. 16). This verse says “Whoso is simple, let

him turn in hither: and as for him that wanteth
understanding, she saith to him…” Here Folly continues
to counterfeit and imitate Wisdom by repeating the same
thing that Wisdom said in verse 4. Folly imitates Wisdom by
saying first “Whoso is simple, let him turn in hither.”
Her words are addressed to “whoso is simple” just as
Wisdom’s words were. As previously noted in verse 4, a
“simple” person is one who is easily persuaded or enticed to
follow the wrong people or advice. Just like Wisdom, Folly
calls the “simple” person to “turn in hither.” The
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difference is that when Wisdom said “turn in hither” she

was inviting the “simple” person to her feast and to receive
Wisdom. When folly said to the “simple” person “turn in
hither,” her desire was to tempt that person into foolish
behavior. As in verse 4, the “simple” person is also
described here as “him that wanteth understanding” or is
lacking in understanding making the “simple” person
susceptible to temptations. Note: It’s interesting that this
lesson which shows the contrast between “Wisdom”
and “Folly” or foolishness comes a day after thousands
of people are gathering indoors at a Trump political
rally in Tulsa, Oklahoma. If we ever wanted to see the
difference between “Wisdom” and “foolishness”
demonstrated, that’s the place. There are numerous
scientists, medical personnel and public officials who
have declared that such an assembly is not wise but
foolish due to the probable consequences of spreading
covid-19. It’s amazing to me that so many people
would sacrifice their lives to attend a rally held by
someone who has pushed ingesting Clorox to prevent
the virus. Since it is held inside, there will be no social
distancing nor will people have to wear masks. Both of
these precautions have been declared by top medical
personnel to be the number one prevention of the
spread of covid-19. And what’s even more amazing to
me is that more than 120,000 people have died from
covid-19 over the last three months. Now, tell me, is
this “wisdom” or “foolishness?” Many of those people
attending tonight consider themselves to be “good”
Christians, but I wonder what would be their answer if
we asked them, “What would Jesus do?” All you have to
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do is read this lesson and the answer would be “He

would stay home!” The reason that He would not
attend is because He is the “Wisdom” of God and He
knows “foolishness” from “wisdom” and so should every
“good” Christian. Wisdom would not allow a person to
endanger themselves or anybody else just to attend a
political rally. Trust me, there will be many more. My
prayer is that the foolishness demonstrated tonight will
not lead to a further spread of covid-19. Enough people
have died already because this Administration waited
almost two months before reacting to the virus.
3. (vs. 17). This verse says “Stolen waters are

sweet, and bread eaten in secret is pleasant.” In verse
5, Wisdom offers her own “bread” and wine to the “simple”
person. But here, Folly offers “Stolen waters” which she
says “are sweet” and “bread eaten in secret is
pleasant.” Wisdom invites people to feast on the beasts she
has killed and the wine she has mingled (see verse 5).
However, Folly offers only “bread” and “water” which are
acceptable enough to those who are hungry and thirsty; and
she pretends that it is more “sweet” and “pleasant” than
what Wisdom has to offer. But it is “stolen water and
bread eaten in secret,” with a fear of being discovered or
found out and punished. The foolish woman or Folly boasts
of the pleasures of forbidden lusts as being more desirable
than divine love, and dishonest wealth is preferred over that
which is honestly gotten. Note: It’s no secret that men
and women are prone to desire what is forbidden. We
inherited this contradiction from our first parents, who
thought the forbidden tree was above all others a tree
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to be desired (see Genesis 3:6). The “stolen water and

bread eaten in secret” is like that forbidden tree. It
was eaten in secret for fear of being discovered and
punished. Unfortunately, the foolish woman
understands that the sinner takes pride in having
denied his or her convictions making it easier to
commit sin. The simple person who falls for the
temptations of Folly can make himself or herself
believe foolishly that if the sin is done “in secret,” it
will never be discovered or punished. And like Satan’s
description of the forbidden fruit was used as bait for
Eve (see Genesis 3:6), Folly uses sweetness and
pleasantness as bait to get the simple person to feast
on the “stolen waters” and “bread” she was offering.
There is nothing “sweet” or “pleasant” in following the
devil’s counsel and falling for his bait. Satan may offer
a tree of life (see Genesis 3:4), but Wisdom is a tree of
life (see Proverbs 3:18).
4. (vs. 18). Our final verse says “But he knoweth

not that the dead are there; and that her guests are in
the depths of hell.” The word “But” here introduces what
happens when the simple person gives in to the appealing
temptations of Folly or foolishness. Wisdom says that the
simple person “knoweth not that the dead are there.”
The simple person in his or her ignorance seeks the ways of
Folly so much that he or she doesn’t even know that “the
dead” reside in foolishness. In addition, the simple person
does not know that Folly’s “guests are in the depths of
hell.” The term “hell” in Hebrew in the Old Testament is
literally “Sheol” and means “the grave,” the place where the
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dead go (see Job 11:8; Psalms 139:8). At the time that

Solomon penned the Proverbs, heaven and “hell” was not as
clear to them as it is to us in New Testament times. To fully
understand life after death, one must consider the New
Testament which was not available in Solomon’s day (see
Matthew 10:28; II Peter 2:4). The point of this verse is that
following Folly’s invitation of foolishness promises
destruction, whereas Wisdom’s invitation is a promise of life
(see Proverbs 3:13, 16; 9:11).
VI. Conclusion. Throughout the book of Proverbs, we are

given the choices between wisdom and folly or foolishness.
Following wisdom leads to life (see Proverbs 9:6), and
following foolishness leads to death (see Proverbs 9:18). This
week’s lesson illustrates two houses and two hostesses in
order to present the choices that we all face. Two houses
stand, but one will fall. Two meals are offered, but one is
poisoned. Two hostesses extend invitations, but one is
deceptive. It is up to each individual to decide which house
to enter, which meal to eat, and which invitation to accept.
Choose wisely!

Curriculum***
Sunday, June 28, 2020: “Feast With Wisdom” Practical Points For
Lesson Text: Proverbs 9:1-6, 8-10, 13-18
King James Version KJV)
I. WISDOM’S HOME (Proverbs 9:1-6)
1. Wisdom hath builded her house, she hath hewn out her
seven pillars:
2. She hath killed her beasts; she hath mingled her wine; she
hath also furnished her table.
3. She hath sent forth her maidens: she crieth upon the
highest places of the city,
4. Whoso is simple, let him turn in hither: as for him that

wanteth understanding, she saith to him,
5. Come, eat of my bread, and drink of the wine which I have

mingled.
6. Forsake the foolish, and live; and go in the way of

understanding.
II. BECOMING WISE (Proverbs 9:8-10)

8. Reprove not a scorner, lest he hate thee: rebuke a wise
man, and he will love thee.
9. Give instruction to a wise man, and he will be yet wiser:

teach a just man, and he will increase in learning.
10. The fear of the LORD is the beginning of wisdom: and the
knowledge of the holy is understanding.
III. A FOOL’S HOME (Proverbs 9:13-18)
13. A foolish woman is clamorous: she is simple, and

knoweth nothing.
14. For she sitteth at the door of her house, on a seat in the
high places of the city,
15. To call passengers who go right on their ways:
16. Whoso is simple, let him turn in hither: and as for him
that wanteth understanding, she saith to him,
17. Stolen waters are sweet, and bread eaten in secret is

pleasant.
18. But he knoweth not that the dead are there; and that her
guests are in the depths of hell.
I. WISDOM’S HOME (Proverbs 9:1-6)
1. Wisdom has built her house;she has set up its seven

pillars.
2. She has prepared her meat and mixed her wine;she has
also set her table.
3. She has sent out her servants, and she calls from the
highest point of the city,
4. “Let all who are simple come to my house!” To those who
have no sense she says,
5. “Come, eat my food and drink the wine I have mixed.
6. Leave your simple ways and you will live; walk in the way
of insight.”
II. BECOMING WISE (Proverbs 9:8-10)
8. Do not rebuke mockers or they will hate you;rebuke the

wise and they will love you.
9. Instruct the wise and they will be wiser still;teach the
righteous and they will add to their learning.
10. The fear of the LORD is the beginning of wisdom,and

knowledge of the Holy One is understanding.
III. A FOOL’S HOME (Proverbs 9:13-18)
13. Folly is an unruly woman;she is simple and knows

nothing.
14. She sits at the door of her house,on a seat at the highest
point of the city,
15. calling out to those who pass by, who go straight on their
way,
16. “Let all who are simple come to my house!”
To those who have no sense she says,
17. “Stolen water is sweet; food eaten in secret is delicious!”
18. But little do they know that the dead are there, that her
guests are deep in the realm of the dead.
1. Wisdom is not lazy and is always ready to share God’s

Word (Proverbs 9:1-2).
2. Wisdom openly calls the simple, those who are easily

swayed, to learn more about her (Proverbs 9:3-5).
3. Wisdom always gives excellent, undeniable instructions

(Proverbs 9:6-10).
4. Foolishness or folly often looks like wisdom, but is only

counterfeit (Proverbs 9:13-15).
5. Foolishness calls out to the same people as Wisdom does,

but Wisdom leads to life and foolishness leads to death
(Proverbs 9:16-18; 3:18; 4:13).

Curriculum***
Sunday, July 5, 2020: “Vindicating Wisdom” Commentary (The ISSL
Curriculum)

of Action: Galilee
Golden Text: “The Son of man came eating and

drinking, and they say, Behold a man gluttonous, and a
winebibber, a friend of publicans and sinners. But
wisdom is justified of her children” (Matthew 11:19).
I. INTRODUCTION. When you die, what will people

remember about you? Will your legacy be how much you
learned and understood, or the number of possessions you
acquired, or the popularity you gained? From an eternal
perspective, such things as these have no lasting value (see
Ecclesiastes 1:2-3; 2:1-11; I John 2:15-17). In this week’s
lesson, we will learn about the legacy of John the Baptist. We
will see that his goal in life was not to be rich, powerful, or
famous. His supreme desire was to point others to Jesus
Christ. From an eternal perspective, what John did had
lasting value.
II. THE LESSON BACKGROUND (Matthew 11:7-15). The

events discussed in this week’s lesson took place during the
second year of Jesus’ public ministry. He had previously
selected the Twelve and sent them out to minister in His
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name (see Matthew 10:1-5). After giving them the

instructions they needed, the Savior departed and continued
His itinerant teaching and preaching ministry in the
neighboring cities of Galilee (see Matthew 11:1). The Jewish
leaders were jealous and fearful of Jesus’ increasing
popularity (see Matthew 9:26, 34). They also resented His
candid comments about their hypocritical ways (see Matthew
9:10-13). At this time, John the Baptist was in prison, placed
there by Herod Antipas, the son of Herod the Great (see
Matthew 4:12; 14:3-4). While John was in prison, reports of
Jesus’ activities began to reach him (see Luke 7:15-18). It’s
not unreasonable to think that John may have had some of
these expectations. That would explain why he began to
doubt whether Jesus might really be the Anointed One. The
Baptist eventually sent a message to Jesus by two of his
disciples (see Matthew 11:2-3). John asked whether Jesus
was truly the promised Messiah (see Psalms 40:7; 118:26;
Isaiah 59:20) or were they to look for someone else (see
Matthew 11:3; Luke 7:19-20)? Before Jesus answered their
question, He turned His attention to the crowd and
performed a series of miracles. That very hour, in the
presence of John’s messengers, Jesus cured many people of
their diseases, sicknesses, demon-possession, and blindness
(see Luke 7:21). Then Jesus instructed John’s followers to
report back to him what they had seen and heard (see
Matthew 11:4). If the Baptist had any doubts concerning the
identity of Jesus, those doubts would be removed when he
heard the Savior’s response to his question. John would
recognize Jesus’ allusion to Isaiah 35:5-6 (see Matthew
11:5-6). That passage, which foretold the activities of the
promised Messiah perfectly fit Jesus’ ministry (see Isaiah
29:18; 61:1). This is where our lesson begins.
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III. THE SIGNIFICANCE OF JOHN THE BAPTIST

(Matthew 11:7-15)
A. The false notions about John (Matthew

11:7-8).
1. (vs. 7). Our first verse says “And as they

departed, Jesus began to say unto the multitudes
concerning John, What went ye out into the wilderness
to see? A reed shaken with the wind?” After telling
John’s messengers what to tell John when they reported back
to him, Jesus began to ask the crowd some probing
questions. His wanted them to think about some important
matters concerning John. So Jesus asked “the multitudes
concerning John, What went ye out into the wilderness
to see? A reed shaken with the wind?” In other words,
when the people went out to investigate John’s ministry in
the wilderness, did they go looking for a papyrus “reed
shaken” or quivering in “the wind?” Jesus was asking
whether they had thought they would find a weak-willed
individual, one easily swayed by fickle public opinion. Jesus’
point was that John was not a moral weakling, easily blown
about by public opinion or human authority. People who
proved too weak for whatever test that awaited them were
compared to papyrus “reeds,” easily moved by the wind (see
1 Kings 14:15; II Kings 18:21; Isaiah 42:3; Matthew 12:20).
Note: John was no easily bent reed. He was not
wavering in his principles, nor uneven in his
conversation; but was remarkable for his steadiness
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and constant consistency with himself. When

confronted by the wind of popular applause on the one
hand (see Mark 1:5), or the storm of Herod’s rage on
the other hand (see Mark 6:17-19), John was still the
same, the same in all weathers or situations. The
testimony he had given concerning Jesus Christ was not
the testimony of “a reed,” shaking in the wind, nor of a
man who was of one mind today, and of another
tomorrow; his character was constant (see John
1:19-20). Unlike the hypocritical religious leaders of
his day, John was honest and forthright. His high
moral integrity was recognized even by his opponents
(see Mark 6:20). Boy, we could use some of that today!
John would eventually be executed (see Matthew
14:6-12). But his death would not be meaningless or in
vain, for he remained true to his calling. He never
forgot that his job was to announce the coming of the
Savior. As a result, much eternal good came from both
his life and his death.
2. (vs. 8). This verse says “But what went ye out

for to see? A man clothed in soft raiment? behold, they
that wear soft clothing are in kings’ houses.” If the
people were not expecting to see someone who bent with the
wind of opinion, Jesus then asked, “But what went ye out
for to see? A man clothed in soft raiment?” Did the
crowds go out to the wilderness of the Jordan River valley to
find a man splendidly dressed in elegant silks and satins? If
they did, they were looking in the wrong place. The obvious
truth was that such finely “clothed” men are found in
“kings’ houses” or palaces, not in the wilderness. John was
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no pampered prince. He was a self-denying man. So, in

essence, Jesus was asking the crowd, was John “a man
clothed in soft raiment?” If so, they would not have
gone into the wilderness to see him, but to the palace. They
went to see someone who had “his raiment of camel’s hair”
and a “leathern girdle about his loins” (see Matthew 3:4).
His manner and his clothing showed that he had denied the
pleasures of the world. His clothing also agreed with
the wilderness where he lived and the doctrine of repentance
that he preached there (see Mark 1:4).
B. The true identity of John (Matthew 11:9-10).
1. (vs. 9). This verse says “But what went ye

out for to see? A prophet? yea, I say unto you, and more
than a prophet.” Again, Jesus posed the question to the
crowd: “But what went ye out for to see? A prophet?” If
the crowds went out to see “a prophet,” they were on the
right track because John was indeed an official spokesman
for God. The LORD had given him a message to declare and
he was not afraid to proclaim it. Jesus went on to declare
that John was more than simply God’s spokesman. Jesus
said “yea (or yes), I say unto you, and more than a
prophet.” John the Baptist was the forerunner of the
Messiah. He had blazed the trail to salvation by announcing
the coming of the Savior. John prepared the hearts of the
people for the coming of the prophesied Messiah (see Isaiah
40:3). John was greater than all other prophets in that he
most clearly and immediately pointed to the coming King.
2. (vs. 10). This verse says “For this is he, of

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whom it is written, Behold, I send my messenger before

thy face, which shall prepare thy way before thee.” John
the Baptist was the one prophesied to be the forerunner of
the Messiah, for Jesus said “For this is he, of whom it is
written.” Then Jesus quoted what was “written” in Malachi
3 about John: “Behold, I send my messenger before thy
face, which shall prepare thy way before thee.” John
himself said that he was the fulfillment of the Elijah prophecy
in Malachi 4:5-6 when He said “I am the voice of one crying
in the wilderness, Make straight the way of the LORD, as said
the prophet Esaias” (see John 1:23). And now Jesus was
saying it about him, intending not only to give honor to John’s
ministry, but also to keep the people’s mind on the fact that
he was making the way for the Messiah.
C. The greatness of John (Matthew 11:11). This

verse says “Verily I say unto you, Among them that are
born of women there hath not risen a greater than John
the Baptist: notwithstanding he that is least in the
kingdom of heaven is greater than he.” Jesus asserted
here that of all the men ever born before “John,” there has
not been one “born of women” that was “greater than
John the Baptist.” Jesus calls “John” the greatest of all
men who were born before him, even above Moses himself.
This is because “John” began to preach the gospel of the
remission of sins to those who truly repent, and he had
revelations from heaven unlike any of them had, for he “saw
heaven opened” and the “Holy Ghost descending like a dove,
and lighting upon” (see Matthew 3:16) Jesus. “John” also
had great success in his ministry, for almost the whole nation
came to hear him. Then Jesus said something unexpected:
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“notwithstanding he that is least in the kingdom of

heaven is greater than he.” The words “he that is least
in the kingdom of heaven is greater than he (John)”
most likely refers to all church age saints including apostles,
ministers, and prophets. They are not greater than “John”
with respect to their personal sanctity, but to their office.
“John” preached Christ coming, but church age saints
preach not only the coming of Christ, but also that He was
crucified and glorified. “John the Baptist” came at the
dawning of the gospel, and was therefore greater than all the
earlier prophets before him. But “John” was taken off the
scene before the veil in the temple was rent or torn from top
to bottom (see Matthew 27:50-51; Mark 15:37-39), before
Christ’s death and resurrection, and before the pouring out
of the Holy Spirit (see Acts 2:2-4). Therefore, the “least” of
the apostles and prophets, and all saints in the church age
who had these things about Christ revealed to them, and
expanded the spread of the gospel are “greater than John.”
Jesus said “Verily, verily, I say unto you, He that believeth on
me, the works that I do shall he do also; and greater works
than these shall he do; because I go unto my Father.” It is
my belief that the “greater works” that Jesus was referring to
is worldwide evangelism. This was something that He could
not do because He left the earth to be with His Father in
heaven. Saints in the church age achieve greater spiritual
victories by spreading the gospel than any victories that had
been obtained while Christ was on earth. God used “John
the Baptist” to point others to Christ. He uses New
Testament believers to an even greater extent to spread the
gospel. Therefore, the conversion of a great part of the
world to Christ, under many outward disadvantages, makes
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believers “greater than John.” It is also possible that the

“least in the kingdom of heaven is greater than he
(John)” refers to every believer who enjoys greater spiritual
privileges than “John” did. For example, Christians have the
permanent presence of the indwelling Holy Spirit, the full
understanding of how sin was put away by Jesus’ death and
resurrection, and we also have God’s complete revelation of
Himself in the Son (see Hebrews 1:1-3). Because of the time
that he ministered, “John the Baptist” did not have all
those spiritual privileges.
D. The opponents and supporters of God’s

kingdom (Matthew 11:12). This verse says “And from
the days of John the Baptist until now the kingdom of
heaven suffereth violence, and the violent take it by
force.” Here, Jesus was saying that since the time that
“John the Baptist” began his ministry “until now”
meaning during Jesus’ ministry, the “kingdom of heaven
suffereth violence” or had been subject to “violence.” The
meaning here seems to be that “the kingdom of heaven” is
pressing ahead with “force,” or eagerness although violent
men, such as Herod who had imprisoned “John the
Baptist,” are trying to overcome it by “force.” It’s not the
strong and forceful who obtain “the kingdom of heaven,”
but the weak and helpless who know their own weakness and
are ready to depend on God (see Matthew 11:28-30).
The “kingdom of heaven” here is to be understood as
the kingdom of grace, the gospel age in the perfection of its
power and purity. Note: According to Matthew’s
account, Jesus commanded His disciples to “preach,
saying, the kingdom of heaven is at hand” (see
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Matthew 10:5-7). In other words, “the kingdom of

heaven” had arrived with the ministry of Jesus Christ.
The term “kingdom of God” is used by all four Gospel
writers, but Matthew is the only one who uses the term
“kingdom of heaven.” The “kingdom of heaven” and
the “kingdom of God” are similar in many respects and
they are sometimes used synonymously. However,
sometimes in Matthew’s gospel, the “kingdom of
heaven” is contrasted with the “kingdom of God” as in
the parables Jesus gave where the “kingdom of heaven”
includes men and women on earth, but not angels or
other creatures. The “kingdom of heaven” includes
both the saved and the lost as shown by the wheat (the
saved) and the tares (the lost) where the tares are cast
out of the kingdom (see Matthew 13:24-30). The
“kingdom of heaven” is also compared to a net
containing both good and bad fish which are later
separated (see Matthew 13:47-48). The gospel writers
use the term “kingdom of God” to designate the sphere
of salvation that can only be entered into by the new
birth (see John 3:5-7). It includes only the saved.
When the term “kingdom of God” is contrasted with the
“kingdom of heaven,” the “kingdom of God” includes
only those who have truly confessed Jesus Christ,
whereas the “kingdom of heaven” includes both those
who have confessed Jesus Christ as well as those who
have only professed Him which can be either real of
false (see Matthew 25:1, 11-12). The kingdom of God is
not a geographical location, but is a spiritual realm
where God rules and where we share in His eternal life.
We join that kingdom when we trust in Jesus Christ as
LORD and Savior. The kingdom of heaven with end
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with the rapture of saints, but the kingdom of God will

never end; it will continue forever into the eternal
state.
E. The inauguration of what God foretold

(Matthew 11:13). This verse says “For all the prophets
and the law prophesied until John.” Here, Jesus went on
to explain more fully the relationship of “John the Baptist”
to the prophetic revelation concerning the kingdom of the
Messiah. Jesus said “For all the prophets and the law
prophesied until John.” In other words, all the Mosaic
Laws and “the prophets” in their prophecies continued until
“John” appeared on the scene announcing the coming
Messiah. With the coming of “John,” the Old Testament
dispensation began to cease. For a long time “the law” and
“the prophets” continued in full force, but then began to
decline. “The Law” and “the Prophets” was the Jews’ way
of describing God’s Word until the New Testament was
completed. Although the obligations demanded by the Law
of Moses were not removed until Christ’s death (see
Colossians 2:13-14, 16-17), the revelations of the Old
Testament began to be fulfilled by the clearer declaration of
John that the “kingdom of heaven is at hand” (see Matthew
3:1). Note: In this verse, the “Law” is said to prophesy
as well as “the prophets,” concerning Him who was to
come, the Messiah. Even when Jesus met the two
travelers on their way to Emmaus on the afternoon of
His resurrection, He told them what the Scriptures said
about Christ “beginning at Moses and all the
prophets” (see Luke 24:27). Christ was foretold by the
signs of the Mosaic Law as well as by the more
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articulate voices of “the prophets.” We ought to give

God many thanks and praises that today we have the
New Testament to explain the Old Testament
prophecies, and the Old Testament prophecies to
confirm and illustrate the New Testament (Hebrews
1:1-2). God gave the law by Moses long ago; and after
Malachi there were no “prophets” for four hundred
years before “John the Baptist” appeared on the scene.
But both “the prophets and the law” are said to have
“prophesied until John,” because until that time, Israel
still observed “the law,” and the writings of “the
prophets” were still being read. Even to this day, the
Scriptures are teaching us, although those who penned
it are long gone. Moses and “the prophets” are dead;
the apostles and evangelists are dead (see Zechariah
1:5), but the “word of the LORD endures for ever” (see
I Peter 1:25), although the writers have been silent for
centuries.
F. The role of John in God’s redemptive plan

(Matthew 11:14-15).
1. (vs. 14). This verse says “And if ye will

receive it, this is Elias, which was for to come.” When
Jesus said “if ye will receive it” He was saying to the
multitude that if they would believe what the law and the
prophets said, then they would also believe that John the
Baptist “is Elias, which was for to come” or who was
prophesied. Malachi 4:5 says “Behold, I will send you Elijah
the prophet before the coming of the great and dreadful day
of the Lord…” The name “Elias” was another form of Elijah
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(see Luke 1:17). If the Jews were willing to accept or believe

the prophets, John was the promised person in the Old
Testament. Before the inauguration of the kingdom of
heaven, John would come in the office and authority of the
Prophet Elijah or “Elias.” In essence, if Israel would
“receive” or accept the ministry of John the Baptist as the
ministry of the promised “Elias,” he would be an “Elias” or
Elijah to them to prepare them for the LORD (see Luke 1:17).
The fact is that the Gospel truths when they are received are
a savour of life; but a savour of death if not received (see II
Corinthians 2:15-16). Christ is a Saviour, and John is an
“Elias,” to anyone who “will receive” the truth concerning
them.
2. (vs. 15). This verse says “He that hath ears to

hear, let him hear.” What Jesus was doing had prophetic
significance. He had come to bring salvation to Israel. What
the Saviour disclosed in His comments concerning John the
Baptist was to be responded to by every individual, so Jesus
said “He that hath ears to hear, let him hear.” John had
directed people to repent of their sins and turn to God. The
Baptist had pointed people to the Messiah. They were to
welcome Jesus’ message, applaud His ministry, and trust in
Him for salvation. Those who truly heard and heeded what
Jesus said would believe in Him as the Messiah. People who
refused to “hear” and accept the truth would reject Him as
Messiah to their detriment.
III. A MISGUIDED GENERATION (Matthew 11:16-19)

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A. They are like children (Matthew 11:16-17).
1. (vs. 16). This verse says “But whereunto

shall I liken this generation? It is like unto children
sitting in the markets, and calling unto their fellows…”
Jesus had been praising John the Baptist and his ministry, but
here He suddenly gives a mild rebuke to those who refused
to receive John as the messenger of the Messiah as well as
Jesus who was the Messiah Himself. Jesus said “But
whereunto shall I liken this generation?” When Jesus
said “this generation” He was referring to those Jews living
in Israel at the time. However, in some cases when He used
the words “this generation” He was referring to those who
rejected Him and His message (see Matthew 12:39; 17:17).
This appears to be who Jesus is referring to here. Although
there were many Jews who were joining the kingdom of
heaven (see the note on the comments for verse 12), the
general population continued in unbelief and stubbornness.
So, the LORD Jesus gives a parable; but in doing so, He
speaks as if He was at a loss to come up with something to
compare stubborn Israel to. Jesus posed the question,
“Whereunto shall I liken this generation?” This is like
people who receive biblical preaching and teaching but are
never any better for it. It is hard to say “what they are like.”
But Jesus gives a parable and likens stubborn Israel to
“children sitting in the markets, and calling unto their
fellows.” The likeness that Jesus presents is taken from a
common custom among Jewish children while playing and
calling on other children to join them.
2. (vs. 17). This verse says “And saying, We

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have piped unto you, and ye have not danced; we have

mourned unto you, and ye have not lamented.” Jesus
continues His parable here telling the crowd what those
children sitting in the marketplace were calling out to the
other children. They said “We have piped unto you, and
ye have not danced; we have mourned unto you, and ye
have not lamented.” This parable compares what those
children will do to the present “generation” of Israelites. In
fun, they were imitating or mocking what adults did at
weddings and funerals. The children who called out to the
other children claimed that when they played music the
others were “not dancing,” and when they pretended to
“mourn,” the others didn’t pretend to “lament” or
“mourn” with them. The point of Jesus’ parable is that the
children who wouldn’t join in with the others were not
impressed enough to play along. Likewise, neither did the
ministry of John the Baptist nor of Jesus Christ impress that
“generation” of Israelites.
B. They lack wisdom (Matthew 11:18-19).
1. (vs. 18). This verse says “For John came

neither eating nor drinking, and they say, He hath a
devil.” Since “John” didn’t sit and eat and drink wine with
fellow Jews, the people declared that he had a demon inside
him. What the people didn’t realize was that “John” was a
Nazarite who according to the Nazarite vow, was limited to
what he could eat or drink (see Numbers 6:2-4; Luke
1:13-15). One would think that the people would be
impressed by a person who took such a vow, and would agree
with the doctrine he preached. Such a person is most likely
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to do what’s right, and his behavior would go along with his

message. But that was not the case here. The people were
not impressed by John’s Nazarite vow and assumed that his
refusal to eat certain foods and drink wine meant that “a
devil” was in him. The words “a devil” is better understood
as “a demon” but does not refer to Satan himself. Just like
the children in Jesus’ parable, John refused to do what
everybody else was doing and was considered to be evil and
not worth hearing. Unfortunately, the same thing holds true
today. It’s sad but true; a minister can lead a holy and
reverent life that matches what he or she preaches, and yet
their preaching or teaching may not always be received.
2. (vs. 19). Our final verse says “The Son of man

came eating and drinking, and they say, Behold a man
gluttonous, and a winebibber, a friend of publicans and
sinners. But wisdom is justified of her children.” Unlike
John, Jesus said “the Son of man came eating and
drinking” like many of the Jews. Jesus spoke with all kinds
of people, and didn’t put forth any particular strictness. He
was easily accessible; He did not avoid any particular
company; He was often at feasts, both with Pharisees and
publicans (tax collectors) as if this would win those who were
not impressed by John’s behavior. No doubt the Apostle Paul
was thinking about Jesus when he said he learned to
become “all things to all men, that I might by all means save
some” (see I Corinthians 9:20-22). Even though Jesus and
John carried themselves differently when dealing with the
public, by His freedom, Jesus did not condemn John any more
than John condemned Jesus. Where John the Baptist was
concerned, people said, “He has a devil.” They attributed his
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strictness and sober lifestyle to being possessed by demons.

But where Jesus was concerned, they attributed His free and
open conversation with anyone to the habit of luxury and
flesh-pleasing. When it came to Jesus, people said “Behold a
man gluttonous, and a winebibber, a friend of
publicans and sinners. No thoughts could be more foul
and odious than that. The same charge was made against the
rebellious son in Deuteronomy 21:20. “Publicans” were tax
collectors and were hated by the Jews. The people called
Jesus a “glutton” (one who eats to excess) and a
“winebibber” or drunkard; yet nothing could be farther from
the truth; for Jesus “pleased not himself” (see Romans 15:3)
nor did any man or woman ever live such a life of self-denial
and contempt of the world, as Jesus did. He was “undefiled,
and separate from sinners” (see Hebrews 7:26), but yet Jesus
is here represented as being buddy-buddy with “sinners,”
and therefore polluted by being in their company (see
Matthew 9:9, 10). However, Jesus had an answer to those
accusations. When the Pharisees asked Jesus’ disciples why
He ate with “publicans and sinners” Jesus overheard them
and replied saying, “I am not come to call the righteous, but
sinners to repentance” (see Matthew 9:10-13). Jesus ended
our final verse by saying “But wisdom is justified of her
children.” In other words, Jesus Christ, who is the Wisdom
of God (see I Corinthians 1:24) is justified or proven
right and vindicated by the deeds He performs in the lives of
those who respond to Him. This statement is confirmed by
Luke 7:29 that says “And all the people that heard him
(Jesus), and the publicans, justified (vindicated) God, being
baptized with the baptism of John;” and afterwards, they
received the gospel of Jesus Christ. The “children” of
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“Wisdom” are all those who responded to John’s message of

repentance and to Jesus in faith. Their deeds, as well as ours
will “justify” or vindicate the messages of both John and
Jesus.
IV. CONCLUSION. Sometimes preconceptions blind a

person to the truth. A person’s own stubborn opinions may
blind him or her to God’s plan and cause them to doubt the
truth. Both Jesus and John fulfilled Old Testament
prophecies; the identification of Jesus as the Messiah and
John as His forerunner was therefore confirmed. The Old
Testament prophecies proved to be accurate, but the people
who were interpreting them often made tragic errors, just as
we sometimes do. Their inability to be flexible would not
allow them to correct their faulty expectations. Maybe you
know someone who initially rejected another person due to a
wrong perception of that person. But later, after discovering
the misconceptions, they became close friends. The old
adage that the first impression is a lasting one is often true.
Unfortunately, the tragedy comes when a person’s first
impression of Jesus Christ is wrongly affected by
preconceived ideas caused by the erroneous actions and
behaviors of Christians.

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Sunday, July 5, 2020: “Vindicating Wisdom” Practical Points For
I. THE SIGNIFICANCE OF JOHN THE BAPTIST

(Matthew 11:7-15)
7. And as they departed, Jesus began to say unto the

multitudes concerning John, What went ye out into the
wilderness to see? A reed shaken with the wind?
8. But what went ye out for to see? A man clothed in soft

raiment? behold, they that wear soft clothing are in kings’
houses.
9. But what went ye out for to see? A prophet? yea, I say unto
you, and more than a prophet.
10. For this is he, of whom it is written, Behold, I send my

messenger before thy face, which shall prepare thy way
before thee.
11. Verily I say unto you, Among them that are born of
women there hath not risen a greater than John the Baptist:
notwithstanding he that is least in the kingdom of heaven is
greater than he.
12. And from the days of John the Baptist until now the
kingdom of heaven suffereth violence, and the violent take it

by force.
13. For all the prophets and the law prophesied until John.
14. And if ye will receive it, this is Elias, which was for to
come.
15. He that hath ears to hear, let him hear.
II. A MISGUIDED GENERATION (Matthew 11:16-19)
16. But where unto shall I liken this generation? It is like

unto children sitting in the markets, and calling unto their
fellows,
17. And saying, We have piped unto you, and ye have not
danced; we have mourned unto you, and ye have not
lamented.
18. For John came neither eating nor drinking, and they say,
He hath a devil.
19. The Son of man came eating and drinking, and they say,
Behold a man gluttonous, and a winebibber, a friend of
publicans and sinners. But wisdom is justified of her children.
I. THE SIGNIFICANCE OF JOHN THE BAPTIST

(Matthew 11:7-15)
7. And as they departed, Jesus began to say unto the

multitudes concerning John, What went ye out into the
wilderness to see? A reed shaken with the wind?
8. But what went ye out for to see? A man clothed in soft

raiment? behold, they that wear soft clothing are in kings’
houses.
9. But what went ye out for to see? A prophet? yea, I say unto
you, and more than a prophet.
10. For this is he, of whom it is written, Behold, I send my

messenger before thy face, which shall prepare thy way
before thee.
11. Verily I say unto you, Among them that are born of
women there hath not risen a greater than John the Baptist:
notwithstanding he that is least in the kingdom of heaven is
greater than he.
12. And from the days of John the Baptist until now the
kingdom of heaven suffereth violence, and the violent take it
by force.
13. For all the prophets and the law prophesied until John.
14. And if ye will receive it, this is Elias, which was for to
come.
15. He that hath ears to hear, let him hear.
II. A MISGUIDED GENERATION (Matthew 11:16-19)
16. But whereunto shall I liken this generation? It is like unto

children sitting in the markets, and calling unto their fellows,
17. And saying, We have piped unto you, and ye have not
danced; we have mourned unto you, and ye have not
lamented.
18. For John came neither eating nor drinking, and they say,
He hath a devil.
19. The Son of man came eating and drinking, and they say,
Behold a man gluttonous, and a winebibber, a friend of
publicans and sinners. But wisdom is justified of her children.
1. God honors the faithfulness of His servants. There is

nothing that we do for Him that goes unnoticed (Matthew

11:7-9).
2. God commonly chooses human instruments to accomplish

His will (Matthew 11:10-11; Esther 4:14; Luke 1:30-33).
3. God’s mercy has benefited countless numbers of unworthy

people; they are testimonies of His love and grace (Matthew
11:12-14).
4. To hear the gospel is important, but to accept and believe

it is the key that brings salvation (Matthew 11:15; Romans
10:14).
5. Misconceptions are often formed about people before

getting to know them; but those misconceptions can prove to
be wrong (Matthew 11:16-18).
6. Jesus Christ, the Wisdom of God is justified by the deeds of

those who truly belong to Him (Matthew 11:19; I Corinthians
1:24).

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Sunday, July 12, 2020: “The Boy Jesus” Commentary (The ISSL
Curriculum)
Lesson: Ecclesiastes 3:1, 7b; Luke 2:39-52; Time of Action:

6 or 7 B.C.; Place of Action: The action of the first part of the
lesson is unknown; the action of the second part takes place
in Jerusalem
Golden Text: “And the child grew, and waxed strong in

spirit, filled with wisdom: and the grace of God was
upon him” (Luke 2:40).
I. INTRODUCTION. Most parents have a consuming

interest in the development of their children. They also have
a natural desire to protect them from all sorts of harm.
Joseph and Mary felt this way about their unusual son as
evidenced by this week’s lesson text. Although frightened by
a three-day separation and amazed by Jesus’ interaction with
the temple scholars, they settled down in their home in
Nazareth and watched Him mature mentally, physically,
spiritually, and socially.
II. BACKGROUND FOR THE LESSON. The first two verses

of our lesson text come from the book of Ecclesiastes. The
title of the book is taken from the Septuagint, the Greek
translation of the Old Testament. The word Ecclesiastes is a
form of the Hebrew word “koheleth” and implies that the
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author is a teacher or preacher (see Ecclesiastes 1:1).

Solomon is considered to be the author of the book written
some time during his long 40 year reign as king from 970 to
931 B.C. The second verse of Ecclesiastes chapter 1, “Vanity
of vanities, all is vanity” (see Ecclesiastes 1:2), eloquently
summarizes the underlying theme of the book—that all
human achievements are empty and disappointing when
pursued as ends in themselves. In the book, Solomon,
reflects on many of his experiences which agree with his
theme “Vanity of vanities, all is vanity.” As used by Solomon,
the word “vanity” means “that which is empty,” “without
permanent value” or “that which leads to frustration.”
Solomon’s purpose in writing this book was to show that
emptiness is the final result of all life without God (see
Ecclesiastes 12:13). In the portion of the book in our text,
Solomon states that there is a time for everything and
everything has its purpose.
III. WISDOM IS IN EVERYTHING (Ecclesiastes 3: 1, 7b)
A. Wisdom and creation (Ecclesiastes 3:1). Our

first verse says “To every thing there is a season, and a
time to every purpose under the heaven…” The word
“season” here means an appointed or fixed time over which
God maintains absolute control (see Daniel 2:21). The word
“time” also indicates something that is appointed or proper.
Both words suggest a duration of time in which the
opportunity exists to accomplish a specific task. But that
time does not last forever. The term “purpose” signifies a
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delight, wish, or desire. In the context of this verse,

“purpose” emphasizes an activity that excites a person’s
interest and becomes the focus of his or her pursuits. The
very mention of “purpose” presupposes that there is a
Purposer. Solomon, who is credited with writing
Ecclesiastes, said “To every thing there is a season, and a
time to every purpose under the heaven.” In essence,
Solomon was saying “There is a season (a time appointed) for
everything and a time for every delight and event or purpose
under heaven.” The Preacher’s (see Ecclesiastes 1:1) point
of this verse seems to be that life is composed of cycles that
we cannot change, i.e. birth and death (see Ecclesiastes 3:2),
laughing and weeping, mourning and rejoicing (see
Ecclesiastes 3:4). At some time all of these emotions will
occur. When speaking to the LORD, the psalmist declared
“My times are in thy hand” (see Psalms 31:15). It is clear
from the context of this verse that there is a proper “time”
for everything that happens because God has made it so.
Believers can take comfort in the fact that a powerful and
loving God (the Purposer) is directing our lives. We can deal
better with trials and avoid being full of pride in times of
prosperity when we recognize that everything comes from
the hand of God. What a remedy for despair and an antidote
to pride this truth is! No situation in life is permanent, so we
should look to God with expectation and hope in every
situation.
B. Wisdom and our speech (Ecclesiastes 3:7b).

This verse says “a time to keep silence, and a time to
speak...” This phrase is the second or “b” part of verse 7.
The first part says that there is “a time to rend (or tear), and
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a time to sew or (repair a tear).” This has to do with the fact

that there is a time when relationships will be broken, but
there is also a time to repair those relationships. Since God
controls everything, He controls the course of our human
relationships (see Ecclesiastes 3:5), confirming that “to
every thing there is a season” or an appointed time (see
Ecclesiastes 3:1). Since there is “a time for everything,”
even our various relationships, God has ordained “a time to
keep silence, and a time to speak.” This tells us that
another area of God’s sovereignty in relationships concerns
the tongue. “Silence” can be tactful, but sometimes plain
speech is necessary. It takes much wisdom to be able to
know which of these times it is at any particular moment.
IV. BACKGROUND TO THE SECOND PART OF THE

LESSON. The second part of our lesson focuses on Jesus’
early life. After Jesus’ birth, it is believed that Joseph, Mary
and Jesus remained in Bethlehem for up to two years. Forty
days after Jesus was born, fulfilling the purification
requirement of Leviticus chapter 12, Mary and Joseph
traveled to the temple in Jerusalem to present him before
God (compare Leviticus 12:3-4 with Luke 2:21-22) which
confirms that Jesus was presented in the temple for his
circumcision not after eight days but forty days). The trip
from Bethlehem to Jerusalem was about 6 miles long. It was
during their visit to Jerusalem that a priest named Simeon
prophesied about Jesus’ mission in life and blessed his
parents (see Luke 2:22 – 35). Before Mary and Joseph left
the temple to return home, a woman named Anna, a widowed
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prophetess who lived in the house of God, blessed them as

well (see Luke 2:36 – 38). The family then makes the short
trip back to Bethlehem. Back in Bethlehem, Jesus’ family
takes residence in a home and not a stable. The wise men
(Magi) from the East, guided by a star, arrive to worship the
King of Kings with Mary in attendance (see Matthew 2:11).
After the wise men departed, Joseph was told (in a dream) to
flee to Egypt (see Matthew 2:13) because Herod the
Great would soon issue a command that all male children two
years old and younger, in and around Bethlehem, are to be
put to death (see Matthew 2:16). Herod’s cruel actions fulfill
a prophecy concerning the slaughter of innocent children
(see Jeremiah 31:15). Their journey from Bethlehem to Egypt
was at least 40 miles. After Herod died in about 4
B.C., Joseph had a dream where an angel told him that it was
safe to return to Israel. Mary and the family’s trip to and
from Egypt is a fulfillment of Bible prophecy (see Hosea
11:1). They soon began to travel back to Judea and
Bethlehem. However, as Mary and Joseph approached Judea,
they discovered that Herod Archelaus, the eldest surviving
son of Herod the Great, was the new ruler in the area (see
Matthew 2:22), and like his father, Archelaus ruled with
tyranny and cruelty. Joseph’s fears about living in Judea
were confirmed when God sent him a warning in a dream; so
the family continued to travel northward to their hometown
of Nazareth (see Matthew 2:22 – 23), a journey of about 106
miles. After this, there is no further record of Jesus’ early
childhood in Nazareth before He was twelve. Our lesson
begins at that time.
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V. WISDOM IN JESUS’ EARLY LIFE (Luke 2:39-52)
A. Jesus and the yearly Passover (Luke 2:39-42).
1. (vs. 39). This verse says “And when they had

performed all things according to the law of the LORD,
they returned into Galilee, to their own city Nazareth.”
The phrase “And when they had performed all things
according to the law of the LORD” refers to both the
fulfillment of Jesus’ circumcision, and the law of purification
for His mother Mary, which was given in “the law of the
LORD” (see Leviticus 12:2-6). When Jesus’ parents
completed those ceremonies, “they returned into Galilee,
to their own city Nazareth.” It appears that Luke omitted
parts of Jesus’ early life as a baby until they were returned
into Galilee because Matthew’s Gospel (see Matthew 2:1-23)
reveals that when they left the temple in Jerusalem they
returned to Bethlehem, where the wise men from the east
found them living in a house. They continued there until they
were commanded to flee into Egypt, to escape the anger and
rage of Herod. While in Egypt, when they were told that
Herod was dead, they were instructed to return to their home
in Nazareth (see The Lesson Background). This is what Luke
meant when he wrote “they returned into Galilee, to their
own city Nazareth.” It is referred to as “their own city”
because Mary and Joseph were from “Nazareth” which was
in the northern province of “Galilee.”
2. (vs. 40). This verse says “And the child grew,

and waxed strong in spirit, filled with wisdom: and the
grace of God was upon him.” Just like most other
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children, Jesus, “the child grew” in bodily stature. But

unlike other children who may be weak in understanding and
resolution, Jesus “waxed (or grew) strong in spirit.” This
seems to mean that by the Spirit of God Jesus’ human soul
was full of extraordinary vigor, and His mind performed in an
extraordinary way. Even as a child, Jesus’ reasoning was
strong and His judgment was right as we shall see later in
the text. Solomon declared that “Foolishness is bound in
the heart of a child” which is proven by what they say and
do; but Jesus as a “child” was “filled with wisdom.”
Everything that Jesus said and did was said and done wisely
far above His age. This was not because He had an advanced
education, but because of the presence of the Holy Spirit.
This does not mean that Jesus didn’t receive any religious
training before this time. Having earlier observed the
godliness of Joseph and Mary, we can safely assume that they
had instructed their entire family in the Scriptures (see
Matthew 13:54-56). In the Law of Moses, Jewish fathers
were commanded to teach their children the ways of God
(see Deuteronomy 6:6-9; 11:18-21), and the Scriptures were
taught regularly in the synagogues. The last part of this
verse says “and the grace of God was upon him.” In
other words, Jesus had the favour “of God” upon Him, and
was loved by God who took special care of Him.
3. (vs. 41). This verse says “Now his parents

went to Jerusalem every year at the feast of the
Passover.” The godly character of Jesus’ parents is evident
in the fact that “his parents went to Jerusalem every year
at the feast of the Passover.” Luke makes this statement
to show that during Jesus’ early years as a child, Joseph and
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Mary most likely made the eighty-mile journey from Nazareth

to Jerusalem without Jesus, probably as part of a large
caravan from Galilee. Jewish males were expected to attend
three feasts or festivals every year—Passover (Feast of
Unleavened Bread), Pentecost (Feast of Weeks) and
Tabernacles (see Deuteronomy 16:16). Even if they couldn’t
attend all three festivals, at least they tried to go to the Feast
of Passover, which was the high point on the Jewish calendar.
4. (vs. 42). This verse says “And when he was

twelve years old, they went up to Jerusalem after the
custom of the feast.” Here, Luke singled out a key event in
Jesus’ life to demonstrate that He was aware of His divine
mission. It was when Jesus “was twelve years old, they
went up to Jerusalem after the custom of the feast.”
The phrase “custom of the feast” refers to the law that
commanded all males to attend the three main feasts in
Israel (see Deuteronomy 16:16). For the first “twelve years”
of a Jewish boy’s life, he was represented at the festival by
his father. But at age thirteen he became a son of the law, or
son of the covenant, and had to fulfill this duty himself.
Sometimes boys accompanied their fathers for a year or two
before this, so when Jesus attended the feast “when he was
twelve years old,” it prepared Him for what to expect when
He turned thirteen.
B. Jesus’ absence interrupts His family’s return

home (Luke 2:43-48).
1. (vs. 43). This verse says “And when they had

fulfilled the days, as they returned, the child Jesus
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tarried behind in Jerusalem; and Joseph and his mother

knew not of it.” The phrase “And when they had fulfilled
the days” refers to the week-long celebration of the
Passover (see Leviticus 23:4-8. This expression also implies
that “Joseph” and Mary remained in Jerusalem for the entire
Feast of Unleavened Bread (Passover) which lasted for seven
days, unlike some who only stayed for the day of the
Passover. Once the Feast of Unleavened Bread was over, “as
they returned, the child Jesus tarried behind in
Jerusalem. When it was time for the family to return home
to Nazareth, while they were on the way, Jesus “tarried” or
remained “behind in Jerusalem.” The phrase, “and
Joseph and his mother knew not of it” means that Jesus’
parents was unaware that He was not in the crowd. It
appears that Jesus, having shown some level of maturity for a
young boy, was entrusted with some degree of independence.
We should not accuse His parents of being careless since
there is no indication that they were; they simply allowed
Jesus the freedom that they considered to be appropriate for
His age.
2. (vs. 44). This verse says “But they,

supposing him to have been in the company, went a
day’s journey; and they sought him among their
kinsfolk and acquaintance.” Thinking that Jesus was “in
the company” or the crowd of people traveling together,
Joseph and Mary had traveled “a day’s journey” meaning
the whole day. It appears that when the caravan of people
stopped for the night, Jesus’ parents discovered that He was
missing. It’s possible that the parents were not immediately
worried so they looked for Jesus “among their kinsfolk
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(relatives) and acquaintance (friends).”
3. (vs. 45). This verse says “And when they

found him not, they turned back again to Jerusalem,
seeking him.” When they searched for Jesus, “they found
him not.” Since no one had seen Jesus, it’s safe to assume
that now Joseph and Mary were full of anxiety. What a
predicament! The firstborn of the family who was about to
assume the spiritual duties of adulthood could not be found!
Jesus’ parents concluded that He was not there so “they
turned back again to Jerusalem, seeking (looking for)
him.” They retraced their steps back to Jerusalem.

that after three days they found him in the temple,
sitting in the midst of the doctors, both hearing them,
and asking them questions.” The phrase “And it came to
pass” indicates that after arriving in Jerusalem, Joseph and
Mary began to search for Jesus and “after three days they
found him in the temple.” The “three days” mentioned
here most likely refer to the total time that passed since they
had originally left Jerusalem—one day travelling with the
caravan, a second day returning to Jerusalem, and a third day
on which “they found Him.” We may think that the search
was an arduous one, but it may not have been since the feast
was over and the crowds would have greatly decreased. The
last time His parents saw Jesus was in the temple, so they
went there and “found him in the temple, sitting in the
midst of the doctors.” The word translated “doctors”
means “teachers.” These were Jewish religious teachers
who, according to their custom, were “sitting” with their
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students and engaging them in discussion through questions

and answers. We are not told where in the temple this took
place but in any case, Jesus sat among the teachers “both
hearing (or listening to) them, and asking them
questions.” Jesus is seen here not as a teacher, but as a
listener, a learner, a questioner, and a discusser. Based on
the fact that Jesus was deity, there would seem to be no need
for this. But Luke’s account emphasizes Jesus’ humanity,
which was becoming more aware of His divine mission and
thirsting to understand the full importance of God’s truth.
5. (vs. 47). This verse says “And all that heard

him were astonished at his understanding and
answers.” Even in His zeal to learn, Jesus revealed that He
was no ordinary student, for “all that heard him were
astonished at his understanding and answers.” The
word “astonished” is a strong term indicating that everyone
present who was listening to Jesus was beside themselves
with amazement. They had never encountered anyone like
Him. They were amazed at Jesus’ “understanding” which
implies a keen comprehension or insight. The insight Jesus
showed in His dialogue with the “doctors” or teachers (see
verse 46), revealed a mind that avoided the trivial
discussions which Judaism was notoriously known for. They
were also amazed at Jesus’ “answers.” The method of
discussion in that day included not only the asking of
questions by students to be answered by the teachers, but
also the answering of the teachers’ questions by the
students. Undoubtedly, this is where Jesus’ insight and
wisdom especially shone through. Instead of repeating for
them what He may have heard others say, Jesus revealed the
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sharpness of His own mind in interpreting and applying

divine truth. Note: Jesus’ example has much to teach
us. Although He was divine, He reveled in the constant
development and use of His mind. But unlike Jesus, we
have the disadvantage of having minds that are limited
by the stain of sin. However, we should never use this
as an excuse to neglect our mental development.
Instead, we should welcome every opportunity to
expand our minds. We ought to pray for divine wisdom
to overcome the limitations caused by sin and to
discern God’s truth. God never intended for His
people’s faith to depend on emotions or superficial
thinking. As believers, ours is a rational faith based on
historical facts. The church therefore, needs persons
of insight who can discern good from evil, truth from
error, wisdom from foolishness, and right from wrong.
Jesus is our example: He developed His mind and
always used sound arguments. Should we be satisfied
with a lower standard? Of course not!
6. (vs. 48). This verse says “And when they saw

him, they were amazed: and his mother said unto him,
Son, why hast thou thus dealt with us? behold, thy
father and I have sought thee sorrowing.” The word
“they” here refers to Jesus’ parents. Just as the teachers of
the law were “amazed” at Jesus (see verse 47), so were His
parents, for “when they saw him, they were amazed.”
The word for “amazed” here is different from “astonished”
in the preceding verse. Here “amazed” implies being
stricken out of one’s senses. Jesus’ parents were shocked not
so much by the things Jesus was saying as they were by the
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fact that He was saying them there among the teachers. This
couple, like most ordinary Jews of their day, held the rabbis
in the highest esteem and respect and would never have
considered themselves to be their equals. So, it was
incredible to them that one of their family members was
sitting with the elite, conversing easily with them about the
law. Mary’s shock soon gave way to a more motherly
reaction. “His mother said unto him, Son, why hast thou
thus dealt with us? She could not resist rebuking Jesus for
dealing with her and Joseph the way He did after the
festival. Jesus had always been an obedient child, so she was
perplexed. How could He have done this? Mary’s complaint
was personal as she continued to say to Jesus, “behold, thy
father and I have sought thee sorrowing.” The word
“sorrowing” here is a strong term that implies mental
anguish. Like most parents, if not all parents, Mary and
Joseph suffered great anxiety over Jesus’ disappearance (see
verses 44-45). It’s noteworthy that she referred to Joseph as
Jesus’ “father,” who was really His adopted father.
C. Jesus reveals unusual maturity (Luke 2:49-50).

them, How is it that ye sought me? wist ye not that I
must be about my Father’s business?” Jesus’ answer to
His mother is the first recorded statement in Scripture that
He spoke, and it set Him apart from His Nazareth family. If
Mary and Joseph were astonished at finding Jesus in the
temple, He seemed just as astonished that they had been
looking for Him. It now appears that Jesus was completely
aware of His divine identity and mission, for He asked His
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mother, “wist ye not that I must be about my Father’s

business?” In other words, He was asking why they didn’t
know that He had to be in “His Father’s” house. It was
unthinkable to Jesus that His parents didn’t understand His
proper place. But it was not yet obvious to them. Mary had
called Joseph Jesus’ father, whereas Jesus’ divine
consciousness showed Him that His true “Father” was God
and the He must obey Him. Jesus asserted “I must be
about my Father’s business” with the word “business”
being translated as “house” in many Bible Versions (see the
NIV; The American Standard Version; the Amplified Bible;
the Living Bible). There is no problem here. Jesus being in
the temple or the house of the LORD was doing His Father’s
business.
2. (vs. 50). This verse says “And they

understood not the saying which he spake unto them.”
It may surprise us that Jesus’ parents didn’t understand what
He was saying to them. One would think that Joseph and
Mary should not have been surprised to find Jesus where He
was. After all, they knew His divine origin. But this truth
was easily hidden in the twelve years of everyday life that
had just passed. They had become accustomed to caring for
Jesus’ needs and seeing Him develop as a normal boy. This
event hit them like a bolt of lightning out of a blue sky. They
did not understand what business he had to do in the temple
for His Father. They believed that He was to be the Messiah
who would sit on the throne of His father David; but they
probably also thought that this should have brought Him to
the royal palace instead of the temple. They “understood
not” Jesus’ prophetical office, and much of His work would
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be done as a Prophet (see Deuteronomy 18:15; 18:18).
D. Jesus and His family return to normal life

(Luke 2:51-52).
1. (vs. 51). This verse says “And he went down

with them, and came to Nazareth, and was subject unto
them: but his mother kept all these sayings in her
heart.” Despite Jesus’ heightened awareness of His divine
sonship, “he went down with them (his parents), and
came to Nazareth, and was subject unto them.” The
words “he went down with them” means that Jesus left
Jerusalem with His parents and went back down to
Nazareth. Jerusalem was situated on a hill about 2500 ft.
above sea level, and even though “Nazareth” was north of
Jerusalem, when people went to Jerusalem from any part of
Israel, they would say that they “went up” to Jerusalem (see I
Kings 12:27-28; II Kings 16:5; II Chronicles 2:16; Matthew
20:17-18; John 2: 12-13); 11:55). And on the other hand,
when people left Jerusalem to go in any direction, they would
say that they “went down” from Jerusalem (see Mark 2:1;
3:22; Luke 10:30; Acts 25:1, 4-7), in this case to
“Nazareth.” The fact that Jesus “was subject unto them
(his parents)” was even more admirable because He now
had a clearer view of His higher loyalty and mission. As the
Son of God, Jesus’ submission to His parents was certainly an
act of self-sacrifice. Yet, He “was subject to them.” He
observed their position of authority, and went and came as
they directed Him to. It would also seem that being “subject
to them” He worked with His father at the trade of a
carpenter (see Matthew 13:55; Mark 6:3). His parents were
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poor, and His father was his adopted father; yet He

was “subject to them.” In this, Jesus is an example to all
children to be dutiful and obedient to their parents in the
LORD (see Ephesians 6:1). The last part of this verse says
“but his mother kept all these sayings in her heart.”
Jesus’ mother did not perfectly or completely understand her
son’s “sayings” or His words, yet she “kept them in her
heart” probably with the expectation that sometime in the
future His words would be explained to her, and she would
fully understand them, and know how to use them.
2. (vs. 52). Our final verse says “And Jesus

increased in wisdom and stature, and in favour with
God and man.” About eighteen more years would pass
before Jesus would begin His public ministry (see Luke
3:21-23). All we know about those eighteen years is
contained in this verse. Since Joseph is not mentioned again,
it’s possible that he may have died during this period. If this
is the case, Jesus would have become responsible for the
support of the family. In this verse, Luke focused on the
virtues Jesus developed during those silent years between
twelve and thirty years old. He “increased” or matured “in
wisdom” or mentally, “and stature” or physically, and “in
favour with God” meaning spiritually. Jesus also
“increased…in favour with…man” meaning that He
matured socially. Even though Jesus was perfect in every
stage of His life, He experienced growth in these areas
because He was human. And when He reached adulthood,
Jesus was perfectly fitted for His unique work.
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VI. Conclusion. All parents know that their children develop

a growing sense of self-worth and independence as they go
through adolescence and reach toward adulthood. This often
generates differences of opinion. It is important for young
people to be sensitive to parental concerns, but the opposite
is also important. When God calls the youngsters to His
service, parents should be ready to comply.

Curriculum***
Sunday, July 12, 2020: “The Boy Jesus” Practical Points For
Lesson Text: Ecclesiastes 3:1, 7b; Luke 2:39-52
I. WISDOM IS IN EVERYTHING (Ecclesiastes 3: 1, 7b)
1. To every thing there is a season, and a time to every

purpose under the heaven:
7. A time to rend, and a time to sew; a time to keep silence,

and a time to speak;
II. WISDOM IN JESUS’ EARLY LIFE (Luke 2:39-52)
39. And when they had performed all things according to the
law of the Lord, they returned into Galilee, to their own city
Nazareth.
40. And the child grew, and waxed strong in spirit, filled with
wisdom: and the grace of God was upon him.
41. Now his parents went to Jerusalem every year at the

feast of the Passover.
42. And when he was twelve years old, they went up to

Jerusalem after the custom of the feast.
43. And when they had fulfilled the days, as they returned,
the child Jesus tarried behind in Jerusalem; and Joseph and
his mother knew not of it.
44. But they, supposing him to have been in the company,

went a day’s journey; and they sought him among their
kinsfolk and acquaintance.
45. And when they found him not, they turned back again to
Jerusalem, seeking him.
46. And it came to pass, that after three days they found him
in the temple, sitting in the midst of the doctors, both hearing
them, and asking them questions.
47. And all that heard him were astonished at his

understanding and answers.
48. And when they saw him, they were amazed: and his
mother said unto him, Son, why hast thou thus dealt with us?
behold, thy father and I have sought thee sorrowing.
49. And he said unto them, How is it that ye sought me? wist
ye not that I must be about my Father’s business?
50. And they understood not the saying which he spake unto
them.
51. And he went down with them, and came to Nazareth, and
was subject unto them: but his mother kept all these sayings
in her heart.
52. And Jesus increased in wisdom and stature, and in favour

with God and man.
I. WISDOM IS IN EVERYTHING (Ecclesiastes 3: 1, 7b)
1. There is a time for everything,and a season for every

activity under the heavens:
7. a time to tear and a time to mend,a time to be silent and a

time to speak,
II. WISDOM IN JESUS’ EARLY LIFE (Luke 2:39-52)
39. When Joseph and Mary had done everything required by

the Law of the Lord, they returned to Galilee to their own
town of Nazareth.
40. And the child grew and became strong; he was filled with
wisdom, and the grace of God was on him.
41. Every year Jesus’ parents went to Jerusalem for the

Festival of the Passover.
42. When he was twelve years old, they went up to the

festival, according to the custom.
43. After the festival was over, while his parents were
returning home, the boy Jesus stayed behind in Jerusalem,
but they were unaware of it.
44. Thinking he was in their company, they traveled on for a

day. Then they began looking for him among their relatives
and friends.
45. When they did not find him, they went back to Jerusalem
to look for him.
46. After three days they found him in the temple courts,
sitting among the teachers, listening to them and asking
them questions.
47. Everyone who heard him was amazed at his

understanding and his answers.
48. When his parents saw him, they were astonished. His
mother said to him, “Son, why have you treated us like this?
Your father and I have been anxiously searching for you.”
49. “Why were you searching for me?”he asked. “Didn’t you
know I had to be in my Father’s house?”
50. But they did not understand what he was saying to them.
51. Then he went down to Nazareth with them and was

obedient to them. But his mother treasured all these things in
her heart.
52. And Jesus grew in wisdom and stature, and in favor with
God and man.
1. Just as God designed the rotation of seasons, likewise He

has determined that life will have a variety of experiences
(Ecclesiastes 3:1, 7).
2. Jesus grew up just like any other child, but without sin
(Luke 2:39-40; II Corinthians 5:21).
3. God will bless us when we are faithful (Luke 2:41-43).
4. Making our own assumptions, especially where Jesus is

concerned can lead to some abrupt surprises (Luke 2:44-45).
5. Our zeal to learn God’s Word is often surprising to others

(Luke 2:46-47).
6. Learning God’s Word is a high priority (Luke 2:48-49).

7. We may not understand God’s work and ways, but we can

remember and ponder them in our hearts (Luke 2:50-51).
8. Growing in wisdom is never easy or quick (Luke 2:52).

Curriculum***
Sunday, July 19, 2020: “The Wisdom of Jesus” Commentary
Lesson: Mark 6:1-6; Time of Action: 28 A.D.; Place of

Action: Nazareth and Galilee
Golden Text: “And when the sabbath day was come, he

began to teach in the synagogue: and many hearing
him were astonished, saying, From whence hath this
man these things? and what wisdom is this which is
given unto him, that even such mighty works are
wrought by his hands? Is not this the carpenter, the son
of Mary, the brother of James, and Joses, and of Juda,
and Simon? and are not his sisters here with us? And
they were offended at him.” (Mark 6:2-3).
I. THE INTRODUCTION. Even when Jesus demonstrated

His wisdom among the teachers in the synagogue, they still
rejected Him. We can hinder the work of God in our lives by
our unbelief. This week’s lesson tells us that Jesus could not
do many miracles in His hometown of Nazareth because of
the people’s unbelief. What makes this statement even more
striking is that it is found in the Gospel of Mark, the book
that emphasizes the many works of Jesus.
II. THE BACKGROUND FOR THE LESSON. While the

Gospel of John gives us a considerable amount of information
concerning the early ministry of Jesus, Mark and the other

Synoptic Gospels (Matthew and Luke) focus on events that
occurred from the middle to the end of His ministry. This
week’s lesson takes place during Jesus’ early ministry (see
Matthew 4:12-25; Luke 4: 14-15). At the time of our lesson,
Jesus had returned to His hometown of Nazareth. His earlier
ministry in Nazareth resulted in an attempt by the
townspeople to kill Him (see Luke 4:16-30). So Jesus moved
on to Capernaum (see Luke 4:31) to minister. Then He
crossed over the Sea of Galilee and went into the country of
the Gadarenes where He cast out a demon from one of them
(see Mark 5:1-19). Later, Jesus crossed back over the sea to
Capernaum where He raised Jairus’ daughter and cured the
woman with the issue of blood (see Mark 5:21-43). Our
lesson begins with Jesus there in Capernaum.
III. THE RETURN HOME (Mark 6:1). Our first verse says
“And he went out from thence, and came into his own
country; and his disciples follow him.” The phrase “And
he went out from thence” refers to Capernaum where
Jesus had raised Jairus’ daughter from the dead (see Mark
5:22, 35-43). He left Capernaum “and came into his own
country” which was Nazareth, the village where Jesus had
grown to manhood. We are also told that “his disciples
follow him.” Of course, “his disciples” refer to the Twelve
whom Jesus had earlier selected to be with Him as special
emissaries (see Mark 3:13-19).
IV. THE NEIGHBORS’ COMMENTS (Mark 6:2-3)
A. What they didn’t know about Jesus (Mark

6:2). This verse says “And when the sabbath day was
come, he began to teach in the synagogue: and many
hearing him were astonished, saying, From whence
hath this man these things? and what wisdom is this
which is given unto him, that even such mighty works
are wrought by his hands?” Being a law-abiding Jew,
Jesus kept the “Sabbath,” the weekly day of the Jewish
worship. Mark writes “And when the sabbath day was
come, he began to teach in the synagogue.” Jesus, the
Son of Man, the LORD of the Sabbath (see Mark 2:28), felt
the need to be with His fellow worshipers in “the
synagogue.” The word “synagogue” refers literally to a
gathering place. It was the local place of worship for Jews at
this time. It is believed that the concept of the synagogue
came about during the time of the Babylonian Captivity when
Jews were unable to worship in the Jerusalem temple. By the
time of Jesus, “synagogues” were found in almost all towns
and villages not just in Palestine (Israel) but wherever Jews
had been dispersed since the Captivity. It was common
practice for a visiting rabbi, or teacher to be invited by the
local Jewish elders “to teach in the synagogue” (see Luke
4:15-17); so Jesus was given that opportunity. Apparently,
Jesus was more welcome in some “synagogues” than
others. This was the second and last time that Jesus would
come to Nazareth after He began His ministry. The first time
is when He was invited “to teach” and He read from Isaiah
61:1-2 confirming that it spoke about Him. This resulted in
an attempt by the townspeople to kill Jesus (see Luke
4:16-30). After that episode, Jesus left Nazareth and

returned to Capernaum to continue His ministry (see Luke
4:31). Now He returned to Nazareth and “he began to
teach in the synagogue: and many hearing him were
astonished, saying, From whence hath this man these
things?” We could also translate this question as “Where
did this man get these things, this knowledge and spiritual
insight?” The fact that the people of Nazareth were
“astonished” or amazed at Jesus’ words confirms that His
life in the village had been like any other Jewish boy.
Everyone in Nazareth who knew Jesus also knew that He
never went off to Jerusalem to study under one of the great
rabbis of that day. Consequently, they wondered about the
“wisdom” with which He spoke, for the people also asked
among themselves, “and what wisdom is this which is
given unto him, that even such mighty works are
wrought by his hands?” The fact of the matter was that
the people in Jesus’ hometown were surprised when He came
back to town and “began to teach in their synagogue.”
They knew that Jesus had never been formally trained or
educated as a scribe. But He spoke with such “wisdom” and
performed “mighty works” or miracles causing them to be
“astonished.”
B. What they knew about Jesus (Acts 6:3). This

verse says “Is not this the carpenter, the son of Mary,
the brother of James, and Joses, and of Juda, and
Simon? and are not his sisters here with us? And they
were offended at him.” Like other Jewish boys, Jesus
learned the trade of His earthly father, Joseph who was a
carpenter. So in their amazement, the people who knew
Jesus’ background said among themselves “Is not this the

carpenter?” In Matthew 13:55 this question is worded
slightly differently: “Is not this the carpenter’s son?” While
being a “carpenter” was certainly an honorable occupation,
the townspeople could not understand how a mere
“carpenter” from their village was able to perform the
miracles that Jesus did. They were impressed by Jesus’
preaching and His “mighty works” but they questioned the
source of His power. To further support their amazement
with Jesus’ wisdom and mighty works (see verse 2), the
people also asked, is He “not the son of Mary, the brother
of James, and Joses, and of Juda, and Simon? and are
not his sisters here with us?” This all led the people to
resent the fact that someone as common as they were was
being recognized as a great teacher. This entire situation
confirms the adage that “familiarity breeds contempt.” This
is seen in the words “And they were offended at (by)
him.” The people were “offended at (by) him” because
they reasoned that Jesus, who taught with “wisdom” (see
verse 2) was just a common worker who didn’t have any
religious or academic credentials. Note: Since Joseph is
not mentioned after the incident in the temple when
Jesus was twelve (see Luke 2:41-52), he probably had
died by this time. However, we do learn that Joseph
and Mary had four sons and some daughters. Although
Jesus was born of a virgin (see Matthew 1:18-25),
afterward she and Joseph had a normal family life that
produced several more children. The idea that Mary
remained a perpetual virgin throughout her life cannot
be supported by Scripture. Indeed, there is no reason
to suggest it was necessary for Mary to remain a virgin
once Jesus was born. Of course, Mary should be

honored as a godly woman and one who had a unique
relationship with Jesus; but she should not be
worshiped.
V. THE WORKS OF JESUS HINDERED (Mark 6:4-6)
A. An unaccepted Prophet (Acts 6:4). This verse

says “But Jesus, said unto them, A prophet is not
without honour, but in his own country, and among his
own kin, and in his own house.” Realizing how the people
felt about Him, Jesus quoted a common proverb to the people
of Nazareth, His hometown. He said “A prophet is not
without honour, but in his own country, and among his
own kin, and in his own house.” In other words, “A
prophet is honored everywhere except in his hometown and
among his relatives and by his own family.” As the greatest
prophet (see Acts 3:22) to speak to the human race, Jesus
was experiencing a rejection unlike any experienced by those
who had come before Him as God’s spokesmen. Even His
brothers did not believe in Him at this time (see John 7:1-5).
Note: Jesus was not surprised by their rejection of
Him. His words indicate that He viewed His rejection
by family and friends as more the rule than the
exception to the rule. Jesus realized that He would
never be “honored” or respected in His own hometown.
But this does not mean that a man or woman should
never try to serve as the pastor of his or her hometown
church. It may be someone’s experience that those
who knew you from childhood—family, friends and

neighbors—are the ones most reluctant to accept your
Christian values. When we realize that the LORD Jesus
was met with this same attitude, as well as an intense
hatred by His own countrymen and kinsman, we should
be encouraged to continue the work He has sent us to
do.
B. The results of unbelief (Acts 6:5-6).
1. (vs. 5). This verse says “And he could there

do no mighty work, save that he laid his hands upon a
few sick folk, and healed them.” Because of the cold
reception Jesus received in Nazareth, His ministry of
miracles was limited. Mark wrote “And he could there do
no mighty work.” This was certainly not because Jesus
didn’t have the power. It was the people’s lack of faith or
unbelief that hindered Jesus from doing His “mighty work”
of great miracles. Lack of faith often prompts God not to
show His power (see James 1:6-7). Even though the people’s
unbelief hindered Jesus from doing “mighty works,” He still
“laid his hands upon a few sick folk, and healed them.”
In other words, Jesus still did some good among the people,
although through unbelief they had slighted Him. Jesus
proved Himself to be kind even to those who were evil and
ungrateful for “He laid his hands upon a few sick folks,
and healed them.”
2. (vs. 6). Our final verse says “And he

marvelled because of their unbelief. And he went round
about the villages, teaching.” It’s interesting that while
Jesus once “marvelled” at the great faith of a Gentile (see

Matthew 8:8-10), here “he marvelled because of their
(Jews’) unbelief.” Notice the irony of the situation. The
people should have been marveling at Jesus’ power. Instead,
it was Jesus who “marvelled” at the people’s “unbelief.”
Obviously, faith does make a difference in what God
accomplishes in our lives (see Mark 9:23; Luke 17:6).
However, we should not assume that if healing does not
occur, it is because faith is lacking on the part of those
seeking divine help. Paul and other people of faith in the
Bible were not healed, and it is not always God’s will to heal
us (see II Corinthians 12:7-9; I Timothy 5:23; II Timothy 4:20;
I John 5:14). Even though Jesus was rejected in His
hometown of Nazareth, He continued His ministry for “he
went round about the villages, teaching.” Jesus would
not be deterred from His mission just because some rejected
Him, and neither should we!
VI. Conclusion. This week’s lesson dealt with Jesus’ short-

lived ministry in Nazareth, His hometown. As a result of the
people’s unbelief, great things were prevented from
happening there. God’s power is withheld wherever there is
unbelief, but it abounds when we believe and obey.

Curriculum***
Sunday, July 19, 2020: “The Wisdom of Jesus” Practical Points For
Lesson Text: Mark 6:1-6
I. THE RETURN HOME (Mark 6:1)
1. And he went out from thence, and came into his own
country; and his disciples follow him.
II. THE NEIGHBORS’ COMMENTS (Mark 6:2-3)
2. And when the sabbath day was come, he began to teach in

the synagogue: and many hearing him were astonished,
saying, From whence hath this man these things? and what
wisdom is this which is given unto him, that even such
mighty works are wrought by his hands?
3. Is not this the carpenter, the son of Mary, the brother of

James, and Joses, and of Juda, and Simon? and are not his
sisters here with us? And they were offended at him.
III. THE WORKS OF JESUS HINDERED (Mark 6:4-6)
4. But Jesus, said unto them, A prophet is not without honour,

but in his own country, and among his own kin, and in his
own house.
5. And he could there do no mighty work, save that he laid

his hands upon a few sick folk, and healed them.
6. And he marvelled because of their unbelief. And he went

round about the villages, teaching.
I. THE RETURN HOME (Mark 6:1)
1. Jesus left there and went to his hometown, accompanied

by his disciples.
II. THE NEIGHBORS’ COMMENTS (Mark 6:2-3)
2. When the Sabbath came, he began to teach in the

synagogue, and many who heard him were amazed. “Where
did this man get these things?” they asked. “What’s this
wisdom that has been given him? What are these remarkable
miracles he is performing?
3. Isn’t this the carpenter? Isn’t this Mary’s son and the
brother of James, Joseph, Judas and Simon? Aren’t his sisters
here with us?” And they took offense at him.
III. THE WORKS OF JESUS HINDERED (Mark 6:4-6)
4. Jesus said to them, “A prophet is not without honor except

in his own town, among his relatives and in his own home.”
5. He could not do any miracles there, except lay his hands

on a few sick people and heal them.
6. He was amazed at their lack of faith. Then Jesus went

around teaching from village to village.
1. Those who know the truth and live it, and teach it will
have a powerful influence for good (Mark 6:1-2).
2. Those who presume they have a clear understanding of

Jesus may, in fact, know very little about Him (Mark 6:3-4).
3. Our lack of faith in the LORD limits the work of the LORD in
our lives (Mark 6:5-6).
*** The International Sunday School Curriculum***

Sunday, July 26, 2020: “Wisdom to Follow” Commentary (The ISSL
Curriculum)
Lesson: John 14:1-14; Time of Action: 30 A.D.; Place of

Action: Jerusalem
Golden Text: “Jesus saith unto him, I am the way, the

truth, and the life: no man cometh unto the Father, but
by me” (John 14:6).
I. INTRODUCTION. It has been said that all roads lead to

Rome. What may have been true about Rome is not true
about God. Although some people would like to believe that
God can be accessed by different means, the clear teaching
of the Bible is that Jesus provides the only way to God. In
this week’s lesson, Jesus teaches that He is the one and only
Way, Truth and Life. The wise person understands that it
takes wisdom to follow Jesus who alone provides access to
the Father in heaven.
II. THE LESSON BACKGROUND. John chapters 12 and 13

tell us that six days before the Passover, which would be
Jesus’ final Passover celebrated with His disciples, Jesus
came to Bethany again, back to the place where He had
raised Lazarus from the dead (see John 12:1). The next day,
He entered Jerusalem in what we know as the triumphal
entry, and He was received joyfully (see John 12:12-15).
Curriculum)
Later, as Jesus and His disciples celebrated the Passover

meal (see John 13:2-20), Jesus announced that He was going
to be betrayed by one of them (see John 13:21). Again, the
disciples were confused. They couldn’t imagine such a thing
happening (see John 13:22-30). After this, Jesus announced
that He would soon be leaving them, but they couldn’t go
with Him at that time (see John 13:33). This puzzled the
disciples even further, so they asked where He was going and
why they couldn’t follow Him (see John 13:36). Peter even
declared that he was willing to lay down his life for Jesus’
sake, if that was necessary. But Jesus told him that he would
deny Him three times that night (see John 13:37-38). It really
was a confusing time! Our lesson begins with chapter 14.
III. HOW TO GET TO HEAVEN (John 14:1-6)
A. Preparing a place (John 14:1-2).
1. (vs. 1). Just after Jesus predicted that before

the rooster crowed Peter would deny Him three times (see
John 13: 37-38), He gave words of comfort and
encouragement to His disciples. Jesus said “Let not your
heart be troubled: ye believe in God, believe also in
me.” Just when they needed it the most, Jesus brought
words of comfort to His distraught disciples. He had just told
them that He would be betrayed and would leave them (see
John 13:21, 36). The LORD was concerned about their
emotional and spiritual condition, which is why He said to
them “Let not your heart be troubled.” Jesus knew that
Curriculum)
what was going to happen would be a big test of their faith,

and He didn’t want them to doubt. They were already
troubled and confused, and the situation was going to get
worse before it got better. They were about to face the most
difficult time of testing they had ever known. Then Jesus
said, “ye believe in God, believe also in me.” Jesus
wanted His disciples to show the same faith in Him that they
had in God. But on what basis could Jesus make such a
demand? He could because He is God. To exercise faith in
the Son is the same as faith in the Father. Jesus was clearly
claiming equality with God. This was not the first time that
Jesus had made faith in Him equal to faith in the Father (see
John 12:44-45).
2. (vs. 2). One of the specific things that Jesus

said the disciples were to believe was that “In my Father’s
house are many mansions: if it were not so, I would
have told you. I go to prepare a place for you.” Jesus
explained to His disciples that there were many “mansions”
or dwelling places in His “Father’s house” and He was
going there ahead of them to get some ready for them. The
phrase “to prepare a place” refers to a specific location.
Heaven is a real place, and all believers will have a residence
there in which we will dwell forever. Jesus also assured His
disciples that this was the truth when He said “if it were not
so, I would have told you.” Jesus assured them that if
things were any different than what He had told them, He
would have given them the entire truth. Since He was about
to tell them that He was the truth, anything He says will be
true. We can rest assured that heaven is there for every
believer.
Curriculum)
B. Receiving the place (John 14:3-4).
1. (vs. 3). Jesus wanted His disciples to

understand that His going away was ultimately going to
benefit them. So He said “And if I go and prepare a place
for you, I will come again, and receive you unto myself;
that where I am, there ye may be also.” He was going
away to “prepare a place” for them and then come back and
“receive” them to Himself so that they could be with Him
again. The phrase “I will come again, and receive you
unto myself” refers to the rapture when Christ will return
and call all believers to Himself and give them the joy of
being with Him and His Father forever (see I Corinthians
15:51-54; I Thessalonians 4:13-18). Note: Jesus’ words
regarding His return are based on the typical Jewish
wedding. A Jewish betrothal or engagement meant that
the man and woman were bound to each other, but the
actual marriage ceremony didn’t take place right away.
The first thing the bridegroom had to do was prepare a
home for his wife-to-be. The betrothal could last up to
a year, and the groom kept himself busy during that
time with the preparations. When everything was
ready, he returned for his bride and took her to the
home he had prepared for her. Just as the bridegroom
was away for a period of time, so it is with Jesus. We
are currently waiting for His return. Just as the
bridegroom came for his bride and took her home, the
same will happen to believers when Jesus comes again.
Until that glorious day, we wait in faith. But more
than that, we work while we wait. The LORD’S work
requires haste (see John 9:4). We need to always be
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busy about our heavenly Father’s business (see Psalms

40:8; Luke 2:49).
2. (vs. 4). Jesus continued to say to His disciples

“And whither I go ye know, and the way ye know.” With
this statement Jesus was saying that the disciples knew
where He was going, and the way He was providing for them
to go to the same destination, heaven. He had been
instructing them throughout His ministry, but much like most
of us, the disciples were slow to learn. Many times Jesus had
told them of His certain death (see Matthew 16:21; 17:22-23;
20:18-19, 28), but they did not at that time understand what
Jesus meant.
C. Getting to the place (John 14:5-6).
1. (vs. 5). At this point, our friend Thomas

interrupted, claiming ignorance, and “Thomas saith unto
him, LORD, we know not whither thou goest; and how
can we know the way?” Apparently, speaking for the
group, “Thomas” was voicing the confusion that existed in
all their minds. In essence, he was saying that they didn’t
know where Jesus was going nor did they know how to follow
Him to wherever He was going. As noted in the previous
verse, the disciples had heard what Jesus said about His
death and resurrection (see Matthew 16:21; 17:22-23;
20:18-19, 28), but they failed to understand it. Note: Jesus’
disciples expected Jesus to establish His kingdom on
earth. They had been sent out to preach that the
kingdom of heaven was at hand (see Matthew 10:5-7).
Now that Jesus was going away, they didn’t know what
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to expect next.
2. (vs. 6). Jesus didn’t rebuke Thomas for his lack

of understanding, but instead made a straightforward
statement about how to get to heaven. “Jesus saith unto
him, I am the way, the truth, and the life: no man
cometh unto the Father, but by me.” Jesus’ statement
revealed that He was not talking about going to another
place on earth. Instead, He was going to His heavenly
“Father” and the place where He dwelt. Jesus revealed four
truths about Himself in this verse.
a. First, Jesus said “I am the way.” In other

words, He was the only way to get to “the Father” and to
where He was—heaven. There is no other “way” or avenue
for people to get to heaven. One must go through Jesus, who
is “the way.” This exclusive teaching has caused much
criticism among those who want to believe otherwise. Note:
Oh how people want to think that everyone will make it
to heaven regardless of what they believe! After all, the
Muslim is sincere in his beliefs, and the Hindu is
faithful to his beliefs. The world says that it is narrow-
minded and bigoted to think that there is only one
“way” to God. However, people forget that even though
a person may be sincere, he can be sincerely wrong.
Jesus made it plain that “the way” to “the Father” is
not following rules and regulations or by following a
program. It is by being in relationship with a Person,
Jesus Christ. Jews of Jesus’ day had various ideas about
getting to heaven. Some believed that circumcision
and law keeping was “the way.” With others, being
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born a Jew was seen as pretty much guaranteeing a trip

to heaven. Some did believe that faith was needed, but
there was no universal agreement as to whom to have
faith in. Jesus made it plain that He was and is the
object of faith.
b. Second, Jesus said “I am the truth.” As God in

the flesh, Jesus can be none other than “Truth.” He spoke
words the Father gave Him to speak, and no one who knew
Him ever heard Him lie. Jesus told the truth because He
was, and is God, and God cannot lie (see Numbers 23:19;
Hebrews 6:18).
c. Third, Jesus said “I am the life.” Since Jesus

has “life” in Himself, He also gives “life” to whom He wills
(see John 14:19; 17:2-3). The truth that there is new “life” in
Jesus can be testified to over and over again by experience
and observation. We can look at others and marvel at the
change Jesus has made in them since they received Jesus
Christ into their lives. We can even see it in our own lives.
d. Fourth, Jesus said “no man cometh unto the

Father, but by me.” The LORD told it like it was and
is—there is no other way to heaven than by faith in Him.
Therefore, there is no room for alternative religions. Not all
roads lead to Rome, nor do all faiths lead to heaven. It is
right and proper for Christians to evangelize those who are
not of the Christian faith for there is simply no other way. If
there was another way, Jesus would not have had to die. If
there was another way, He would not have told us to be His
witnesses in all the world. If there is some other way, Jesus
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would then be only “a” way, not “the” way, and He would
also be a liar. Liars cannot save themselves, let alone save
others.
IV. HOW TO KNOW THE FATHER (John 14:7-10)
A. A need to know (John 14:7-8).
1. (vs. 7). Continuing His response to Thomas,

Jesus said “If ye had known me, ye should have known
my Father also: and from henceforth ye know him, and
have seen him.” Jesus’ statement “If ye had known me,
ye should have known my Father also” does not mean
that the disciples didn’t know Jesus at all. They knew Him as
the Messiah and accepted Him as such, but they didn’t fully
understand Him or His relationship with His “Father.” In
this mild rebuke, Jesus was saying that by now the disciples
should know Him well enough to know the “Father” also.
Jesus then said, “and from henceforth ye know him, and
have seen him.” From that point on, Jesus said not only
would they know God, but they would also see Him through
Jesus. He was saying that He and the “Father” are the
same. Jesus had previously claimed to be a manifestation of
the “Father” when He said, “He that believeth on me,
believeth not on me, but on Him that sent me. And he that
seeth me seeth him that sent me” (see John 12:44-45). Later,
John would write “Whosoever denieth the Son, the same does
not have the Father…” (see I John 2:23). Thus, Scripture is
consistent in proclaiming that Jesus, the Son of God was a
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visible manifestation of God.
2. (vs. 8). The fact that the disciples were still

lacking in their understanding of Jesus and His Father is
blatantly evident in the next request they made to Jesus.
“Philip saith unto him, LORD, show us the Father, and
it sufficeth us.” This request indicates that “Philip” was
still not satisfied with what Jesus had already said regarding
His relationship with “the Father.” We have to wonder
what else “Philip” needed to see. “Philip” said that he and
the other disciples would only be content if Jesus would
provide a theophany, a visible manifestation of God, such as
what had occurred in the Old Testament (see Exodus
24:10-11; 33:18-34:9). What marvelous patience the Master
had! If “Philip” had only known that Jesus was the pre-
incarnate Christ who had appeared many times in the Old
Testament theophanies (see I Corinthians 10:4, 9). Note: A
“theophany” is an appearance of God in a visible form
to man. Literally, this appearance of God is a
“Christophany,” meaning that this is one of many
occasions in the Old Testament when Jesus appeared to
individuals before He was born in Bethlehem. There
were many of these appearances of Christ as the Angel
of the LORD in the Old Testament (see Genesis 16:6-11;
chapter 18; Exodus 3:1-12; Numbers 22:22-35; Joshua
5:13-15; Judges 2:1-5; 13:3-22). Whenever this angel
appears, He always speaks as God saying “I will do this,
or I will do that.” No mere angel can speak as God.
They can only say what God directs them to say.
Therefore, any appearance of the Angel of the LORD
was a pre-incarnate appearance of Jesus Christ.
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B. A need to observe (John 14:9-10).
1. (vs. 9). In this verse, Jesus responded to

Philip’s request to show them the Father. “Jesus saith unto
him, have I been so long time with you, and yet hast
thou not known me, Philip? he that hath seen me hath
seen the Father; and how sayest thou then, Show us the
Father?” In this question to “Philip,” the LORD was saying,
“I have been with you this long and yet you have not learned
to recognize who I really am and that the Father is in me?
You still ask me to show you the Father?” Jesus’ actions
toward people revealed the same concern and care that God
had for them. The attitudes “Jesus” displayed showed the
love that God feels for people. So once again, “Jesus”
explained that “he that hath seen me hath seen the
Father.” In other words, anyone who had seen Jesus had
already seen “the Father.” There was no reason for them to
make the request to “Show us the Father” because that’s
what Jesus had been doing all along.
2. (vs. 10). Jesus continued to say to Philip,

“Believest thou not that I am in the Father, and the
Father in me? the words that I speak unto you I speak
not of myself: but the Father that dwelleth in me, he
doeth the works.” Jesus was asking Philip if he believed
the relationship He and “the Father” had. This is what
Jesus meant by “Believest thou not that I am in the
Father, and the Father in me?” Christ then said that both
the words He spoke and the works He did revealed that “the
Father” was in Him. In fact, the words He spoke and the
works He did were not really His alone, they were the words
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and works of “the Father” Himself, for Jesus also said “but
the Father that dwelleth in me, he doeth the works.”
Note: The same fact remains today: what we see in
Jesus determines how much we know about “the
Father.” It’s good to study the various academic
divisions of theology. This is why we study both
theology (the doctrine of God) and Christology (the
doctrine of Christ). However, if a person is not able to
get a Bible college or seminary education in which
these doctrines are dealt with extensively, he or she can
learn a great deal about both God the Father and Jesus
His Son by spending much time in the Gospels. The
point is, Jesus reveals, or shows us God.
V. HOW TO GLORIFY THE SON (John 14:11-14)
A. The importance of belief (John 14:11-12).
1. (vs. 11). Jesus goes on to say to Philip and the

other disciples “Believe me that I am in the Father, and
the Father in me: or else believe me for the very works’
sake.” This is a clear statement from Jesus that He and His
“Father” exist in each other. For sure, our limited minds
find it difficult to understand this bit of theology. The
concept of the tri-unity of God, the Father, God the Son, and
God the Holy Spirit is beyond our comprehension. Note:
Each member of the Godhead (Father, Son and Holy
Ghost) possesses full and equal deity. Each Person is
fully God while being a separate Person and having
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certain responsibilities in the Godhead. On the one

hand, if we emphasize the oneness of God and ignore
the plurality of God, we become unitarian (one who
rejects the doctrine of the Trinity). On the other hand,
if we emphasize the plurality of God and ignore the
oneness of God, we become tri-theistic (the doctrine of
the separate existence of three Gods or the Godhead).
We must accept the Bible’s teaching on both the
oneness of God and the plurality of the Godhead by
faith. Jesus also told His disciples that if they didn’t believe
His words, they should believe Him “for the very works’
sake” or the “works” He had done. His “works” spoke
loudly confirming that He and “the Father” were one.
Truly, no one was doing the things that Jesus was doing!
2. (vs. 12). Jesus then said “Verily, verily, I say

unto you, He that believeth on me, the works that I do
shall he do also; and greater works than these shall he
do; because I go unto my Father.” In other words, Jesus
assured His disciples that anyone who “believes” in Him will
do “the works” that He did, and in fact they would do even
“greater works” than Jesus did because He was soon going
to be with His “Father.” But how can we do “greater
works” than Jesus since He is God? This probably refers to
the fact that Jesus’ ministry would only last about three and a
half years because as He said, “I go unto my Father.” In
addition, Jesus’ personal ministry was limited to the land of
Palestine. On the other hand, His followers would minister to
many nations of the world. They would reach and teach
many more people (see Matthew 28:19-20; Acts 1:8), and be
instrumental in establishing churches (see Acts 16:4-10) that
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reached even further into local communities. Note: Jesus

spent time and effort training the disciples, who then
branched out to reach many others. This is what we
should do after being taught by our pastors and
teachers.
B. The certainty of prayer (John 14:13-14).
1. (vs. 13). Jesus was soon going to His Father, as

the last part of verse 12 says. When He did, He would send
the Holy Spirit to enable His servants in their ministries (see
John 14:16-17; 16:7-14). Jesus also left His servants with the
privilege of prayer. In this verse, He said “And whatsoever
ye shall ask in my name, that will I do, that the Father
may be glorified in the Son.” Jesus assured His disciples
that He would do anything they requested in His “name”
meaning according to His will. This statement as well as the
one in the next verse gives one the impression that we can
“ask” for and receive anything we desire. Looking at Jesus’
statements this way has caused many to be disillusioned
when they don’t get the answer they wanted (see James 4:3).
But when Jesus responds to our prayers that are in His will
(see I John 5:14-15), His answers will bring glory to “the
Father” through the Son.
2. (vs. 14). In our final verse, Jesus basically

repeated what He said about prayer in the previous verse.
Here, He said “If ye shall ask any thing in my name, I
will do it.” Praying in the “name” of Jesus was not meant
to be some sort of magical formula. It means asking
according to His will that is, consistent with His plan and
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purpose. Later, the Apostle John wrote, “and this is the

confidence that we have in him, that if we ask anything
according to his will, he heareth us; and if we know that he
heareth us, whatsoever we ask, we know that we have the
petition that we desired of him” (see I John 5:14-15). Does
this promise of answered prayer apply to us today? It does
when believers pray according to God’s purposes and not for
selfish reasons (see James 4:3). When we ask according to
God’s will we can know that He hears and He is glad to
respond to us. At times His answers may not be what we had
hoped for, but we can rest assured that He has heard us.
VI. Conclusion. In this week’s lesson, we have considered

words of comfort that Jesus gave His disciples after He had
spoken troubling words to them. He assured them that He
was going to prepare a place for them in His Father’s house
and that He would come again for them. Jesus also
emphasized that the only way to God is through Him. He
declared in no uncertain terms, that those who had seen Him
had seen God the Father as well. Those who come to the
Father through the Son will accomplish great things for Him
and will be granted requests made in Jesus’ name according
to His will or His purposes. It is a privilege and a
responsibility to represent Jesus. We should encourage one
another to work and pray in Jesus’ name, or more
specifically, according to His will.
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***The International Sunday School Curriculum***

Sunday, July 26, 2020: “Wisdom to Follow” Practical Points For
Lesson Text: John 14:1-14
I. HOW TO GET TO HEAVEN (John 14:1-6)
1. Let not your heart be troubled: ye believe in God, believe

also in me.
2. In my Father’s house are many mansions: if it were not so,

I would have told you. I go to prepare a place for you.
3. And if I go and prepare a place for you, I will come again,

and receive you unto myself; that where I am, there ye may
be also.
4. And whither I go ye know, and the way ye know.
5. Thomas saith unto him, Lord, we know not whither thou

goest; and how can we know the way?
6. Jesus saith unto him, I am the way, the truth, and the life:
no man cometh unto the Father, but by me.
II. HOW TO KNOW THE FATHER (John 14:7-10)

7. If ye had known me, ye should have known my Father also:
and from henceforth ye know him, and have seen him.
8. Philip saith unto him, Lord, show us the Father, and it

sufficeth us.
9. Jesus saith unto him, Have I been so long time with you,
and yet hast thou not known me, Philip? he that hath seen me
hath seen the Father; and how sayest thou then, Show us the
Father?
10. Believest thou not that I am in the Father, and the Father
in me? the words that I speak unto you I speak not of myself:
but the Father that dwelleth in me, he doeth the works.
III. HOW TO GLORIFY THE SON (John 14:11-14)
11. Believe me that I am in the Father, and the Father in me:

or else believe me for the very works’ sake.
12. Verily, verily, I say unto you, He that believeth on me, the
works that I do shall he do also; and greater works than
these shall he do; because I go unto my Father.
13. And whatsoever ye shall ask in my name, that will I do,

that the Father may be glorified in the Son.
14. If ye shall ask any thing in my name, I will do it.

I. HOW TO GET TO HEAVEN (John 14:1-6)
1. “Do not let your hearts be troubled. You believe in

God; believe also in me.
2. My Father’s house has many rooms; if that were not so,

would I have told you that I am going there to prepare a
place for you?
3. And if I go and prepare a place for you, I will come

back and take you to be with me that you also may be where
I am.
4. You know the way to the place where I am going.”
5. Thomas said to him, “Lord, we don’t know where you are

going, so how can we know the way?”
6. Jesus answered, “I am the way and the truth and the

life. No one comes to the Father except through me.
II. HOW TO KNOW THE FATHER (John 14:7-10)
7. If you really know me, you will know my Father as

well. From now on, you do know him and have seen him.”
8. Philip said, “Lord, show us the Father and that will be

enough for us.”
9. Jesus answered: “Don’t you know me, Philip, even after I

have been among you such a long time? Anyone who has
seen me has seen the Father. How can you say, ‘Show us the
Father’?
10. Don’t you believe that I am in the Father, and that the
Father is in me? The words I say to you I do not speak on my
own authority. Rather, it is the Father, living in me, who is
doing his work.
III. HOW TO GLORIFY THE SON (John 14:11-14)
11. Believe me when I say that I am in the Father and the

Father is in me; or at least believe on the evidence of the
works themselves.
12. Very truly I tell you, whoever believes in me will do the

works I have been doing, and they will do even greater things
than these, because I am going to the Father.
13. And I will do whatever you ask in my name, so that the

Father may be glorified in the Son.
14. You may ask me for anything in my name, and I will do it.
1. Our hearts are at peace when we learn to trust Jesus as

almighty God and LORD of all (John 14:1).
2. Believers can take supreme comfort in knowing that Jesus

has prepared a place for us in heaven (John 14:2-3).
3. When you feel that you have lost your way, remember that
Jesus has shown you the way (John 14:4-5).
4. In Jesus, we have found the way to God, the truth of God,

and the eternal life of God; and we are on the right path
(John 14:6).
5. The better we know Jesus the Son, the better we know God
the Father (John 14:7-11).
6. We are Christ’s feet, hands, and mouth; by His grace, He

will do His work through us (John 14:12-14).

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Sunday, August 9, 2020: “Hearing and Doing” Commentary (The
ISSL Curriculum)
Lesson: James 1:19-27; Time of Action: 45 A.D.; Place of

Action: James writes from Jerusalem
Golden Text: “But be ye doers of the word, and not

hearers only, deceiving your own selves” (James 1:22).
I. INTRODUCTION. Unfortunately, far too many people are

turned away from the truth of Christianity because we as
Christians have not proved to be good followers of what our
LORD Jesus taught us to do. Jesus showed us that the
Christian life is something to be lived out among the people
around us. In this week’s lesson, James reminds us in a
special way that mirrors are helpful instruments. They allow
us to look at ourselves so that we can make ourselves look
our best. James described the Word of God as a mirror that
allows us to examine our spiritual lives. It reveals the
spiritual flaws that demand our attention.
II. BACKGROUND FOR THE LESSON. The Apostle James

saw himself as “a servant of God and of the LORD Jesus
Christ” (see James 1:1). He was the brother of our LORD
Jesus, and did not become a believer in Christ until after
Jesus’ resurrection (see John 7:5; I Corinthians 15:7). He
later became the head of the church at Jerusalem (see Acts
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12:13-17; 15:5-20). As the leader of the church in Jerusalem,

James addressed his letter to Jewish Christians who were
scattered abroad as a result of persecution, and were going
through various kinds of hardship (see James 1:1-2).
Oppressed people are not necessarily good people and these
readers could not use their hardships as excuses for sin.
James told them that as followers of Jesus Christ, they must
reflect His image in the details of everyday life. Their trials
should be occasions for spiritual growth (see James 1:2-12),
not temptations to do evil (see James 1:13-16). This would be
possible if they developed a proper relationship with God’s
Word. James reminded his readers that the Father sends His
good things down from above (see James 1:17) for the sake of
His children who when they have received the word of truth
became “firstfruits of His creatures” (see James 1:18). This
is where our lesson begins.
III. LISTEN BEFORE YOU SPEAK (James 1:19-21)
A. Redemptive conversation (James 1:19). Our

first verse says “Wherefore, my beloved brethren, let
every man be swift to hear, slow to speak, slow to
wrath…” The word “Wherefore” connects this verse to the
previous verse where James acknowledged that since
believers are the firstfruits of God’s creatures, we become
examples of how God can transform all mankind. So, as
“beloved brethren” James’ readers were to show a change
in life by giving up their former behavior patterns. First,
James said to his readers “let every man be swift to
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hear.” Believers who have been born again through God’s

Word should be attentive to its instruction and eager to apply
it. The term “hear” implies more than just listening to oral
instruction. It includes receiving it with interest and
concern. Regrettably, Jewish believers who already knew the
law sometimes tended to become self-righteous and refused
to listen to anything beyond what they already knew. For
sure, many of James’ readers spoke when they should have
been listening. That’s why he also to them to be “slow to
speak.” It is always good advice to listen and learn before
speaking one’s mind. This is true for any kind of
conversation. Being “slow to speak” goes hand in hand
with James’ exhortation to be “slow to wrath” or slow to
develop deep seated anger. In the Bible, “wrath” is not just
the heat of anger but a settled attitude of hostility.
Christians both then and now were prone to get into
passionate theological debates. They allowed their strong
convictions and overactive tongues to lead them into
personal animosity. Those who disagreed with them became
their enemies. A quick temper and the grudges that result
from it should have no place in the Christian life, even when
we experience injustice.
B. Destructive anger (James 1:20). This verse says

“For the wrath of man worketh not the righteousness of
God.” James went on to explain why “wrath” or deep seated
anger is inconsistent with our Christian faith. He wrote “For
the wrath of man worketh not the righteousness of
God.” In other words, our “wrath” or deep seated anger
does not produce “the righteousness of God,” which is the
standard of behavior that “God” requires from all of us.
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Some believers may argue that they get angry because they
are opposing sin and error while defending “the
righteousness of God.” They are so taken up with God’s
“righteousness” that they defend it with strong
unrestrained language. But James denied that “wrath” was
justified even when defending “the righteousness of God.”
He indicated that the “wrath” we show fails to exemplify the
very “righteousness” or “upright attitude” that we say we
are defending, and it brings disgrace to the “God” we
worship. As Christians, we are to be known for our love (see
John 13:34-35). The fruit of the Spirit (see Galatians 5:22-23)
includes both “love” and “temperance” or self-control.
C. Engrafted commandments (James 1:21). This

verse says “Wherefore lay apart all filthiness and
superfluity of naughtiness, and receive with meekness
the engrafted word, which is able to save your souls.”
The word “Wherefore” connects this verse to the previous
verse. Since we are supposed to advance “the righteousness
of God” (see verse 20), James said “lay apart all filthiness
and superfluity of naughtiness.” To “lay apart” carries
the idea of stripping something off like we would dirty
clothes. “Filthiness” refers to an unclean life. All filthy
thoughts, words, and actions should be cast aside along with
all other wickedness. “Superfluity of naughtiness” can be
more clearly understood as “an abundance of wickedness.”
Wickedness tends to multiply even in believers’ lives if it is
not deliberately resisted. James was saying that we must
clear away all the rubbish and debris of our past life so that
God’s Word can take root without hindrance. As we cast
aside all wickedness, it allows us to be able to “receive with
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meekness the engrafted word, which is able to save

your souls.” As we put aside all wickedness, we must
“receive” or take in the Word with humility and gentleness.
The word “receive” denotes a positive welcome for God’s
Word as an active force in our lives. James refers to God’s
Word as “the engrafted word” meaning that it is implanted
in us. It is a picture of the Word taking root in our lives. It
has already taken root by bringing us rebirth (see I Peter
1:23), but we are now to “receive” or welcome it as God’s
means for our spiritual growth (see II Timothy 3:16-17).
James also said that God’s Word is fully “able to save your
souls.” The text here sees salvation as the entire process by
which God delivers someone from sin—its penalty, its power,
and eventually its presence. God’s Word is essential to our
maturity in the faith we have embraced.
IV. DON’T JUST LISTEN: DO IT! (James 1:22-25)
A. A purposeful application (James 1:22). This

verse says “But be ye doers of the word, and not hearers
only, deceiving your own selves.” God intended that
people not only “receive” (see verse 21) God’s Word but also
act upon it. James said that we are to “be ye doers of the
word, and not hearers only.” These Christians came from
a Jewish background and prided themselves on hearing
Scripture in every synagogue service. But too often hearing
was not accompanied by obedience which is a common
failure of Christians today as well. James exhorted believers
to become literally “doers of the word” meaning that we
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are to become habitually obedient to it. On the other hand, a

“hearer” habitually hears “the Word” but does nothing
further. Anyone who remains a mere “hearer” is guilty of
the worst kind of deception—“deceiving” or deluding “your
own selves.” Those people think that it’s enough to simply
attend a teaching session of God’s “Word” without putting
into action what they heard, assuming that hearing “the
Word” is enough to please God, but it’s not.
B. Hypocritical affirmation (James 1:23-24).
1. (vs. 23). This verse says “For if any be a

hearer of the word, and not a doer, he is like unto a
man beholding his natural face in a glass…” In this
verse and the next verse, James gave an illustration to show
why people must become actively involved in practicing
God’s Word and not be just hearers. He began the
illustration saying “For if any be a hearer of the word,
and not a doer, he is like unto a man beholding his
natural face in a glass.” The “glass” refers to an ancient
mirror which was actually polished metal. The “glass” or
mirror is an analogy for God’s Word which like a mirror
reveals what a person is like. James compares someone who
is “a hearer of the word, and not a doer” to a person who
contemplates his appearance, pausing long enough to get an
accurate image. He “beholds” or sees “his natural face”
(which literally means “the face his birth”).
2. (vs. 24). This verse says “For he beholdeth

himself, and goeth his way, and straightway forgetteth
what manner of man he was.” James continued his
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illustration of the man looking into a mirror and seeing his

natural face saying “For he beholdeth himself, and goeth
his way.” The word “beholding” means more than a casual
glance, for the person looking in the mirror has the
opportunity to consider his or her appearance. After looking
and considering their appearance, James says that this
person “straightway forgetteth what manner of man he
was.” For a moment, the person looking into a mirror may
pay careful attention; but soon he goes away and
“straightway” or immediately forgets his appearance.
Likewise, the person who merely hears the Word but does
not practice its truths acts like someone who looks in a
mirror and then forgets what he has seen. James implies that
the mirror revealed a flaw, something that needed
improvement or correction. Yet this man goes on his way
immediately forgetting what he looks like. He quickly forgets
what he sees and consequently does nothing about those
particular needs. Those who only hear God’s Word without
practicing it are like that man looking in the mirror. Note:
This can happen to those of us who become familiar
with the Bible. Like a mirror, it reveals our true nature
with all its flaws. We take the time to consider
ourselves in it, yet we can still ignore the implications
of what we see. We don’t sense a need to fix the flaws,
or our sense of need does not penetrate deeply enough
to touch our will, so we remain unchanged; there is no
spiritual growth. Of course, mirrors can only show us
the flaws; they cannot remove them. Likewise, God’s
Word reveals what we are and what we need to do.
However, change can only take place when the Word is
applied to the heart and to life. The truth is, looking
into a mirror (or into the Word of God) is a waste of
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time unless we act upon what we see there.
C. Blessed law keeping (James 1:25). This verse

says “But whoso looketh into the perfect law of liberty,
and continueth therein, he being not a forgetful hearer,
but a doer of the work, this man shall be blessed in his
deed.” The word “But” introduces a contrast to the person
who only hears the word. In contrast to a mere “hearer,” a
“doer” of the Word “looketh into the perfect law of
liberty, and continueth therein.” The verb “looketh”
pictures the “doer” stooping down and intently looking at
himself in the mirror, or in this case looking at himself in
light of God’s Word. The term “continueth” makes it clear
that he examines himself for some time. He looks for hidden
flaws. The Word of God, the mirror that we look into, is here
called “the perfect law of liberty.” James sees the Word as
the “law of liberty” meaning God’s liberating guide for our
lives and to be obeyed out of love and not coercion or force.
God’s Word, or the “law of liberty,” is “perfect” in the
sense that it is complete. This is one of the primary
meanings of the word frequently translated “perfect” in the
New Testament. It is a “law” because it governs our lives
and reveals how we can serve God. Unlike the Mosaic Law,
which was seen as a yoke (see Acts 15:10; Galatians 5:1), the
gospel brings liberty to those who receive Jesus Christ (see
John 8:32). Not only is God’s Word the “law of liberty,” it is
also the “law” of love (see James 2:8, 12; Romans 13:8-10;
Galatians 5:13-14). In the last part of this verse, James
stresses the importance of being “a doer of the work” as
opposed to being a “forgetful hearer.” He said, “but a
doer of the work, this man shall be blessed in his
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deed.” In other words, those who have an active faith are

“blessed” or happy in what they do (see Psalms 19:7-11).
This blessing is granted to the one who applies God’s Word
consistently to the daily activities of his or her life.
V. THE RELIGION OF THE UNDEFILED (James 1:26-27)
A. Vain religion (James 1:26). This verse says “If

any man among you seem to be religious, and bridleth
not his tongue, but deceiveth his own heart, this man’s
religion is vain.” Here James introduced a subject that he
would elaborate upon later —the tongue (see James 3:2-12).
When James used the word “seem” he meant “be
considered” or “appears.” When James said “If any man
among you seem to be religious,” he was saying “If
anyone considers himself to be religious.” Apparently, James
knew of some people who mistakenly thought of themselves
as worshipers and fearers of God. We all probably know
some people like that as well. The word “religious” refers
to those who engage in outward forms of worship and
therefore “seem” or appear to be holy. Outward ceremonies
were important to the Jews. Some professing believers today
rely on religious activities to please God. They attend
church, sing hymns, and pray thinking that they are pleasing
God. Yes, these things are important, but just as hearing
God’s Word is not enough in itself (see verse 22), so simply
performing religious activities is not enough. In spite of
performing those commendable activities, the so-called
“religious” person in James’ illustration has a problem: he
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“bridleth not his tongue.” His “tongue” is like an

untamed horse that goes wherever it pleases. The purpose of
a bridle is to control a horse’s movements. To bridle one’s
“tongue” means to control one’s speech, which is the key to
controlling the whole body (see James 3:2; Psalms 141:3).
Out of the mouth of the one who cannot restrain his
“tongue” comes gossip, profanity, sarcasm, foolishness,
slander, or vulgarity. Later, Jesus would say that what comes
out of our mouths reveal what’s in our hearts (see Matthew
15:11, 18). A person is deceiving himself if he claims “to be
religious” but cannot “bridle” or control his “tongue.”
James said that this person “deceiveth his own heart, this
man’s religion is vain.” The words “deceiveth his own
heart” means that the person tells his own “heart” a lie—he
tells himself that his “religious” rituals make “his heart”
right with God. He thinks his external observances are all
that God requires, but God considers speech to be an
important gauge of a person’s spiritual condition. Until that
person has allowed the Word to do an inward work in him to
control his speech, his “religion is vain” or worthless. It
does nothing for him and does not gain the favor of God.
B. Pure religion (James 1:27). Our final verse says

“Pure religion and undefiled before God and the Father
is this, To visit the fatherless and widows in their
affliction, and to keep himself unspotted from the
world.” In contrast to the “vain” religion James just
mentioned, he next described “pure religion (as it is
expressed in outward acts) and undefiled before God and
the Father.” The term “undefiled” means “unblemished”
or “uncontaminated by hypocrisy.” It is based on the
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consistent application of Scripture to our everyday living.

This type of “religion” is characterized first of all by
service, especially a willingness “to visit the fatherless and
widows in their affliction.” This describes the external
side of genuine or “pure religion.” The word “visit” here
means to come to someone’s aid with help and not simply
stopping by to be social (see Matthew 25:36). The word
“fatherless” refers to orphans. In the ancient world both
orphans and “widows” were often left destitute and subject
to unscrupulous people who took advantage of them. The
Mosaic Law singled out orphans and “widows” for special
concern (see Exodus 22:22; Deuteronomy 27:19). This need
still exists in many places in today’s world. We can help “the
fatherless (orphans) and widows” personally or through
ministries specifically designed to meet their needs. Second,
“Pure religion and undefiled before God and the
Father” is characterized by “sanctification” or as James says
“to keep himself unspotted from the world.” This refers
to a willingness to live a holy or sanctified life by keeping
oneself from being polluted by “the world.” This is the
internal side of genuine or “pure religion.” Christians must
have a distinctive lifestyle that sets them apart from this evil
world. The fact is that Christianity is not a religion, it is a
lifestyle. It is how we live each moment of our lives, not what
we do sometimes. Even though unsaved people may not live
morally upright lives, they will certainly notice those
professing believers who are either immoral or dishonest.
Each confessing believer must keep his or her mind and
spirit, as well as their bodies free from the world’s corrupting
influences (see II Corinthians 7:1; I John 2:15-17). We cannot
solve the world’s problems if we are part of the problem
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ourselves. Of course, James was not saying that “to visit the
fatherless and widows in their affliction, and to keep
himself unspotted from the world” are the only things
that reveal “pure religion.” But they are certainly
representative of the kinds of things that show that Christ is
reigning in our hearts.
VI. Conclusion. As believers in Jesus Christ, we are to bury

the old nature and its habits and live as a new person in
Christ. James brought to our attention areas where difficult
but often necessary changes need to be made. We must be
willing to listen to others, to be cautious and courteous in
speech, to obey the dictates and principles in God’s Word,
and to help the poor and needy. Unfortunately, all of these
changes need more attention than many people are willing to
give.

Curriculum***
Sunday, August 9, 2020: “Hearing and Doing” Practical Points for
Lesson Text: James 1:19-27
I. LISTEN BEFORE YOU SPEAK (James 1:19-21)
19. Wherefore, my beloved brethren, let every man be swift

to hear, slow to speak, slow to wrath:
20. For the wrath of man worketh not the righteousness of

God.
21. Wherefore lay apart all filthiness and superfluity of

naughtiness, and receive with meekness the engrafted word,
which is able to save your souls.
II. DON’T JUST LISTEN: DO IT! (James 1:22-25)
22. But be ye doers of the word, and not hearers only,

deceiving your own selves.
23. For if any be a hearer of the word, and not a doer, he is

like unto a man beholding his natural face in a glass:
24. For he beholdeth himself, and goeth his way, and

straightway forgetteth what manner of man he was.
25. But whoso looketh into the perfect law of liberty, and
continueth therein, he being not a forgetful hearer, but a
doer of the work, this man shall be blessed in his deed.
III. THE RELIGION OF THE UNDEFILED (James

1:26-27)
26. If any man among you seem to be religious, and bridleth

not his tongue, but deceiveth his own heart, this man’s
religion is vain.
27. Pure religion and undefiled before God and the Father is
this, To visit the fatherless and widows in their affliction, and
to keep himself unspotted from the world.
I. LISTEN BEFORE YOU SPEAK (James 1:19-21)
19. My dear brothers and sisters, take note of this: Everyone

should be quick to listen, slow to speak and slow to become
angry,
20. because human anger does not produce the

righteousness that God desires.
21. Therefore, get rid of all moral filth and the evil that is so
prevalent and humbly accept the word planted in you, which
can save you.
II. DON’T JUST LISTEN: DO IT! (James 1:22-25)
22. Do not merely listen to the word, and so deceive

yourselves. Do what it says.
23. Anyone who listens to the word but does not do what it
says is like someone who looks at his face in a mirror
24. and, after looking at himself, goes away and immediately

forgets what he looks like.
25. But whoever looks intently into the perfect law that gives
freedom, and continues in it—not forgetting what they have
heard, but doing it—they will be blessed in what they do.
III. THE RELIGION OF THE UNDEFILED (James

1:26-27)
26. Those who consider themselves religious and yet do not

keep a tight rein on their tongues deceive themselves, and
their religion is worthless.
27. Religion that God our Father accepts as pure and

faultless is this: to look after orphans and widows in their
distress and to keep oneself from being polluted by the
world.
1. We could save ourselves much grief if we would listen

more and speak less (James 1:19).
2. Human anger is usually the exact opposite of God’s holy

anger (James 1:20).
3. Let the Word of God reform your attitude and behavior

(James 1:21).
4. We deceive ourselves if we think that simply going to

church and learning the truth will make us pleasing to God
(James 1:22-25).
5. Unrestrained speech reveals a wicked heart (James 1:26).
6. The Christian’s work is helping the helpless, not merely

speaking holy words (James 1:27).

Curriculum***
Sunday, August 16, 2020: “Living Faith” Commentary (The ISSL
Curriculum)
Lesson: James 2:14-26; Time of Action: about 45 A.D.; Place

of Action: James writes from Jerusalem
Golden Text: “For as the body without the spirit is

dead, so faith without works is dead also” (James 2:26).
I. INTRODUCTION. There are things in life that we

automatically associate as pairs: peanut butter and jelly,
horse and buggy, hand and glove. James was trying to make
the point that faith and works are an automatic pair. Our
lesson this week reveals the visible sign that proves faith is
real. It is works of love. Deeds of love fulfill the claim that
we have faith.
II. THE LESSON BACKGROUND. The writer of the book of

James was Jesus’ half brother (see Matthew 13:55; Mark 6:3;
Galatians 1:19). Mary’s younger children didn’t believe in
Jesus during His earthly life (see John 7:5), but they joined
Jesus’ followers after His resurrection (see Acts 1:14). It’s
very possible that James was converted by the risen LORD
(see I Corinthians 15:7). He also became the leader of the
Jerusalem church (see Acts 12:17; 15:13; 21:18; Galatians
1:19; 2:9, 12). James wrote to the “twelve tribes which are
scattered abroad” (see James 1:1). This refers to Christians
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Jews. After the death of Stephen (see Acts 7:58-8:1-3), the

persecution of believers increased and believers in Jerusalem
were scattered throughout the Roman Empire. Since these
early believers in Jesus Christ didn’t have the support of
established churches, James wrote to them as a concerned
leader, to encourage them in their faith during those difficult
times. James began his letter by outlining some general
characteristics of the Christian life (see James 1:1-27). Next,
he exhorts the Christians to act justly in society (see James
2:1-13). He follows this practical advice with a theological
discourse on the relationship between faith and actions, or
works. This is where our lesson begins.
III. A QUESTION ABOUT FAITH (James 2:14-16)
A. A false claim (James 2:14). In our first verse

James asked a two-part question: “What doth it profit, my
brethren, though a man say he hath faith, and have not
works? can faith save him?” The answer is that there is no
profit or nothing to be gained if someone claims to have
“faith” but no works to go with that “faith.” His question in
this verse was essentially “What good is it my brothers if a
man claims to have faith but no deeds? Can this kind of faith
save him?” The real question therefore, would be “is there
such a thing as faith that is separated from “works,” or good
deeds?” The “works” James was talking about are
expressions of love for God and neighbor that come from true
“faith.” These are “works” of mercy, not works of merit.
Note: When someone claims to have “faith,” what he or
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she may have is an intellectual agreement with a set of

Christian teachings, which would really be incomplete
“faith.” True “faith” transforms our conduct as well as
our thoughts. If our lives remain unchanged, we don’t
really believe the truths we claim to believe.
B. An example (James 2:15-16).
1. (vs. 15). James continued to write in this verse,

“If a brother or sister be naked, and destitute of daily
food…” He presents an illustration to prove his point that
faith must be accompanied by good deeds. James starts his
illustration with a supposition: suppose a brother or sister
was “destitute” meaning that they lacked clothing and food.
2. (vs. 16). James continued his illustration in this

verse saying “And one of you say unto them, Depart in
peace, be ye warmed and filled; notwithstanding ye give
them not those things which are needful to the body;
what doth it profit?” Remember, James is writing to Jewish
Christians therefore, in the phrase “And one of you say
unto them” James is referring to Christians who see this
poor and destitute brother or sister in need and instead of
helping, they simply respond saying “Depart in peace, be
ye warmed and filled.” All this believer is doing is offering
religious sentiments by wishing the destitute person to go
“in peace” and get warm and eat. This is an illogical
response because if the poor person could get warm or eat,
he or she wouldn’t be in need of those things. This is the
same thing as seeing a person in need who we can help and
all we do is say, “I’ll pray for you.” And let’s be real, in most
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cases we will probably forget to pray for that person. James

then condemns the believer’s response by saying
“notwithstanding ye give them not those things which
are needful to the body.” Instead of the Christian giving
the needy person the things he or she needed for warmth and
food, he sends them on their way having done nothing to
prove his or her faith in Christ. So James poses the question
again, “what doth it profit?” In other words, what benefit
is there for either the believer or the poor person if no help is
given? Those who claim to love God, to know the Messiah,
and yet who are not driven to show grace to others prove
that they lack faith.
IV. COMPARISONS WITH FAITH (James 2:17-20)
A. Faith and works (James 2:17-18).
1. (vs. 17). In this verse, based on what he says in

the previous verse, James concludes “Even so faith, if it
hath not works, is dead, being alone.” James was saying
that anyone who claims to have “faith” in Christ and does
not show mercy or love as he described in verse 16, that
person’s “faith” is “dead” or non-existent. That person is
separating “faith” from “works” or good deeds. Likewise,
Christians today can be trapped in the same kind of
separation of “faith” from “works” of love. This kind of
“faith” is “dead” because it is also “alone.” Just as there
can be no real compassion without action (see verse 16),
there can be no real “faith” that denies service to God and
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the needs of others. Note: Of course, we can’t earn our

salvation by simply serving and obeying God. Salvation
is, and always has been a gift from God by grace (see
Ephesians 2:8-9). But such actions as serving and
obeying God demonstrate that our commitment to Him
and others is real. Deeds of loving service are not a
substitute for our “faith” in Christ; it is verification of
our “faith” in Christ.
2. (vs. 18). In this verse, James says “Yea, a man

may say, Thou hast faith, and I have works: shew me
thy faith without thy works, and I will shew thee my
faith by my works.” James presents a hypothetical case to
prove that it is impossible to demonstrate “faith” without
“works” of love. Someone might say that you have “faith”
and I have good deeds: show me your “faith” without good
deeds and I will show you my “faith” by what I do. What
James is saying here is that a person who simply claims to
have “faith” cannot show something that is only internal.
However, a person can demonstrate his or her “faith” with
deeds of love. True “faith” is shown by what a person does.
It’s similar to whether love that is only spoken and has no
outward evidence is really love. The proof of “faith” and
love is seen by its actions. Whatever a person believes can
change, and even be a figment of their imagination. But
good deeds or good works require effort, and over time will
show real character and “faith.” A “faith” shown by works
of love cannot be faked, at least not for long.
B. Belief and works (James 2:19-20).

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1. (vs. 19). Now James attempts to show how

useless it is to have a correct belief that is separated from
correct actions. He wrote in this verse, “Thou believest
that there is one God; thou doest well: the devils also
believe, and tremble.” James makes the point that one can
have a correct belief in something, but without the proper
actions their belief is futile or worthless. In essence, James
was saying “You believe that there is one God. Good! Even
the demons believe that—and shake in fear.” The term
“devils” refers to demons. These unseen forces of evil know
that there is only “one God” (see Mark 1:24; 3:11; Acts
16:17), yet no one would consider demons to be saved
because of their actions. By interjecting the subject of
demons into his argument, James seems to be saying that
those with dead faith are more ignorant of reality than
demons. Demons believe there is a “God,” but are smart
enough to “tremble” with fear at what lies ahead for them,
because any faith they may have is not saving faith—it bears
no good fruit. Note: The sons of the priest Sceva,
started using Jesus’ name to cast out demons, but the
demons overcame them recognizing that Jesus and Paul
were genuine, but the sons of Sceva were not real
servants of God (see Acts 19:15). If demons have a
correct belief of what the message of salvation is and
still are workers of evil, no one would conclude that
they are saved. Therefore, James proved that correct
belief without correct actions or good works is useless.
2. (vs. 20). James continued to say in this verse

“But wilt thou know, O vain man, that faith without
works is dead?” In other words, James was saying to his
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readers, “You foolish (vain) man, do you need evidence that

faith without works is useless (dead)?” The only kind of
person who would think that someone can have “faith
without works” is “vain” or foolish, and is devoted to selfish
living. The word “vain” here should be seen in the sense of
vanity as used in Ecclesiastes 1:2, “all is vanity.” In this
sense, vanity means something that appears to be real but
isn’t. So the “vain” man is empty. Therefore, the person
who thinks he is righteous before God while being wicked
and unloving is empty, senseless, and lacks both knowledge
and righteousness.
V. ILLUSTRATIONS OF FAITH (James 2:21-26)
A. Abraham’s works (James 2:21-22).
1. (vs. 21). To further make his point that faith

without works is dead, James gave some concrete examples
his readers would be familiar with. The first example is given
in this verse. James said “Was not Abraham our father
justified by works, when he had offered Isaac his son
upon the altar?” James’ claim that “Abraham” was
“justified (considered righteous) by works” might seem
to be contradictory to what Paul taught about faith and
“works” as well as Genesis 15:6 where it is said about
Abraham: “And he believed in the Lord; and he counted it to
him for righteousness.” However, there is no contradiction
here with Paul or Genesis 15:6. The “works” James is
talking about refers to deeds of love, not what Paul referred
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to in Romans 4:1-5 and Galatians 3:6. In those verses Paul

was proving that “Abraham” was not saved by becoming an
Israelite by keeping the law (by being circumcised). He was
declared right with God before he was circumcised (see
Genesis 15:6; 17:9-14). James was proving something
entirely different, that Abraham’s faith was a working faith.
He was willing to show his faith by offering his son “Isaac”
as a sacrifice. Abraham’s righteousness with God came
through faith and was fulfilled or completed by his work of
love for God. Now, we all know that “Abraham” didn’t kill
Isaac because God stopped him. But according to Hebrews
11:19, he would have offered Isaac as a human sacrifice
because he believed God would raise him from the dead. God
declared that Abraham was “justified” or made righteous as
a result of his faith; and his faith was completed by his acts of
love for God when he was willing to sacrifice his son Isaac.
Note: At first glance, this verse seems to contradict
Romans 3:28, “Therefore we conclude that a man is
justified by faith without the deeds of the law.” If we
look deeper we will find that James and Paul are not at
odds. While it is true that our good deeds can never
earn salvation, true faith always results in a changed
life and doing good deeds. Paul speaks against those
who try to be saved by their works instead of true faith
in Christ. James, on the other hand speaks against
those who confuse simple agreement with true faith.
After all, even demons know who Jesus is, but they
don’t obey Him. True faith involves the commitment of
a person’s whole self to God.
2. (vs. 22). Still discussing Abraham, in this verse,

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James asked “Seest thou how faith wrought with his

(Abraham) works, and by works was faith made
perfect?” The word “wrought” means “to go together” or
“to work together.” In the phrase “Seest thou how faith
wrought with his works” James was saying to his readers,
“can’t you see that Abraham’s faith and his actions were
working together?” In other words, Abraham’s “works” and
“faith” worked together, and “by (his) works was (his)
faith made perfect.” The word “perfect” means
complete. The point is that “works” or deeds of love
complete our “faith.”
B. Abraham’s justification (James 2:23-24).
1. (vs. 23). James concluded his example of

Abraham by saying in this verse, “And the scripture was
fulfilled which saith, Abraham believed God, and it was
imputed unto him for righteousness: and he was called
the Friend of God.” The “Scripture” that James says was
“fulfilled” is Genesis 15:6 combined with Genesis 22:12-17;
II Chronicles 20:7 and Isaiah 41:8. The word “imputed”
means “to recon” or “to count.” The Scriptures said that
“Abraham believed God, and it was imputed unto him
for righteousness.” “Abraham” had faith in God and that
faith or belief was “imputed” or counted “for
righteousness.” The proof that “Abraham believed God”
is seen in that he was willing to sacrifice Isaac, believing that
God would raise him from the dead (see Hebrews 11:19). So,
we see that “Abraham” was declared right or justified with
God in Genesis 15:6, but his faith was completed by his work
of love shown for God as he was willing to sacrifice his only
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son Isaac. Since Abraham’s faith and deeds worked together,

James said that he was “called the Friend of God.”
“Abraham” was justified by what he did and became God’s
“friend” by his obedience. Note: Just as “Abraham
believed God” and was justified, those of us who believe
in Jesus are also justified (see Romans 3:24; I
Corinthians 6:11; Galatians 2:16). However, this is a
promise that still awaits completion. Once our lives are
filled with works of love because of our faith, our
justification will be complete, and we will have been
saved by our works that verified our faith. That does
not mean that our works earned us salvation. It means
that God saves us by making us good or righteous and
delivering us from death. The process is all in God’s
hand and is totally by grace (see Ephesians 2:8-10).
2. (vs. 24). Having provided undeniable evidence,

in this verse James says “Ye see then how that by works a
man is justified, and not by faith only.” The only
conclusion James’ readers could come to was that a man is
considered “justified” or righteous by both “works” or good
deeds and “faith” or belief in Christ. “Faith” and “works”
are inseparable. Anyone who truly believes in the LORD will
do good “works,” and anyone who truly does good “works”
believes. Saving “faith” in Jesus Christ changes a person’s
character causing him or her to do good deeds of mercy and
love. False professions of “faith” can include the right
beliefs, but not the trusting “faith” of the heart which
changes character and results in deeds of mercy and love.
Note: We must remember that as Christians, even
though we have been justified (found not guilty and
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made righteous) by Christ, we will still face the

judgment seat of Christ (see Romans 14:10). This will
not be a judgment for our sins because they are
forgiven. At the judgment seat of Christ, we will either
be rewarded, or lose rewards based on the “works” or
good deeds we have done (see Romans 2:6, 10; II
Corinthians 5:10). Our place at that judgment will
confirm what James was teaching, that “faith” and
“works” go together. You can’t have one without the
other.
C. Rahab’s works (James 2:25-26).
1. (vs. 25). In this verse, James gives another

example of how faith and works go together. He said
“Likewise also was not Rahab the harlot justified by
works, when she had received the messengers, and had
sent them out another way?” “Rahab” was not a Jew, but
a Canaanite who lived in Jericho during the time of Joshua.
She was also a prostitute. Her story was a perfect example
for James to use to prove the unity of faith and works. As an
unbelieving Canaanite, she was doomed to death. Just as all
sinners are under a death penalty, so was “Rahab” and all
the Canaanites who were idol worshipers. By using the term
“Likewise” James was saying that “Rahab’s” justification
was just like Abraham’s. “Rahab,” the “harlot” or
prostitute was “justified by works, when she had received
the messengers, and had sent them out another way?”
This prostitute of Jericho was “justified” or made righteous
by her “works” or deeds. Those works or deeds were
performed “when she had received the messengers, and
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had sent them out another way?” What confirmed her

salvation were her actions when she hid the Israelite spies
and then helped them to escape from Jericho (see Joshua 2:1,
4-5, 15-16, 21). If she had simply said to the Israelite spies
that she believed in God and did nothing else, she would not
have been delivered (see Joshua 2:7-11). But her acts of
loving-kindness resulted in the Israelites also showing her
acts of loving-kindness (see Joshua 2:12-14; 3:24-25).
“Rahab” demonstrated her faith with the right actions, and
the Israelites recognized her genuine faith. She
demonstrated faith in God’s purpose for Israel, and that faith
accompanied by her good deeds done to the spies, resulted in
her and her family being saved from destruction (see Joshua
2:15-21; 6:21-25). It should be noted here that “Rahab” is
listed among the heroes of faith in Hebrews 11:31, and also
was an ancestor of Jesus, for she is listed in the genealogy of
Jesus (see Matthew 1:5).
2. (vs. 26). In our final verse, James says “For as

the body without the spirit is dead, so faith without
works is dead also.” Here James uses the human “body”
as a final illustration of how “faith” and “works” go
together. The phrase “as the body without the spirit is
dead” compares a faithless “faith” with a “body” after the
spirit has left it. It is no longer alive. A person’s spirit is life.
The deeds of mercy that people of “faith” do are the very
life of the gospel message. A believer without “works” of
love and mercy is like a “dead body.” He or she has not
truly been “begotten by the word of truth” (see James 1:18).
Therefore, he or she has not received eternal life. That
person must repent and live out their “faith” by their deeds
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(see Isaiah 1:16-17), then their justification will be complete

when he or she stands before the judgment seat of Christ.
VI. Conclusion. We must be careful when judging faith in

others for a couple of reasons. First, it takes time for real
faith to show itself. As a tree needs time to produce fruit, so
it may be the same with a professing believer. Second, not
all works or good deeds are done in public and therefore may
not be visible to others. Christians are not supposed to blow
their own horn, thereby bringing attention to their good
deeds. Then again, many deeds by their very nature are
done in the open for all to see. The important thing is to be
sure that we trust Jesus Christ for salvation and are doing
good deeds because of it. Our lesson has taught us that faith
and works go hand in hand. They are an inseparable team.
Faith that does not produce good deeds is useless and does
not save anyone. Let’s all commit ourselves to making faith
and works evident in our lives in order to bring about a
change in others.

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Sunday, August 16, 2020: “Living Faith” Practical Points For
I. A QUESTION ABOUT FAITH (James 2:14-16)
14. What doth it profit, my brethren, though a man say he

hath faith, and have not works? can faith save him?
15. If a brother or sister be naked, and destitute of daily

food,
16. And one of you say unto them, Depart in peace, be ye

warmed and filled; notwithstanding ye give them not those
things which are needful to the body; what doth it profit?
II. COMPARISONS WITH FAITH (James 2:17-20)
17. Even so faith, if it hath not works, is dead, being alone.
18. Yea, a man may say, Thou hast faith, and I have works:
shew me thy faith without thy works, and I will shew thee my
faith by my works.
19. Thou believest that there is one God; thou doest well: the
devils also believe, and tremble.
20. But wilt thou know, O vain man, that faith without works
is dead?
III. ILLUSTRATIONS OF FAITH (James 2:21-26)
21. Was not Abraham our father justified by works, when he

had offered Isaac his son upon the altar?
22. Seest thou how faith wrought with his works, and by
works was faith made perfect?
23. And the scripture was fulfilled which saith, Abraham

believed God, and it was imputed unto him for righteousness:
and he was called the Friend of God.
24. Ye see then how that by works a man is justified, and not
by faith only.
25. Likewise also was not Rahab the harlot justified by

works, when she had received the messengers, and had sent
them out another way?
26. For as the body without the spirit is dead, so faith

without works is dead also.

I. A QUESTION ABOUT FAITH (James 2:14-16)
14. What good is it, my brothers and sisters, if someone

claims to have faith but has no deeds? Can such faith save
them?
15. Suppose a brother or a sister is without clothes and daily

food.
16. If one of you says to them, “Go in peace; keep warm and
well fed,” but does nothing about their physical needs, what
good is it?
II. COMPARISONS WITH FAITH (James 2:17-20)
17. In the same way, faith by itself, if it is not accompanied

by action, is dead.
18. But someone will say, “You have faith; I have

deeds.” Show me your faith without deeds, and I will show
you my faith by my deeds.
19. You believe that there is one God. Good! Even the
demons believe that—and shudder.
20. You foolish person, do you want evidence that faith

without deeds is useless?
III. ILLUSTRATIONS OF FAITH (James 2:21-26)
21. Was not our father Abraham considered righteous for

what he did when he offered his son Isaac on the altar?
22. You see that his faith and his actions were working
together, and his faith was made complete by what he did.
23. And the scripture was fulfilled that says, “Abraham

believed God, and it was credited to him as righteousness,”
and he was called God’s friend.
24. You see that a person is considered righteous by what

they do and not by faith alone.
25. In the same way, was not even Rahab the prostitute
considered righteous for what she did when she gave lodging
to the spies and sent them off in a different direction?
26. As the body without the spirit is dead, so faith without

deeds is dead.

1. True faith in the LORD will have works of love and mercy
as evidence that it is genuine faith (James 2:14-17).
2. Faith without works is just knowledge; we must believe, or

trust in a way that includes good works (James 2:18-20).
3. Abraham demonstrated that he had faith when he offered

his son Isaac on the altar (James 2:21-22).
4. God called faithful Abraham his friend (James 2:23-24).
5. Rahab had such faith in the LORD that she risked her life
(James 2:25).
6. As a person’s spirit gives life to his or her body, their

works show their living faith (James 2:26).

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Sunday, August 2, 2020: “Faith and Wisdom” Commentary (The ISSL
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Lesson: James 1:1-11; Time of Action: about 45 A.D.; Place

Golden Text: “If any of you lack wisdom, let him ask of
God, that giveth to all men liberally, and upbraideth
not; and it shall be given him” (James 1:5).
I. INTRODUCTION. There are many contrasts between

worldly and godly wisdom. The world generally does not look
upon trials or tribulations as reasons for joy. However, the
book of James says the Christian should view trials with joy.
The people of the world usually don’t think of looking to God
for wisdom, but James instructs believers to ask God for it.
The wisdom of this world teaches self-fulfillment and how to
get one’s way; in contrast, the wisdom of God is
demonstrated in holiness and love. The false values of the
world press in on us from all directions. How crucial it is for
us to study what it means to be truly wise. The wise man will
heed the words of James.
II. THE LESSON BACKGROUND. Most Bible scholars

agree that the writer of the book of James was Jesus’ half
brother (see Matthew 13:55; Mark 6:3; Galatians 1:19).
Mary’s younger children didn’t believe in Jesus during His
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earthly life (see John 7:5), but they joined Jesus’ followers
after His resurrection (see Acts 1:14). It’s very possible that
James was converted by the risen LORD (see I Corinthians
15:7). He also became the leader of the Jerusalem church
(see Acts 12:17; 15:13; 21:18; Galatians 1:19; 2:9, 12). James
wrote to the “twelve tribes which are scattered abroad” (see
James 1:1). This refers to Christians Jews. After the death of
Stephen (see Acts 7:58-8:1-3), the persecution of believing
Jews increased and believers in Jerusalem were scattered
throughout the Roman Empire. Since these early believers in
Jesus Christ didn’t have the support of established churches,
James wrote to them as a concerned leader, to encourage
them in their faith during those difficult times.
III. FACING TRIALS WITH WISDOM (James 1:1-4)
A. James’ introduction (James 1:1). Our first verse

says “James, a servant of God and of the LORD Jesus
Christ, to the twelve tribes which are scattered abroad,
greeting.” This epistle begins with the name of its writer.
Four men named “James” are found in the New Testament.
Most bible scholars believe the writer of this epistle or letter
was “James” the half brother of Jesus (see Matthew 13:55;
Mark 6:3; Galatians 1:19). “James” called himself “a
servant.” The word in Greek means “a slave” or
“bondservant” which identifies someone who was purchased
and owned by a master or lord. James recognized that he
was bound to God’s service and that God owned him. The
humbleness of “James” is seen in the fact that he didn’t say
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that he was Jesus’ half brother; instead, he said he was Jesus’

slave. Although “James” was the leader of the Jerusalem
church (see Acts 12:17; 15:13; 21:18; Galatians 1:19; 2:9,
12), he still humbly refers to himself as just a “servant.”
This should remind us that those who sit in the highest
offices in the church of Jesus Christ are still only servants.
Therefore, they should not act like masters, but as ministers
which means servants. In naming “God” and “the LORD
Jesus Christ” separately, James wasn’t denying the deity of
“Jesus;” instead he indicated the equality of the Father and
the Son by affirming his servanthood to both of them.
“James” professes to be “a servant of God and of the
LORD Jesus Christ” to teach us that all our service should
be done to the Son as well as the Father. We cannot serve
the Father unless we are also servants of the Son. The
Gospel of John declares that “all men should honour the Son,
even as they honour the Father. He that honoureth not the
Son honoureth not the Father which hath sent him” (see John
5:23). Next, James identified those to whom he was writing:
“to the twelve tribes which are scattered abroad.” The
reference to “the twelve tribes” most likely means that he
wrote to a Jewish audience. “James” wrote to Jews who
were “scattered abroad.” This refers to Jews dispersed or
scattered throughout the Roman Empire (see Acts 8:1) and
were suffering for their Christian faith. So it appears that
“James” was writing to Jewish Christians in particular.
Note: Since we know that the “twelve tribes” of Israel
didn’t exist in the same way in the days of the early
church as they did in the time of Moses, there are two
major views concerning what James meant by this
particular designation for his readers. First, some
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think, as I do, that James was addressing Jewish

Christians throughout the Gentile world. During the
centuries after the Babylonian Captivity, and before the
coming of Jesus, Jews had been scattered over a wide
area. This is often referred to as the Dispersion or
Diaspora. Many hold this view due to the fact that the
book of James has a definite Jewish flavor. A second
view is that James was simply writing to all believers
throughout the Roman Empire, both Jews and Gentiles.
This view is held by some because Old Testament
terminology (basically Jewish terminology) is
frequently applied to Christians in the New Testament
(see Romans 2:28; Galatians 3:29; I Peter 2:9). “James”
continued his introduction with the word “greeting.” The
Greek verb from which this salutation comes means “to be
joyful” or “rejoice.” “James” may have been setting the
stage for the instructions he was about to give concerning joy
in trials.
B. A mindset of joy (James 1:2). This verse says

“My brethren, count it all joy when ye fall into divers
temptations…” The expression “My brethren” emphasizes
that James was writing to Christians who he was racially
related to—Jewish Christians. Due to the Diaspora, they
were facing severe trials; therefore James began his letter by
teaching them the proper way to respond when difficult times
come. He instructed his readers to “count it all joy when
ye fall into divers temptations.” In other words they were
to “count” or consider trials as “joy.” The words “all joy”
means pure, unmixed “joy.” “James” knew that trials are
not pleasant, but believers can rejoice that God uses trials to
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refine us. The phrase “when ye fall into divers

temptations” should not be understood in the sense of
falling into sin. The words “when ye fall” simply refer to
what someone might encounter in life. The term
“temptations” is sometimes used in the sense of solicitation
to commit sin, as when Jesus was “tempted of the devil” (see
Matthew 4:1). Here, and in other passages it is used to refer
to trials or tests we experience because of our faith. Such
troubles often arise because of our stand for Jesus Christ (see
Acts 22:3-5; I Corinthians 15:9; Galatians 1:13; I
Thessalonians 2:15). James’ readers were probably being
persecuted for their faith. Whether we are facing physical
persecution or not, all believers will have their faith tested in
various ways. James referred to these “temptations” or
trials as “divers” or different kinds. They included
persecution (see James 2:6-7), poverty (see James 2:15-16),
economic oppression (see James 5:4), and sickness (see
James 5:14).
C. The value of steadfastness (James 3-4).
1. (vs. 3). This verse says “Knowing this, that

the trying of your faith worketh patience.” James next
gave the reason believers should consider all their trials
joyfully. He said “Knowing this, that the trying of your
faith worketh patience.” The word translated “knowing”
means knowledge that comes by experience. It implies that
James’ readers had already come to know this truth through
past trials. The term “trying” speaks of putting someone to
the test for the purpose of approving. The object of this
testing is specifically the Christian’s “faith.” Real “faith”
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must be a sound believing of the great truths of Christianity,

and a conviction to hold on to them in times of trouble. The
“faith” which is spoken of here as being tried or tested by
afflictions consists of believing in the power, the Word, and
the promises of God, as well as constant faithfulness to the
LORD Jesus. That being the case, “the trying of your
faith” has the capability of producing spiritual growth. The
word translated “patience” carries the idea of steadfastness
or patient endurance. Through testing the believer develops
the “patience” or endurance to remain under the trials and
still praise God. Once we have encountered and overcome a
trial, we are stronger because of the experience. Such
spiritual development prepares us for future encounters with
both Satan and the uncertainties of life which are sure to
come. Trials and tribulations should not destroy us but
develop us. Trials can be considered pure joy only when
there is knowledge that they are designed by God for a
purpose. Trials are tests of faith given to us in order to
develop perseverance in us; and perseverance produces
mature Christian character (see Romans 5:3). Therefore, our
Christian faith will be mature and fully developed, free from
many deficiencies.
2. (vs. 4). This verse says “But let patience have

her perfect work, that ye may be perfect and entire,
wanting nothing.” Here James cautioned his readers that
they must “let patience have her perfect work.” The
phrase “have her perfect work” means to let “patience” or
endurance “have its full effect” or “reach its end.” We must
“let patience” do its “perfect” or complete “work,” and do
nothing to limit it. Even if one trial comes right after another
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and a host of them come upon us, we must still be patient or

“let patience” continue until its “work” is “perfect” or
complete. It is essential that we allow the development of
“patience” or endurance to run its full course and produce
God’s desired result in us. When we bear all the trials that
God allows to come our way and bear them for as long as He
desires us to, and humbly rejoice in them, then “patience
(will) have her perfect work.” James sees the goal of
spiritual “patience” or endurance to be Christian maturity.
But Christian or spiritual maturity develops over a long
period of time. A steadfast spirit will keep the Christian from
being defeated before he or she reaches the goal. James
ends this verse stating “that ye may be perfect and entire,
wanting nothing.” The words “that ye may be perfect”
refer to the process of becoming more like Christ, not to a
state of moral flawlessness or without sin (see Philippians
3:12-14). When the work of being patient is complete, the
Christian is also complete and “entire,” and does not need
anything. The word “entire” indicates that we will be
furnished with everything that’s necessary for our Christian
race, and will enable us to persevere to the end of the trial
and pass the test of faith. Note: When trials come,
believers should keep in mind the progression to
spiritual maturity given in James 1:2-4. We should
rejoice with pure joy as we consider our trials, for trials
result in steadfast character, and steadfast character
leads to spiritual maturity. In essence, James’ is saying
that the progression to spiritual maturity begins with
the trial that comes our way. Next we accept the trials
as tests of our faith. Then in faith we persevere or
demonstrate patience until the trial ends, which results
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in Christian or spiritual maturity.
IV. THE MEANS OF OBTAINING WISDOM (James

1:5-8). In the previous verses, James instructed his readers
to respond to trials wisely with joy and steadfastness (see
James 1:2-4). Here in verses 5-8, he went on to discuss in
more detail the believer’s spiritual resources when trials
come. These resources are wisdom, prayer, and faith.
A. Asking (James 1:5). This verse says “If any of

you lack wisdom, let him ask of God, that giveth to all
men liberally, and upbraideth not; and it shall be given
him.” James had urged his readers to remain steadfast so
that they might mature and not lack anything. Now he spoke
of the resource of “wisdom” in which some of his readers
were lacking. James wrote “If any of you lack wisdom, let
him ask of God, that giveth to all men liberally, and
upbraideth not.” The word wisdom in Greek is “sophia”
and it has a wide range of meanings. It generally refers to
the practical use of knowledge. The word often refers to
knowing and doing what pleases God. Such “wisdom” is
inseparably connected to righteousness because it is moral
discernment that enables a believer to face life and its trials
with actions and decisions that are in line with God’s will.
This is the type of “wisdom” James is referring to. James
said that those who “lack wisdom, let him ask of God” for
it. The LORD is the source of spiritual “wisdom” (see Daniel
2:20-21) and in fact He’s the source of every good thing (see
James 1:17). As the source of “wisdom,” “God” gives it to
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those who sincerely “ask” Him for it. Prayer is a

requirement for suffering Christians (see Luke 18:1-3; Acts
12:5). We should not pray so much for the removal of an
affliction or trial as we should for “wisdom” to persevere
with the trial. To be wise in trying times is a special gift of
God, and we must seek Him for it. The believer should feel
free to do this because “God giveth to all men liberally,
and upbraideth not.” We can be sure that when we ask
God for “wisdom” He has it to give and He wants to give it
to those who ask. James said “God giveth to all men” not
excluding any who sincerely asks Him in faith. God also
gives the “wisdom” we ask for “liberally” or generously.
And, I’m sure that there have been times when most of us, if
not all of us have felt unworthy to ask God for
something maybe because we were ashamed of the
predicament we may have gotten ourselves into. But James’
words that God “upbraideth not” should remove those
concerns. The word “upbraideth” means “to rebuke” or “to
scold.” When we ask God for “wisdom” in faith we don’t
have to worry about Him rebuking or scolding us, because
God won’t do that. When the believer asks God for
“wisdom,” James said that “it shall be given him.” Let us
follow the example of Solomon and ask God for “wisdom”
(see I Kings 3:5-12; Proverbs 2:6), and like God did for
Solomon, He will give it to us.
B. The requirement (James 1:6). This verse says

“But let him ask in faith, nothing wavering. For he that
wavereth is like a wave of the sea driven with the wind
and tossed.” Here, James made it clear that there is one
thing that’s necessary for us to do in our asking: he said “But
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let him ask in faith, nothing wavering.” In other words,

we must ask with a believing, steady mind. The words
“nothing wavering” mean that the one asking for wisdom
should not doubt God’s ability or will to answer. A believer
who doubts is not steadfast. He or she is divided within
themselves: “For he that wavereth is like a wave of the
sea driven with the wind and tossed.” The words
“driven” and “tossed” describe the “waves of the sea”
which are at the mercy of “the wind.” The waves move back
and forth and up and down. In the same way, trying
circumstances can cause a doubter to be “driven” to and fro
in his or her opinions. A believer who doubts is not able to
focus his full attention on God because he or she lacks a firm
foundation. In this verse, James is stressing the importance
of “faith.” The believer has been “justified by faith,” (see
Romans 3:28; 5:1; Galatians 2:16; 3:24) and he or she must
“live by faith” (see Habakkuk 2:4; Romans 1:17; Galatians
3:11; Hebrews 10:38).
C. A warning (James 1:7-8).
1. vs. 7). This verse says “For let not that man
think that he shall receive any thing of the LORD.” The
words “that man” refer to the one who doubts in the
previous verse. James stated in very strong terms that the
doubter should not “think that he shall receive any thing
of the LORD.” In other words, he or she who doubts that
God will give wisdom should not think that He will grant his
or her prayer requests. Since people tend to deceive
themselves, this verse is worded to combat any false hope
that doubters might hold on to. The word “any thing”
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emphasizes that the LORD will not answer the prayers of

doubters.
2. (vs. 8). This verse says “A double minded

man is unstable in all his ways.” Here James continues to
state why a doubter will not receive an answer to their
prayers. He said “A double minded man is unstable in
all his ways.” The doubter is called “double minded”
which is literally “a two-souled man.” The point here is that
the one who is “double minded” is as “unstable” as a
person with a split personality. This person is torn between
God and the world (see James 4:8).
V. WEALTH AND WISDOM (James 1:9-11)
A. A reversal of roles (James 1:9-10).
1. (vs. 9). This verse says “let the brother of low

degree rejoice in that he is exalted…” Here James
addresses the trial or test of being poor. The term “brother”
indicates that he is referring to Christians. The words “low
degree” speaks of one who is poor. James said “let the
brother of low degree rejoice in that he is exalted.”
James was saying that although the Christian “brother” or
sister may find themselves in humble or poor circumstances,
which in itself can be a test of faith, should “rejoice” or glory
in his or her “exalted” or high position as a born-again
Christian who has been called to true riches (see Psalms
37:16; Proverbs 13:7; 22:1, 4; I Samuel 2:8) as an heir of God
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(see Romans 6:16-18).
2. (vs. 10). This verse says “But the rich, in that

he is made low: because as the flower of the grass he
shall pass away.” There is some question among Bible
scholars as to whether James was referring to a Christian or
an unbeliever when he said “But the rich.” The answer
may be in the fact that James does not refer to “the rich”
here as “a brother” like he did in verse 9. That may indicate
that James is referring to an unsaved “rich” person. If that
is the case, then James is probably saying “the rich” man is
to “rejoice” or glory in being “made low” or humbled by
trials that reveal his humanity and knowing that true riches
are found in the grace of God. James ends this verse saying
“because as the flower of the grass he shall pass away.”
In other words, the rich man’s wealth won’t keep him from
facing God’s judgment and passing away like “the flower of
the grass.”
B. The ending for the rich (James 1:11). Our final

verse says “For the sun is no sooner risen with a
burning heat, but it withereth the grass, and the flower
thereof falleth, and the grace of the fashion of it
perisheth: so also shall the rich man fade away in his
ways.” Still describing the unsaved rich man, James uses the
picture of the effect that the “sun” and its “heat” has on
“the grass” and “the flower.” Just as the “sun” and its
“heat” kills “the grass” and “the grace of the fashion”
(meaning the beauty of the flowers), in the same way “so
also shall the rich man fade away in his ways.” This
means that the unsaved “rich man,” while he is still “in his
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ways” or still making plans for getting richer will eventually

die.
VI. Conclusion. Afflictions and trials must not cause

Christians to become unsteady and shaken. One who is
driven and tossed about by the wind, not exercising
unwavering faith will not receive anything from the LORD.
That kind of unstableness indicates a double-minded man
who is unstable in all his ways. But with wisdom from God,
we can endure even the most difficult of times. Trials,
temptations, afflictions, and more are part of life here on
earth. Amid all of these shine the promises of God.
Nehemiah wrote, “For the joy of the LORD is your strength”
(see Nehemiah 8:10), and the psalmist said, “Weeping may
endure for a night, but joy cometh in the morning” (see
Psalms 30:5). Our faith must be put into practice.
***The International Sunday School Lesson,

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Sunday, August 2, 2020: “Faith and Wisdom” Practical Points” For
I. FACING TRIALS WITH WISDOM (James 1:1-4)
1. James, a servant of God and of the Lord Jesus Christ, to

the twelve tribes which are scattered abroad, greeting.
2. My brethren, count it all joy when ye fall into divers

temptations;
3. Knowing this, that the trying of your faith worketh

patience.
4. But let patience have her perfect work, that ye may be

perfect and entire, wanting nothing.
II. THE MEANS OF OBTAINING WISDOM (James 1:5-8)
5. If any of you lack wisdom, let him ask of God, that giveth
to all men liberally, and upbraideth not; and it shall be given
him.
6. But let him ask in faith, nothing wavering. For he that

wavereth is like a wave of the sea driven with the wind and
tossed.
7. For let not that man think that he shall receive any thing
of the Lord.
8. A double minded man is unstable in all his ways.
III. WEALTH AND WISDOM (James 1:9-11)
9. Let the brother of low degree rejoice in that he is exalted:
10. But the rich, in that he is made low: because as the

flower of the grass he shall pass away.
11. For the sun is no sooner risen with a burning heat, but it
withereth the grass, and the flower thereof falleth, and the
grace of the fashion of it perisheth: so also shall the rich man
fade away in his ways.
I. FACING TRIALS WITH WISDOM (James 1:1-4)
1. James, a servant of God and of the Lord Jesus Christ, To

the twelve tribes scattered among the nations:Greetings.
2. Consider it pure joy, my brothers and sisters, whenever
you face trials of many kinds,
3. because you know that the testing of your faith produces

perseverance.
4. Let perseverance finish its work so that you may be

mature and complete, not lacking anything.
II. THE MEANS OF OBTAINING WISDOM (James 1:5-8)
5. If any of you lacks wisdom, you should ask God, who gives
generously to all without finding fault, and it will be given to
you.
6. But when you ask, you must believe and not

doubt, because the one who doubts is like a wave of the sea,
blown and tossed by the wind.
7. That person should not expect to receive anything from

the Lord.
8. Such a person is double-minded and unstable in all they

do.
III. WEALTH AND WISDOM (James 1:9-11)

9. Believers in humble circumstances ought to take pride in

their high position.
10. But the rich should take pride in their humiliation—since

they will pass away like a wild flower.
11. For the sun rises with scorching heat and withers the
plant; its blossom falls and its beauty is destroyed. In the
same way, the rich will fade away even while they go about
their business.
1. It is our Christian duty to find joy in difficult and trying

circumstances (James 1:1-2).
2. The key to accepting afflictions in a positive way is

knowing that afflictions can produce something good in us
(James 1:3-4; Romans 5:3-5).
3. In the middle of a trial, it is best to specifically ask God

how to turn that trial into a blessing (James 1:5).
4. Genuine faith takes hold of God’s promises with a

steadfastness of mind and heart (James 1:6-8).
5. Poor believers should rejoice in that fact that God can

exalt them (James 1:9).
6. Those who are rich should rejoice when they are humbled
knowing that riches don’t last forever (James 1:10-11).

Curriculum***
Sunday, August 23, 2020: “Taming The Tongue” Commentary (The
ISSL Curriculum)
Lesson: James 3:1-12; Time of Action: 45 A.D.; Place of

Action: James writes from Jerusalem
Golden Text: “Even so the tongue is a little member,

and boasteth great things. Behold, how great a matter
a little fire kindleth!” (James 3:5).
I. INTRODUCTION. Can you name the muscle in your body

that gets more exercise and demonstrates less control than
any other muscle? Here’s a hint: it only weighs two ounces.
Just open your mouth and say “Ahhh!” There it is: your
tongue! There is no other member of our body that can be
used for greater good and for more evil at the same time than
the tongue. One moment we use the tongue to encourage
people, then turn right around and use it to cut them to
pieces. In James chapter 1 we are told that one of the key
signs of a true believer is a person who can bridle his or her
tongue (see James 1:26). In this week’s lesson the Apostle
James gives us some examples to help us learn to control or
discipline our tongues.
II. BACKGROUND FOR THE LESSON. The apostle James,

who was the brother of our LORD Jesus, didn’t become a
believer in Christ until after Jesus’ resurrection (see John 7:5;
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I Corinthians 15:7). He later became the head of the church

at Jerusalem (see Acts 12:13-17; 15:5-20). As the leader of
the church in Jerusalem, James addressed his letter to Jewish
Christians who were scattered abroad as a result of
persecution. No doubt he received word that many of his
readers were having problems which included angry
conversation and a lack of clarity about the right way to live
as a disciple of Jesus. In chapter 2, James dealt with the
importance of faith and works or good deeds: You can’t have
one without the other. In this week’s lesson, James focuses
on the gift of speech and how it can be used for both good
and evil, and how our speech needs to be controlled. One
way that our speech can be used for good is through
teaching. It’s appropriate that James begins the text with an
admonition to his readers who teach, for if anyone needs to
control what he or she says, it would be one who teaches
others.
III. CONTROL YOUR TONGUE (James 3:1-2)
A. The danger for teachers (James 3:1).
1. (vs. 1). In our first verse, James begins with a

warning to those who want to be teachers. He wrote in this
verse, “My brethren, be not many masters, knowing that
we shall receive the greater condemnation.” The same
Greek word that’s translated “masters” in this verse is also
translated “teachers” in other passages (see Acts 13:1; I
Corinthians 12:28; Ephesians 4:11). In earlier times,
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especially during the Roman Empire, teachers were

sometimes called “masters” or schoolmasters. When James
said, “My brethren, be not many masters” he was saying
to his readers “not a lot of you should become teachers.”
James wasn’t trying to limit the number of people who teach.
He was saying that not many people should want to become
teachers. His intent was to show his readers how serious and
important teaching is. Like a lot of people today, many of
those Christians were full of pride and wanted the
recognition that came with being teachers who taught
spiritual truths. Since teaching was a highly valued and
respected profession in Jewish culture, many Jewish
Christians wanted to become teachers. Whether serving as a
church leader, youth worker, or Sunday school teacher,
everyone should take the teaching of the Word very
seriously. James said that the reason why we should take
teaching spiritual truths seriously was because teachers
“shall receive the greater condemnation.” In other
words, God will judge spiritual teachers more strictly than He
will those who are not teachers. When discussing the future
judgment, Jesus told His disciples why judgment on teachers
will be greater. In Luke 12:48, Jesus said “unto whomsoever
much is given, of him shall be much required.” In other
words, much is required from those who have been given
much, because the responsibility they have been given is
greater. So, no one should ever be too eager to teach,
because the mistakes a teacher makes will affect many
people. God sees teaching as a great responsibility, so He
expects us to treat it that way. Sadly, many spiritual
teachers fail to realize how important they are to the work of
the LORD. Note: Although by interpretation, James was
addressing those who wanted to teach spiritual truths,
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we can also apply his words to any teachers. Through

words, teachers have great influence over others,
shaping lives toward good or evil. Therefore, they are
accountable for watching their words and controlling
their tongues. All teachers, whether spiritual or
otherwise should have the highest and holiest motives
when they teach and should always give their best
efforts. Devoting oneself to adequate preparation for
teaching is essential for quality instruction that is
worthy of our LORD. And let’s not forget that whether
we are teachers in schools or churches, we are still
Christians so we must be sure that we prepare properly
so that we can provide quality instruction, because we
do represent Jesus Christ no matter who we are
teaching, or where we are teaching.
B. The struggle for all of us (James 3:2). In this

verse James continued to say “For in many things we
offend all. If any man offend not in word, the same is a
perfect man, and able also to bridle the whole body.”
Like James, we must admit that “in many things we offend
all.” In other words, we all “offend” or stumble in many
ways. We all fall short of God’s expectations (see Romans
3:23) because we are truly frail creatures. And since we are
frail and weak creatures we can “offend” or sin in many
ways. That’s why we should be truly grateful that whenever
God deals with us He has pity on us because He knows that
we are just dust. David recognized this when he wrote
Psalms 103:12-14 which says “As far as the east is from the
west, so far hath he removed our transgressions from us.
Like a father pities his children, the Lord also pities them
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that fear him. For he knows our frame; he remembers that

we are dust.” James also said in this verse, “If any man
offend not in word, the same is a perfect man.” The
word “perfect” doesn’t mean “to be without sin.” It means
to be complete or mature. James was saying that if there is
any person who never offends or stumbles by saying the
wrong things, that person is “perfect” or mature, and is
“able also to bridle the whole body.” So, if there was
some way we could learn to “bridle” or control our tongue,
we could actually control our “whole body.” The point
James is making is that the tongue is the most difficult
member of the body to control. Being able to control the
tongue is the mark of a person who is “a perfect man” or
who is spiritually mature in all other areas of his or her life.
Now, I’m sure that there are some people who can control
many areas of their lives, but their Christian testimonies
become worthless when they can’t control their tongues.
Those kinds of Christians are spiritually immature, or as Paul
puts it, they are babes in Christ (see I Corinthians 3:1-3).
Truth be told, none of us have reached full spiritual maturity
yet, because we all have trouble controlling our speech. All
of us are still growing in that regard!
IV. ILLUSTRATIONS OF THE TONGUE’S POWER

(James 3:3-6)
A. The importance of small things (James 3:3-4).
1. (vs. 3). In this verse, James goes on to say

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“Behold, we put bits in the horses’ mouths, that they

may obey us; and we turn about their whole body.”
Although it’s small, the tongue is very powerful. To illustrate
this, James used two examples. First, he said that we put
“bits” in a “horse’s mouth” to get the “horse” to “obey
us” or to control his movements. And, just like our tongue,
the “bit” is small, but the “whole body” of the large
“horse” is controlled by that small “bit.” Unfortunately, in
the same way, our “whole body” which is large is controlled
by our small tongue.
2. (vs. 4). In this verse James said “Behold also

the ships, which though they be so great, and are
driven of fierce winds, yet are they turned about with a
very small helm, whithersoever the governor listeth.”
Having used a horse’s bit as his first example to show how
small and powerful the tongue is, now James uses a ship as a
second example. His point here is that “ships,” even though
they can be very large, they can still be tossed around by
“fierce (or strong) winds” that can push them off course
and even wreck them. But “ships” can be controlled and
turned around by a “very small helm (or rudder).” The
“helm” or rudder is an oar-like movable device at the rear of
a ship used to keep the ship on course. James says that by
using this small “helm” or rudder, the “governor” or pilot of
the ship is able to steer it wherever he “listeth,” which
means wherever he wants it to go.
B. The dangers of the tongue (James 3:5-6).
1. (vs. 5). In this verse, James gives the point of

ISSL Curriculum)
the two illustrations. He wrote “Even so the tongue is a

little member, and boasteth great things. Behold, how
great a matter a little fire kindleth!” If we look at the
whole human body, we all have to agree with James that “the
tongue” is only a “little member” or organ. But just like
the horse’s bit and the ship’s rudder can influence things that
are much larger than they are, “the tongue” can do the
same thing. It has great power, and as James says in this
verse, “the tongue” often “boasteth great things.” It has
so much power and influence, that it can “boast” about
“great” and wonderful things, and then also “boast” about
things that can cause “great” harm. To further prove his
point, James brought up a forest “fire.” As we all know, a
forest “fire” can be started with just a tiny spark. Hundreds
and sometimes thousands of square miles can burn up before
the “fire” is finally brought under control. So, “the tongue”
can start “fires” or do “great” harm even though it’s very
small. Note: Sadly, too many people let their “tongues”
be the spark that ignites great anger. Proverbs 15:1
says, “A soft answer turns away wrath: but grievous
words stir up anger.” Just one word can start a fistfight
or cause relatives to be at odds with each other for
years. Most of us can probably think of churches that
have split because of unruly “tongues.” Even King
Rehoboam, Solomon’s son, lost half his kingdom of
Israel because of his “tongue” (see I Kings 12:10-16).
The uncontrollable “tongue” can do terrible damage.
Satan can influence our “tongues” to divide people and
put us at odds with each other. Idle and hateful words
are damaging because they spread destruction quickly,
and no one can change or stop the results once the
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words are spoken. You can’t take ‘em back! Even when
we say something in a tweet that we later regret, we
can delete it, but if someone has made a copy, it will
live forever. We shouldn’t be careless in what we say
thinking that we can apologize later, because even if we
do, the scars are still there. A few words spoken in
anger can destroy a relationship that took years to
build. Before we say anything, we ought to remember
that words are like fires—you can’t control, or reverse
the harm that words can do.
2. (vs. 6). James continued to say in this verse,

“And the tongue is a fire, a world of iniquity: so is the
tongue among our members, that it defileth the whole
body, and setteth on fire the course of nature; and it is
set on fire of hell.” In this verse, James called the tongue a
“world of iniquity.” In other words, “the tongue” is “a
world” of evil when compared to the other “members” or
parts of the “body.” Everything that this evil world is
composed of (see I John 2:16), greed, idolatry, filth, lust,
blasphemy, bitterness, pride, and deceit can be found in an
uncontrolled “tongue.” For that reason, James also said
that “the tongue…defileth the whole body.” The word
“defileth” means “to pollute” or “to make dirty.” Even
though “the tongue” is a small organ, it can “defile” or
pollute “the whole” person. Jesus said that it’s not what
goes into the mouth that “defiles” or pollutes a person, but
what comes out of that person’s mouth (see Matthew 15:11;
Mark 7:20). James also said in this verse that “the
tongue…setteth on fire the course of nature” meaning
that “the tongue” is destructive to a person’s entire life,
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both personal and social. What we say affects every

relationship we have including our family, our church, our
jobs, and our social contacts. The last phrase in this verse
says “and it is set on fire of hell” meaning that the
ultimate source of destruction of an uncontrolled tongue is
“hell.” Note: The term “hell” in Greek is “Gehenna” a
place in the Valley of Hinnom where in ancient times it
was used for human sacrifice (II Chronicles 33:6;
Jeremiah 7:31). It later became the garbage dump of
Jerusalem where the fires burned continuously
illustrating to the Jews that there will be unending
judgment upon the wicked. According to Mark 9:45-46
Jesus used the word “hell” to identify the place of
eternal torment where Satan and his fallen angels or
demons will be punished (see Matthew 25:41). So,
James recognized that the sins of the “tongue” are
initiated by Satan.
V. IT WILL NOT BE EASY (James 3:7-12)
A. Things that are tamed (James 3:7). In this

verse James says “For every kind of beasts, and of birds,
and of serpents, and of things in the sea, is tamed, and
hath been tamed of mankind.” In the beginning, God
gave mankind authority over creation (see Genesis 1:28).
Human beings are God’s only creations who are intellectually
capable of subduing nature. So James says that “every kind
of beasts, and of birds, and of serpents, and of things in
the sea, is tamed” and has been “tamed” by man. The
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term “tamed” does not mean domesticated. It means to be

brought under control.
B. Something we cannot tame (James 3:8-10).
1. (vs. 8). James goes on to say “But the tongue

can no man tame; it is an unruly evil, full of deadly
poison. Man has shown that he can “tame” or control wild
animals, but he can’t “tame” or control his own “tongue.”
James said “the tongue can no man tame.” And that’s
because “the tongue” is “an unruly (or restless) evil.”
It’s like a wild animal constantly pacing back and forth and
never at peace. James also said that “The tongue” is “full
of deadly poison” like the poisonous fangs of a snake. The
words that we carelessly speak can do tremendous and
irreparable damage to people and relationships. Note:
James is correct when he says that “no man can tame
the tongue.” But if this is true, why should we even
bother trying to control our tongues? Well, even if we
don’t have perfect control of our tongues, we can still
learn enough control to reduce the damage our words
can do. I’m sure every fireman would agree that it’s
better to fight a fire than to go around setting new
ones! But as Christians, we must remember that we
don’t have to fight the tongue’s fire with our own
strength. The Holy Spirit will give us power to watch
and control what we say (see Luke 12:11-13), so that
when we are offended or harmed, the Holy Spirit will
help us not to react in a hateful way by saying
something that we might later regret. So, when we are
criticized or hurt by words in any way, if we let Him, the
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Holy Spirit will heal our hurt, and we won’t lash out.
2. (vs. 9). Still talking about the tongue that no

man can tame, in this verse James says “Therewith bless we
God, even the Father; and therewith curse we men,
which are made after the similitude of God.” James is
saying that it’s totally inconsistent for us to “bless” or praise
“God the Father” with the same tongue that we sometimes
“curse” or say evil things about people. Nothing is more
hypocritical than being “double-tongued.” Yes, we should
exalt God the Father outwardly with our words, but an
outward show of devotion doesn’t mean anything when as
James says, with that same tongue “we curse” people. We
can “curse” folk not only by using profanity or declaring
curses on them, but we can also “curse” people by speaking
abusively, or slandering their reputation. Cursing others is a
sin that’s made worse by the fact that the people “we curse”
are created as James says, in the “similitude” or likeness of
God. In other words, we are made in the image of God.
That’s what makes us different from every other creature. So
James’ point is this: since we are made in God’s image, when
we say evil things to or about someone who is also made in
God’s image, we are really saying evil things about God.
Therefore, we must condemn using the tongue for both
blessing and cursing no matter who does it.
3. (vs. 10). In this verse, James sums up the

inconsistency of blessings and cursing coming from the same
tongue. He said “Out of the same mouth proceedeth
blessing and cursing. My brethren, these things ought
not so to be.” To have “blessing and cursing” coming
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from the same tongue is contradictory and really makes no

sense. So James said “My brethren, these things ought
not so to be.” He was challenging his readers to strive for
spiritual maturity, because our words reveal what’s inside of
us. Again, Jesus Himself said that it’s not what goes into a
person’s mouth that defiles him, but what comes out (see
Matthew 15:10-20). When “cursing” and other vile
language come out of our mouths, they reveal the true
condition of our hearts. We can’t separate our words from
what’s really in our hearts. Jesus made that point plain when
He said “But those things which
proceed out of the mouth come forth from the heart; and they
defile the man” (Matthew 15:18).
C. Impossibilities of life (James 3:11-12). In the

final two verses, James asks two rhetorical questions to prove
that blessing and cursing coming from the same tongue is a
monstrous contradiction that is not even found in nature,
where the product is always consistent with its source.
1. (vs. 11). First, James asked in this verse,

“Doth a fountain send forth at the same place sweet
water and bitter?” Of course the answer is no. We don’t
expect to get “sweet water” or fresh water from the same
fountain that we would get “bitter” or salt water. That’s
illogical and inconsistent with what we expect to get from a
fountain.
2. (vs. 12). In our final verse, the second question

James asked was “Can the fig tree, my brethren, bear
olive berries? either a vine, figs? so can no fountain
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both yield salt water and fresh.” Just like we don’t expect
to get “salt and fresh water” from the same “fountain,”
we wouldn’t expect different kinds of fruit to grow on the
same “tree.” That would also be completely illogical and
inconsistent with what we expect from a “tree.” The truth
is, as Christians who are supposed to be Christ-like, because
that’s what the word Christian means, we shouldn’t be saying
evil and sinful things with the same tongue that we use to
praise and honor our God. As James gently said to his
readers, “My brothers and sisters, this ought not to be so”
(see verse 10). Of course, we can say a lot more about
taming our tongues, but more words on the subject won’t
help unless the words are a prayer asking for God’s help in
controlling our tongues.
VI. Conclusion. Man has been able to do some amazing

things, but he cannot control his tongue on his own. Most
Christians are not usually guilty of outright lying. The most
common problem among believers is gossip. So, whenever a
good piece of gossip comes our way, there are 5 questions we
should ask ourselves before we pass on the information. #1,
ask yourself, “was I an eyewitness to what happened?” If you
were not, you might be spreading a lie if you pass on what
you’ve only heard (see Exodus 20:16). #2, “am I willing to
take responsibility for the information I pass on; willing to
sign my name under it?” While most people have no problem
spreading gossip, they aren’t willing to take responsibility for
what they spread (see Matthew 12:36-37). #3, “can I
support what I say with the Biblical requirement to have two
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or three witnesses (see Deuteronomy 19:15; I Timothy 5:19;

Hebrews 10:28)?” Without witnesses, what is said is really
only hearsay. #4, “am I willing to say what I’ve heard in the
presence of the person I accuse, giving him or her an
opportunity to defend themselves (see Matthew 18:15-17;
Acts 24:18-20; Romans 14:10-13; James 4:11-12)?” And
finally, #5: “am I motivated by love when I spread the
information that I have (see I Corinthians 13:4-7)?” Most
gossipers only want someone else to look bad. But even if
something is completely true, there are many things that are
better left not said. I know that there are some true things
about all of us that we wouldn’t want broadcasted publicly.
There is a truth that was written almost three thousand years
ago that still applies today, Proverbs 11:13. It says, “A
talebearer or gossiper reveals secrets: but he that is of a
faithful spirit conceals the matter.” In other words, a
gossiper betrays a person’s confidence, but a trustworthy
man or woman will keep a secret. So, if we don’t get
anything else from this lesson, we should get this: in order to
have a disciplined faith we must have a disciplined tongue.

Curriculum***
Sunday, August 23, 2020: “Taming the Tongue” Practical Points For
I. CONTROL YOUR TONGUE (James 3:1-2)
1. My brethren, be not many masters, knowing that we shall

receive the greater condemnation.
2. For in many things we offend all. If any man offend not in

word, the same is a perfect man, and able also to bridle the
whole body.
II. ILLUSTRATIONS OF THE TONGUE’S POWER (James

3:3-6)
3. Behold, we put bits in the horses’ mouths, that they may

obey us; and we turn about their whole body.
4. Behold also the ships, which though they be so great, and

are driven of fierce winds, yet are they turned about with a
very small helm, whithersoever the governor listeth.
5. Even so the tongue is a little member, and boasteth great

things. Behold, how great a matter a little fire kindleth!
6. And the tongue is a fire, a world of iniquity: so is the

tongue among our members, that it defileth the whole body,
and setteth on fire the course of nature; and it is set on fire of
hell.
III. IT WILL NOT BE EASY (James 3:7-12)
7. For every kind of beasts, and of birds, and of serpents, and

of things in the sea, is tamed, and hath been tamed of
mankind:
8. But the tongue can no man tame; it is an unruly evil, full of

deadly poison.
9. Therewith bless we God, even the Father; and therewith

curse we men, which are made after the similitude of God.
10. Out of the same mouth proceedeth blessing and cursing.

My brethren, these things ought not so to be.
11. Doth a fountain send forth at the same place sweet water
and bitter?
12. Can the fig tree, my brethren, bear olive berries? either a
vine, figs? so can no fountain both yield salt water and fresh.
I. CONTROL YOUR TONGUE (James 3:1-2)
1. Not many of you should become teachers, my fellow

believers, because you know that we who teach will be
judged more strictly.
2. We all stumble in many ways. Anyone who is never at fault

in what they say is perfect, able to keep their whole body in
check.
II. ILLUSTRATIONS OF THE TONGUE’S POWER (James

3:3-6)
3. When we put bits into the mouths of horses to make them

obey us, we can turn the whole animal.
4. Or take ships as an example. Although they are so large

and are driven by strong winds, they are steered by a very
small rudder wherever the pilot wants to go.
5. Likewise, the tongue is a small part of the body, but it

makes great boasts. Consider what a great forest is set on
fire by a small spark.
6. The tongue also is a fire, a world of evil among the parts of

the body. It corrupts the whole body, sets the whole course of
one’s life on fire, and is itself set on fire by hell.
III. IT WILL NOT BE EASY (James 3:7-12)
7. All kinds of animals, birds, reptiles and sea creatures are

being tamed and have been tamed by mankind,
8. but no human being can tame the tongue. It is a restless

evil, full of deadly poison.
9. With the tongue we praise our Lord and Father, and with
it we curse human beings, who have been made in God’s
likeness.
10. Out of the same mouth come praise and cursing. My

brothers and sisters, this should not be.
11. Can both fresh water and salt water flow from the same
spring?
12. My brothers and sisters, can a fig tree bear olives, or a

grapevine bear figs? Neither can a salt spring produce fresh
water.
1. Our words show our real character (James 3:1-2).
2. Small things can often be used to exert control over people

in unimaginable ways (James 3:3-4).
3. The tongue, although small, has incredible power to defile

a person’s body, their reputation, and their future (James
3:5-6).
4. The damage done by idle words can be long-lasting and

far-reaching (James 3:7-8).
5. A person’s tongue can do either good or evil; put yours to

work for God (James 3:9-10).
6. We should resolve that in the Holy Spirit’s power, we will

speak words that build people up, not tear them down (James
3:11-12).

Curriculum***
Sunday, August 30, 2020: “Two Kinds of Wisdom” Practical Points
For Discussion
Lesson Text: James 3:13-18; 5:7-12
I. THE DISTINCTION BETWEEN GODLY AND

WORLDLY WISDOM (James 3:13-18)
13. Who is a wise man and endued with knowledge among

you? let him shew out of a good conversation his works with
meekness of wisdom.
14. But if ye have bitter envying and strife in your hearts,

glory not, and lie not against the truth.
15. This wisdom descendeth not from above, but is earthly,

sensual, devilish.
16. For where envying and strife is, there is confusion and
every evil work.
17. But the wisdom that is from above is first pure, then
peaceable, gentle, and easy to be intreated, full of mercy and
good fruits, without partiality, and without hypocrisy.
18. And the fruit of righteousness is sown in peace of them

that make peace.
For Discussion
II. PATIENCE AND WISDOM (James 5:7-12)
7. Be patient therefore, brethren, unto the coming of the

Lord. Behold, the husbandman waiteth for the precious fruit
of the earth, and hath long patience for it, until he receive
the early and latter rain.
8. Be ye also patient; stablish your hearts: for the coming of

the Lord draweth nigh.
9. Grudge not one against another, brethren, lest ye be

condemned: behold, the judge standeth before the door.
10. Take, my brethren, the prophets, who have spoken in the

name of the Lord, for an example of suffering affliction, and
of patience.
11. Behold, we count them happy which endure. Ye have

heard of the patience of Job, and have seen the end of the
Lord; that the Lord is very pitiful, and of tender mercy.
12. But above all things, my brethren, swear not, neither by

heaven, neither by the earth, neither by any other oath: but
let your yea be yea; and your nay, nay; lest ye fall into
condemnation.

For Discussion
I. THE DISTINCTION BETWEEN GODLY AND

13. Who is wise and understanding among you? Let them

show it by their good life, by deeds done in the humility that
comes from wisdom.
14. But if you harbor bitter envy and selfish ambition in your
hearts, do not boast about it or deny the truth.
15. Such wisdom does not come down from heaven but is
earthly, unspiritual, demonic.
16. For where you have envy and selfish ambition, there you
find disorder and every evil practice.
17. But the wisdom that comes from heaven is first of all
pure; then peace-loving, considerate, submissive, full of
mercy and good fruit, impartial and sincere.
18. Peacemakers who sow in peace reap a harvest of

righteousness.
II. PATIENCE AND WISDOM (James 5:7-12)
7. Be patient, then, brothers and sisters, until the Lord’s

coming. See how the farmer waits for the land to yield its
valuable crop, patiently waiting for the autumn and spring
For Discussion
rains.
8. You too, be patient and stand firm, because the Lord’s

coming is near.
9. Don’t grumble against one another, brothers and

sisters, or you will be judged. The Judge is standing at the
door!
10. Brothers and sisters, as an example of patience in the

face of suffering, take the prophets who spoke in the name of
the Lord.
11. As you know, we count as blessed those who have

persevered. You have heard of Job’s perseverance and have
seen what the Lord finally brought about. The Lord is full of
compassion and mercy.
12. Above all, my brothers and sisters, do not swear—not by

heaven or by earth or by anything else. All you need to say is
a simple “Yes” or “No.” Otherwise you will be condemned.
1. Not only do our words impact others, but our lives and
lifestyles also speak volumes about us (James 3:13; Matthew
For Discussion
5:16).
2. We need to keep in mind that we can be affected by the

world, and when we are, it is obvious to others (James
3:14-16).
3. Drawing on God’s wisdom helps us bear good fruit (James

3:17; John 15:5).
4. When we bear good fruit (behavior), we have a positive

witness for the LORD (James 3:18).
5. In spite of the trials we may face, believers need to be

patient; waiting for the return of Jesus to correct all troubles
(James 5:7-9).
6. If we need good examples of patience, all we need to do is

consider God’s prophets (James 5:10-11).
7. When we feel that we must swear to get people to believe

us, it puts a negative light on our character (James 5:12).

Curriculum***
Sunday, August 30, 2020: “Two Kinds of Wisdom” Commentary (The
ISSL Curriculum)
Lesson: James 3:13-18; 5:7-12; Time of Action: 45 A.D.;

Place of Action: James writes from Jerusalem
Golden Text: “But the wisdom that is from above is

first pure, then peaceable, gentle, and easy to be
intreated, full of mercy and good fruits, without
partiality, and without hypocrisy” (James 3:17).
I. INTRODUCTION. We live in a day when knowledge is

rapidly increasing in almost every arena of life. Scientific
discoveries and technology for example, have improved the
quality of our lives; still, we as human beings have not
learned how to use that knowledge to our moral advantage.
This is where the wisdom of God comes in. This week’s
lesson shows us that true wisdom is seen through a pure life
characterized by a spirit of Christlike humility.
II. THE LESSON BACKGROUND. The Apostle James, who

was the brother of our LORD Jesus (see Galatians 1:19), did
not become a believer in Christ until after Jesus’ resurrection
(see John 7:5; I Corinthians 15:7). He later became the head
of the church at Jerusalem (see Acts 12:13-17; 15:5-20). As
the leader of the church in Jerusalem, James addressed his
letter to Jewish Christians who were scattered abroad as a
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result of persecution. No doubt he received word that many

of his readers were having problems which included angry
conversation and a lack of clarity about the right way to live
as a disciple of Jesus. In chapter 2, James dealt with the
importance of faith and works or good deeds: You can’t have
one without the other. In chapter 3, James advises his
readers that one way that our speech can be used for good is
through teaching. It’s appropriate that James begins chapter
3:1 with an admonition to his readers who teach, for if
anyone needs to control what he or she says, it would be one
who teaches others. In James 3:1, the Greek word for
“masters” means “teachers.” Of course, the teaching in
James is not only directed to teachers, but it also applies to
all believers. In verses 2-12, using the analogies of a horse’s
bit, a ship’s rudder, and a fire and animals, James echoes
Jesus’ emphasis on the crucial importance of the use of our
tongues or our words in daily life (see Matthew 12:36; Mark
7:20-23). Then in verse 13, which begins our lesson, James
explains two types of wisdom that control what man says.
III. THE DISTINCTION BETWEEN GODLY AND

A. The proof of godly wisdom (James 3:13). Our

first verse says “Who is a wise man and endued with
knowledge among you? let him shew out of a good
conversation his works with meekness of wisdom.” As
already noted, James had been addressing those who wanted
to be recognized as authorities who could teach the
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congregation, but did they have the necessary wisdom? So

James asked a question that was designed to cause self-
examination. He asked “Who is a wise man and endued
with knowledge among you?” Although the word “wise”
and the words “endued with knowledge” are close in
meaning, there is a difference. “Wise” describes someone
who has the discernment to make good decisions in life. The
words “endued with knowledge” describe an expert in a
given field. Speaking about such a person, James said “let
him shew out of a good conversation his works with
meekness of wisdom.” The term “conversation” refers to
a person’s conduct or behavior. James is saying that the
person who is a “wise man and endued with knowledge”
must prove his or her “wisdom” by good conduct or behavior
performed in the “meekness of wisdom.” If a person is
truly “wise,” he or she will exhibit “meekness” which is an
attitude of humility that shows itself in kindness to others. A
“wise” person is gentle when dealing with others and does
not have to call attention to themselves. This is the opposite
of a teacher’s or an expert’s natural tendencies which is to
glory in his or her abilities and to take themselves too
seriously. The person who flaunts his or her speaking ability,
degrees, or large following is not “wise.” The truly “wise”
person is very aware of his or her insignificance in the
presence of an omniscient God.
B. The marks of worldly wisdom (James 3:14).

This verse says, “But if ye have bitter envying and strife
in your hearts, glory not, and lie not against the
truth.” In contrast to the meek spirit demonstrated by the
truly wise person, James said that some people have a spirit
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of “bitter envying and strife in your (their) hearts.” The

word “envying” refers to jealous feelings that lead to
“strife” or divisive rivalries. The word “if” assumes that
James knew that jealousies or “bitter envyings” and
“strife” existed among the teachers he was addressing (see
James 3:1). These rivalries come from the human “heart” or
the sinful inward attitudes of those opposing each other. In
their “hearts” they are controlled by evil lusts and desires
(see James 4:1-2). Then James said that those who have evil
attitudes should “glory not, and lie not against the
truth.” In other words, those with evil attitudes should not
“glory” or boast with arrogance for when they do, they show
themselves to be proud, divisive teachers living a “lie.” They
claim to be upholding God’s “truth,” but deny its reality by
their attitudes. They become hypocrites who profess to be
Christians but are lying against the gospel because their
behavior is not consistent with their calling. This is false
wisdom. Note: James reminds us that no one in the
church can claim to have God’s wisdom and arrogantly
sets themselves up as the final authority or sows seeds
of discord among the saints. James’ words apply
equally to pastors, officers, teachers, musicians and
ordinary pew sitters. The cause of Christ has too often
been disgraced by those who refuse to “keep the unity
of the Spirit in the bond of peace” (see Ephesians 4:3).
C. The source of worldly wisdom (James 3:15-16).
1. (vs. 15). This verse says “This wisdom

descendeth not from above, but is earthly, sensual,
devilish.” The words “This wisdom” refer to the false
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“wisdom” discussed in verse 14. But where does this false

“wisdom” James described in the previous verse come
from? He answered that question saying “This wisdom
descendeth not from above, but is earthly, sensual,
devilish.” Arrogant, petty, and self-appointed leaders
cannot claim to have God’s “wisdom” or insight in what they
say or do. This is because that type of “wisdom” does not
come “from above.” It does not come from God; it is
anything but heavenly. James says that it is “earthly.”
Worldly “wisdom” originates on the earth and comes from
the limited and depraved experiences of unsaved humanity.
Therefore, it’s the opposite of godly “wisdom” (see
Philippians 3:19) and is at odds with the mind of God (see
Isaiah 55:8-9; I Corinthians 1:20). James also said that
worldly “wisdom” was “sensual.” This means that worldly
“wisdom” comes from man’s sinful nature and desires, and
cannot discern or understand spiritual truth (see I
Corinthians 2:14). Finally, James said that worldly
“wisdom” is “devilish” meaning demon inspired; it comes
from agents controlled by Satan (see Ephesians 2:2). The
demonic nature of worldly “wisdom” may not always be
identifiable, for sometimes it may falsely appear to be God
given (see II Corinthians 11:13-15), but the final results will
expose its true source. In summary, here James is saying
that the inspiration for worldly “wisdom” is “earthly” or of
the world; it is “sensual” or of the flesh; and it is “devilish”
or of the devil.
2. (vs. 16). This verse says “For where envying

and strife is, there is confusion and every evil work.”
Surely, the results of worldly wisdom are predictable. James
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said “For where envying and strife is, there is confusion

and every evil work.” Since worldly wisdom is marked by
“envying and strife,” it can only result in “confusion” or
disorder, and “every evil work.” The Bible says “God is not
the author of confusion” (see I Corinthians 14:33). The
words “every evil work” indicate that there is no limit to the
vile deeds that come from “envying and strife.” These
behaviors have no spiritual value; they are only destructive.
D. The marks of godly wisdom (James 3:17-18).
1. (vs. 17). This verse says “But the wisdom

that is from above is first pure, then peaceable, gentle,
and easy to be intreated, full of mercy and good fruits,
without partiality, and without hypocrisy.” In contrast to
the chaotic and evil marks of worldly “wisdom,” James now
gives his readers the beneficial characteristics of godly
“wisdom.” He said “But the wisdom that is from above
is first pure.” The fact that godly “wisdom… is from
above” means that it is a gift from God (see James 1:17)
bestowed by the Holy Spirit to all who have received Jesus
Christ as their Savior (see I Corinthians 2:4-10, 16). James
then gives a list of characteristics of God’s “wisdom.” He
said that godly “wisdom” is “first pure.” The word “first”
means that inner purity is the foundation for all the
outwardly visible qualities that follow in this verse. The fact
that God’s “wisdom” is “pure” means that it is not
contaminated, because it comes from a holy God. The person
who claims to have godly “wisdom” and yet lives an immoral
or unethical life has not taken even the first step toward
having divine “wisdom.” He or she is automatically
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disqualified from teaching spiritual truths. God’s “wisdom”

inspires purity or holiness in the one who embraces it. The
one who has godly “wisdom” is holy and committed to God
and His precepts. Second, James said godly “wisdom” is
“peaceable.” It promotes peace between God and people,
and peace among people themselves. Third, godly “wisdom”
is “gentle.” This means that a wise person will show the
same kindness to others that God shows to him or her.
Fourth, the “wisdom” of God is “easy to be intreated”
which has the idea of being reasonable, open to persuasion
and willing to be guided. Fifth, the “wisdom” of God is “full
of mercy and good fruits.” Instead of jealousy and vile
deeds, godly “wisdom” brings compassion, forgiveness, and
good works or deeds. Of course the word “fruits” refers to
deeds or works (see Matthew 7:16, 20). There are also some
characteristics that God’s “wisdom” does not have because
they are negative. James said that godly “wisdom” is
“without partiality.” It does not quarrel over positions or
show favoritism. Another negative characteristic that godly
“wisdom” lacks is that it is “without hypocrisy.” This
means that godly “wisdom” does not try to impress others
through a mask of pretense. It doesn’t put on fronts; instead
it is honest and sincere.
2. (vs. 18). This verse says “And the fruit of

righteousness is sown in peace of them that make
peace.” In this verse, James pictured the person who is wise
as sowing seed that will produce “the fruit of
righteousness.” While the term “righteousness” in
Scripture is often used in the legal sense of being declared
right with God by faith (see Romans 3:21-22; Galatians 2:21;
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Philippians 3:9), here it is used of the righteous or godly life

(see Philippians 1:11). This seed which is “righteousness”
can only be “sown” or planted “in peace” and then only by
“them that make peace.” The idea expressed here is that
those who love “peace” will also sow “peace” in both the
church and the world. The result or “fruit” of sowing or
demonstrating “peace” will be “righteousness” which can
also be understood as justice or fairness. When we allow the
wisdom of God, which is inherently peaceable, to control us,
it will produce “peace” instead of disorder and confusion in
us.
IV. PATIENCE AND WISDOM (James 5:7-12). Verses 1-6

are not part of our printed text, but in those verses, since
James does not address his readers in those verses as
“brethren” (see James 1:2), it appears that in those verses he
is addressing unbelieving rich people (see James 5:1-2). As a
social class, the unbelieving rich followed worldly wisdom
and were often guilty of exploiting and oppressing the poor
(see James 5:3-5). Many poor among the Jews received the
gospel, and many of them believed. But many more rich Jews
rejected Christianity, and were hardened in their unbelief
and hated and persecuted those who believed on Jesus Christ
(see James 5:6). The Apostle James is addressing those
oppressing, unbelieving, persecuting, rich people that he
spoke about in James 5:1-6. In the remaining verses of our
text, James returns to addressing his Jewish believers (see
James 1:1-2).
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A. Be patient (James 5:7-11).
1. (vs. 7). This verse says “Be patient therefore,

brethren, unto the coming of the LORD. Behold, the
husbandman waiteth for the precious fruit of the earth,
and hath long patience for it, until he receive the early
and latter rain.” In light of the persecutions these
believers, referred to as “brethren” were experiencing by
rich unbelievers both Jews and Gentiles, James urged them to
“Be patient.” They were to bear their afflictions without
murmuring and their injuries without seeking revenge and
holding grudges. They were to remain “patient” or
persevere “unto the coming of the LORD” who would set
things right. And even though God may not give any signal
that He would appear immediately, they were still to wait for
Him. Christians are required to have “patience” as we
await God’s promised vindication of His people. He promises
to bring justice to correct prevailing injustices in this world
(see Luke 18:1). Then James gives an analogy to show the
type of “patience” that is required. He said “Behold, the
husbandman waiteth for the precious fruit of the earth,
and hath long patience for it, until he receive the early
and latter rain.” The word “husbandman” means
“farmer.” In his analogy, James was saying that after the
farmer plants his crop, he waits patiently for the “precious
fruit” to come forth. He waits patiently “until he receive
the early and latter rain.” This means that the farmer
waits patiently for the “rain” to come to water his crops. In
Israel, it normally rains in the fall and spring which is what is
meant by “the early and latter rain.”
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2. (vs. 8). This verse says “Be ye also patient;

stablish your hearts: for the coming of the LORD
draweth nigh.” Like the farmer who waits for the seasonal
rains, James repeated his exhortation to “Be ye also
patient.” He was very aware of the importance of patience
in the life of believers. He also encouraged them to
“stablish your hearts,” meaning to let your faith be firm,
without wavering, and practicing what is right and good
constantly without becoming weary. When our “hearts” are
established, our inner resolve for God and heaven are fixed in
spite of any sufferings or temptations we might face. Faith
and patience will establish the heart. Whatever difficult
circumstances the believer finds themselves in, we must be
set in our faith “for the coming of the LORD draweth
nigh.” We don’t know when Jesus is coming back, but we do
know that we are closer to His return than ever before.
3. (vs. 9). This verse says “Grudge not one

against another, brethren, lest ye be condemned:
behold, the judge standeth before the door.” The word
“Grudge” here means “to murmur” or “to grumble” or “to
complain.” James warns his readers against this type of
behavior because it could cause them to “be condemned.”
Wouldn’t it be a tragic thing to wait for Jesus to return to
judge those who have mistreated His people, only to “be
condemned” ourselves for our ungodly behavior? Just
because people are making things difficult for believers does
not give us the license to “grudge” or murmur against them.
In fact, James says such behavior is dangerous because “the
judge standeth before the door.” Therefore, James’
message for his readers was to stop grumbling and
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complaining about others, or they themselves will be judged

and found guilty because the Righteous “Judge” (see II
Timothy 4:8), Jesus Christ “standeth before the door”
meaning that He is preparing for His return. Since the LORD
can return at any time, it is of the utmost importance for
believers to put away ungodly behavior right now.
4. (vs. 10). This verse says “Take, my brethren,

the prophets, who have spoken in the name of the
LORD, for an example of suffering affliction, and of
patience.” The best “example” that James could give to his
readers (including us) regarding being patient in times of
trouble was “the prophets.” Because they had “spoken in
the name of the LORD” as His messengers and
representatives, they had suffered greatly (see Matthew
5:12). Therefore, they were the best “example of suffering
affliction, and of patience.” As witnesses to Israel for
“the LORD,” the “prophets” not only “suffered affliction”
(see Romans 11:2-3) which sometimes ended in death (see
Matthew 23:30-32), they also demonstrated great
“patience.” Even though “the prophets.” called on the
nation to repent over and over again, their words more often
than not fell on deaf ears; yet they continued to warn them.
It had to take great “patience” to continuously warn Israel
what would happen if they continued to sin (see Jeremiah
11:7-8; 18:9-11) knowing that they would not listen.
5. (vs. 11). This verse says “Behold, we count

them happy which endure. Ye have heard of the
patience of Job, and have seen the end of the LORD;
that the LORD is very pitiful, and of tender mercy.”
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Still referring to the prophets who persevered through their

sufferings with “patience,” James here said “Behold, we
count them happy which endure.” The word “happy”
here means “blessed” as in the Sermon on the Mount. Those
prophets who “endure” were “happy” or blessed meaning
that they were spiritually prosperous or favored by God.
James then uses “Job” as an example of “patience.” No
doubt his story was well known among Jews to whom James
wrote as indicated by his words “Ye have heard of the
patience of Job.” His sufferings and patience were no
secret, and through it all “Job” remained patient and humble
(see Job 1:20-22; 2:10). Not only did James acknowledge that
his readers knew about “the patience” that “Job”
demonstrated during his sufferings, James also said that they
“have seen the end of the LORD.” In other words, James’
readers knew how the LORD’S plan finally ended in good and
how He richly blessed “Job” (see Job 42:12-17). God
accomplished and brought about the things for “Job” that
plainly prove that “the LORD is very pitiful, and of tender
mercy.” The word “pitiful” here means “tenderhearted”
or “compassionate” (see I Peter 3:8). The best way to bear
afflictions is to look to the end or the outcome of them. As
with “Job,” God’s “pity” is such that He will not delay in
bringing our sufferings to an end once His purposes are
completed (see Job 42:1-9); and His “tender mercy” is such
that He will make amends for His people for all their
sufferings and afflictions (see Job 42:10-17). Certainly God’s
heart is moved for His people during suffering, and His
provision is shown afterwards. As believers in Jesus Christ,
when we serve our God and “endure” our trials, we can be
assured that in the end we will receive a crown (see II
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Timothy 4:7-8; James 1:12; Revelation 2:10).
B. Don’t swear (James 5:12). Our final verse says

“But above all things, my brethren, swear not, neither
by heaven, neither by the earth, neither by any other
oath: but let your yea be yea; and your nay, nay; lest ye
fall into condemnation.” James’ words here are taken
from Jesus’ Sermon on the Mount (see Matthew 5:34-37).
The phrase “above all things” indicates that what James is
about to say should be heeded by his readers as much, if not
more than his previous words. He said “But above all
things, my brethren, swear not, neither by heaven,
neither by the earth, neither by any other oath.” The
word “swear” refers to taking an oath. Very often when
Jews made a promise, they would do it in the name of the
LORD (see Joshua 2:12; I Samuel 24:20-22; II Samuel 19:7;
Matthew 26:63). “Swearing” or taking an oath in God’s
name had over time become just something Jews would say in
order to be believed whether they intended to keep the vow
or not. So James forbade “swearing” because it hits most
directly at God’s honor and brings contempt to His name and
authority when the “oath” or vow is not kept. There really is
no value in “swearing” or making a promise with an
“oath.” We really don’t gain anything from doing it. But
what does happen when we take an “oath” and fail to honor
it is that it indicates an enmity to God, for the psalmist said
“For they speak against thee wickedly, and thine enemies
take thy name in vain” (see Psalms 139:20). In order to
avoid “swearing” by the LORD, thinking they were safe,
many Jews would “swear” by parts of the creation as if those
things were God. The point is that those who so commonly
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and profanely “swear” by the name of God as well as by

created things put God on the same level with common or
created thing. Trust me, God won’t stand for that! James
said that the best thing to do when making a promise or vow
is to “let your yea be yea; and your nay, nay; lest ye fall
into condemnation.” In other words, for the believer, it
should be enough simply to affirm or deny something and be
sure to keep your word. When we do that, we won’t give
anyone an occasion to suspect us of lying. Doing this will
keep us from making rash promises, and profaning the name
of God to justify ourselves. What often leads people to
“swear” is being suspected of lying. As believers, when we
keep our word we will find that there is no need to “swear”
to what we say. When our conversation involves “swearing”
instead of “yea” (yes) or “nay” (no) we will be taking the
LORD’S name in vain if we don’t keep our word. When that
happens, James said we might “fall into condemnation”
which is supported by the third commandment: “Thou
shalt not take the name of the Lord thy God in vain;
for the Lord will not hold him guiltless that taketh his name
in vain” (see Exodus 20:7).
V. Conclusion. In this week’s lesson we have seen the

importance of true wisdom from God that takes over our lives
and generates within us goodness and humility. This means
that selfish ambition and pride must go. Knowledge brings
with it a certain sense of arrogance. Godly wisdom brings
humility. Holiness of life is the product of godly wisdom
controlling our lives. James posed the question, “Who is a
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wise man and endued with knowledge among you?” let him
shew out of a good conversation his works with meekness of
wisdom (see James 3:13). Wisdom from the LORD does not
cause a person to consider themselves as being superior to
others. A man or woman with wisdom from the LORD will be
identified by the works it produces. Faith and true wisdom
walk together.

Curriculum***
Sunday, September 6, 2020: “Biased Love” Commentary (The ISSL
Curriculum)
Lesson: Genesis 37:2–11, 23–24, 28; Time of Action: 1897

B.C.; Place of Action: Hebron; Shechem; Dothan
Golden Text: “And his brethren envied him; but his

father observed the saying” (Genesis 37:11).
I. INTRODUCTION. In Jacob’s large family, sibling conflict

was almost assured because of the polygamous atmosphere
in which they grew up. The sons anxiously watched their
mothers compete for Jacob’s affection. They watched their
father focus his love on Rachel until she died giving birth to
the youngest son, Benjamin. By then their hearts were
bitter. Jacob himself had grown up in a home where parental
partiality was evident. He knew firsthand the great harm
this caused children, yet he repeated the error in his own
home. In this week’s lesson, we see an example of the kind
of fruit that a family produces when it does not follow God’s
model for the home.
II. BACKGROUND FOR THE LESSON. Jacob, whom God

also named Israel (see Genesis 32:27-28), the son of Isaac
and brother to Esau had tricked his brother out of his
birthright causing Esau to hate him (see Genesis 27:36, 41).
When Rebekah their mother heard that Esau wanted to kill
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Jacob, she sent him to live with her brother Laban in Haran
until Esau’s anger subsided (see Genesis 27:42-44). At the
direction of Isaac, Jacob went to Padanaram to find a wife
among Laban’s daughters (see Genesis 28:1-2). Once Jacob
arrived, he met and fell in love with Rachel (see Genesis
29:10, 18) Laban’s youngest daughter, and he offered to
work for Laban for seven years for Rachel. After serving
Laban for the seven years he agreed upon, Jacob asked
Laban for Rachel as his wife. But Laban tricked Jacob when
he was drunk and gave him his eldest daughter Leah instead
(see Genesis 29:20-26). As a result, Laban was able to get
Jacob to work another seven years for Rachel and he did (see
Genesis 29:27-29). Jacob ended up having children by both
Leah and Rachel as well as by their handmaidens Bilhah and
Zilpah, and his family grew with Joseph being born to Rachel
(see Genesis 29:30-35; 30:1-24). Sometime later, God
ordered Jacob to return to Bethel (see Genesis 31:3, 13). As
he was returning to Bethel, Jacob was met by the angel of
God who after a wrestling match renamed Jacob Israel (see
Genesis chapter 32). As Jacob and his family continued to
travel, they soon met up with Esau, his brother and they
reconciled (see Genesis 33:1-16). When Jacob and his family
arrived in Bethel, he destroyed all the images of idol gods
that they brought with them, and they worshiped Jehovah
and set up a memorial there in Bethel (see Genesis 35:1-15).
After being in Bethel for some time, Jacob and his family
moved to Bethlehem where Rachel died giving birth to
Benjamin (see Genesis 35:16-19). Later, Jacob went to
Hebron to be with his father Isaac who died at the age of 180
(see Genesis 35:27-29). Chapter 36 lists the names of Esau’s
descendants. This brings us to chapter 37 which opens up
declaring that Jacob dwelt in Canaan (see Genesis 37:1). Our
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lesson begins with verse 2.
III. JOSEPH FAVORED AND HATED (Genesis 37:2-4)
A. Joseph reports to Jacob (Genesis 37:2). Our

first verse says “These are the generations of Jacob.
Joseph, being seventeen years old, was feeding the
flock with his brethren; and the lad was with the sons
of Bilhah, and with the sons of Zilpah, his father’s
wives: and Joseph brought unto his father their evil
report.” The phrase “These are the generations of
Jacob” can be translated as “this is an account of Jacob’s
family line” (see the NIV) meaning that this is one account of
Jacob’s family situations. We are first introduced to
“Joseph” who was the oldest of “Jacob’s” two sons by his
wife Rachel. Benjamin was their other son (see Genesis
35:18-19) and the youngest of Jacob’s twelve children. At the
time of our text, “Joseph, being seventeen years old, was
feeding the flock with his brethren.” “Joseph” was
serving as a shepherd of his father’s flock being assisted by
his older half brothers Dan and Naphtali, who were “the
sons of Bilhah,” and Gad and Asher who were “the sons of
Zilpah.” Both of these women are described as “his
(Joseph) father’s wives” (see Genesis 30:1-13). Although it
is stated that “Zilpah” and “Bilhah” were “Jacob’s” wives,
they were actually the handmaidens or servants for his legal
wives Rachel and Leah. Then we are told that “Joseph
brought unto his father their evil report.” The pronoun
“their” refers to Joseph’s four half brothers who were with
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him. Undoubtedly, “Joseph” witnessed them either saying

or doing something dishonest, immoral, or maybe even
vicious that he felt needed to be shared with their “father.”
It’s quite possible that “Jacob” may have expected “Joseph”
to report such acts according to the Law of Moses (see
Leviticus 5:1). Note: There are some Bible students who
consider “Joseph” to be a tattletale while others think
that he must have had good reason to tell his father
about the actions of his brothers. The slaughter of the
men of Shechem by two of “Joseph’s” other brothers,
Simeon and Levi (see Genesis 34:25) gives us some
insight into what these men were capable of. The fact
that they wanted to murder their own brother, “Joseph”
(see Genesis 37:18-20) leads many to conclude that
“Joseph” was justified in what he did. It appears that
when “Jacob’s” sons were not under his watchful eye,
they did or said something they would not have if they
had been at home with their father. But “Joseph” most
likely told his father about their bad behavior so that
“Jacob” might reprove and restrain them. He didn’t do
it to be a malicious tattletale who wanted to cause
discord, but as a faithful brother who, when he couldn’t
admonish them himself, went to the one who had the
authority to admonish them—their father.
B. The sibling rivalry (Genesis 37:3-4).
1. (vs. 3). This verse says, “Now Israel loved

Joseph more than all his children, because he was the
son of his old age: and he made him a coat of many
colours.” The name “Israel” was given to Jacob after a
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wrestling match with the angel of God (see Genesis chapter

32). We are told that “Israel (or Jacob) loved Joseph
more than all his children.” The reason given for this was
“because he was the son of his (Jacob’s) old age.”
Note: At this time, Jacob was 108 years old. We get
this number this way: Joseph stood before Pharaoh
when he was 30 (see Genesis 41:46); there were seven
years of plenty that passed in Egypt followed by two
years of famine (see Genesis 45:6). So Joseph was 39
when Jacob brought his family to Egypt at age 130 (see
Genesis 47:9). This means that Joseph was born when
Jacob was 91. Joseph was 17 at the time of the events
in our lesson (see Genesis 37:2). So Jacob was 108.
While Jacob’s feeling for “Joseph” may be somewhat
understandable, he didn’t help things by making it obvious
that “Joseph” was his favorite. However, it‘s interesting
that Benjamin had also been born by this time and was the
youngest son (see Genesis 35:16-20). One way that “Israel”
or Jacob showed obvious favoritism toward “Joseph” was
that “he (Jacob) made him (Joseph) a coat of many
colours.” This “coat” was a sign of “Joseph’s” preferential
status (see II Samuel 13:18), and an irritating reminder to his
brothers of their father’s favoritism. The exact nature of the
“coat” is uncertain. The phrase “of many colors” is from
the Septuagint (Greek Old Testament) translation. Some
suggest that in Hebrew it means a “long coat with sleeves,”
probably a long-sleeved tunic that reached his ankles. It may
well have been colorful. This “coat” may have had the look
of nobility while “Joseph’s” brothers undoubtedly wore
clothing of workmen or shepherds.
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2. (vs. 4). This verse says “And when his

brethren saw that their father loved him more than all
his brethren, they hated him, and could not speak
peaceably unto him.” It is clear that the gift Jacob gave to
Joseph set him apart from his brothers. We are told that
“And when his brethren saw that their father loved him
more than all his brethren, they hated him.” This is
proof that when parents show favoritism, their children will
soon take notice of it often causing feuds and quarrels in
families. Of course, Jacob’s treatment of Joseph was easily
noticed by the other brothers. They knew what was going
on. When they saw the position that Joseph had been
elevated to by his father, they “hated him” so much that
they “could not speak peaceably unto him.” In other
words, his brothers couldn’t even say a kind word to Joseph.
We can imagine that this was not a very happy family life.
The seeds of serious trouble were being sown by a man,
Jacob, who should have known better because of the anger
he caused in his brother Esau (see Genesis 27:41).
IV. JOSEPH SHARES HIS DREAM (Genesis 37:5-11)
A. The dreamer (Genesis 37:5). This verse says

“And Joseph dreamed a dream, and he told it his
brethren: and they hated him yet the more.” One can
see from “Joseph’s” actions here that he was more of a
prophet than a politician, or he would have kept his
“dreams” to himself. At this point he had to know that his
brothers already “hated him” (see verse 4) and that sharing
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his “dream” would make the situation worse. While it may

have been better if he kept the contents of his “dreams” to
himself, we are told that “Joseph dreamed a dream, and
he told it his brethren.” This verse is actually a summary
of what Joseph did and the response he received from his
brothers: “they hated him yet the more.” What he told
“his brethren” is given in detail in the next two verses.
B. The dreams (Genesis 37:6-8).

them, Hear, I pray you, this dream which I have
dreamed...” Now Joseph asked for his brothers’ attention so
he could tell them the specifics of his “dream.” The phrase
“Hear, I pray you” can also be translated as “please listen.”
He describes the “dream” to his brothers in the next verse.
2. (vs. 7). This verse says “For, behold, we were

binding sheaves in the field, and, lo, my sheaf arose,
and also stood upright; and, behold, your sheaves stood
round about, and made obeisance to my sheaf.” Joseph
had two dreams; the one described here and another in verse
9. In this first dream that Joseph shared with his brothers,
he said that they were all “binding sheaves” of grain “in
the field.” The term “sheaves” refers to stalks of grain.
Joseph said that his “sheaf arose” or stood up and the
“sheaves” of his brothers “also stood upright” around his
“sheaf.” Then Joseph said that his brothers’ “sheaves…
made obeisance to my sheaf.” In other words his
brother’s “sheaves” bowed down before his “sheaf.” The
word “obeisance” means “to show reverence or homage
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through a gesture or action.” Of course, Joseph’s brothers

didn’t need great interpretative skills to understand the
meaning of their younger brother’s dream; it was obvious.
Jacob’s actions toward Joseph had already indicated that
Joseph was being groomed for some prominent role in the
family. Now Joseph himself was having visions of greatness
before his brothers—or that’s the way it looked to them. It’s
interesting that Joseph dreamed about his future promotion
(see Genesis 42:6; 43:26-28), but he didn’t dream about his
future imprisonment (see Genesis 39:13-21). This is a lesson
for many young people. When they are starting out in the
world, they mostly think about prosperity and pleasure, and
never dream of the trouble that is sure to come in some form
or another.
3. (vs. 8). This verse says “And his brethren

said to him, Shalt thou indeed reign over us? or shalt
thou indeed have dominion over us? And they hated
him yet the more for his dreams, and for his words.”
After hearing Joseph’s dream, his brothers didn’t take it very
well at all. In fact, they became more and more enraged
against Joseph asking him “Shalt thou indeed reign over
us? or shalt thou indeed have dominion over us?” They
wanted to know whether Joseph intended to “reign over”
them and “have dominion” or rule over them. Their
questions indicate that they correctly interpreted Joseph’s
dream, that he should “reign over” them (see Genesis
41:40-43; 42:6). They perceived that he was talking about
them (see Matthew 21:45). Furious that Joseph would
suggest such a thing as “having dominion” over them, his
brothers “hated him yet the more for his dreams, and
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for his words.” How much more can anyone be despised or

hated?
C. More dreams (Genesis 37:9-11).
1. (vs. 9). This verse says “And he dreamed yet

another dream, and told it his brethren, and said,
Behold, I have dreamed a dream more; and, behold, the
sun and the moon and the eleven stars made obeisance
to me.” After revealing the first “dream” to his brothers,
Joseph had to know how they felt about him, because the
hatred they had for him would have been very difficult to
hide. That being said, we are told that Joseph “dreamed yet
another dream, and told it his brethren, and said,
Behold, I have dreamed a dream more.” As he did with
the first “dream,” Joseph went on to give the details of this
second “dream” to his brothers. He said “behold, the sun
and the moon and the eleven stars made obeisance to
me.” The theme of both of Joseph’s “dreams” was that one
day his brothers would submit to him, but this dream also
included his mother and father who are referred to as “the
sun and the moon.” This verse is a repetition of that theme
(see verse 7) much like the similar repetition in Pharaoh’s
dreams (see Genesis 41:1-7), showing that the entire matter
was determined by God and He would bring it to pass in His
own time (see Genesis 41:32).
2. (vs. 10). This verse says “And he told it to his

father, and to his brethren: and his father rebuked him,
and said unto him, What is this dream that thou hast
dreamed? Shall I and thy mother and thy brethren
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indeed come to bow down ourselves to thee to the

earth?” After telling this second “dream” to “his
brethren,” Joseph also “told it to his father” Jacob who
“rebuked him.” Even though Joseph was Jacob’s favorite,
he was not above being rebuked, for Jacob asked him “What
is this dream that thou hast dreamed?” Again, the
meaning of the “dream” (see verse 9) was clear as seen in
Jacob’s further question “Shall I and thy mother and thy
brethren indeed come to bow down ourselves to thee to
the earth?” In essence, Jacob was asking Joseph “Do you
really believe that your mother, your brothers, and I will bow
down in respect before you?” The truth is that one day
Joseph’s entire family would bow before him. But as for
Jacob, it was inconceivable that he would actually bow down
to his son. After all, he was Joseph’s father and the patriarch
of the family. But if we look closer at Jacob’s second
question, “Shall I and thy mother and thy brethren
indeed come to bow down ourselves to thee to the
earth?” it appears that Jacob was also insinuating that it was
just an idle “dream,” because he included Joseph’s mother
who had been dead for some time (see Genesis 35:16-20).
However, he could have also been referring to Leah, Rachel’s
sister whom Jacob also married (see Genesis 29:20-28). She
would’ve been Joseph’s stepmother.
3. (vs. 11). This verse says “And his brethren

envied him; but his father observed the saying.” After
all of these things, Joseph’s brothers not only hated him, but
now they also “envied him” meaning that they were jealous
of Joseph. But on the other hand, Jacob “his father
observed the saying.” Jacob, like Mary did later (see Luke
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2:51), “observed” or kept these things in his heart, and no

doubt remembered them years later when the prediction
became a reality.
V. JOSEPH DESPISED AND DISPATCHED (Genesis

37:23-24, 28). Verses 12-22 are not part of our lesson, but
what happens in those verses are pertinent to the rest of the
story. Sometime after Joseph had revealed his dreams to his
brothers Jacob decided to send him to see about them while
they were tending sheep near Shechem. Without hesitation,
Joseph did what his father asked (see verses 12-14). When
Joseph arrived in Shechem, he learned that his brothers had
moved on to Dothan which was about fifteen miles north of
Shechem near one of the major trade routes of the region
(see verses 15-17). As Joseph approached his brothers in
Dothan, they recognized him from a distance probably
because of his colorful coat. Taking advantage of this
opportune moment when Joseph was away from the
protection of his father, his brothers “conspired against him
to slay him” referring to him mockingly as “the dreamer” (see
verses 18-19). Undoubtedly, because of Joseph’s dreams his
brothers intended to make sure that they didn’t come true so
they devised a plot. First, they would kill him and get rid of
the body by throwing it into one of the many pits in the area.
Then they concocted the story that Joseph had been eaten by
animals which would cover up their murderous plot and free
them from any suspicion of his disappearance (see verse 20).
These brothers not only had a malicious motive, the means,
and the opportunity to get rid of their brother, their actions
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were also premeditated. Even though all of Joseph’s brothers

hated him, his brother Reuben didn’t want to go as far as the
other brothers, so he said “Let’s not kill him” (see verse 21).
But we are not told what his motive was for doing this.
Reuben went on to suggest that they should only throw
Joseph into a pit. He hoped to could come back later and
rescue him and return him to his father (see verse 22). The
remainder of our text continues with verse 23.
A. The plot (Genesis 37:23-24).

when Joseph was come unto his brethren, that they
stript Joseph out of his coat, his coat of many colours
that was on him…” The phrase “And it came to pass”
identifies the relatively brief time it took the unsuspecting
“Joseph” to come near his brothers. It’s highly likely that
after his long trip he may have expected being welcomed and
offered some refreshing food and a comfortable place to lie
down and rest. But instead, the very first thing that
“Joseph’s” brothers did when he arrived was to “stript
(stripped) Joseph out of his coat, his coat of many
colours that was on him.” His “coat” was apparently a
source of great irritation for his brothers. It symbolized both
their father’s special affection for “Joseph” and his supposed
superiority over them. Years later in Egypt his brothers
would confess that they refused to listen to Joseph when he
pleaded for mercy (see Genesis 42:21). It’s true that
wherever envy reigns pity is absent and being humane is
forgotten (see Proverbs 27:4).
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2. (vs. 24). This verse says “And they took him,

and cast him into a pit: and the pit was empty, there
was no water in it.” After stripping Joseph of his coat of
many colors, his brothers “took him, and cast him into a
pit.” It appears that they were considering Rueben’s
suggestion or maybe they felt that killing him quickly might
be showing too much mercy. Leaving him to die slowly in a
lonely pit might bring them more satisfaction. Remember,
they really hated Joseph. Ultimately, their purpose was to
remove him permanently to prevent his prophetic dreams
from becoming reality (see Genesis 37:20). The writer also
adds that “the pit was empty, there was no water in it.”
The fact that “the pit” had “no water in it” indicates that
this was during the dry season. Note: Verses 25-27 are
not part of our printed text but they let us see deeper
into the hearts of Joseph’s brothers. They paid him no
attention when he was in distress in the pit and were
not bothered by his situation. When he was
undoubtedly bemoaning his misery in the pit (see
Genesis 42:21), and calling to them for pity, “they sat
down to eat bread” (see verse 25). It seems that these
brothers felt no remorse for their sin for if they had, it
would not have been so easy to sit down and eat
peacefully. It’s hard to imagine the anger and hatred
they had for their brother because of their jealousy.
But even today, family members cause unthinkable
harm to each other often for the same reasons. While
the brothers were eating, they saw a caravan of
Ishmaelite merchants on their way from Gilead to
Egypt (see verse 25). At this time, Rueben was not with
his brothers probably because the brothers were taking
turns watching the sheep (see verse 29). With Rueben
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away, it appears that Judah, another brother, had

second thoughts about what they had planned to do
with Joseph. He said to them “What do we gain if we
kill our brother and cover up his murder?” Then he
suggested that since Joseph was their brother instead
of killing him they should sell him to the Ishmaelite
merchants and they all agreed (see verses 26-27). We
don’t know what motivated Judah to take this position,
but when he saw the merchants, his idea appealed to
his brothers’ greed. However, two texts in the later
Mosaic Law reveal how God felt about Judah’s idea (see
Exodus 21:16; Deuteronomy 24:7). As far as the
brothers were concerned, selling Joseph into slavery
would not only get him out of his father’s house, but it
would also make it possible for the brothers to make
some money. This brings us to the final verse of our
lesson, verse 28.
B. The plot modified (Genesis 37:28). Our final

verse says “Then there passed by Midianites
merchantmen; and they drew and lifted up Joseph out
of the pit, and sold Joseph to the Ishmeelites for twenty
pieces of silver: and they brought Joseph into Egypt.”
Seeing the “Midianites merchantmen” passing by,
“Joseph’s” brothers “drew and lifted up Joseph out of
the pit, and sold Joseph to the Ishmeelites for twenty
pieces of silver.” Since both “Ishmeelites” (often spelled
Ishmaelites; see Judges 8:24; Psalms 83:6) and “Midianites”
are mentioned in this passage, there is some confusion
concerning who actually bought “Joseph.” But they may
have been one and the same group since the names
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“Ishmaelites” and “Midianites” were used interchangeably

in Scripture (see Judges 8:22, 24). But since the
“Ishmaelites” were descendants of Abraham by Hagar (see
Genesis 16:15) and the “Midianites” were also descendants
of Abraham by his concubine Keturah (see Genesis 25:2),
both groups could’ve been travelling together. We are told
that Joseph’s brothers “sold Joseph to the Ishmeelites for
twenty pieces of silver.” Once the purchase was complete,
these merchants “brought Joseph into Egypt.” It’s quite
likely that everyone involved in this incident knew that
“Joseph” would be sold again in “Egypt.” Note: So
“Joseph” was sold into slavery and taken away to
“Egypt.” As noted earlier, Reuben was not present
when this transaction took place. But hoping to rescue
“Joseph,” he returned to the pit only to find it empty
(see Genesis 37:29). To cover their deed, the brothers
dipped “Joseph’s” coat in the blood of a goat and then
brought it to their father. They let Jacob come to his
own conclusions concerning what had happened to
“Joseph” (see Genesis 37:33) which led to a long period
of mourning. In the meantime, “Joseph” was taken to
“Egypt,” put on the auction block and sold to Potiphar,
the captain of Pharaoh’s guard (see Genesis 39:1).
However, “Joseph’s” presence in the home of Potiphar
brought success to his master. Recognizing “Joseph’s”
value, Potiphar promoted him to the position of chief
steward or overseer over his house (see Genesis
39:2-6). Things were looking up for “Joseph” until he
caught the eye of his master’s wife who attempted to
seduce him. After refusing her advances, “Joseph” was
falsely accused and thrown into prison (see Genesis
39:7-20). Once again, it seemed that things were not
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going well for “Joseph.” But this too, was about to turn
around for human decisions cannot stop the purposes
of God (see Genesis 39:21-23).
VI. Conclusion. Jacob did a disservice to his family by

favoring Joseph over his other children. His other sons
resented his favoritism. They also grew to hate Joseph and to
be very jealous of him. Negative attitudes turn into negative
actions. The bitterness of the brothers caused them to
forsake their normal values. Jealous thoughts had led them
to acts of violence and abuse. In every home and family we
will often find the same kind of sibling rivalry that we saw in
Joseph’s home. God has a special plan for each of us, and He
will make sure that His plans come to pass. He is absolutely
sovereign and can take our many mistakes and turn them
into situations that can be used for His glory.

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Sunday, September 6, 2020: “Biased Love” Practical Points For
Lesson Text: Genesis 37:2–11, 23–24, 28
I. JOSEPH FAVORED AND HATED (Genesis 37:2-4)
2. These are the generations of Jacob. Joseph, being

seventeen years old, was feeding the flock with his brethren;
and the lad was with the sons of Bilhah, and with the sons of
Zilpah, his father’s wives: and Joseph brought unto his father
their evil report.
3. Now Israel loved Joseph more than all his children,

because he was the son of his old age: and he made him a
coat of many colours.
4. And when his brethren saw that their father loved him
more than all his brethren, they hated him, and could not
speak peaceably unto him.
II. JOSEPH SHARES HIS DREAM (Genesis 37:5-11)
5. And Joseph dreamed a dream, and he told it his brethren:

and they hated him yet the more.
6. And he said unto them, Hear, I pray you, this dream which
I have dreamed:
7. For, behold, we were binding sheaves in the field, and, lo,

my sheaf arose, and also stood upright; and, behold, your
sheaves stood round about, and made obeisance to my sheaf.
8. And his brethren said to him, Shalt thou indeed reign over
us? or shalt thou indeed have dominion over us? And they
hated him yet the more for his dreams, and for his words.
9. And he dreamed yet another dream, and told it his

brethren, and said, Behold, I have dreamed a dream more;
and, behold, the sun and the moon and the eleven stars made
obeisance to me.
10. And he told it to his father, and to his brethren: and his
father rebuked him, and said unto him, What is this dream
that thou hast dreamed? Shall I and thy mother and thy
brethren indeed come to bow down ourselves to thee to the
earth?
11. And his brethren envied him; but his father observed the
saying.
III. JOSEPH DESPISED AND DISPATCHED (Genesis

37:23-24, 28)
23. And it came to pass, when Joseph was come unto his
brethren, that they stript Joseph out of his coat, his coat of
many colours that was on him;
24. And they took him, and cast him into a pit: and the pit
was empty, there was no water in it.
28. Then there passed by Midianites merchantmen; and they

drew and lifted up Joseph out of the pit, and sold Joseph to
the Ishmeelites for twenty pieces of silver: and they brought
Joseph into Egypt.
I. JOSEPH FAVORED AND HATED (Genesis 37:2-4)
2. This is the account of Jacob’s family line. Joseph, a young

man of seventeen, was tending the flocks with his brothers,
the sons of Bilhah and the sons of Zilpah, his father’s wives,
and he brought their father a bad report about them.
3. Now Israel loved Joseph more than any of his other

sons, because he had been born to him in his old age; and he
made an ornate[a]robe for him.
4. When his brothers saw that their father loved him more
than any of them, they hated him and could not speak a kind
word to him.
II. JOSEPH SHARES HIS DREAM (Genesis 37:5-11)
5. Joseph had a dream, and when he told it to his

brothers, they hated him all the more.
6. He said to them, “Listen to this dream I had:
7. We were binding sheaves of grain out in the field when

suddenly my sheaf rose and stood upright, while your
sheaves gathered around mine and bowed down to it.”
8. His brothers said to him, “Do you intend to reign over us?
Will you actually rule us?” And they hated him all the
more because of his dream and what he had said.
9. Then he had another dream, and he told it to his brothers.

“Listen,” he said, “I had another dream, and this time the sun
and moon and eleven stars were bowing down to me.”
10. When he told his father as well as his brothers, his father
rebuked him and said, “What is this dream you had? Will
your mother and I and your brothers actually come and bow
down to the ground before you?”
11. His brothers were jealous of him, but his father kept the
matter in mind.
III. JOSEPH DESPISED AND DISPATCHED (Genesis

37:23-24, 28)
23. So when Joseph came to his brothers, they stripped him

of his robe—the ornate robe he was wearing—
24. and they took him and threw him into the cistern. The
cistern was empty; there was no water in it.
28. So when the Midianite merchants came by, his brothers

pulled Joseph up out of the cistern and sold him for twenty
shekels[a]of silver to the Ishmaelites, who took him to Egypt.
1. It is always best to report sinful or evil actions, but be

ready to face all the consequences (Genesis 37:2).
2. We do our children great harm when we favor one above

another, for such favoritism never goes unnoticed (Genesis
37:3-4).
3. Parental favoritism usually leads to unfavorable sibling

interactions (Genesis 37:5).
4. True wisdom is knowing when to speak and when to be

quiet (Genesis 37:6-8; Ecclesiastes 3:1, 7).
5. Pay attention to what you say and when and how you say it
(Genesis 37:9-11).
6. It is dangerous to harbor hatred toward others in our

hearts because it will lead us to commit other sins (Genesis
37:23-24).
7. The sinful condition of our hearts is revealed when we

participate in evil plots against others (Genesis 37:28).

Curriculum***
Sunday, September 13, 2020: “Obedient Love” Commentary (The
ISSL Curriculum)
Lesson: Genesis 41:25-33, 37-40, 50-52; Time of Action:

1884 B.C.; Place of Action: Egypt
Golden Text: “And Pharaoh said unto Joseph,

Forasmuch as God hath shewed 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” (Genesis 41:39-40).
I. INTRODUCTION. I’m sure that at one time or another,

we all have asked ourselves, is it worth it to continue trying
to serve God? It happens when we become discouraged from
facing difficulties one after another and we may begin to fall
away in our commitment to God. But our lesson this week
shows us how Joseph stood firm despite many setbacks in his
life and held on to his faith in the LORD. Then God used him
to bless the land of Egypt, for Joseph had the wisdom of God
in everything that he did.
II. THE LESSON BACKGROUND. This week’s lesson takes

place after Joseph, the son of Jacob found himself being sold
into slavery by his brothers. Because they hated him,
Joseph’s brothers first plotted his death and the agreed to
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sell him into slavery instead (see Genesis 37:27). Carried off
to Egypt by the Ishmaelite merchants (see Genesis 37:28), he
was sold to Potiphar, the captain of the Pharaoh’s guard (see
Genesis 39:1). Before long, Joseph distinguished himself as a
trustworthy servant and was promoted by his master (see
Genesis 39:4). Things seemed to be looking up for Joseph
until Potiphar’s wife attempted to seduce him (see Genesis
39:7). Knowing that giving in would be a sin against God,
Joseph fled the house (see Genesis 39:9-12). Potiphar’s wife,
incensed at having been rejected by the handsome Hebrew
slave, falsely accused Joseph of attempted rape (see Genesis
39:13-18). As a result, Potiphar put Joseph in prison (see
Genesis 39:20). But God was preparing for the future
because He was with Joseph. As a result, Joseph again
showed himself to be trustworthy and was put in charge of all
the prisoners (see Genesis 39:21-23). Sometime after this,
Pharaoh’s butler and baker displeased him and were thrown
into prison and Joseph was given the responsibility to attend
to them (see Genesis 40:1-4). While in prison, both the butler
and the baker had troubling dreams. After hearing their
dreams, Joseph interpreted the dreams to mean that the
butler would be restored to his position, but the baker would
be executed (see Genesis 40:5-13, 16-19). Joseph pleaded
with the butler to help him get out of prison once he was
restored to his position in Pharaoh’s court. Within three days
both dreams came true just as Joseph foretold. But instead
of the butler putting in a good word for Joseph to Pharaoh, he
quickly forgot about him (see Genesis 40:20-23). We don’t
know how long Joseph spent in prison, but it was two years
after the butler was released that Pharaoh had his own
troubling dream. In his dream, the king was standing by the
Nile River when he saw seven fat cows come up out of the
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river. Then seven lean cows came from the river and
devoured the fat cows (see Genesis 41:1-4). This was
followed by another dream in which seven healthy heads of
grain were eaten by seven scorched heads of corn or grain
(see Genesis 41:5-7). Realizing that these were no ordinary
dreams, Pharaoh called all his magicians and wise men and
told them the dream but none of them could interpret the
dreams (see Genesis 41:8). It was at that moment that the
butler remembered Joseph’s ability to interpret dreams and
told Pharaoh (see Genesis 41:9-13). Joseph was called before
Pharaoh who repeated his dream for Joseph for his
interpretation (see Genesis 41:14-24). This is where our
lesson begins.
III. JOSEPH’S INTERPRETATION (Genesis 41:25-32)
A. The revelation of the dream (Genesis

41:25-28).
1. (vs. 25). Our first verse says “And Joseph said

unto Pharaoh, The dream of Pharaoh is one: God hath
shewed Pharaoh what he is about to do.” After “Joseph”
had listened to “Pharaoh” recount both of his “dreams,”
one about the cows and a similar one about ears of corn or
grain (see Genesis 41:1-7), “Joseph” now began to interpret
the “dream” by saying “unto Pharaoh, The dream of
Pharaoh is one.” In other words, “Pharaoh’s” two
“dreams” were in fact one dream; they had one message.
Then “Joseph” continued to say “God hath shewed
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Pharaoh what he is about to do.” This statement

indicated that both “dreams” related to the same coming
events and was certain to be fulfilled. “Pharaoh” had wisely
taken the “dreams” seriously. He was to understand that
the “one” message of his dreams was a kind of
announcement that God was about to do a significant thing in
Egypt.
2. (vs. 26). In this verse, Joseph began to interpret

Pharaoh’s dreams saying “The seven good kine are seven
years; and the seven good ears are seven years: the
dream is one.” The word “kine” is an old word for “cows.”
Joseph interpreted the “seven good kine” or fat cows, and
the “seven good ears” of corn (or grain) both to represent
“seven years” of abundance and plenty in the land of Egypt.
Then Joseph repeated the words, “the dream is one” (see
verse 25).
3. (vs. 27). This verse says “And the seven thin

and ill favoured kine that came up after them are seven
years; and the seven empty ears blasted with the east
wind shall be seven years of famine.” Joseph also
explained that the “seven thin (or skinny) and ill
favoured kine” and the “seven empty ears” in Pharaoh’s
dream also represent “seven years.” Just as the “seven
good or fat cows” and the “seven good ears” of corn
represented the coming “seven years” of abundance in
Egypt, the “seven thin (or skinny) and ill favoured kine”
and the “seven empty ears” of corn represented “seven
years of famine” in Egypt. The words “the seven thin and
ill favoured kine that came up after them” mean that the
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skinny cows later came and devoured the good or fat cows.
Likewise, the words “the seven empty ears blasted with
the east wind” indicate the destruction done to the
unharvested corn by the “east wind” rendering the crop
useless. Simply stated, in his dream, Pharaoh was standing
by the Nile River when he saw seven fat cows come up out of
the river. Then seven lean cows came from the river and
devoured the fat cows (see Genesis 41:1-4). This was
followed by another dream in which seven healthy heads of
corn or grain were eaten by seven scorched heads of corn or
grain (see Genesis 41:5-7). The point of the dream is that
after the “seven years” of abundance and plenty, there
would be “seven years of famine” that will wipe out the
abundance of the previous “seven years.” Pharaoh was
being warned to prepare for the “famine” while there was
plenty of grain. Note: We would do well to use Joseph as
an example and be prepared for the future. It is a
common human weakness that we often forget the good
but are prone to remember the bad. When we are
experiencing good years, we may fail to prepare for the
lean years, which will inevitably come in some form or
another to most if not all people. Pharaoh was given a
blueprint into the future—something that is never
given to most of us. If in fact we knew for sure that the
next seven years were going to be immediately followed
by seven lean years, most of us would make the
necessary preparation to face the coming crisis.
4. (vs. 28). This verse says “This is the thing

which I have spoken unto Pharaoh: What God is about
to do he sheweth unto Pharaoh.” Here Joseph reaffirms
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what he said in verse 25. With the words “This is the thing
which I have spoken unto Pharaoh,” Joseph is saying that
he is about to give a clearer interpretation of what Pharaoh’s
dreams mean as he said “What God is about to do he
sheweth unto Pharaoh.” In other words, God has revealed
to “Pharaoh” in his dreams what He “is about to do” in
Egypt. Note: Although Pharaoh didn’t have the same
concept of God as Joseph had, the LORD was about to
reveal to him His plans for the immediate future.
While this revelation would benefit the people of Egypt
as they prepared for the seven lean years (years of
famine), God’s unfolding plan also had another
purpose. It would eventually lead to the reconciliation
between Joseph and his brothers (see Genesis 45:1-5).
Ultimately, God’s plan would preserve the children of
Israel (or Jacob), thus paving the way for the fulfillment
of the promises made to Abraham. Of course, this
culminated in the coming of the Messiah and salvation
being offered to the entire human race (see Galatians
3:14-16).
B. The reassurance of the dream (Genesis

41:29-32).
1. (vs. 29). This verse says “Behold, there come

seven years of great plenty throughout all the land of
Egypt…” Now Joseph begins to tell Pharaoh exactly what
his two dreams, which were actually one dream, really
meant. He said that “seven years of great plenty” were
about to come “throughout all the land of Egypt.” The
nation of “Egypt” was going to experience “seven years” of
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overflowing crops.
2. (vs. 30). This verse says “And there shall

arise after them seven years of famine; and all the
plenty shall be forgotten in the land of Egypt; and the
famine shall consume the land…” At the same time that
Joseph told Pharaoh about the “seven years” of plenty, he
also warned him that after those seven years, “there shall
arise…seven years of famine.” When the “seven years of
famine” arrive, Joseph prophesied that “all the plenty
shall be forgotten in the land of Egypt.” So great would
the “famine” be in the land that the abundance of the
previous “seven years” would not be remembered because
“the famine shall consume the land.” It’s true that
adversity can have the effect of erasing from our memories
all of the prosperity we may have previously experienced.
3. (vs. 31). This verse says “And the plenty shall

not be known in the land by reason of that famine
following; for it shall be very grievous.” Here, Joseph
continued to state just how bad the “famine” would be. He
said that the years of “plenty shall not be known.” It
would be as if the “seven years of plenty” never happened
because the years of “famine” would be “very grievous” or
very severe.
4. (vs. 32). This verse says “And for that the

dream was doubled unto Pharaoh twice; it is because
the thing is established by God, and God will shortly
bring it to pass.” The fact “that the dream was doubled
unto Pharaoh twice” means that the same message was
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given in both dreams causing the “dream” to be “doubled”

or given twice but with different analogies. Joseph then said
the reason why “the dream was doubled” was “because
the thing is established by God, and God will shortly
bring it to pass.” In other words, the same message of
Pharaoh’s “dreams” were given to him “twice” to stress the
certainty of this prophecy and the swiftness with which God’s
plan would be carried out.
IV. JOSEPH’S PLAN (Genesis 41:33, 37-38)
A. Joseph’s advice (Genesis 41:33). This verse says

“Now therefore let Pharaoh look out a man discreet and
wise, and set him over the land of Egypt.” Besides
telling “Pharaoh” what was going to happen, Joseph, in his
wisdom also advised him of the best way to handle the
famine. He said “Now therefore let Pharaoh look out a
man discreet and wise, and set him over the land of
Egypt.” We don’t know whether Joseph had himself in mind
when he suggested that “Pharaoh” appoint “a man discreet
and wise” to oversee the project, but he suggested to
Pharaoh what characteristics to look for in whoever he
chose. First, the person chosen for the job had to be
“discreet,” that is discerning and able to analyze the
problem. Second, he had to be “wise,” that is able to see
what the facts meant and then take precautions by executing
a suitable plan. Joseph had already proven himself to be a
“wise” steward in the house of Potiphar (see Genesis 39:3-4)
and in the prison (see Genesis 39:22). Obviously he knew
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how to manage both material and human resources. Note:

Verses 34-36 are not part of our printed text but they
reveal the plan that Joseph suggested to Pharaoh. In
those verses, Joseph told Pharaoh that in addition to
the one he chose to oversee the plan, he should also
choose other men to collect food from the people.
During the seven good years, the people were to give
those men one-fifth (or 20%) of all the food they
grow. In this way these men will collect all the food
during the seven good years and store it in the cities of
Egypt until it is needed. Then during the seven years of
famine or hunger, there will be food for the entire
country of Egypt so that the land will not be destroyed
by the famine.
B. Pharaoh’s acceptance of the plan (Genesis

41:37). This verse says “And the thing was good in the
eyes of Pharaoh, and in the eyes of all his servants.”
The phrase “And the thing” refers to Joseph’s plan that he
gave to “Pharaoh” in verses 34-36. We are told that this
plan “was good in the eyes of Pharaoh, and in the eyes
of all his servants.” This means that both “Pharaoh” and
“his servants” or members of his court were impressed with
Joseph’s plan. Not only had this young slave wisely
interpreted “Pharaoh’s” dreams, he also offered a plan to
meet the needs of the Egyptian nation.
C. Pharaoh’s question (Genesis 41:38). This verse

says “And Pharaoh said unto his servants, Can we find
such a one as this is, a man in whom the Spirit of God
is?” We don’t know just how much “Pharaoh” knew about
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Joseph at this point. However, based on the testimony of the

butler (see Genesis 41:9-13) as well as what “Pharaoh” had
just witnessed himself, he decided that no further search was
necessary. So “Pharaoh” posed a rhetorical question to the
members of his court: “Can we find such a one as this is,
a man in whom the Spirit of God is?” Of course the
words “such a one as this is” referred to Joseph.
“Pharaoh” had undoubtedly thought that his dream had
come from one of his many gods. But now he believed that
Joseph had given him an inspired interpretation and was the
man for the job because he described Joseph as “a man in
whom the Spirit of God is.” Describing Joseph in this
manner indicates that “Pharaoh” believed Joseph’s abilities
were not of human origin. Indeed, his abilities were the
result of Joseph being indwelt by the “Spirit of God.” This
was a correct conclusion made by “Pharaoh” but it was
encouraged by Joseph who had earlier informed him that any
interpretations he would give were from “God” (see Genesis
41:16) and not from him. For Joseph to give “God” the
credit says much about his character, showing that he was
not intentionally trying to advance himself in the eyes of the
Egyptian king. We should not conclude from Pharaoh’s
words “in whom the Spirit of God is” that his
understanding of “the Spirit of God” was anything near
that of Christians. There is no indication that “Pharaoh”
renounced his gods or became a believer in Israel’s God. He
only recognized that the deity who sent the dream also sent
the man who interpreted the dream. Note: Joseph was
given the most important job in Pharaoh’s kingdom:
overseeing the project to save Egypt during a time of
famine. He had demonstrated obedience and
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faithfulness in all he was charged with in his many

years in Egypt (see Matthew 25:21, 23). But Pharaoh
saw in this young man more than the experience he
had. The “Spirit of God” was at work in his life, and
everyone around him could see it. The Egyptians
worshiped many gods, but Joseph’s God was not one of
them. Yet there was a wisdom in Joseph’s life and work
that Pharaoh recognized as coming from a divine
being. It was more than mere human learning and
intuition. Joseph is an example of the effect God has on
those who will allow Him to work through them (see
Philippians 2:13). Although there is no record
concerning Joseph’s prayers during his imprisonment,
we can be certain that he frequently petitioned God for
his release and vindication. Joseph was just seventeen
(see Genesis 37:2) when he was sold in to slavery by his
brothers and he was now thirty (see Genesis 41:46).
The fact that some thirteen years passed between the
time he was sold into slavery until the time he was
exalted to a high position should cause us to remember
that God has His own timing.
V. JOSEPH’S EXALTATION (Genesis 41:39-40)
A. Pharaoh’s conclusion (Genesis 41:39). This

verse says “And Pharaoh said unto Joseph, Forasmuch
as God hath shewed thee all this, there is none so
discreet and wise as thou art…” Here “Pharaoh”
introduced his reasons that would lead to him promoting
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Joseph saying “Forasmuch as God hath shewed thee all

this, there is none so discreet and wise as thou art.” In
Genesis 41:33, “Joseph” had earlier suggested to
“Pharaoh” that “a man discreet and wise” should be
appointed to oversee the collection of grain for the
approaching famine. Convinced that “Joseph” was that man,
“Pharaoh” said to him, “there is none so discreet and
wise as thou art.” The words “Forasmuch as God hath
shewed thee all this,” indicate that “Pharaoh” had no
doubts that “Joseph” was a genuine man of “God.”
B. Joseph’s promotion (Genesis 41:40). This verse

says “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.” Joseph’s testimony
for God (see Genesis 41:16, 32) and his spiritual qualities of
being “discreet and wise” were recognized by Pharaoh and
moved him to say “Thou shalt be over my house, and
according unto thy word shall all my people be ruled.”
In other words, Pharaoh gave Joseph the authority to
“rule over” all of Egypt including Pharaoh’s household with
one exception as Pharaoh said, “only in the throne will I
be greater than thou.” Joseph would be the number two
man in Egypt. Only Pharaoh would be “greater than”
Joseph in Egypt. Note: Talk about a change of fortunes!
Just the day before, Joseph was still a prisoner with no
apparent hope of being released. Hated by his
brothers, falsely accused by his master’s wife, and
forgotten by the butler he had helped, Joseph probably
wondered whether he would ever see the light of day
again. But now, he was exalted to a position second
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only to Pharaoh himself. As symbols of his new

authority, Pharaoh gave Joseph his signet ring, clothing
of fine linen, a gold chain for his neck and the second
chariot of the king to ride in (see Genesis 41:42-43).
Pharaoh even gave Joseph a new Egyptian name (see
Genesis 41:45), “Zaphnath-paaneah” which literally
means “revealer of secrets.”
VI. JOSEPH REWARDED WITH SONS (Genesis

41:50-52). Verses 46-49 are not part of our printed text, but
in those verses we are told that Joseph was thirty years old
when he stood before Pharaoh and he had been in Egypt
thirteen years. Now, as the second in command, Joseph
departed from the presence of Pharaoh and went through all
the land of Egypt performing his duties. In the seven
abundant years the earth produced crops by the handfuls.
Joseph supervised the gathering of all the surplus food
during the seven plenty years in the land of Egypt and stored
enormous quantities of the food in the cities. In every city he
stored away the food they collected from their own
surrounding fields. Joseph gathered and stored up grain in
such great abundance that it was like the sand of the sea,
and he had to stop counting it because it could not be
measured or counted.
A. Manasseh is born (Genesis 41:50-51).
1. (vs. 50). This verse says “And unto Joseph

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were born two sons before the years of famine came,

which Asenath the daughter of Potipherah priest of On
bare unto him.” The happiness of an extended family such
as his brothers were enjoying at home, had been denied to
“Joseph” for many years. So it must have been a special
blessing to him when God blessed him with children. We are
told that his wife “Asenath the daughter of Potipherah
priest of On” bore him “two sons before the years of
famine came” upon the land of Egypt.
2. (vs. 51). This verse says “And Joseph called

the name of the firstborn Manasseh: For God, said he,
hath made me forget all my toil, and all my father’s
house.” To the Hebrews, the names given to children were
very significant. From the names of “Joseph’s” children we
can get some clues to his inner feelings that he must have
been experiencing while in Egypt. “Joseph called the
name of the firstborn Manasseh.” He gave his first son
this “name” because as he said, “God…hath made me
forget all my toil, and all my father’s house.” In other
words, “God” had made him “forget all” the troubles and
hardships of his past as well as the sorrow that came with the
loss of his “father’s house” or family. So it is fitting that the
name “Manasseh” means “forgetting.” Sometimes it can be
very important to forget things. If “Joseph” had continued
to worry over the things that had happened to him, he may
have been unfit to finish the task that God had equipped him
for. The happy events of his current life were helping him
forget his unpleasant past experiences. Therefore, “Joseph”
gave his “firstborn” son a “name” that would remind him to
forget. Like Paul, he was “…forgetting those things which
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are behind, and reaching forth unto those things which are
before” (see Philippians 3:13). Obviously “Joseph” didn’t
lose all memory of his family (see Genesis 42:7). Instead, he
found grace to carry on his work despite the longings he
probably continued to have. Note: “Joseph” didn’t forget
his family or the events that took place, but he did
forget the pain and suffering that they caused. He
realized that God meant it for good (see Genesis 50:20).
Therefore, looking at the past from that perspective,
Joseph was victorious over his both his bad memories
and bitterness. Of course, like many of us would have,
he could have continued to hold a grudge against his
brothers because of what they had done to him, but as
the saying goes “grudges in a person used by God are
like weeds in a lovely garden or germs in a healthy
body: they just don’t belong there.”
B. Ephraim is born (Genesis 41:52). Our final verse

says “And the name of the second called he Ephraim:
For God hath caused me to be fruitful in the land of my
affliction.” Joseph “called” his “second” son “Ephraim.”
because as he said, “God hath caused me to be fruitful in
the land of my affliction.” The blessings that “God” had
bestowed on Joseph in Egypt had exceeded all expectations.
The name “Ephraim” testified to the LORD’S faithfulness in
making Joseph prosper in the land where he had also
suffered “affliction.” So it is fitting that “Ephraim” means
“doubly fruitful” since Joseph was “doubly” or twice blessed
with two sons. It is also possible that the name “Ephraim”
looked ahead to the giving of land inheritance to the twelve
tribes of Israel (Jacob) once they entered the land of Canaan
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(see Joshua 16:1-7; 17:8). Jacob had twelve sons and the land
was to be divided among their tribes. However, Joseph was
“doubly” blessed again when instead of him inheriting his
own portion of the land in Canaan, his two sons received
portions thus insuring that Joseph was “doubly” or twice
blessed. In later Israelite history, the tribe of “Ephraim”
was so prominent that it was often used to refer to the entire
northern kingdom of Israel (see Isaiah 7:17; 11:13; Ezekiel
37:16). Note: It’s truly wonderful to be able to come
through difficult times with the kind of attitude Joseph
had; burying past hurts and rejoicing in present
blessings; being “forgetful” and “fruitful” at the same
time. It’s such a tragedy when people remember the
painful things others have done to them and all their
lives carry bitterness that robs them of peace and joy.
Just as Joseph laid aside his prison clothes and made a
new beginning, so we frequently need to “take off” the
old hurts and put on a new attitude of faith and love
(see Ephesians 4:20-32; Colossians 3:8-10).
VII. Conclusion. Joseph’s life had been a series of negative

events ever since his brothers sold him into slavery. He was
even thrown into prison for a crime he didn’t commit. But
God knew where Joseph was and why he was there. As
Joseph languished in jail, God was preparing him for
something much greater than he could ever have imagined.
Bad things do happen to people who do not seem to deserve
what they get in life. It’s true that not every sad account has
the same happy ending as Joseph’s, but Christians should
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rest assured that God is still at work in their lives. He can

make good things come out of bad things (see Romans 8:28).

Curriculum***
Sunday, September 13, 2020: “Obedient Love” Practical Points for
Lesson Text: Genesis 41:25-33, 37-40, 50-52
I. JOSEPH’S INTERPRETATION (Genesis 41:25-32)
25. And Joseph said unto Pharaoh, The dream of Pharaoh is

one: God hath shewed Pharaoh what he is about to do.
26. The seven good kine are seven years; and the seven good
ears are seven years: the dream is one.
27. And the seven thin and ill favoured kine that came up
after them are seven years; and the seven empty ears blasted
with the east wind shall be seven years of famine.
28. This is the thing which I have spoken unto Pharaoh: What
God is about to do he sheweth unto Pharaoh.
29. Behold, there come seven years of great plenty

throughout all the land of Egypt:
30. And there shall arise after them seven years of famine;
and all the plenty shall be forgotten in the land of Egypt; and
the famine shall consume the land;
31. And the plenty shall not be known in the land by reason
of that famine following; for it shall be very grievous.
32. And for that the dream was doubled unto Pharaoh twice;
it is because the thing is established by God, and God will
shortly bring it to pass.
II. JOSEPH’S PLAN (Genesis 41:33, 37-38)
33. Now therefore let Pharaoh look out a man discreet and
wise, and set him over the land of Egypt.
37. And the thing was good in the eyes of Pharaoh, and in the
eyes of all his servants.
38. And Pharaoh said unto his servants, Can we find such a
one as this is, a man in whom the Spirit of God is?
III. JOSEPH’S EXALTATION (Genesis 41:39-40)
39. And Pharaoh said unto Joseph, For as much as God hath
shewed thee all this, there is none so discreet and wise as
thou art:
40. 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.
IV. JOSEPH REWARDED WITH SONS (Genesis

41:50-52)
50. And unto Joseph were born two sons before the years of
famine came, which Asenath the daughter of Potipherah
priest of On bare unto him.
51. And Joseph called the name of the firstborn Manasseh:

For God, said he, hath made me forget all my toil, and all my
father’s house.
52. And the name of the second called he Ephraim: For God
hath caused me to be fruitful in the land of my affliction.
I. JOSEPH’S INTERPRETATION (Genesis 41:25-32)
25. Then Joseph said to Pharaoh, “The dreams of Pharaoh

are one and the same. God has revealed to Pharaoh what he
is about to do.
26. The seven good cows are seven years, and the seven
good heads of grain are seven years; it is one and the same
dream.
27. The seven lean, ugly cows that came up afterward are
seven years, and so are the seven worthless heads of grain
scorched by the east wind: They are seven years of famine.
28. “It is just as I said to Pharaoh: God has shown Pharaoh

what he is about to do.
29. Seven years of great abundance are coming throughout

the land of Egypt,
30. but seven years of famine will follow them. Then all the
abundance in Egypt will be forgotten, and the famine will
ravage the land.
31. The abundance in the land will not be remembered,

because the famine that follows it will be so severe.
32. The reason the dream was given to Pharaoh in two forms
is that the matter has been firmly decided by God, and God
will do it soon.
II. JOSEPH’S PLAN (Genesis 41:33, 37-38)
33. “And now let Pharaoh look for a discerning and wise
man and put him in charge of the land of Egypt.
37. The plan seemed good to Pharaoh and to all his officials.
38. So Pharaoh asked them, “Can we find anyone like this

man, one in whom is the spirit of God?”
III. JOSEPH’S EXALTATION (Genesis 41:39-40)
39. Then Pharaoh said to Joseph, “Since God has made all
this known to you, there is no one so discerning and wise as
you.
40. You shall be in charge of my palace, and all my people

are to submit to your orders. Only with respect to the throne
will I be greater than you.”
IV. JOSEPH REWARDED WITH SONS (Genesis

41:50-52)
50. Before the years of famine came, two sons were born to
Joseph by Asenath daughter of Potiphera, priest of On.
51. Joseph named his firstborn Manasseh and said, “It is

because God has made me forget all my trouble and all my
father’s household.”
52. The second son he named Ephraim and said, “It is

because God has made me fruitful in the land of my
suffering.”
1. A wise man gives God the glory due Him (Genesis 41:25).
2. In His grace, God provides for men both great and small,
righteous and unrighteous (Genesis 41:26-28; Matthew 5:45).
3. Only God can reveal the future, and when He does, you
can believe Him (Genesis 41:29-32).
4. Revealed truth requires responsible action (Genesis

41:33-34).
5. True faith does not exclude thoughtful preparation

(Genesis 41:35-37).
6. God usually entrusts His servant with a little before

entrusting him with a lot (Genesis 41:38-40).
7. When God permits us to go through afflictions, He will

turn our difficult times into times of blessings (Genesis
41:50-52).

Curriculum***
Sunday, September 20, 2020: “Victorious Love” Commentary (The
ISSL Curriculum)
Lesson: Genesis 42:6-25; Time of Action: 1884 B.C.; Place

of Action: Egypt
Golden Text: “And Reuben answered them, saying,

Spake I not unto you, saying, Do not sin against the
child; and ye would not hear? therefore, behold, also
his blood is required” (Genesis 42:22).
I. INTRODUCTION. After Joseph’s prophecy of seven years

of plenty in Egypt, the years of famine came upon the Middle
Eastern world, but thanks to Joseph, there was abundant
grain in Egypt. God had sent Joseph ahead (Genesis 45:5;
Psalms 105:17) to preserve his family so that one day the
nation of Israel could give the world Jesus Christ, the “bread
of life” (see John 6:48). These events in this week’s lesson
took place during the first two years of the seven-year famine
(see Genesis 45:6). It was a time when Joseph’s brothers had
to experience several tests that were designed by God to
bring them to repentance for how they treated their brother.
II. THE LESSON BACKGROUND. At the time of this

week’s lesson, Joseph, one of Jacob’s twelve sons and his
favorite, had been sold into slavery in Egypt to Potiphar, the
captain of Pharaoh’s guard (see Genesis 39:1). He ended up
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in prison after being falsely accused of rape by Potiphar’s

wife (see Genesis 39:13-20). While in prison with Pharaoh’s
butler and baker who had displeased Pharaoh, Joseph
interpreted dreams for both of these men which came true
(see Genesis 40:5-13, 16-23). Joseph pleaded with the butler
to help him get out of prison once Pharaoh restored him to
his position. But instead of the butler putting in a good word
for Joseph to Pharaoh, he quickly forgot about him (see
Genesis 40:20-23). We don’t know how long Joseph spent in
prison, but it was two years after the butler was released that
Pharaoh had his own troubling dream. Realizing that these
were no ordinary dreams, Pharaoh called all his magicians
and wise men and told them the dream but none of them
could interpret the dreams (see Genesis 41:8). It was at that
moment that the butler remembered Joseph’s ability to
interpret dreams and told Pharaoh (see Genesis 41:9-13).
Joseph was called before Pharaoh who repeated his dream to
Joseph for his interpretation (see Genesis 41:14-24). Joseph
interpreted Pharaoh’s dream to mean that God was about to
give Egypt seven years of plenty followed by seven years of
famine (see Genesis 41:25-32). After Joseph gave Pharaoh a
plan that would assure that Egypt would have plenty of food
during the seven years of famine, Pharaoh promoted him to
second in command in Egypt (see Genesis 41:33-44). The
years of famine covered the “face of the earth” (see Genesis
41:56) and all countries came to Egypt to buy grain (see
Genesis 41:57). Since the famine was also in Canaan, when
Jacob heard that there was grain in Egypt, he sent ten of his
sons there to buy grain, but he kept his youngest son
Benjamin home for his safety (see Genesis 42:1-5). This is
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III. JOSEPH CONFRONTS HIS BROTHERS (Genesis

42:6-14)
A. Joseph remains unknown to his brothers

(Genesis 42:6-8).
1. (vs. 6). Our first verse says “And Joseph was

the governor over the land, and he it was that sold to
all the people of the land: and Joseph’s brethren came,
and bowed down themselves before him with their faces
to the earth.” Having been promoted to “governor over
the land” (see Genesis 41:38-43), and since it was
“Joseph’s” idea that caused Egypt to have food to sell during
the years of famine, it was a wise choice to make him the one
“that sold to all the people of the land.” After they
reached Egypt to buy grain, in a show of respect for this
Egyptian dignitary “Joseph’s brethren came, and bowed
down themselves before him with their faces to the
earth.” At this time, “Joseph’s” brothers didn’t recognize
him because he was wearing Egyptian clothing (see Genesis
41:42). In addition, “Joseph” was now called by his
Egyptian name, Zaphnathpaaneah, and he was also married
to an Egyptian, Asenath, the daughter of Potipherah the
priest of On. It appears that “Joseph” had adopted
everything Egyptian. However, with this act of respect, his
brothers didn’t realize that they were also fulfilling one of
“Joseph’s” dreams (see Genesis 37:5-7).
2. (vs. 7). This verse says “And Joseph saw his

brethren, and he knew them, but made himself strange
unto them, and spake roughly unto them; and he said
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unto them, Whence come ye? And they said, From the
land of Canaan to buy food.” As “Joseph” watched his
brothers bowing before him, “he knew them, but made
himself strange unto them.” In other words, “Joseph”
recognized his brothers, but they didn’t recognize him
because he acted “strange” to them or like a stranger who
didn’t know them. “Joseph” was now at least 39 years old
(see Genesis 37:2; 41:46), so he had been away from his
family for at least twenty years. Undoubtedly, his Egyptian
clothing and the fact that he was twenty years older gave his
brothers no reason to even suspect that this was their
brother. Undoubtedly they thought that Joseph was dead
(see Genesis 42:22) and they would never see him again.
They never would have suspected that the powerful Egyptian
ruler standing before them was their brother. Then
“Joseph,” treating his brothers like strangers “spake
roughly unto them.” That “Joseph” spoke “roughly”
means that he spoke harshly to his brothers. So in a harsh
manner, “Joseph” asked them “Whence come ye?” or
“where have you come from?” His brothers answered him
saying “From the land of Canaan to buy food.” Of course
“Canaan” was “Joseph’s” homeland as well.
3. (vs. 8). This verse says “And Joseph knew his

brethren, but they knew not him.” To show how
important it was for “Joseph’s” brothers not to recognize
him, Moses, the writer of Genesis repeats verse 7 that
“Joseph knew his brethren, but they knew not him.”
Another reason why “Joseph’s” brothers didn’t recognize
him was because he probably spoke to them in Egyptian
since he communicated with them through an interpreter
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(see Genesis 42:23). The fact that his brothers didn’t

recognize “Joseph” was crucial to the remainder of the
story.
B. Joseph’s false accusation (Genesis 42:9-14).
1. (vs. 9). This verse says “And Joseph

remembered the dreams which he dreamed of them,
and said unto them, Ye are spies; to see the nakedness
of the land ye are come.” After this first conversation with
his brothers, “Joseph remembered the dreams which he
dreamed of (or about) them.” The “dreams” referred to
here were the ones “Joseph” had while in Canaan that
indicated that his brothers and his parents would be subject
to him (see Genesis 37:5-10). Remembering “the dreams”
he had must have also reminded “Joseph” of how his
brothers treated him and may have led to him saying “unto
them, Ye are spies; to see the nakedness of the land ye
are come.” Since “Joseph” recognized his brothers, it’s
hard to accept that he really thought that they were “spies”
who had come undercover to see the “nakedness” or the
undefended parts of Egypt. At first glance, this statement
seems to indicate that “Joseph” made this charge against his
brothers in order to get revenge. But we can be sure that
this charge didn’t come from a spirit of revenge because
Joseph was not that kind of man. Based on the remainder of
the story, it appears that “Joseph” made this false charge
against his brothers to see the fulfillment of his dreams, and
to bring his brothers to repent for what they did to him (see
Genesis 42:21-22). But we cannot overlook the fact that now,
having seen his brothers “Joseph” wanted to get them to tell
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him about the state of their family, which he longed to know

(see Genesis 45:3).
2. (vs. 10). This verse says “And they said unto

him, Nay, my lord, but to buy food are thy servants
come.” Undoubtedly, not expecting this response from the
Egyptian governor, Joseph’s brothers were very submissive.
They spoke to him with all the respect imaginable saying
“Nay (no), my lord, but to buy food are thy servants
come.” They modestly denied the charge that they were
spies saying “no my lord.” They humbly referred to
themselves as “thy servants” and told Joseph that they came
to Egypt to buy food just like the many other strangers who
had come to Egypt at that time (see Genesis 41:57).
3. (vs. 11). This verse says “We are all one

man’s sons; we are true men, thy servants are no
spies.” Joseph’s brothers continued to defend themselves
and said to him “We are all one man’s sons.” This means
that they were part of a family unit, all brothers with the
same father. Then again they humbly said “we are true
men, thy servants are no spies.” The words “true men”
here means honest men. Describing themselves as “true
men” may have been strangely humorous to Joseph since he
knew they were not “true” or honest “men” when they sold
him into slavery. If they really believed that they were “true
men,” Joseph would soon give them a chance to prove it (see
Genesis 42:19-20).

them, Nay, but to see the nakedness of the land ye are
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come.” Speaking as if he didn’t believe his brothers, Joseph

“said unto them, Nay, but to see the nakedness of the
land ye are come.” In other words, Joseph continued his
accusation against his brothers saying, no, you have come to
spy on us, to see “the nakedness” or the undefended parts
of our country.
5. (vs. 13). This verse says “And they said, Thy

servants are twelve brethren, the sons of one man in
the land of Canaan; and, behold, the youngest is this
day with our father, and one is not.” Joseph’s brothers
continued their defense against being spies again saying
“Thy servants are twelve brethren, the sons of one man
in the land of Canaan.” Again, they referred to themselves
as “Thy servants” like they did in verse 11. Their response
to Joseph basically was “No, sir, we are not spies, we come as
servants from Canaan. We are all brothers, sons of the same
father.” But his time they added “and, behold, the
youngest is this day with our father, and one is not.”
The words “one is not” means that one of the brothers was
no longer alive. In essence, Joseph’s brothers were telling
him that “There were twelve brothers in our family. Our
youngest brother is still at home with our father, and the
other brother died a long time ago.” No doubt the brothers
thought that this additional information would help them
appear more credible and believable.
6. (vs. 14). This verse says “And Joseph said

unto them, That is it that I spake unto you, saying, Ye
are spies.” Hearing his brothers defense, “Joseph” was not
moved so he “said unto them, That is it that I spake unto
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you, saying, Ye are spies.” In other words, Joseph was

saying, “No, I am right, it’s like I said, you are spies.”
IV. JOSEPH TESTS HIS BROTHERS (Genesis 42:15-25)
A. What Joseph required his brothers to do

(Genesis 42:15-20).
1. (vs. 15). This verse says “Hereby ye shall be

proved: By the life of Pharaoh ye shall not go forth
hence, except your youngest brother come hither.”
Joseph offered them a way to convince him that they were
telling the truth. He said “Hereby ye shall be proved” or
in this way you will be tested. Joseph went on to say that
they would “not go forth hence” meaning the brothers
would not be allowed to leave Egypt “except your youngest
brother come hither.” They could not leave the country
until they brought their “youngest brother” before him. To
appear serious about this situation, Joseph swore “by the
life of Pharaoh.” In ancient times often people swore
solemn oaths by the life of the king or name of a deity (see I
Samuel 17:55; II Samuel 15:21).
2. (vs. 16). This verse says “Send one of you,

and let him fetch your brother, and ye shall be kept in
prison, that your words may be proved, whether there
be any truth in you: or else by the life of Pharaoh surely
ye are spies.” Now Joseph gave his brothers the details of
what they needed to do in order to prove that they were not
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“spies.” He told them to “Send one of you, and let him

fetch your brother, and ye shall be kept in prison, that
your words may be proved, whether there be any truth
in you.” Joseph would allow one of them to go back home
and bring their youngest brother, Benjamin (see Genesis
35:18; 24) back to him. The brothers who remained would be
held “in prison” until the youngest son was brought to
Joseph. When the brothers did this, it would prove that what
they were saying was true and that they were not spies. If
they failed to do this, Joseph swore “by the life of Pharaoh”
that it would prove that “surely ye are spies.”
3. (vs. 17). This verse says “And he put them all

together into ward three days.” To give his brothers time
to discuss his offer, Joseph “put them all together into
ward three days.” The words, “into ward” mean “in
prison.” They were given “three days” in prison to discuss
what they would do.

unto them the third day, This do, and live; for I fear
God…” By the third day, after he had time to think about the
situation, it appears that “Joseph” had changed his mind
regarding the conditions he placed on his brothers in verse
16. On that “third day” we are told that Joseph said to his
brothers “This do, and live; for I fear God.” The Egyptian
governor was about to present his brothers another plan
concerning bringing their youngest brother back to Egypt
because as he said “for I fear God.” Perhaps “Joseph”
added these words to assure his brothers that it was not his
intention to be disagreeable because there was one higher
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than he was. The fact that “Joseph” mentioned “God” does

not mean that his brothers thought he was talking about the
one true “God” that they served. As an Egyptian, they most
likely thought that “Joseph” was referring to one of the
many gods of Egypt but they didn’t know which one. Little
did they know that he was talking about reverencing the
“God” of Abraham, Isaac, and their father Jacob (see Genesis
32:9). This was the way God was differentiated from false
gods because at this time He had not revealed His name (see
Exodus 3:14-15).
5. (vs. 19). This verse says “If ye be true men,

let one of your brethren be bound in the house of your
prison: go ye, carry corn for the famine of your
houses.” Here Joseph presents the change to his plans for
his brothers. He said “If ye be true men, let one of your
brethren be bound in the house of your prison.” Joseph’s
original plan was for one brother to return to Canaan and
bring back their youngest brother Benjamin. After giving
that plan more thought, he said that they could prove that
they are “true (or honest) men” by leaving just one brother
behind as a ransom instead of nine of them. Joseph said that
this one brother would remain “in the house of your
prison.” The other brothers would be allowed to “go ye,
(and) carry corn (or grain) for the famine of your
houses.” Joseph’s new plan was simple: if they were honest
men, one of their brothers can stay there in prison, and the
others can go and carry grain back to their people.
6. (vs. 20). This verse says “But bring your

youngest brother unto me; so shall your words be
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verified, and ye shall not die. And they did so.” Joseph
was willing to change his plan and allow nine brothers to
return to Canaan with grain for their families. However,
Joseph told them they had to “bring your youngest brother
unto me; so shall your words be verified, and ye shall
not die.” Bringing their “youngest brother” Benjamin (see
Genesis 35:24; 42:4) back to Joseph would verify their words
that they were not spies and they “shall not die.” These
words seem to indicate that the punishment for being a spy
was death. The last part of this verse says “And they did
so” meaning that the brothers agreed to Joseph’s new plan
(see Genesis 42:26).
B. Joseph’s brothers admit their guilt (Genesis

42:21-23).
1. (vs. 21). This verse says “And they said one

to another, We are verily guilty concerning our brother,
in that we saw the anguish of his soul, when he
besought us, and we would not hear; therefore is this
distress come upon us.” After agreeing to Joseph’s new
plan, his brothers remembered with regret the cruelty they
showed to him. So “they said one to another, We are
verily guilty concerning our brother, in that we saw the
anguish of his soul, when he besought us, and we would
not hear.” They admitted that they were “guilty” of selling
Joseph into slavery and for anything else that happened to
him. They also “saw the anguish of his soul” or the
trouble he was in “when he besought us” or begged them
to help him when they put him in the pit. The Scriptures
don’t tell us how Joseph responded when he was thrown into
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the pit by his brothers (see Genesis 37:20-27), but they

admitted here that he “besought” or begged them to save
him. Their response to Joseph’s cries for help was “we
would not hear.” They refused to save him from the pit and
stood by watching him being carried off into slavery by the
Ishmaelites to whom his brothers sold him (see Genesis
37:28). After the brothers’ admission of guilt, they concluded
“therefore is this distress come upon us.” Like many
people in ancient times, Joseph’s brothers believed that
“distress” or trouble was punishment for some sin
committed (see John 9:1-2). Although they were being falsely
accused of spying, they saw the Egyptian governor as God’s
vessel of justice, punishing them for the crime they
committed against Joseph. For sure, sin has its
consequences, but God can use the effects of sin for His own
purposes as He did in this case. Joseph’s brothers had no
idea that God was using the wrong they committed against
Joseph to save them and their family (see Genesis 45:5, 7-8)
from the famine.
2. (vs. 22). This verse says “And Reuben

answered them, saying, Spake I not unto you, saying,
Do not sin against the child; and ye would not hear?
therefore, behold, also his blood is required.” In the
previous verse, we are told that Joseph’s brothers were
talking among themselves with no one person being more
vocal. But in this verse “Reuben answered them, saying,
Spake I not unto you, saying, Do not sin against the
child.” The discussion these brothers were having was in
the presence of Joseph, the Egyptian governor (see verses
18-20), so it is highly likely that he overheard what they were
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saying. When his brothers conspired to get rid of Joseph, he

was not with them at that time (see Genesis 37:18-19), so this
was the first time that he heard that “Rueben,” the oldest of
the brothers tried to keep the other brothers from killing
him. Knowing this may have been the thing that moved
Joseph to tears in verse 24. Over the years, Joseph had to
have thought about what his brothers did to him and how
they now felt about their actions. “Rueben’s” statement
must have reminded his brothers that he had told them not to
“sin against the child,” but he also added “and ye would
not hear.” In “Reuben’s” mind, sinning against Joseph
meant killing him (see Genesis 37:21), for in the last part of
this verse he said “therefore, behold, also his blood is
required.” In Scripture when the word “blood” is used in
this context it often refers to death or loss of life (see Genesis
4:10-11; 9:5-6; Deuteronomy 19:5-6; I Samuel 25:33).
3. (vs. 23). This verse says “And they knew not

that Joseph understood them; for he spake unto them
by an interpreter.” These brothers had no problem talking
among themselves in front of Joseph because they didn’t
know that he “understood” what they were saying, since
when he spoke to them, “he spake unto them by an
interpreter.” Of course Joseph spoke Hebrew, his native
language, but in order to keep his identity hidden from his
brothers, he spoke Egyptian using someone to interpret what
he was saying to them.
C. Joseph responds to his brothers’ confession

(Genesis 42:24-25).
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1. (vs. 24). This verse says “And he turned

himself about from them, and wept; and returned to
them again, and communed with them, and took from
them Simeon, and bound him before their eyes.” After
overhearing his brothers’ discussion, undoubtedly Joseph
determined that they were admitting their guilt and also
demonstrating that they were sorry for what they had done
to him. As a result, Joseph “turned himself about from
them, and wept.” In other words, Joseph “turned” away
from his brothers and maybe left the room so they couldn’t
see him weeping. Up to this point, Joseph said and did
everything from a point of strength and power. But at this
time, he didn’t want to show any signs of his real feelings to
his brothers. Once Joseph composed himself, he “returned
to them again, and communed with them.” If Joseph did
leave the room, after gaining control of his emotions, he
came back and “communed” or spoke “with them.” Then
Joseph “took from them Simeon, and bound him before
their eyes.” Instead of the brothers deciding which one of
them they would leave behind (see verse 19) while the others
returned home to bring back Benjamin, it appears that
Joseph decided for them. He chose “Simeon” and had him
“bound” or tied up right in front of “their eyes” to be kept
as a hostage until they returned with their youngest brother,
Benjamin.
2. (vs. 25). Our final verse says “Then Joseph

commanded to fill their sacks with corn, and to restore
every man’s money into his sack, and to give them
provision for the way: and thus did he unto them.”
After “Joseph” had taken and bound Simeon, he did three
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things that indicated he had forgiven his brothers for

everything that had happened to him (see Genesis 45:4-5).
Joseph didn’t want his brothers to know what he was going to
do for them so he probably told his servants what to do
secretly. First, “Joseph commanded to fill their sacks
with corn.” He ordered his servants to “fill” the men’s
“sacks with corn (grain).” The fact that “their sacks”
were “filled” indicates that they were given more than what
they paid for. As the one in charge, “Joseph” could dispense
the food anyway he wanted to (see Genesis 41:55-57).
Second, “Joseph commanded” his servants “to restore
every man’s money into his sack.” The servants were to
put what each brother paid for grain back “into his sack.”
By doing this, “Joseph” was refunding their money without
them knowing it. Third, “Joseph commanded” his servants
“to give them provision for the way.” In other words,
“Joseph” also gave them extra “provisions” or food for their
journey back to Canaan. With these actions, “Joseph” was
demonstrating “victorious love.” Because of the love he had
for God and his brothers, “Joseph” was victorious and
overcame any hurt, disappointment, or anger that he may
have had.
V. Conclusion. Joseph used the providential famine and his

authority to help reunite his broken family. By confronting
them with a choice between life and death (see Genesis
42:18, 20), he awakened their consciences causing them to
confess their guilt (see Genesis 42:21-24) and repent of their
sin. Yes, God does have a way of turning our troubles into
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victories to accomplish His purposes (see Romans 8:28). Of

course, we can never be sure about it, but we would do well
to see every trial we face as an opportunity for God to fulfill
His plans.

Curriculum***
Sunday, September 20, 2020: “Victorious Love” Practical Points For
Lesson Text: Genesis 42:6-25
I. JOSEPH CONFRONTS HIS BROTHERS (Genesis

42:6-14)
6. And Joseph was the governor over the land, and he it was
that sold to all the people of the land: and Joseph’s brethren
came, and bowed down themselves before him with their
faces to the earth.
7. And Joseph saw his brethren, and he knew them, but made
himself strange unto them, and spake roughly unto them; and
he said unto them, Whence come ye? And they said, From the
land of Canaan to buy food.
8. And Joseph knew his brethren, but they knew not him.
9. And Joseph remembered the dreams which he dreamed of

them, and said unto them, Ye are spies; to see the nakedness
of the land ye are come.
10. And they said unto him, Nay, my lord, but to buy food are
thy servants come.
11. We are all one man’s sons; we are true men, thy servants
are no spies.
12. And he said unto them, Nay, but to see the nakedness of
the land ye are come.
13. And they said, Thy servants are twelve brethren, the sons
of one man in the land of Canaan; and, behold, the youngest
is this day with our father, and one is not.
14. And Joseph said unto them, That is it that I spake unto
you, saying, Ye are spies:
II. JOSEPH TESTS HIS BROTHERS (Genesis 42:15-25)
15. Hereby ye shall be proved: By the life of Pharaoh ye shall

not go forth hence, except your youngest brother come
hither.
16. Send one of you, and let him fetch your brother, and ye
shall be kept in prison, that your words may be proved,
whether there be any truth in you: or else by the life of
Pharaoh surely ye are spies.
17. And he put them all together into ward three days.
18. And Joseph said unto them the third day, This do, and
live; for I fear God:
19. If ye be true men, let one of your brethren be bound in

the house of your prison: go ye, carry corn for the famine of
your houses:
20. But bring your youngest brother unto me; so shall your
words be verified, and ye shall not die. And they did so.
21. And they said one to another, We are verily guilty

concerning our brother, in that we saw the anguish of his
soul, when he besought us, and we would not hear; therefore
is this distress come upon us.
22. And Reuben answered them, saying, Spake I not unto

you, saying, Do not sin against the child; and ye would not
hear? therefore, behold, also his blood is required.
23. And they knew not that Joseph understood them; for he
spake unto them by an interpreter.
24. And he turned himself about from them, and wept; and
returned to them again, and communed with them, and took
from them Simeon, and bound him before their eyes.
25. Then Joseph commanded to fill their sacks with corn, and
to restore every man’s money into his sack, and to give them
provision for the way: and thus did he unto them.
I. JOSEPH CONFRONTS HIS BROTHERS (Genesis

42:6-14)
6. Now Joseph was the governor of the land, the person who
sold grain to all its people. So when Joseph’s brothers
arrived, they bowed down to him with their faces to the
ground.
7. As soon as Joseph saw his brothers, he recognized them,

but he pretended to be a stranger and spoke harshly to
them. “Where do you come from?” he asked. “From the land
of Canaan,” they replied, “to buy food.”
8. Although Joseph recognized his brothers, they did not

recognize him.
9. Then he remembered his dreams about them and said to

them, “You are spies! You have come to see where our land is
unprotected.”
10. “No, my lord,” they answered. “Your servants have come

to buy food.
11. We are all the sons of one man. Your servants are honest
men, not spies.”
12. “No!” he said to them. “You have come to see where our
land is unprotected.”
13. But they replied, “Your servants were twelve brothers,

the sons of one man, who lives in the land of Canaan. The
youngest is now with our father, and one is no more.”
14. Joseph said to them, “It is just as I told you: You are
spies!
II. JOSEPH TESTS HIS BROTHERS (Genesis 42:15-25)
15. And this is how you will be tested: As surely as Pharaoh

lives, you will not leave this place unless your youngest
brother comes here.
16. Send one of your number to get your brother; the rest of
you will be kept in prison, so that your words may be tested
to see if you are telling the truth. If you are not, then as
surely as Pharaoh lives, you are spies!”
17. And he put them all in custody for three days.
18. On the third day, Joseph said to them, “Do this and you
will live, for I fear God:
19. If you are honest men, let one of your brothers stay here
in prison, while the rest of you go and take grain back for
your starving households.
20. But you must bring your youngest brother to me, so that
your words may be verified and that you may not die.” This
they proceeded to do.
21. They said to one another, “Surely we are being punished

because of our brother. We saw how distressed he was when
he pleaded with us for his life, but we would not listen; that’s
why this distress has come on us.”
22. Reuben replied, “Didn’t I tell you not to sin against the
boy? But you wouldn’t listen! Now we must give an
accounting for his blood.”
23. They did not realize that Joseph could understand

them, since he was using an interpreter.
24. He turned away from them and began to weep, but then
came back and spoke to them again. He had Simeon taken
from them and bound before their eyes.
25. Joseph gave orders to fill their bags with grain, to put
each man’s silver back in his sack, and to give them
provisions for their journey. After this was done for them,
1. Be very careful how you treat people. Those who we

mistreat may very well be the ones we have to seek help from
in our times of trouble; but it may not be easy (Genesis
42:6-16; Luke 6:31).
2. If we want to make wise decisions, we must begin with

fearing God (Genesis 42:17-20; Proverbs 9:10).
3. When good is returned to us for the harm we’ve done to

others, it should trigger our consciences and cause us to
confess our guilt and repent (Genesis 42:21-22).
4. The believer’s response to a person’s remorse and regret

for the harm they’ve caused should be forgiveness (Genesis
42:23-25).

Curriculum***
Sunday, September 27, 2020: “Revealed Love” Commentary (The
ISSL Curriculum)
Lesson: Genesis 45:1-8, 10-15; Time of Action: 1875 B.C.;

Place of Action: Egypt
Golden Text: “Now therefore be not grieved, nor angry

with yourselves, that ye sold me hither: for God did
send me before you to preserve life” (Genesis 45:5).
I. INTRODUCTION. There was a time when families lived

closer to each other than they do today. Holidays and other
occasions often brought the extended family together for a
time of feasting and fellowship. While some still have formal
family reunions, many don’t. Sadly, the only time some
families get together is when there is a death or a crisis.
While people are able to reconnect at such times, they can
also be very stressful. Old wounds and hostilities can easily
resurface. However, these can also be times of reconciliation
for those who are estranged. How tragic it is that so many
families are at odds with one another! Some family
members, in fact, have not spoken in years and refuse to let
bygones be bygones. But that was not the case with Joseph
and his brothers. Joseph was about seventeen years old
when he was sold to Ishmaelite traders by his brothers. This
week’s lesson takes place when Joseph and his brothers were
grown men. Decades had gone by and God had preserved
Joseph all those years in a foreign land. Our text this week
shows us the moving experience of Joseph’s reunion with his
brothers.
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II. THE LESSON BACKGROUND. While in prison for being

accused by Potiphar’s wife of raping her, Joseph
distinguished himself as an interpreter of dreams (see
Genesis 41:9-13). When Pharaoh heard that Joseph could
interpret dreams, he was called before Pharaoh who
repeated his dream for Joseph for his interpretation (see
Genesis 41:14-24). Joseph interpreted Pharaoh’s dream to
mean that God was about to give Egypt seven years of plenty
followed by seven years of famine (see Genesis 41:25-32).
After Joseph gave Pharaoh a plan that would assure that
Egypt would have plenty of food during the seven years of
famine, Pharaoh promoted him to second in command in
Egypt (see Genesis 41:33-44). Joseph was also put in charge
of overseeing the storing of grain during the years of plenty
and supervising food distribution during the years of famine
(see Genesis 41:53-57). The years of famine covered the
“face of the earth” (see Genesis 41:56) and all countries
came to Egypt to buy grain (see Genesis 41:57). Since the
famine was also in Canaan, when Jacob heard that there was
grain in Egypt, he sent ten of his sons there to buy grain, but
he kept his youngest son Benjamin home for his safety (see
Genesis 42:1-5). Since it had been more than twenty years
since Joseph’s brothers had seen him (who was now dressed
as an Egyptian and used an interpreter), his brothers didn’t
recognize him, but he recognized them (see Genesis
42:6-17). Although he spoke harshly to them and briefly
imprisoned them, he finally allowed them to return home, but
he kept Simeon in Egypt as a hostage telling his brothers that
they couldn’t buy anymore grain unless they returned with
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Benjamin, their youngest brother (see Genesis 42:20). The

famine continued and the grain Jacob’s sons had purchased
in Egypt was soon used up (see Genesis 43:1-2). Although
Jacob didn’t want to send Benjamin back to Egypt with his
brothers, he finally consented, or they would all starve (see
Genesis 43:3-15). After arriving in Egypt, Joseph’s brothers
were invited to a banquet (see Genesis 43:16-33) and
Benjamin was singled out for special treatment (see Genesis
43:34). When the time came for the brothers to return home,
Joseph had his silver cup hidden in Benjamin’s sack of grain
(see Genesis 44:1-2). They hadn’t gone very far when they
were apprehended by Joseph’s steward, who accused them of
thievery (see Genesis 44:3-13). Since the cup was found in
Benjamin’s sack, Joseph declared that he must become his
slave (see Genesis 44:14-17). Then Judah stepped forward
and pleaded with Joseph to allow Benjamin to return to his
father (see Genesis 44:18-34). Interestingly, it was Judah
who had suggested selling Joseph into slavery (see Genesis
37:26-27). When Joseph was put in the pit, he had begged
for mercy, but his brothers were unmoved by his cries of
distress (see Genesis 42:21); but now they were seeking his
mercy. Our lesson begins with chapter 45.
III. JOSEPH REVEALS HIS IDENTITY (Genesis 45:1-4)
A. A tearful brotherly reunion (Genesis 45:1-2).
1. (vs. 1). Our first verse says “Then Joseph

could not refrain himself before all them that stood by
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him; and he cried, Cause every man to go out from me.

And there stood no man with him, while Joseph made
himself known unto his brethren.” After listening to
Judah’s plea for the release of Benjamin, “Joseph could not
refrain himself before all them that stood by him.” In
other words, “Joseph” could not control himself any longer
in front of all those who attended to him. So “he cried” or
loudly called out to his servants to “Cause every man to go
out from me.” He commanded everyone to leave him alone,
“while Joseph (he) made himself known unto his
brethren.” He was now ready to reveal himself to his
brothers.
2. (vs. 2). This verse says “And he wept aloud:

and the Egyptians and the house of Pharaoh heard.”
Although the Egyptians had removed themselves from
Joseph’s presence, “he wept aloud.” His weeping was so
“loud” that it couldn’t be hidden from them for “the
Egyptians and the house of Pharaoh heard.” The
“Egyptians” who heard Joseph weeping probably refers to
the servants he had just told to leave him alone with his
brothers. That “the house of Pharaoh heard” probably
means that those in Pharaoh’s palace “heard” Joseph
weeping. It’s quite possible that Joseph’s living quarters
were close enough to Pharaoh’s quarters that they actually
“heard” his loud crying.
B. An astonishing revelation (Genesis 45:3-4).

unto his brethren, I am Joseph; doth my father yet live?
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And his brethren could not answer him; for they were
troubled at his presence.” No doubt “Joseph’s” brothers
were stunned by the uncontrollable weeping of this Egyptian
official. Then this man before whom they had bowed,
dropped a bombshell: he “said unto his brethren, I am
Joseph.” The first thing “Joseph” wanted to know was
“doth my father yet live?” or was his “father,” Jacob still
living. His brothers had earlier told him that Jacob was living
(see Genesis 42:13), but at that time he had no way of
knowing if they were telling the truth. Stunned by this
revelation, “his brethren could not answer him; for they
were troubled at his (Joseph’s) presence.” That his
brothers were “troubled at his presence” is an
understatement; they were probably terrified! If what this
Egyptian official said was true, they were unable to speak
fearing that he might kill them. This is only one of the
thoughts that must have raced through their minds as the
words “I am Joseph” sank in.
2. (vs. 4). This verse says “And Joseph said unto

his brethren, Come near to me, I pray you. And they
came near. And he said, I am Joseph your brother,
whom ye sold into Egypt.” As his brothers stood stunned
and speechless at this startling revelation, “Joseph said
unto his brethren, Come near to me, I pray you.
Because of Egyptian cultural practices his brothers were
not in close physical proximity to him throughout each of
their interactions (see Genesis 43:32). Obeying the command
of the man second only to Pharaoh, Joseph’s brothers “came
near” or approached him most likely with fear and
trembling. “Joseph” must have seen the looks of disbelief
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and nervousness on their faces, so he said again, “I am

Joseph your brother, whom ye sold into Egypt.” It’s hard
to imagine the terror that must have filled these men’s hearts
when they realized that the brother they had “sold into”
slavery now held their lives in his hands.
IV. JOSEPH EXPLAINED GOD’S SOVEREIGNTY

(Genesis 45:5-8)
A. An astounding explanation (Genesis 45:5-6).
1. (vs. 5). This verse says “Now therefore be not

grieved, nor angry with yourselves, that ye sold me
hither: for God did send me before you to preserve life.”
In an attempt to reassure his brothers, Joseph said “Now
therefore be not grieved, nor angry with yourselves,
that ye sold me hither.” He implored his brothers not to
be “grieved, nor angry” for their past actions against him;
selling him as a slave to the Ishmaelite merchants (see
Genesis 37:28) who in turn sold him to Potiphar in Egypt (see
Genesis 37:36). As far as Joseph was concerned, God was
behind all of these events for he continued to say to his
brothers “for God did send me before you to preserve
life.” In other words, God had used what Joseph’s brothers
did to him to send him to Egypt ahead of them to save the
lives of the Egyptians and particularly to “preserve” Jacob’s
family and posterity. What happened to Joseph would prove
to be the means of deliverance for Jacob’s family in Canaan.
If they had been delivered from famine in any other way, they
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might have concluded that it happened in the natural course

of events. But these events clearly revealed the hand of
God. One significant consequence of these events was that
the nation of Israel would come into existence a few
centuries later (see Exodus 19:1-6). Note: That God was
behind the eventual outcome of these events does not
mean that He approved of the evil actions of Joseph’s
brothers. God has both a permissive will and a direct
will. Obviously any event that occurs is permitted by
God. This includes both good and evil; yet God should
never be seen as the author of evil (see James 1:13-15).
In other words, what Joseph’s brothers did in hating
him, plotting his murder, and ultimately selling him
into slavery was wrong and was a free-will decision they
made. However, God allowed them to do it in His
permissive will. He never makes us do anything.
Everything we do is a choice. But on the other hand,
there are some things that happen that are a result of
God’s direct will, things that He decrees will happen,
and they do, exactly as He decreed them. When God
allows or permits something to happen, sin and evil
maybe involved as in the events surrounding Joseph.
But in His direct will, no sin or evil is involved. The
events surrounding the cross of Jesus Christ are an
illustration of both God’s permissive and direct wills.
He allowed what happened to Jesus, but what happened
was exactly as He decreed it would in Old Testament
prophecies. Regarding the events surrounding Joseph,
in God’s larger plan and purpose, He was able to take
these evil events and turn them into good. It is a
striking illustration of Romans 8:28: “And we know that
all things work together for good to them that love
ISSL Curriculum)
God, to them who are the called according to his

purpose.”
2. (vs. 6). This verse says “For these two years

hath the famine been in the land: and yet there are five
years, in the which there shall neither be earing nor
harvest.” Joseph continued to say to his brothers, “For
these two years hath the famine been in the land.” This
means that at the time that Joseph revealed himself to his
brothers, “the famine” had “been in the land” for two
years. Of course, here the words “the land” refer to Egypt
but also includes the surrounding nations (see Genesis
41:57). Then he said “and yet there are five years, in the
which there shall neither be earing nor harvest.” In
other words, since “the famine” was predicted to last seven
years, Joseph confirmed that there was still “five years” of
“famine” left when there wouldn’t be any “earing” or
plowing, nor would there be any “harvest” or reaping.
“Five years” more of grueling hardship remained for Egypt
and the surrounding countries (see Genesis 41:57).
B. A reassurance (Genesis 45:7-8).
1. (vs. 7). This verse says “And God sent me

before you to preserve you a posterity in the earth, and
to save your lives by a great deliverance.” What is
striking in this story is Joseph’s recognition of the hand of
“God” in all these events. He could have been easily and
understandably bitter by these trying events, and held deep
grudges against his brothers. Instead, as he continued his
conversation with his brothers, Joseph said “And God sent
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me before you to preserve you a posterity in the earth,

and to save your lives by a great deliverance.” Joseph
was basically repeating what he said in verse 5. But here, he
made how “God” had intervened personal for his brothers,
saying that “God sent me” ahead to Egypt to “preserve you
a posterity in the earth, and to save your lives by a
great deliverance.” The words “a great deliverance”
refers to everyone who was saved from the seven year
famine. Note: Although Joseph’s brothers were the
ones who had sold him into slavery, God’s plan was
actually being worked out through their actions. This
does not mean that we should ever call good evil or evil
good (see Isaiah 5:20). Instead, God is able to bring
good out of evil. It also does not excuse people from
their evil actions. As mentioned earlier (see “note” in
comments on verse 5), the crucifixion is a prime
example of this. Those who plotted against Jesus and
called for His execution were responsible for their
actions (see Acts 4:27). But God had determined to
use their evil intentions to fulfill His purpose of
providing redemption through Jesus’ sacrificial death
(see Acts 4:28; Isaiah 53:10-11). Likewise, Joseph’s
brothers had sinned against him, but God overruled
their evil to provide a greater good.
2. (vs. 8). This verse says “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.” Once again, Joseph
attempted to reassure his brothers saying “So now it was
not you that sent me hither (to Egypt), but God.” Then
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Joseph added, “and he (God) hath made me a father to

Pharaoh, and lord of all his house, and a ruler
throughout all the land of Egypt.” That Joseph referred
to himself as “a father to Pharaoh” means that his position
in “Egypt” was such that he was able to give advice to the
Egyptian king like “a father” might do for his son. The fact
that a foreign slave could rise to such prominence overnight
was more evidence of God’s providential hand. Joseph was
not only made “a father to Pharaoh,” he was also “lord of
all his house” (see Genesis 41:40), “and a ruler
throughout all the land of Egypt” (see Genesis 41:41).
V. JOSEPH’S INSTRUCTIONS TO HIS BROTHERS

(Genesis 45:10-13). Verse 9 is not part of our printed text
but in that verse, Joseph told his brothers to hurry up and go
to his father and tell him that his son Joseph sent this
message: “God made me the governor of Egypt, so come here
to me quickly and don’t wait.” Joseph didn’t want to waste
any time in bringing his father to Egypt. He knew that there
was very little time to waste since Jacob was 130 years old
when he and his family came to Egypt (see Genesis 47:9).
A. Joseph promises a place and nourishment for

his estranged family (Genesis 45:10-11).
1. (vs. 10). This verse says “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.” As
ISSL Curriculum)
noted in verse 9 (not part of our printed text), Joseph told his
brothers to return home and bring their father and the rest of
their family back to Egypt. They were to say to their father,
“And thou shalt dwell in the land of Goshen.” This is the
first mention of “Goshen” in the Bible. This was a fertile
area located in the northeastern part of Egypt’s Nile River
delta that would provide good grazing for Jacob’s flocks.
“Goshen” would also be close enough for Joseph to look
after his family as seen in his words “thou shalt be near unto
me.” His brothers were also to tell Jacob to bring his entire
family, including “thy children, and thy children’s
children.” He was also to bring all his animals, “thy flocks,
and thy herds, and all that thou hast.”
2. (vs. 11). This verse says “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.” Continuing his message that his brothers were
to give to Jacob, Joseph said that once Jacob’s entire family
was located in Goshen, “there will I nourish thee.” In
other words, Joseph promised to take care of all their needs.
Since “there are five years of famine” remaining, the
brothers were to tell Jacob that Joseph was concerned that if
he didn’t come right away, “thy household, and all that
thou hast, come to poverty.” Joseph wanted his father to
know that if they remained in Canaan, everything he owned
and his entire family would suffer “poverty.”
B. Joseph reaffirms himself to his brothers

(Genesis 45:12-13).
ISSL Curriculum)
1. (vs. 12). This verse says “And, behold, your

eyes see, and the eyes of my brother Benjamin, that it
is my mouth that speaketh unto you.” Joseph’s brothers
were probably still wondering if what they were hearing was
real. So to further assure his brothers of what he had
promised, Joseph said “behold, your eyes see, and the
eyes of my brother Benjamin, that it is my mouth that
speaketh unto you.” In essence, to further confirm his
promise, Joseph said “Look! All of you and my brother
Benjamin can see with your own eyes that I am speaking to
you personally out of my own mouth in your language and
not through an interpreter.” All eleven brothers could see
with their own “eyes” that it was really Joseph who was
“speaking” to them and not some servant.
2. (vs. 13). This verse says “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.” Not only was Joseph alive, which was great news,
but he also held the highest position in the Egyptian
government that anyone who was not part of the royal family
could hold. This is what Joseph was referring to when he told
his brothers to “tell my father of all my glory in Egypt,
and of all that ye have seen.” This would convince Jacob
that Joseph was able to do everything he promised (see
verses 10-11). Then Joseph told his brothers to “haste and
bring down my father hither.” He urged his brothers to
waste no time in returning to Canaan and bringing his father
back to Egypt. He wanted to see his father as soon as
possible.
ISSL Curriculum)
VI. THE TEARFUL REUNION (Genesis 45:14-15)
A. Joseph weeps with Benjamin (Genesis 45:14).

This verse says “And he fell upon his brother Benjamin’s
neck, and wept; and Benjamin wept upon his neck.”
After explaining the situation and giving his brothers their
instructions regarding their father, Joseph “fell upon his
brother Benjamin’s neck, and wept.” We now see the
beginning of the reuniting of these twelve brothers who
would later be the heads of the twelve tribes of Israel (or
Jacob). This reunion began with Joseph hugging his youngest
brother “Benjamin” around his “neck” while undoubtedly
weeping with joy.
B. Joseph weeps with his other brothers (Genesis

45:15). Our final verse says “Moreover he kissed all his
brethren, and wept upon them: and after that his
brethren talked with him.” The reunion continued as
Joseph “kissed all his brethren, and wept upon them.”
Now was the time to celebrate love and forgiveness. After
Joseph “kissed,” embraced and “wept upon” all of his
brothers, they “talked with him (Joseph).” Joseph’s
actions were evidence that he had genuinely forgiven his
brothers. Now that their fears and doubts were removed, the
brothers felt free to talk to Joseph. Here is an important side
thought: when we, like Joseph, can gasp the truth that God is
at work in every circumstance of our lives, we can rise above
any situation and forgive those who have wronged us.
ISSL Curriculum)
VII. Conclusion. Joseph’s life had been turned upside down

by his brothers’ treachery. Years later, at the pinnacle of his
success, those same brothers who had shown him no mercy
found themselves at his mercy. But Joseph understood that
everything that had happened was by God’s design in order
to preserve the lives of those affected by the famine,
including his own family. At the right moment, Joseph
lovingly revealed his identity to his brothers and explained
his understanding of God’s sovereignty. At his tearful
reunion, he revealed his plans to bring his family to Goshen,
where he could care for them until the famine was over.

Curriculum***
Sunday, September 27, 2020: “Revealed Love” Practical Points For
Lesson Text: Genesis 45:1-8, 10-15
I. JOSEPH REVEALS HIS IDENTITY (Genesis 45:1-4)
1. Then Joseph could not refrain himself before all them that
stood by him; and he cried, Cause every man to go out from
me. And there stood no man with him, while Joseph made
himself known unto his brethren.
2. And he wept aloud: and the Egyptians and the house of

Pharaoh heard.
3. And Joseph said unto his brethren, I am Joseph; doth my

father yet live? And his brethren could not answer him; for
they were troubled at his presence.
4. And Joseph said unto his brethren, Come near to me, I

pray you. And they came near. And he said, I am Joseph your
brother, whom ye sold into Egypt.
II. JOSEPH EXPLAINED GOD’S SOVEREIGNTY (Genesis

45:5-8)
5. Now therefore be not grieved, nor angry with yourselves,

that ye sold me hither: for God did send me before you to

preserve life.
6. For these two years hath the famine been in the land: and
yet there are five years, in the which there shall neither be
earing nor harvest.
7. And God sent me before you to preserve you a posterity in

the earth, and to save your lives by a great deliverance.
8. 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.
III. JOSEPH’S INSTRUCTIONS TO HIS BROTHERS

(Genesis 45:10-13)
10. 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:
11. 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.
12. And, behold, your eyes see, and the eyes of my brother
Benjamin, that it is my mouth that speaketh unto you.
13. 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.
IV. THE TEARFUL REUNION (Genesis 45:14-15)
14. And he fell upon his brother Benjamin’s neck, and wept;
and Benjamin wept upon his neck.
15. Moreover he kissed all his brethren, and wept upon

them: and after that his brethren talked with him.
I. JOSEPH REVEALS HIS IDENTITY (Genesis 45:1-4)
1. Then Joseph could no longer control himself before all his

attendants, and he cried out, “Have everyone leave my
presence!” So there was no one with Joseph when he made
himself known to his brothers.
2. And he wept so loudly that the Egyptians heard him, and

Pharaoh’s household heard about it.
3. Joseph said to his brothers, “I am Joseph! Is my father still

living?” But his brothers were not able to answer
him, because they were terrified at his presence.
4. Then Joseph said to his brothers, “Come close to

me.” When they had done so, he said, “I am your brother
Joseph, the one you sold into Egypt!
II. JOSEPH EXPLAINED GOD’S SOVEREIGNTY (Genesis

45:5-8)
5. And now, do not be distressed and do not be angry with

yourselves for selling me here, because it was to save lives
that God sent me ahead of you.
6. For two years now there has been famine in the land, and
for the next five years there will be no plowing and reaping.
7. But God sent me ahead of you to preserve for you a

remnant on earth and to save your lives by a great
deliverance.
8. “So then, it was not you who sent me here, but God. He
made me father to Pharaoh, lord of his entire household and
ruler of all Egypt.
III. JOSEPH’S INSTRUCTIONS TO HIS BROTHERS

(Genesis 45:10-13)
10. You shall live in the region of Goshen and be near

me—you, your children and grandchildren, your flocks and
herds, and all you have.
11. I will provide for you there, because five years of

famine are still to come. Otherwise you and your household
and all who belong to you will become destitute.’
12. “You can see for yourselves, and so can my brother

Benjamin, that it is really I who am speaking to you.
13. Tell my father about all the honor accorded me in

Egypt and about everything you have seen. And bring my
father down here quickly.”
IV. THE TEARFUL REUNION (Genesis 45:14-15)
14. Then he threw his arms around his brother Benjamin and
wept, and Benjamin embraced him, weeping.
15. And he kissed all his brothers and wept over

them. Afterward his brothers talked with him.
1. We cannot keep secrets indefinitely from those we love

(Genesis 45:1-2).
2. Be sure your sin will find you out. The issue is not if, but
when (Genesis 45:3-4; Numbers 32:23).
3. God’s sovereign rule over all people allows us the freedom

to trust Him and forgive others (Genesis 45:5-6).
4. God can use even evil agents to accomplish His purposes

and plans (Genesis 45:7-8).
5. True forgiveness treats the forgiven as if he or she had

never sinned (Genesis 45:10-11; Ephesians 4:32).
6. Be patient; what God promises, He will do—in His time

and in His way (Genesis 45:12-13).
7. True forgiveness removes all thoughts of retribution

(Genesis 45:14-15).

Curriculum***
Sunday, October 4, 2020: “Love That Intercedes” Commentary (The
ISSL Curriculum)
Lesson: I Samuel 19:1-7; Time of Action: 1021 B.C.; Place

of Action: Gibeah
Golden Text: “And Jonathan spake good of David unto

Saul his father, and said unto him, Let not the king sin
against his servant, against David; because he hath not
sinned against thee, and because his works have been
to thee-ward very good” (I Samuel 19:4).
I. INTRODUCTION. King Solomon wrote, “A friend loveth

at all times” (see Proverbs 17:17) and “there is a friend that
sticketh closer than a brother” (see Proverbs 18:24). King
David, Solomon’s father knew the truth of these proverbs
because of the loyal devotion and friendship of Jonathan,
King Saul’s eldest son and heir to the Israelite throne.
Perhaps Solomon as he grew up heard David talk about the
deep loyalty of his friend Jonathan. This week’s lesson
reveals how blessed a person is who has a friend like
Jonathan.
II. THE LESSON BACKGROUND. Prior to the slaying of

Goliath, David had spent some time in Saul’s court (see I
Samuel 16:14-23). After he killed Goliath, David was called to
Saul’s presence for a conversation (see I Samuel 17:57-58).
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The Bible doesn’t tell us what they discussed, but our lesson
begins when their conversation ended. Following the
conversation between King Saul and David, Jonathan, Saul’s
son and David became the closest of friends (see I Samuel
18:1, 3-4). Then Saul brought David into his court and put
him over his military (see I Samuel 18:5). But when David
won victories over the Philistines and received accolades
from the people (see I Samuel 18:6-7), Saul became jealous
and from that time forward he kept his eyes on David
thinking he might want to take the kingdom for himself (see I
Samuel 18:8-9). Saul even tried to kill David with a javelin,
and when he was not successful, he became afraid of David
thinking that the LORD was with him (see I Samuel
18:10-12). As a result, Saul removed David from his court
and made him captain over a thousand of military men.
Through all of this, David continued to act wisely because the
LORD was with him (see I Samuel 18:13-16). Then Saul tried
to kill David indirectly by demanding the lives of one hundred
Philistines instead of a dowry for his daughter who Saul
offered to David to be his wife (see I Samuel 18:17-25).
Saul’s plan failed because instead of David being killed by the
Philistines, he killed the one hundred men Saul had
requested and once again Saul concluded that God was with
David. So, Saul became more afraid of David and became his
enemy from that day forward (see I Samuel 18:26-30). Our
lesson begins with chapter 19.
III. SAUL PLOTS TO KILL DAVID (I Samuel 19:1-3)

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A. Saul’s decision to kill David (I Samuel

19:1). This verse says “And Saul spake to Jonathan his
son, and to all his servants, that they should kill
David.” One would think that since “Saul” had determined
that the LORD was with “David,” he would leave him alone.
But again, pride raised its ugly head and “Saul” became
even more jealous of “David.” He was in such a jealous rage
that he “spake to Jonathan his son, and to all his
servants, that they should kill David.” In other words,
“Saul” wanted “David” dead so badly that he even ordered
“Jonathan his son,” and David’s beloved friend to take part
in a plot to “kill David.” Note: While “Jonathan” was
loyal to his father, this loyalty did not include helping
to betray and kill an innocent friend. The fact that
“Saul” would even make such a request of “his son,”
knowing about the friendship that existed between the
two men, reveals something about “Saul’s” terrible
state of mind during this period. “Saul’s” attempts to
take “David” out had failed, so therefore, he essentially
labels David an outlaw. He commands everyone around
him to take the first opportunity to “kill David.” It’s
strange that “Saul” was not ashamed to show his
malice toward “David” even when he could give no
reason for it, and knowing that all his servants loved
“David” as “Saul” had said himself (see I Samuel
18:22). Saul’s state of mind reveals what can happen
when the LORD departs from someone as He did “Saul”
(see I Samuel 16:14). It’s true that God’s Spirit will not
always remain with man because he is only flesh and
given to sin and corruption (see Genesis 6:3).
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B. Jonathan’s plan to protect David (I Samuel

19:2-3).
1. (vs. 2). This verse says “But Jonathan Saul’s

son delighted much in David: and Jonathan told David,
saying, Saul my father seeketh to kill thee: now
therefore, I pray thee, take heed to thyself until the
morning, and abide in a secret place, and hide thyself.”
Jonathan’s immediate response to his father’s orders to kill
“David” was to warn him because he, “Saul’s son
delighted much in David.” So “Jonathan” went to
“David” to warn him of the danger he faced “saying, Saul
my father seeketh to kill thee.” Then he told “David” to
go to a “secret place” that only he and “David” knew about,
and “hide” there “until the morning.” “Jonathan” could
not be sure if Saul’s servants would be so envious of “David”
that they would execute the king’s orders or not. Therefore,
he took great care to make sure “David” would be safe until
he could come to him the next day. The covenant that
“Jonathan” made with “David” kept him from obeying his
father’s orders. But this also put him in a difficult situation.
Choosing to help his friend and disobey his father could lead
to whatever punishment the king wanted to give his son for
such rebellion. However, Jonathan’s love for his friend
caused him to honor the covenant with “David” and protect
him.
2. (vs. 3). This verse says, “And I will go out and

stand beside my father in the field where thou art, and
I will commune with my father of thee; and what I see,
that I will tell thee.” Jonathan told David that while he was
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hiding, “I will go out and stand beside my father in the

field where thou art, and I will commune with my father
of thee.” Jonathan said that he would ask his “father” to go
with him into the part of “the field” near where David would
be hiding and while there he would “commune” or talk to
his father about David. Then Jonathan said to David “and
what I see, that I will tell thee.” In other words, he would
tell David everything he could find out. Undoubtedly, the
place where David hid was located in “the field” where
Jonathan and Saul went to talk. The location of the hiding
place would make it easy for the two friends to confer if the
result of Jonathan’s conversation with Saul didn’t turn out
well.
IV. JONATHAN INTERVENES FOR DAVID BEFORE

SAUL (I Samuel 19:4-5)
A. Jonathan defends David’s record (I Samuel

19:4). This verse says, “And Jonathan spake good of
David unto Saul his father, and said unto him, Let not
the king sin against his servant, against David; because
he hath not sinned against thee, and because his works
have been to thee-ward very good.” Unfortunately, it’s
hard to find a friend as surprisingly kind as “Jonathan” was
to “David.” He not only continued to delight in “David,”
although David’s glory eclipsed his, but “Jonathan” bravely
appeared before “his father” on behalf of “David” now that
the tide had turned so strongly against him. The next
morning as “Jonathan” and “Saul” walked in the field,
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“Jonathan spake good of David unto Saul his father.”

Speaking on behalf of “David,” his beloved friend,
“Jonathan” said to “Saul his father…Let not the king sin
against his servant, against David.” He didn’t want “his
father” to do anything that he might later regret.
“Jonathan” then gave two reasons why “Saul” should not
“sin against his servant, against David.” First, he said
“because he hath not sinned against thee.” If “Saul”
was in his right mind, he would have acknowledged the truth
of that statement. “David” had given absolute obedience to
his king and had done nothing to take away from Saul’s
rightful position. No doubt “Jonathan” was well aware of
the fact that if his father harmed “David” who was not guilty
of anything, he would eventually bring harm to himself (see
Proverbs 17:13). So, “Jonathan” showed that he was not
only concerned about David’s welfare, but he was also
concerned about the welfare of “his father.” Second,
“Jonathan” said “and because his works have been to
thee-ward very good.” In other words, David’s “works” or
service had only been good toward the king. The Scriptures
don’t tell us to what extent David’s service to “Saul” was.
But what we do know about it indicates that “David” was a
great asset to “Saul.” From a strictly selfish point of view,
that of looking out for the best interest of his kingdom,
“Saul” would be making a great mistake to harm “David.”
Note: Jonathan’s intercession for “David” was very
prudent. He demonstrated a great deal of meekness of
wisdom, and he showed himself faithful to his friend by
speaking only good things about him, although he was
in danger of incurring his father’s displeasure by it.
This indeed was a rare instance of valuable friendship!
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“Jonathan” reminds “his father” of the good services

“David” had done for him. Certainly, this would include
the relief “David” had given “Saul” with his harp to
calm his evil temper (see I Samuel 16:14-16, 23).
B. Jonathan defends David’s sacrifice (I Samuel

19:5). This verse says, “For he did put his life in his
hand, and slew the Philistine, and the LORD wrought a
great salvation for all Israel: thou sawest it, and didst
rejoice: wherefore then wilt thou sin against innocent
blood, to slay David without a cause?” Jonathan did
mention one of David’s good works toward Saul in
particular—the slaying of Goliath. He said to his father, “For
he did put his life in his hand, and slew the Philistine.”
In other words, Jonathan was emphasizing that David’s
conduct toward Saul didn’t have any malicious intent toward
the king at all. In fact David’s actions had been useful to the
king, for David had risked his life for the benefit of the king
and the nation when he “slew the Philistine,” Goliath. As a
result of that victory, Jonathan also declared that “the LORD
wrought a great salvation for all Israel.” It was “the
LORD,” not David who had brought about Israel’s
deliverance from “the Philistines” at that time. Yes, the
risk was David’s, but the victory belonged to “the LORD.”
Then Jonathan reminded his father of what “David” did
saying “thou sawest it, and didst rejoice.” Saul himself
witnessed “David” slaying Goliath (see I Samuel 17:55) and
he even rejoiced over it. Jonathan ended his conversation by
asking Saul “wherefore then wilt thou sin against
innocent blood, to slay David without a cause?” Since
“David” had been guilty of nothing except serving Saul well,
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Jonathan asked his father how could he “sin” or do harm to

an “innocent” man and kill him without a good reason? Of
course, not only would that make no sense, it would also be
sinful. Note: The loyal friendship between Jonathan
and “David” motivated Jonathan to challenge the king’s
actions toward “David” which took real courage.
Jonathan’s actions demonstrated true friendship in that
his life could also have been in danger for defending
someone whom the king wanted killed, whether he was
innocent or not (see I Samuel 20:32-33). Later, David’s
son, Solomon would write “A friend loveth at all times”
(see Proverbs 17:17) and “there is a friend that sticketh
closer than a brother (see Proverbs 18:24). Both
“David” and Jonathan are great examples of covenant
friendship.
V. THE RESULTS OF JONATHAN’S INTERVENTION (I

Samuel 19:6-7)
A. Saul’s promise to Jonathan (I Samuel 19:6).

This verse says “And Saul hearkened unto the voice of
Jonathan: and Saul sware, As the LORD liveth, he shall
not be slain.” By this time, Saul’s overall condition had
gotten worse, but he was not beyond listening to reason. In
this instance, we know that Jonathan’s words made an
impression on his father because we are told that “Saul
hearkened unto the voice of Jonathan.” In other words,
“Saul” listened to what “Jonathan” said about him wanting
to kill David for no reason. Being persuaded by Jonathan,
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“Saul sware, As the LORD liveth, he shall not be slain.”

The king realized that his son had spoken the truth and
swore or took an oath that he would not kill David. Some
scholars suspect that when Saul swore he did it with
malicious thoughts in order to bring David within his reach
again, looking to take the first opportunity to kill him. But as
bad as Saul was, the Bible gives us no reason to believe that
he did not speak with good intentions; at least for the time
being. Regardless of what we might think, on this occasion it
appears that Saul didn’t “sware” (swear) or make this oath
falsely just to catch Jonathan and David off guard. We must
give him the benefit of the doubt and assume that at this
particular time he was serious about letting David live.
B. Jonathan and David are reunited (I Samuel

19:7). Our final verse says “And Jonathan called David,
and Jonathan shewed him all those things. And
Jonathan brought David to Saul, and he was in his
presence, as in times past.” According to verse 3,
“Jonathan” advised “David” to hide in the field where he
and king “Saul” would be walking. After the conversation
with his father ended and he was alone, “Jonathan called
David, and Jonathan shewed him all those things.” Just
as he said he would do, “Jonathan” gave “David” the “all
clear sign” and when “David” came out of his hiding place,
“Jonathan” shared with him everything that he and his
father had discussed. Then “Jonathan brought David to
Saul, and he was in his presence, as in times past.” At
this particular time, “Saul” and “David” were reunited by
“Jonathan,” and “David” was once again welcomed into
Saul’s “presence as in times past.” The king renewed
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David’s place in his court as he had before all this happened.

No doubt, both “David” and “Jonathan” were hoping that
the storm was now over and going forward the king would
stay in his right mind. Unfortunately, this truce only lasted
until David’s next recorded victory over the Philistines (see I
Samuel 19:8) when once again “the evil spirit from the LORD
was upon Saul” and he tried to kill David again (I Samuel
19:9-15; 20:28-33).
VI. Conclusion. Friendship ties are illustrated with the

relationship between David and Jonathan in this week’s
lesson. The depth of this relationship is seen in that Jonathan
loved David “as his own soul” (see I Samuel 18:3). The Bible
gives us heartwarming accounts like the one in this week’s
lesson to encourage and to motivate us. People become so
busy today that they seldom take the time to develop close
friendships; friendships that cannot truly develop over twitter
or Facebook. Relationships like the one between Jonathan
and David need to be developed so that individuals can grow
together in their love for the LORD.

Curriculum***
Sunday, October 4, 2020: “Love that Intercedes” Practical Points for
Lesson Text: I Samuel 19:1-7
I. SAUL PLOTS TO KILL DAVID (I Samuel 19:1-3)
1. And Saul spake to Jonathan his son, and to all his servants,
that they should kill David.
2. But Jonathan Saul’s son delighted much in David: and

Jonathan told David, saying, Saul my father seeketh to kill
thee: now therefore, I pray thee, take heed to thyself until the
morning, and abide in a secret place, and hide thyself:
3. And I will go out and stand beside my father in the field

where thou art, and I will commune with my father of thee;
and what I see, that I will tell thee.
II. JONATHAN INTERVENES FOR DAVID BEFORE SAUL

(I Samuel 19:4-5)
4. And Jonathan spake good of David unto Saul his father,

and said unto him, Let not the king sin against his servant,
against David; because he hath not sinned against thee, and
because his works have been to thee-ward very good:
5. For he did put his life in his hand, and slew the Philistine,
and the Lord wrought a great salvation for all Israel: thou
sawest it, and didst rejoice: wherefore then wilt thou sin
against innocent blood, to slay David without a cause?
III. THE RESULTS OF JONATHAN’S INTERVENTION (I

Samuel 19:6-7)


I. SAUL PLOTS TO KILL DAVID (I Samuel 19:1-3)
1. Saul told his son Jonathan and all the attendants to

kill David. But Jonathan had taken a great liking to David
2. and warned him, “My father Saul is looking for a chance to

kill you. Be on your guard tomorrow morning; go into
hiding and stay there.
3. I will go out and stand with my father in the field where

you are. I’ll speak to him about you and will tell you what I
find out.”
II. JONATHAN INTERVENES FOR DAVID BEFORE SAUL

(I Samuel 19:4-5)
4. Jonathan spoke well of David to Saul his father and said to

him, “Let not the king do wrong to his servant David; he has
not wronged you, and what he has done has benefited you
greatly.
5. He took his life in his hands when he killed the Philistine.

The Lord won a great victory for all Israel, and you saw it and
were glad. Why then would you do wrong to an innocent man
like David by killing him for no reason?”
III. THE RESULTS OF JONATHAN’S INTERVENTION (I

Samuel 19:6-7)


1. True friendship is often revealed by courage and undying

love (I Samuel 19:1-4).
2. When a person grows to hate someone they formerly

respected, it signals that there is a problem with the one who
hates (I Samuel 19:5-6).
3. A true friend always seeks the best for his or her friends (I
Samuel 19:7).

Curriculum***
Sunday, October 11, 2020: “Love for Enemies” Commentary (The
ISSL Curriculum)

Action: probably a plain near Capernaum
Golden Text: “But I say unto you which hear, Love your
enemies, do good to them which hate you, Bless them
that curse you, and pray for them which despitefully
use you” (Luke 6:27-28).
I. INTRODUCTION. God’s people are a people who have

been removed from the world’s spiritual darkness and placed
into the light of the LORD and His Word. So we possess a
new and different perspective on life. It’s a view that leads
us to gain knowledge and understanding of how to live to
please God and represent Him in the world. This week we
look into the teachings of Jesus that cast more light on how
to live as God’s people. Some of Jesus’ listeners may have
been concerned that the radical actions that He was calling
them to were impossible to practice, and His standards were
too high. But that is Jesus’ point: His standards should be
high; in fact they are higher than any standard His listeners
had known.
II. BACKGROUND FOR THE LESSON. According to Luke,

after Jesus healed the man with the withered hand on the
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Sabbath, He went to a mountainside and prayed all night (see

Luke 6:10-12). The next morning, He called His disciples of
whom there were many, and chose twelve from among them.
He designated those twelve as apostles or “sent ones” (see
Luke 6:13-16). They would become His inner circle to whom
He gave special training, and whom Jesus would send out
with His own authority. He then assembled on the plain with
His disciples and a great multitude of people from Judea who
came to hear Him and to be healed of their diseases. Many
were demon possessed, and many had other sicknesses, and
Jesus healed them all (see Luke 6:17-19). Beginning with
Luke 6:20 at first glance, it appears that Luke is giving His
version of Jesus’ Sermon on the Mount. However, the words
recorded here according to Luke 6:17 were spoken at a
different time and on a level place, or plain. Luke 6:17-49
which includes our lesson text is often referred to as the
Sermon on the Plain. Jesus, as a Jewish teacher who was
often followed by multitudes of people, no doubt repeated His
important words (see Matthew chapters 5-7) in many
locations and on many different occasions. In Luke 6:20-23,
these verses are also called “Beatitudes” from the Latin word
meaning “blessing.” They are standards of conduct and
behavior for Christ’s followers. In verses 24-26, Jesus
pronounces woes or calamity on those who love their riches,
who are gluttons and those who are proud when people
speak well of them knowing that they did the same thing to
false prophets. Our lesson begins with verse 27.
III. A CALL TO A RADICAL RESPONSE (Luke 6:27-31)

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A. The extent of love (Luke 6:27). In this verse

Jesus turns to what separates those who abide in the
kingdom of God from those who don’t. He said “But I say
unto you which hear, Love your enemies, do good to
them which hate you.” The phrase “you which hear”
refers to those who were not only listening, but were willing
to carry out or obey Jesus’ words. Those who were hearing
Jesus were commanded to “Love your enemies, do good to
them which hate you.” There is a difference between
loving others and falling in “love.” Falling in “love” is based
on emotions that can easily change. If a person can fall in
“love,” it’s only reasonable that they can also fall out of
“love.” The “love” that God gives to us to show to others
never ends and never fails (see I Corinthians 13:8). Note:
Jesus is speaking of God’s love which is not based on
one’s emotion; it is based on our relationship with
Christ. Love is a word of action. It must be
demonstrated. God’s kind of love is directed outward
toward others, not inward toward ourselves. It is
utterly unselfish (see I Corinthians 13:5). God’s love
goes against our natural inclinations. We can only
practice this kind of love if God helps us set aside our
own desires and instincts, so that we can give love
while expecting nothing in return. Thus, the more we
become like Christ, the more love we show to others.
Jesus was teaching something revolutionary and radical:
loving one’s “enemies.” Although this may have sounded
odd to the hearers, Jesus wasn’t talking about having
affection for “enemies;” He was talking about an act of the
will. Demonstrating real or divine “love” takes a conscious
effort. God’s “love” truly is blind for it cannot see whether it
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is being shown to friends or “enemies.” In case anyone

didn’t understand what Jesus meant by loving our
“enemies,” He explained what it meant by adding “do good
to them which hate you.” In other words, loving our
“enemies” means acting in their best interests no matter
how we may feel about them. We can pray for them and
think of ways to help them. It has been said that the best
way not to have “enemies” is to make them your friends.
That’s where godly “love” comes in.
B. The spirit of love (Luke 6:28). In this verse,

Jesus went on to say that when you love you will “Bless
them that curse you, and pray for them which
despitefully use you.” The term “Bless” here means “to
speak well of.” Although the word “curse” can mean foul
language, it also has the idea of speaking evil against
someone by invoking a supernatural power to bring hurt or
harm on them. When that happens to the believer, we are to
respond by blessing them or speaking well of them. As we
grow spiritually, we can truly wish the best for people who
are rude and unkind to us. The term “despitefully” refers to
maliciousness. One way to ensure that our enemies stop
cursing and “despitefully” use us is to “pray for them.”
Both Jesus and Stephen are examples of this (see Luke 23:34;
Acts 7:60). But trust me, even doing that takes real godly
love. However, prayer does change things! As we “pray for
them,” in His grace, God may convict and transform the
abuser, perhaps even using our exemplary witness to bring
them to their senses.
C. The practice of love (Luke 6:29). As stated

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earlier, love is a word of action. Therefore, Jesus said in this

verse “And unto him that smiteth thee on the one cheek
offer also the other; and him that taketh away thy cloak
forbid not to take thy coat also.” Jesus said that godly
love is demonstrated when a person responds to being hit on
the “cheek” by offering the other “cheek” as well. This
does not mean that we should become willing victims of
serious violence. But we shouldn’t be so eager to fight back.
Remember, violence begets violence. It is important to
understand that Jesus’ command here was given to
individuals and not governments. Governments must
dispense justice, and they cannot do so if they ignore acts of
aggression and injustice. They must punish violators of the
law. Jesus also said that if someone takes your “cloak” or
outer garment, don’t stop them from taking your “coat” or
inner garment. The idea here is that we shouldn’t be so
attracted to our possessions that holding on to them could
lead to further violence. But in order to be able to respond in
the ways Jesus expects, we must practice love. Remember,
one act of love does not reveal a character of love; it must be
continuous. Jesus was describing a robbery where the thief
grabs a person’s outer garment. The victim, whose normal
instinct would be to seek revenge or to try to regain his or
her possession, is instead called to remain vulnerable to
further theft. (A parallel passage in Matthew 5:40 depicts a
lawsuit rather than a theft; so the inner garment is
mentioned first.) The key lesson here for Jesus’ disciples
(both you and me) is that we should be willing to suffer losing
stuff and should not stop ministering to others in order to
avoid it. Reaching people for Christ can involve being
vulnerable and susceptible to certain actions by others.
Unfortunately, some people will take advantage of us as they
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did Jesus. If we allow a bad experience to make us focus on

protecting ourselves, we may be safer, but we will also lose
our witness to others. Note: In this verse, Jesus was
telling His disciples that they must not seek revenge or
have an attitude of retaliation. They were to be humble
and patient, not bent on getting revenge. That’s why
Jesus advocated turning the other “cheek” and even
surrendering one’s “coat” or inner garment to the
person who takes his “cloak” or outer garment. Jesus’
disciples were not to demand back whatever had been
taken from them. I know everyone is probably thinking
that what Jesus is teaching is impossible to do. I’ve
thought the same thing. But if we are ever put into
such situations like the ones Jesus presented here, if
we have practiced godly love, following what Jesus says
will be a lot easier to do. The point is that although we
may consider what Jesus is teaching to be humanly
unnatural and even impossible, doing what He taught
will demonstrate the reality that God’s life is in us (see
Galatians 2:20; Ephesians 4:17-24).
D. The extent of generosity (Luke 6:30). Still

talking about the practice of love, in this verse Jesus says
“Give to every man that asketh of thee; and of him that
taketh away thy goods ask them not again.” The extent
of generosity that God requires of kingdom dwellers is a
willingness to give to whoever asks, including our enemies.
The term “every man” means “every man.” This does not
mean that we must fill every need presented to us, but we
can usually give something to help meet the need. Jesus’
disciples were to give to everyone who asked for something
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from them. With the phrase, “and of him that taketh away
thy goods ask them not again, ” Jesus was saying that His
disciples, both then and now, were not to demand back
whatever had been taken from them.
E. The definition of active love (Luke 6:31). This

verse says “And as ye would that men should do to you,
do ye also to them likewise.” This is what has become
known as the Golden Rule. If we want to be treated fairly,
we must be fair in our day-to-day dealings with others. How
we treat others will in most cases determine how they will
treat us. Jesus was teaching His followers that we must
actively seek to do for others what we would want them to do
for us. We should not wait to do good to someone just to
have good done to us. We should treat other people in the
same way we would want to be treated by them. We should
respond to the requests of other people in the same way that
we would want them to respond to our requests.
IV. A CALL TO A HIGHER STANDARD (Luke 6:32-34)
A. A higher standard of love (Luke 6:32). This

verse says “For if ye love them which love you, what
thank have ye? for sinners also love those that love
them.” God provides to mankind without discrimination.
Both His enemies and His friends share in His temporal or
physical blessings; for indeed it does rain, and the sun does
shine on both those who are just and those who are unjust
(see Matthew 5:45). So Jesus said “For if ye love them
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which love you, what thank have ye? for sinners also
love those that love them.” In other words, if God’s people
“love” only those who “love” them in return, they have done
nothing to be commended for. There is no “thank” or credit
given to believers who only “love” those who “love” us. And
why should anyone expect a reward for this? We are only
doing what comes natural even “for sinners” who “also
love those who love them.” Even though all men, even
Jesus’ disciples, are “sinners,” His audience would have
understood the term “sinners” to refer to the worthless of
society (see Luke 5:30). If we only show our godly “love” to
our friends or those we consider to be good people, we
haven’t done anything that deserves recognition. Jesus said
that even “sinners” do the same thing to other “sinners.”
As believers in Jesus Christ, we live by a higher standard that
calls us to demonstrate godly “love” to those whom we deem
to be good people as well as bad people (see Matthew
5:44-46). God’s “love” does not discriminate; it does not
seek its own (see I Corinthians 13:5)!
B. A higher standard of goodness (Luke 6:33).

This verse says “And if ye do good to them which do good
to you, what thank have ye? for sinners also do even the
same.” Likewise, Jesus continued to say here that if God’s
people only “do good to them which do good to you,
what thank have ye?” In other words, if we do what is
“good” or beneficial only to those who do things that benefit
us, “what thank have ye?” or what have we done that
deserves credit or a reward? Of course the answer here is
the same as the answer in the previous verse; we haven’t
done anything worthy of praise or to be commended for,
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because “sinners also do even the same” thing.
C. A summary of God’s higher standard (Luke

6:34). This verse says “And if ye lend to them of whom ye
hope to receive, what thank have ye? for sinners also
lend to sinners, to receive as much again.” This example
of Jesus’ higher standards relates to the lending of money.
His Jewish audience was commanded by the Old Testament
Law not to charge interest on loans to fellow Jews (see
Leviticus 25:35-37); so His command here is not related to
expecting interest. Nor is it related to expecting a
repayment of the principal since that is taken for granted.
When Jesus said “And if ye lend to them of whom ye hope
to receive,” He was referring to the practice of lending
money to your friends so that in some future time of need
they could be counted on to lend to you. Again, He implied
that since this was normal human behavior, “what thank
have ye?” or why do you want credit or a reward for doing
it? Jesus went on to say “for sinners also lend to sinners,
to receive as much again.” Even the “sinners” in society
loaned to other “sinners” but they expected to be paid in
full. This is the worldly practice of “You scratch my back,
and I’ll scratch yours.” Unfortunately, many believers let the
world press them into this way of thinking. It does not reach
Jesus’ higher standard.
V. A CHARACTER OF DIVINE ORIGIN (Luke 6:35-36)
A. A summary of God’s standard (Luke 6:35). This

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verse says “But love ye your enemies, and do good, and

lend, hoping for nothing again; and your reward shall
be great, and ye shall be the children of the Highest:
for he is kind unto the unthankful and to the evil.”
Now Jesus summarizes these principles He gave in the
previous verses for the citizen of the Kingdom of God by
saying “But love ye your enemies, and do good, and
lend, hoping for nothing again.” But in summarizing
these commands, Jesus also attached a promise: “and your
reward shall be great.” In contrast to those who loved,
worked, and loaned money for purely human and selfish
motives (see verses 32-34), the one who lived according to
Jesus’ higher standard will receive recognition. And this
recognition would come in the form of “rewards” from the
heavenly Father Himself (see I Corinthians 3:11-15; II
Corinthians 5:10). Here is a paradox; the motive for the
disciple or believer to serve Jesus Christ is true love, and we
don’t do it simply for rewards. Yet God takes note of how we
treat others and eventually “rewards” the believer
abundantly. We must be careful not to misunderstand when
Jesus said, “and ye shall be the children (or sons) of the
Highest.” Being “children” or sons of God is not a
“reward” for treating our fellow men well. Instead, our good
deeds or works are the evidence or proof that we are God’s
“children.” In addition, as “children of the Highest” we
display His nature, “for he is kind unto the unthankful
and to the evil.” In Matthew’s account, Jesus is even more
specific: He sends sunshine and rain on both evil and good,
just and unjust (see Matthew 5:45). Note: Do we want
others to know that we are God’s children? Of course
we do! But they will believe it only when His gracious
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love is manifested in our human relationships. At

times we have difficulty showing love even to fellow
believers, so how much more of a challenge it is to love
those who mistreat us! But without this evidence,
loving everybody, the world will never know what God is
like.
B. A direct call to be like the Father (Luke 6:36).

In our final verse Jesus said “Be ye therefore merciful, as
your Father also is merciful.” Here Jesus drew a
conclusion and puts it in the form of a command. He said
“Be ye therefore merciful, as your Father also is
merciful.” The command is to “be…merciful.” The word
“merciful” translates a word that speaks of sympathy that is
ready to help. Jesus also gives us a standard to meet in this
verse: “as your Father also is merciful.” The believer is
not to be a little “merciful,” but “merciful” as the Father is
“merciful.” The Scripture is replete with examples and
statements concerning the merciful character of the LORD.
James 5:11, in speaking of Job’s patient endurance in
hardship, concludes that “The LORD is very pitiful, and of
tender mercy.” Psalms 103:8 says: “The Lord is merciful and
gracious, slow to anger, and plenteous in mercy.” And Psalms
111:4 gives a similar description. In II Corinthians 1:3, Paul
called God “the Father of mercies.” This mercy is the pattern
for us. If a “merciful” God is our spiritual “Father,” we
should reveal His nature by being “merciful” ourselves.
Compassion, pity, patience, and longsuffering ought to be
hallmarks of the Christian life. No, this won’t be easy, for we
still live in sinful flesh. But we have the assurance that the
One whose nature we share is willing to share His strength
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with us if we claim it by faith (see II Corinthians 12:9).
VI. Conclusion. This passage points out the vast differences

between those in the world and those in God’s kingdom. All
of us want to be loved and treated fairly. In the coming
kingdom of God, all needs will be met. Everyone will be
loved and there will be no lack. Therefore, in the present
time, those of us who follow the King and believe in the
kingdom should love in such a way as to make the future
perfection a closer reality. As His disciples, we must emulate
His love. In a sense, we could say that God’s love is a
disinterested love meaning that it does not depend on the
object of His love, but on the character of God (see Romans
5:8). Likewise, we too must love that way.

Curriculum***
Sunday, October 11, 2020: “Love for Enemies” Practical Points For
I. A CALL TO A RADICAL RESPONSE (Luke 6:27-31)
27. But I say unto you which hear, Love your enemies, do
good to them which hate you,
28. Bless them that curse you, and pray for them which
despitefully use you.
29. And unto him that smiteth thee on the one cheek offer
also the other; and him that taketh away thy cloak forbid not
to take thy coat also.
30. Give to every man that asketh of thee; and of him that
taketh away thy goods ask them not again.
31. And as ye would that men should do to you, do ye also to

them likewise.
II. A CALL TO A HIGHER STANDARD (Luke 6:32-34)
32. For if ye love them which love you, what thank have ye?
for sinners also love those that love them.
33. And if ye do good to them which do good to you, what

thank have ye? for sinners also do even the same.
34. And if ye lend to them of whom ye hope to receive, what

thank have ye? for sinners also lend to sinners, to receive as
much again.
III. A CHARACTER OF DIVINE ORIGIN (Luke 6:35-36)
35. But love ye your enemies, and do good, and lend, hoping
for nothing again; and your reward shall be great, and ye
shall be the children of the Highest: for he is kind unto the
unthankful and to the evil.
36. Be ye therefore merciful, as your Father also is merciful.
I. A CALL TO A RADICAL RESPONSE (Luke 6:27-31)
27. “But to you who are listening I say: Love your enemies,
do good to those who hate you,
28. bless those who curse you, pray for those who mistreat
you.
29. If someone slaps you on one cheek, turn to them the

other also. If someone takes your coat, do not withhold your
shirt from them.
30. Give to everyone who asks you, and if anyone takes what
belongs to you, do not demand it back.
31. Do to others as you would have them do to you.
II. A CALL TO A HIGHER STANDARD (Luke 6:32-34)
32. “If you love those who love you, what credit is that to
you? Even sinners love those who love them.
33. And if you do good to those who are good to you, what
credit is that to you? Even sinners do that.
34. And if you lend to those from whom you expect

repayment, what credit is that to you? Even sinners lend to
sinners, expecting to be repaid in full.
III. A CHARACTER OF DIVINE ORIGIN (Luke 6:35-36)
35. But love your enemies, do good to them, and lend to

them without expecting to get anything back. Then your
reward will be great, and you will be children of the Most
High, because he is kind to the ungrateful and wicked.
36. Be merciful, just as your Father is merciful.
1. Unless we have experienced the love of God in our hearts,

we cannot fulfill the high standard of loving our enemies
(Luke 6:27).
2. It is important that we pray for those whom we love, but it

is also important for us to pray for those who hate us (Luke
6:28; I Timothy 2:1).
3. Since our Saviour was willing to take abuse for us, we

should be willing to take mistreatment for His sake (Luke
6:29; Isaiah 53:5).
4. When the believer has conquered self, he or she is then

capable of meeting God’s higher standard for dealing with
other people (Luke 6:30-31; Proverbs 25:21-22).
5. We should constantly keep in mind the fact that God’s

standard for the Christian is higher than the standard of the
world (Luke 6:32-35).
6. We should not expect God to show mercy toward us if we

are not willing to be merciful and forgiving toward others
(Luke 6:36; Matthew 6:14-15).

Curriculum***
Sunday, October 18, 2020: “Love for Neighbors” Commentary (The
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Action: Judea
Golden Text: “Which now of these three, thinkest thou,

was neighbour unto him that fell among the thieves?
And he said, He that shewed mercy on him. Then said
Jesus unto him, Go, and do thou likewise” (Luke
10:36-37).
I. INTRODUCTION. One serious problem in our fast paced

society is the loss of individual identity. People become
anonymous faces in a crowd, statistics for a census or poll, or
names on a computerized mailing list. They are often valued
only as voters, customers, clients, suppliers, workers, church
members, or taxpayers. But worse than that, some people
are seen as hindrances, nuisances, and liabilities in our
efficient and neatly ordered way of life. The mentally
disabled child, the physically handicapped, the poor, and the
helpless elderly, too often suffer from being ostracized,
neglected, or worse. It’s time for Christians to remind
themselves of the value of individuals. Jesus moved among
the crowds, but He saw them as individuals. They were not
objects to be used, but persons loved and redeemed. Jesus’
parable of the Good Samaritan reveals His values. Through
the sad incident by the roadside and the compassionate act of
the ethnic outcast, Jesus answered a crucial question: Who is
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my neighbor?
II. A HOSTILE QUESTION (Luke 10:25-29)
A. The lawyer’s intent (Luke 10:25). Our first

verse says “And, behold, a certain lawyer stood up, and
tempted him, saying, Master, what shall I do to inherit
eternal life?” On an unspecified occasion, “a certain
lawyer stood up, and tempted” Jesus. The “Master” may
have been teaching in a synagogue with this man seated in
the audience. At an appropriate time, the man rose to ask his
question. Jesus’ questioner is identified as a “lawyer.” The
term here doesn’t indicate a trial attorney, but instead one
who was an expert in Jewish law. He was a scribe. The
lawyer “tempted” Jesus meaning that he put Jesus to the
test. He asked, “Master, what shall I do to inherit
eternal life?” Taken at face value, the question seemed to
be a sincere one. But the “lawyer” was an expert in the law
and should have known the answer to such a basic question.
The question was not sincere. It was designed to test Jesus’
teaching to see if it conformed to the law. The “lawyer”
addressed Jesus as “Master” which means teacher, and
gives us a clue that he was not asking because he was
personally seeking eternal life, but because he wanted to
discuss a theological point with One who taught regularly.
The fact that he used the words “what shall I do” appear to
indicate that the “lawyer” assumed that some work was
required in order to gain life. In the New Testament,
“eternal life” is commonly used to mean the same thing as
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being saved or entering God’s kingdom. However, the

“lawyer” wasn’t looking for information. He was looking for
a chance to turn Jesus’ answer against Him. Note: We
should always be grateful for people who study and
share God’s truth, but that truth must never become a
mere subject for discussion. God gave it to transform
lives. If we treat it as simply textbook material we are
making God’s eternal truths trivial and robbing people
of spiritual development.
B. Jesus’ question (Luke 10:26). This verse says

“He (Jesus) said unto him, What is written in the law?
how readest thou?” Jesus didn’t answer directly but turned
the question back to the lawyer. He asked the legal expert
“What is written in the law? By referring back to “the
law,” Jesus was showing His respect for it to which this man
had dedicated his life. Jesus then asked “how readest
thou?” In other words, “how do you understand it?” Jesus
knew that the man already had an answer to his own
question so He allowed him to express it. Note: Answering
a question with another question was one of Jesus’
favorite teaching techniques. He could have given an
extended exposition on the subject and silenced His
questioner, but Jesus wanted the lawyer to think more
deeply about his own question. Jesus knew that the
lawyer’s question assumed that eternal life could be
earned by good works. He seemed to have no sense of
sin which requires atonement. That had to be
corrected.
C. The lawyer’s knowledge (Luke 10:27). This

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verse says “And he answering said, Thou shalt love the

LORD thy God with all thy heart, and with all thy soul,
and with all thy strength, and with all thy mind; and thy
neighbour as thyself.” The lawyer undoubtedly had an
answer ready. He immediately answered Jesus by quoting
Deuteronomy 6:5. This was part of the Shema which means
“to hear.” It’s the Jewish profession of faith which begins,
“Hear O Israel: The LORD our God, the LORD is one” (see
Deuteronomy 6:4). In Hebrew religious ritual, the Shema
(pronounced Sh’mah) includes Deuteronomy 6:4-9; 11:13-21
and Numbers 15:37-41. Every devout Jew knew and recited
this every day, so an expert in Jewish law would be expected
to give this answer. It is a command to love the LORD with
all one’s “heart, and with all thy soul, and with all thy
strength.” These terms put together refer to directing a
person’s entire being toward God, including the inner person,
emotions, and physical strength. But the lawyer went one
step further and added “with all thy mind” which would
include one’s intellect also to be directed toward God. The
lawyer also combined this quotation from Deuteronomy 6:5
with one from Leviticus 19:18, which demands that a
person’s “love” for his “neighbor” should be equal to his or
her “love” for self. Both of these quotations were later
declared by Jesus to be the greatest commandments in the
law (see Matthew 22:37-40).
D. Jesus’ comment (Luke 10:28). In this verse

Jesus said to the lawyer “Thou hast answered right: this
do, and thou shalt live.” Jesus’ comment probably
surprised the lawyer for at least two reasons. First, Jesus
agreed with him. He said “Thou hast answered right.”
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There was no reason for an intellectual debate between

them. Second, Jesus applied the lawyer’s answer to him
personally when He said “this do, and thou (you) shalt
live.” But the word translated “do” here is in the present
tense and means “to keep doing it.” The lawyer may have
assumed that knowing the right answer would guarantee
eternal life, but only constant obedience would be enough.
Note: Before we think that Jesus was here teaching
salvation by works, we must consider the context. The
lawyer had just declared a standard so high for eternal
life that a person had to be perfect to keep that
standard. Jesus agreed that if one could live up to the
perfect standard of being able to always love both God
and one’s neighbor as themselves, that person would be
perfect and therefore have eternal life. But here’s the
point: no one except Jesus has ever or will ever live up
to this because humans are born with a sinful nature
(see Psalms 51:5). Therefore, attempting to obey the
law fails to bring life. Instead, it brings a curse (see
Galatians 3:10) condemning everyone who violates the
law. The New Testament clearly explains that salvation
is by grace through faith and can’t be earned by works
(see Ephesians 2:8-9). Salvation is God’s free gift that
we receive from Him when we place our trust
completely in Jesus Christ. Salvation is and always has
been by grace and is accepted by faith. It has to be this
way because no one can perfectly and continually meet
God’s legal requirements. The purpose of the law was
to show people their sin and their inability to obey God
perfectly, and to point them to the only Saviour, Jesus
Christ (see Galatians 3:24).
E. The lawyer’s self-justification (Luke 10:29).
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This verse says “But he (the lawyer), willing to justify

himself, said unto Jesus, And who is my neighbour?”
The lawyer was not ready to accept Jesus’ simple answer.
So, “willing to justify himself” he asked another question.
The phrase “to justify himself” means to show “himself”
to be righteous. If he was convinced that he had perfectly
kept the commands to love God and his “neighbor”
constantly, he never would have asked this question. He
knew that he didn’t really love all people, just those he
considered to be his “neighbors.” Being a lawyer, Jesus’
questioner looked for a loophole asking Him, “And who is
my neighbour?” If he could get Jesus to admit that certain
persons were not his “neighbors,” he could save his
conscience regarding his lack of love. Note: It’s clear that
the lawyer had an ulterior motive in asking who his
“neighbor.” was He didn’t really want to know how far
his circle of love should extend. The Jewish leaders had
already decided that. Their circle of “neighbors” did
not include Samaritans and Gentiles. However, his
question gave Jesus the opportunity to teach a great
truth.
III. A POWERFUL ILLUSTRATION (Luke 10:30-35)
A. A desperate situation (Luke Luke 10:30). This

verse says “And Jesus answering said, A certain man
went down from Jerusalem to Jericho, and fell among
thieves, which stripped him of his raiment, and
wounded him, and departed, leaving him half dead.” To
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answer the lawyer’s question, who is my neighbor, Jesus told

a parable: an earthly story with a heavenly meaning. This
story may well have been a true story or at least based on
fact, for Jesus used the word “certain” to describe the man
in the story. Jesus’ stories were designed to make a point or
to teach a truth, but there was always reality involved. The
story concerned a man travelling “down from Jerusalem to
Jericho” a trip that went downward and covered about
seventeen miles. Note: To show how much Jews
despised Samaritans, in order to avoid them, many Jews
when travelling from “Jerusalem” to Galilee in the
north would take the road south to “Jericho,” cross the
Jordan River, and then turn back north through Perea
and on to Galilee. They would take the same path back
to “Jerusalem.” However, the more direct route to
Galilee would have been through Samaria, but Jews
would do all they could to avoid those people. The road
down from “Jerusalem to Jericho” was winding and rocky
and was an ideal place for robbers and murderers. Jesus’
listeners could easily have imagined the situation of the man
in the story. He said that this “certain man,” probably a
Jew, “fell among thieves, which stripped him of his
raiment, and wounded him, and departed, leaving him
half dead.” This man was attacked by “thieves” who
“stripped him” of everything he had including his clothing.
They beat him and left him to die by the road.
B. Selfish responses (Luke 10:31-32).
1. (vs. 31). This verse goes on to say “And by

chance there came down a certain priest that way: and
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when he saw him, he passed by on the other side.”

Jesus said that it was only “by chance” or by coincidence
that a “priest” came by while the man was lying there
wounded. Since Jericho was the home of many “priests,”
it’s likely that this “priest” was returning home after serving
his appointed time at the temple in Jerusalem. Jesus goes on
to say that “when he (the priest) saw him (the wounded
man), he passed by on the other side.” The word “saw”
signifies more than a passing glance. It indicated that the
“priest” got a good look at the man, but still intended to
avoid him by crossing over to “the other side” of the road.
Of course, we can speculate that the “priest” thought the
wounded man was close to death or already dead, and he
didn’t want to ceremoniously defile himself by touching a
dead body (see Leviticus 21:1-4). But this was not an excuse
to help, for James 2:9-10 says “But if ye have respect to
persons, ye commit sin, and are convinced of the law as
transgressors. For whosoever shall keep the whole law, and
yet offend in one point, he is guilty of all.”
2. (vs. 32). In this verse Jesus said “And likewise

a Levite, when he was at the place, came and looked on
him, and passed by on the other side.” The “Levite,”
like the priest might have been expected to show compassion
since he was also a religious professional (see Numbers
1:47-54) assisting the priests in the temple. He did show
some curiosity, for he went to the man “at the place”
meaning where he was, and “looked on him.” But even the
“Levite” crossed the road and “passed by on the other
side.” Note: The response from these two religious
leaders was inexcusable. Their law had taught them to
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rescue a friend’s or even an enemy’s animal of burden

if it was in trouble (see Exodus 23:5; Deuteronomy
22:4). So how much more should they have cared for a
person in need? Showing mercy to those in need is one
of the most basic requirements of the law of God (see
Micah 6:8). If Israelites were required to show mercy
even to strangers (see Leviticus 19:34) and enemies
(see Exodus 23:4, 5; II Kings 6:8-23), then surely they
should show mercy to fellow Israelites. Their religion
had become simply a ritual to be performed at one
location and was not relevant to daily life. They didn’t
consider the injured man to be a neighbor in need.
While the priest and the “Levite” no doubt would have
claimed to love God, they had no love for their fellow
man. Many Christians today fall into that same sin.
They go to their lovely sanctuaries but isolate
themselves from the needy of the world. They will
seldom associate with dirty and sickly people, but those
are often the ones the LORD has sent our way (see
James 2:1-9). When Jesus walked the earth, He took
His place with the outcasts—lepers, tax collectors,
harlots, and the handicapped. Therefore, He was
greatly criticized by the religious establishment.
Would Jesus fare any better today? Any religion that
ostracizes, or ignores the needy can scarcely be called
Christian.
C. A loving response (Luke 10:33-35).
1. (vs. 33). In this verse, Jesus continued to say

“But a certain Samaritan, as he journeyed, came where
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he was: and when he saw him, he had compassion on

him.” The next person to see the injured man was not a
Jewish leader or layman but a “Samaritan.” Jesus could not
have chosen a more distasteful illustration for a Jewish
audience. Jews hated “Samaritans.” They were considered
half-breeds and semi-pagan because they had their own
religion as a rival to Judaism (see John 4:20-21). To be fair, it
must be said that “Samaritans” generally hated Jews as
well. Note: In order to get the full impact of this story,
we must have some understanding of the prejudice and
hatred that existed between the Jews and the
“Samaritans.” When Sargon of Syria conquered
Samaria, the northern part of Israel in 721 B.C., many
Jews in that area were taken captive from their
homeland and were gradually replaced with heathen
people from other parts of the Assyrian Empire. These
imported people intermarried with Jews who were left
in the land and the descendants of their offspring
became the “Samaritans” of Jesus’ day. Samaria
became a place where Hebrews and Gentiles mixed
through intermarriage (see II Kings 17:23-33). The
religion of the “Samaritans” was a mixture of Judaism
and paganism. True Jews despised the “Samaritans”
and avoided them and their country (see John 4:9). This
“Samaritan” however, showed compassion toward the
injured man. Jesus said that this “Samaritan” soon “came
where he (the injured man) was: and when he saw him,
he had compassion on him.” The word “compassion”
refers to pity coming from the innermost part of one’s being,
or the seat of one’s affections. This kind of affection is
necessary for an effective ministry (see Matthew 9:35-10:1).
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Jesus dared to use a “Samaritan” as an example of

compassion while speaking to His Jewish audience. When
the callous priest and Levite saw the injured man, they
passed by as far from him as they could. They didn’t want to
be bothered or inconvenienced. But when the “Samaritan”
saw the injured man, he had compassion on him. He didn’t
try to see first what his nationality was or ask whether this
Jew would have helped him. His compassion carried him
beyond such pettiness.
2. (vs. 34). This verse says “And (the

Samaritan) went to him, and bound up his wounds,
pouring in oil and wine, and set him on his own beast,
and brought him to an inn, and took care of him.” The
Samaritan showed his compassion in practical ways. First he
“bound up his wounds, pouring in oil and wine.” He
bandaged the injured man’s “wounds,” while “pouring
wine and oil” on them. “Wine” was used as an antiseptic to
cleanse “his wounds,” and the “oil” was olive oil used to
ease the pain. These were common remedies in the ancient
world. Since the injured man couldn’t walk, the Samaritan
also “set him on his own beast” probably a donkey, while
he walked on the rocky road so the injured man could ride.
Then the Samaritan “brought him to an inn, and took
care of him.” He took the man “to an inn” where he
personally cared for him overnight.
3. (vs. 35). This verse says “And on the morrow

when he departed, he took out two pence, and gave
them to the host, and said unto him, Take care of him;
and whatsoever thou spendest more, when I come
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again, I will repay thee.” The Samaritan’s care for the

injured man was not finished yet. “On the morrow when
he departed” or on the next day when the Samaritan was
leaving the inn, he left money with the innkeeper for the
patient’s further care. He gave the innkeeper “two pence.”
These were Roman denarii, silver coins about two-thirds the
size of our quarter. The “pence” was also called a penny
(see Matthew 20:2, 9-10, 13; 22:19). It was worth about 16
cents and equal to one day’s wages for a common worker
(see Matthew 20:2, 9-10). “Two pence” or two denarii
would be enough to care for the injured man for several
days. Leaving instructions with the host to “take care of”
the injured man, the Samaritan went on his way, but not
before he assured the innkeeper that “whatsoever thou
spendest more, when I come again, I will repay thee.”
In other words, when he returned, he would “repay” any
extra costs that “the host” incurred. Here is a remarkable
picture of selfless love shown by a total stranger. We may
argue that the story is too idealistic and that such care would
be very unlikely in real life. But that’s not the point. Jesus
was illustrating what loving one’s neighbor as oneself really
means. Remember, this parable does not answer the
question, “What shall I do to inherit eternal life?” It answers
the question “Who is my neighbor?”
IV. A DIRECTIVE FROM THE MASTER (Luke 10:36-37)
A. A question to consider (Luke 10:36). This verse

says “Which now of these three, thinkest thou, was
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neighbour unto him that fell among the thieves?”

Based on the story He had just told, Jesus asked the lawyer,
“Which now of these three, thinkest thou, was
neighbour unto him that fell among the thieves?” Jesus
subtly changed the whole nature of the discussion. He often
did this to move from an original question to one of higher
importance. The lawyer had earlier asked “who is my
neighbor?” (see verse 29) which was another way of asking,
“Who must I love?” The true “neighbor” does not ask who
to love because the love of God in him or her flows naturally
to everyone (see Romans 5:5).
B. The answer and the directive (Luke 10:37). Our

final verse says “And he (the lawyer) said, He that
shewed mercy on him. Then said Jesus unto him, Go,
and do thou likewise.” The lawyer was forced to come to
the unpleasant conclusion for him that the Samaritan,
instead of the priest and the Levite had been a neighbor to
the injured man. So he answered Jesus saying “He that
shewed mercy on him.” He could have said “the
Samaritan” but he chose to give a vague answer because he
didn’t want to mention the despised name “Samaritan.” This
devout Jew could not bring himself to do it. He simply
answered “He that shewed mercy on him.” This
accurately expressed the point Jesus was emphasizing;
namely that the true neighbor shows “mercy.” The word
“mercy” speaks of sympathy that is ready and willing to
help. Showing “mercy” is more than saying to someone
who’s hurting, “I empathize with you;” it involves getting
involved to provide help. Like love, “mercy” is a word of
action. In the Gospels, we often find that people who were
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hurting with afflictions came to Jesus. One cried out, “LORD,

Son of David, have mercy on me” (see Matthew 15:22);
another one pleaded, “LORD, have “mercy” on my son” (see
Matthew 17:15). In each case, Jesus did more than say “I’m
sorry for your condition;” He showed His “mercy” by healing
and meeting the need. The priest and the Levite, who
outwardly maintained the requirements of the law, proved by
their lack of action that they did not understand the essence
of obeying the law. Love for God, overflowing into love for
neighbor was absent from their lives. The lawyer was forced
to consider whether his religion was as empty as theirs (see
James 2:14-20). Jesus left the lawyer with a command: “Go,
and do thou likewise.” The lawyer knew Jewish law
thoroughly, but he needed to learn compassion. If he would
fulfill the law of love to his neighbor, he must seize every
opportunity to show “mercy.” He also needed to learn that
unless his righteousness exceeded the “righteousness of the
scribes and Pharisees, (he would) in no wise enter into the
kingdom of heaven” (see Matthew 5:20). Only when a
person is vitally joined to Jesus can he or she be a true “good
Samaritan” and love their neighbor as themselves. Note:
The Samaritan showed love to God and his neighbor
through his actions. This is the kind of love that
demonstrates faith in God and submission to His will.
As Jesus unfolded gospel principles for a Jewish lawyer,
He taught His followers what was required of them. The
Christian is a neighbor to everybody. Whenever people
are hurting, the love of God is needed in simple and
practical ways. Those who love God love people, too, all
people. Christians serve God through service to all
people. Religious ritual is meaningless apart from a
loving, giving heart. Jesus’ words still echo in the
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world today: “Go, and do thou likewise.”
V. Conclusion. This parable of the Good Samaritan shows

the connection between loving God and loving others. Those
who believe in God and truly love Him will also love others,
even to the point of inconveniencing themselves to care for
them. Those who don’t love others show that they don’t love
God either. Let’s ask the LORD to help us see our neighbors
as He does and be willing to inconvenience ourselves to serve
them. In that way, we demonstrate the degree of our love for
God.

Curriculum***
Sunday, October 18, 2020: “Love For Neighbors” Practical Points
I. A HOSTILE QUESTION (Luke 10:25-29)
25. And, behold, a certain lawyer stood up, and tempted him,
saying, Master, what shall I do to inherit eternal life?
26. He said unto him, What is written in the law? how

readest thou?
27. And he answering said, Thou shalt love the Lord thy God
with all thy heart, and with all thy soul, and with all thy
strength, and with all thy mind; and thy neighbour as thyself.
28. And he said unto him, Thou hast answered right: this do,
and thou shalt live.
29. But he, willing to justify himself, said unto Jesus, And
who is my neighbour?
II. A POWERFUL ILLUSTRATION (Luke 10:30-35)
30. And Jesus answering said, A certain man went down from
Jerusalem to Jericho, and fell among thieves, which stripped
him of his raiment, and wounded him, and departed, leaving

him half dead.
31. And by chance there came down a certain priest that

way: and when he saw him, he passed by on the other side.
32. And likewise a Levite, when he was at the place, came

and looked on him, and passed by on the other side.
33. But a certain Samaritan, as he journeyed, came where he

was: and when he saw him, he had compassion on him,
34. And went to him, and bound up his wounds, pouring in oil
and wine, and set him on his own beast, and brought him to
an inn, and took care of him.
35. And on the morrow when he departed, he took out two

pence, and gave them to the host, and said unto him, Take
care of him; and whatsoever thou spendest more, when I
come again, I will repay thee.
III. A DIRECTIVE FROM THE MASTER (Luke 10:36-37)
36. Which now of these three, thinkest thou, was neighbour

unto him that fell among the thieves?
37. And he said, He that shewed mercy on him. Then said

Jesus unto him, Go, and do thou likewise.
I. A HOSTILE QUESTION (Luke 10:25-29)
25. On one occasion an expert in the law stood up to test

Jesus. “Teacher,” he asked, “what must I do to inherit eternal
life?”
26. “What is written in the Law?” he replied. “How do you

read it?”
27. He answered, “‘Love the Lord your God with all your
heart and with all your soul and with all your strength and
with all your mind’; and, ‘Love your neighbor as yourself.’”
28. “You have answered correctly,” Jesus replied. “Do this

and you will live.”
29. But he wanted to justify himself, so he asked Jesus, “And

who is my neighbor?”
II. A POWERFUL ILLUSTRATION (Luke 10:30-35)
30. In reply Jesus said: “A man was going down from

Jerusalem to Jericho, when he was attacked by robbers. They
stripped him of his clothes, beat him and went away, leaving
him half dead.
31. A priest happened to be going down the same road, and

when he saw the man, he passed by on the other side.
32. So too, a Levite, when he came to the place and saw him,
passed by on the other side.
33. But a Samaritan, as he traveled, came where the man

was; and when he saw him, he took pity on him.
34. He went to him and bandaged his wounds, pouring on oil

and wine. Then he put the man on his own donkey, brought
him to an inn and took care of him.
35. The next day he took out two denarii and gave them to
the innkeeper. ‘Look after him,’ he said, ‘and when I return, I
will reimburse you for any extra expense you may have.’
III. A DIRECTIVE FROM THE MASTER (Luke 10:36-37)
36. “Which of these three do you think was a neighbor to the

man who fell into the hands of robbers?”
37. The expert in the law replied, “The one who had mercy
on him.” Jesus told him, “Go and do likewise.”
1. The lawyer was not truly seeking Jesus, he wanted to trick

Him (Luke 10:25).
2. The law is summed up as loving God and loving our

neighbor (Luke 10:26-27).
3. If we could obey the law completely we could live eternally

(Luke 10:28).
4. We often know what the Bible means, but we keep on

asking questions hoping to justify our contrary views (Luke
10:29).
5. Jesus didn’t identify the wounded man, therefore he

represents all people regardless of rank, religion, or
nationality (Luke 10:30).
6. The root problem with the priest and the Levite was their
failure to love God (Luke 10:31-32).
7. Showing love to someone results in self-sacrificing actions

toward that person; it may cost you time and money (Luke
10:33-35)
8. Like the lawyer, we often know what’s right; we just need

to be willing to do it (Luke 10:36-37).

Curriculum***
Sunday, October 25, 2020: “Love Never Fails” Commentary (The
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Lesson: I Corinthians 13:1-13; Time of Action: 55 A.D.;

Place of Action: Paul writes to the church at Corinth from
Ephesus
Golden Text: “And now abideth faith, hope, charity,

these three; but the greatest of these is charity” (I
Corinthians 13:13).
I. INTRODUCTION. If the gifts of the Spirit were the only

criterion for success in church life, the church at Corinth
would have been effective. By Paul’s testimony, these saints
were enriched in Christ and not lacking in any gift (see I
Corinthians 1:5-7). Yet they were wracked by doctrinal
error. Their case reminds us that being gifted by the Spirit is
not the same as being filled with the Spirit. His gifts are not
the same as His fruit, and we need to be reminded that all is
in vain without love. Demonstrating genuine love is not an
easy task. Our culture promotes the idea that love is defined
more by feelings than by responsibility and commitment.
However, this week’s lesson reveals that God’s perspective
on love demands selflessness and hard work.
II. BACKGROUND FOR THE LESSON. Chapters 12

through 14 of I Corinthians were written by the Apostle Paul
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in response to questions the Corinthians had “concerning

spiritual gifts” (see I Corinthians 12:1). In I Corinthians
12:31, Paul exhorted the Corinthian believers to “covet
earnestly the best spiritual gifts.” The Greek term for “covet
earnestly” means “to be zealous.” In other words, the
spiritual gifts that contributed most to the edification of the
church were the ones to be most desired (see I Corinthians
14:1, 3-5). However, instead the Corinthians coveted the
gifts that were the most popular or spectacular, but were the
least useful. The Greek term for “best” means greater. The
best or greater gifts were the ones Paul placed higher on his
lists (see Romans 12:6-8; I Corinthians 12:28; Ephesians
4:11). For example, the apostle placed tongues last in his list
in I Corinthians 12:10, 28-30. Although he didn’t discount
the value of speaking in tongues meaning other known
languages, nevertheless he appears to have considered it to
be a lesser gift. After outlining the various spiritual gifts and
how they were to be used in the body of Christ, Paul paused
to give an exposition on the “more excellent way” (see I
Corinthians 12:31). This is where our lesson begins. As we
shall see, this “more excellent way” was the way of Christian
love. Using spiritual gifts without love is unprofitable. These
gifts must be exercised in the context of Christian love.
III. THE ABSENCE OF LOVE (I Corinthians 13:1-3).

Paul began his exposition with some hypothetical examples.
Throughout chapter 13 he wrote in the first person, making
his arguments personal and powerful. He included himself
with his readers.
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A. Using spiritual gifts without love (I

1. (vs. 1). In our first verse, the Apostle Paul

begins by saying “Though I speak with the tongues of
men and of angels, and have not charity, I am become
as sounding brass, or a tinkling cymbal.” To illustrate
how useless spiritual gifts are without love, Paul began with
the gift that the Corinthians desired most—“tongues” or
languages. Using himself hypothetically, he said “Though I
speak with the tongues of men and of angels, and have
not charity.” The “tongues of men and of angels” that
Paul spoke of are apparently to be equated with the gift of
“tongues” or the gift of languages. The gift to “speak with
tongues” was a special ability to speak in a known or
understandable language that was unknown and unlearned
by the one speaking (see Acts 2:1-11). Here this gift is
compared to the practice of “charity” or love. We don’t
know what language angels speak, but we do know that they
communicated in human language with the people in both
Testaments (see Daniel 9:21-27; Luke 1:26-38). Paul had this
gift in abundance (see I Corinthians 14:18), but he
acknowledged that even if he could speak the language of
angels, “and have not charity” it would be useless. The
word “charity” is ordinarily rendered “love” in the New
Testament. It is the Greek word “agape” and speaks of an
active, self-sacrificing concern for others that expresses itself
in charitable actions and attitudes. The same Greek word is
used for God’s love for us (see I John 4:10) and our love for
one another (see I John 3:14). In today’s usage, the word
“charity” often refers to helping the needy. However, this is
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only one aspect of Christian love (see I John 3:17). To show

how useless it was for him to be able to speak in languages of
men and angels without love, Paul said “I am become as
sounding brass, or a tinkling cymbal.” In other words,
without being used in love, the gift of “tongues” or being
able to speak an unlearned known language (see Acts 2:1-11)
was just a lot of noise. “Sounding brass” refers to a bronze
gong, and “a tinkling cymbal” is a clanging “cymbal” that
produces only a loud sound. Noise is produced by both of
these instruments, but no musical melody. The same is true
of an unknown language used without love—it serves no
purpose.
2. (vs. 2). Paul continues his hypothetical

situations saying “And though I have the gift of
prophecy, and understand all mysteries, and all
knowledge; and though I have all faith, so that I could
remove mountains, and have not charity, I am
nothing.” The “gift of prophecy” is the ability to proclaim
God’s Word, for the prophets were God’s spokesmen. This
was one of the best “gifts” because of its great value in
edifying the church (see I Corinthians 14:1, 3-5). Paul
ranked it second behind the “gift” of apostles (see I
Corinthians 12:28). Note: Paul himself spoke in tongues
or different languages (see I Corinthians 14:18) and
didn’t forbid its use (see I Corinthians 14:39), but the
“gift of prophecy” was used to edify, exhort, and
comfort God’s people (see I Corinthians 14:3). As a
result, Paul declared in I Corinthians 14:19 “Yet in the
church I had rather speak five words with my
understanding, that by my voice I might teach others
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also, than ten thousand words in an unknown tongue.”

A “mystery” in the New Testament refers to a revelation by
God that was once hidden but is now revealed (see Romans
16:25; I Corinthians 15:51; Ephesians 1:9). “Knowledge”
here also called the “word of knowledge” (see I Corinthians
12:8), could be understood as Spirit-led insight into the
meaning of Scripture (see Acts 18:25-28). “Faith” here is
the ability to trust God to work in seemingly impossible
situations (see Matthew 8:5-13; James 5:15). The idea of
“removing mountains” appears to be a proverbial way of
referring to the great power of “faith” (see Matthew 17:20;
21:21). In essence, Paul was saying that even if he had
prophetic insights into all the “mysteries” of God, the
“knowledge” to teach His truths, and even “faith to
remove mountains,” it all would be useless without love.
As important as these gifts were to the Corinthian church,
they still needed to be used with a generous dose of Christian
love. As an apostle of Christ, Paul probably had all of these
gifts mentioned in this verse (see II Corinthians 12:11-12).
However, if he failed to use them with the guiding principle
of Christian love, he said that “I am nothing.”
B. Self-sacrifice without love (I Corinthians

13:3). Paul goes on to say in this verse “And though I
bestow all my goods to feed the poor, and though I give
my body to be burned, and have not charity, it profiteth
me nothing.” The apostle now turns his attention to deeds
of mercy and devotion. Paul stated that even if he took
everything he owned and gave it all to “the poor,” or
sacrificed his “body” by being “burned” to death to become
a martyr, and “have not charity, it profiteth me
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nothing.” One would naturally think that doing such drastic

things might indicate a deep devotion to the LORD and His
people, but other motives could inspire a person to do these
same things. These deeds may come from the selfish desire
for praise and immortality in the eyes of men. Giving all
one’s “goods to feed the poor” and sacrificing one’s life are
deeds that must be judged by the motive or reason behind
them. What we may perceive as love for Christ and mankind
may simply be a show of pride. If the motive for doing these
things is not love, then as Paul said “it profiteth me
nothing” meaning our actions would be worthless.
IV. THE CHARACTERISTICS OF LOVE (I Corinthians

13:4-7)
A. Love’s behavior (I Corinthians 13:4-6). The

apostle now begins to describe how Christian love acts, or in
some cases does not act.
1. (vs. 4). In this verse Paul says “Charity

suffereth long, and is kind; charity envieth not; charity
vaunteth not itself, is not puffed up.” First, he said that
“Charity (love) suffereth long” meaning that love is
patient. A person characterized by love is slow to become
angry, and puts up with other people’s unpleasant character
traits and actions toward us. Note: While most of us, if
not all of us, would admit that we need more patience,
we are not willing to wait for it or do the necessary
work to achieve it. Patience comes through
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experiencing tribulations (see Romans 5:3). And if the

truth be told, none of us want to face adversity in order
to gain patience. But nevertheless, patience grows out
of love. Love is also “kind.” A person characterized by love
will show kindness or will do good to others and is not self-
centered. This includes responding with kind words and acts
to those who would mistreat us. Ephesians 4:32 says “And
be ye kind one to another, tenderhearted, forgiving one
another, even as God for Christ’s sake hath forgiven you.”
Paul also said that “charity (love) envieth not.” In other
words, love is “not envious” or jealous. This was certainly a
problem in Corinth because they “envied” others for their
gifts and made a show of their own gifts (see I Corinthians
3:3). The person who loves accepts the place that God has
appointed to them without desiring or taking credit for
someone else’s accomplishments. The one who loves is
willing to rejoice with those who rejoice in their blessings
and successes (see Romans 12:15). “Charity vaunteth not
itself” means that love does not boast about itself and is not
arrogant. But many of the Corinthian believers were
arrogant (see I Corinthians 4:18-19). The person who loves
does not show off or boast in an attempt to make others
jealous of what they own or have accomplished. In addition,
“charity” or love “is not puffed up.” In other words, love
is not filled with pride. The person who loves is humble and
behaves Christlike (see Philippians 2:3-8).
2. (vs. 5). Paul continued to say in this verse that

charity or love “Doth not behave itself unseemly, seeketh
not her own, is not easily provoked, thinketh no evil.”
The Greek term for “behave itself unseemly” means “to act
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in a rude manner.” It refers to any action that would be

disgraceful or dishonorable. The one who loves always
conducts themselves in a becoming manner. They are always
concerned about how others feel. Love “seeketh not her
own” means that the person who loves does not insist on
having their “own” way at the expense of others. Love is not
self-centered. The interests of others are placed before any
of its “own” interests. Self-centeredness is sin, for it
replaces God with self. It was self-centeredness that pushed
mankind into sin (see Genesis 3:6; I John 2:16). Paul also
said that charity or love “is not easily provoked.” This
means that the person who loves is not easily angered. The
Greek term for “provoked” means “to arouse to anger.” The
person who exhibits Christian love does not have a short
fuse. Since many in Corinth were easy to become angry, it
led them to take one another to court to decide issues they
could’ve resolved on their own (see I Corinthians 6:1-8).
Finally, here Paul said that love “thinketh no evil.” The
Greek term for “thinketh” means “to reckon.” It was used
for the keeping of accounts. Thus the phrase “thinketh no
evil” means that love doesn’t keep a mental record or
accounting of other’s wrongdoings. Unfortunately, too many
of us keep a record of wrongs done to us in order to hold it
against the wrongdoer. The person who loves does not
harbor resentment against those who have wronged them,
nor do they look for an opportunity to get even when they
have been hurt.
3. (vs. 6). This verse says charity or love

“Rejoiceth not in iniquity, but rejoiceth in the truth.”
The word “iniquity” means “sin.” Paul stated that the one
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who loves does not rejoice in sin or gloat over evil. Love
doesn’t find pleasure in any kind of evil; love does not
condone sin. Although the Corinthians may not have been
“rejoicing in iniquity” or sin, they were condoning it (see I
Corinthians 5:1-13). But what love does is “rejoiceth in the
truth” or with “the truth.” We are often too quick to listen
to bad reports about other people and seem thrilled when we
do. But when we hear a good report, we often quickly
dismiss or pay no attention to it instead of “rejoicing” as we
should.
B. Love’s beliefs (I Corinthians 13:7). In this

verse, Paul summed up his description of Christian love
saying that charity or love “Beareth all things, believeth
all things, hopeth all things, endureth all things.” The
Greek word translated “beareth” mans “to protect.” Love
protects others from contempt. If another believer has
sinned, love attempts to restore the erring brother. Although
love does not condone sin, it does seek to protect the
offender. Yet, the Corinthians were putting stumbling blocks
in the way of the less mature believers (see I Corinthians
8:9). However, in the context of our lesson, “beareth all
things” could also mean to restrain oneself when being
wronged and not venting our frustration. “Believeth all
things” means that the person who loves is always ready to
“believe” the best in others. It does not mean that we are
gullible, but that we are willing to give others the benefit of
the doubt in all situations. The one who loves is not quick to
be suspicious of the motives and actions of others, nor are
they ready to think of the worst-case scenario. The one who
loves “hopeth all things.” This means that love is
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convinced that God’s purpose for His people will ultimately

be fulfilled (see Philippians 1:6). In addition, love does not
see failure in the life of a believer as God’s purpose being
thwarted. Paul then said that love “endureth all things.”
The word “endureth” here refers to “an active
perseverance.” The one who loves perseveres in the midst of
adversity. Love endures whatever difficulties the believer
encounters. In the Greek world during Paul’s time, the word
“endureth” was used for soldiers who held on to a military
position at all costs.
V. THE DURATION OF LOVE (I Corinthians 13:8-13)
A. The temporary nature of gifts (I Corinthians

13:8-10). At this point in his discussion of Christian love,
Paul now returns to the topic of spiritual gifts, which by their
very nature are only temporary.
1. (vs. 8). In this verse, the apostle declared that

“Charity never faileth: but whether there be
prophecies, they shall fail; whether there be tongues,
they shall cease; whether there be knowledge, it shall
vanish away.” Paul began here by stating that “Charity
(love) never faileth.” In other words, love “never fails,”
for it is permanent and eternal. Paul then contrasted the
permanence of love with the cessation of the spiritual gifts.
Spiritual gifts have been given to believers to edify or build
up the Christian church and how long they last is limited to
the time when the church needs them. The three gifts Paul
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mentioned here, “prophecies, tongues and knowledge”

are called sign gifts because they were often signs that
accompanied the revelation of God’s will. Paul said that love
was permanent, but “whether there be prophecies, they
shall fail.” The word “prophecies” refers to the gift of
prophecy demonstrated by prophets. Note: Before the
Scriptures were completed, the gift of “prophecy” was
especially valuable to the church and was the ability to
declare God’s revelation or message to His people. The
New Testament prophets were inspired by God to
foretell future events (see Acts 11:27-28; 21:10-11). At
other times, New Testament prophets expressed
general exhortation to the church (see Acts 13:1-2;
15:32). Paul next said that “prophecies…shall fail” or be
done away with. The Greek word translated “fail” means “to
render something inoperative.” In this case, “prophecies”
will be made inoperative by using something outside of
themselves. This something would be the coming of “that
which is perfect” (see verse 10). Paul also said that
“whether there be tongues, they shall cease.” The gift of
“tongues” would cease to function as well. Speaking in
“tongues” or other known languages was one of the signs
intended primarily for unbelievers (see I Corinthians
14:21-22) and confirmed the teaching of the apostles (see
Hebrews 2:3-4). As a result, many believe that when the
apostles passed off the scene of history, the sign gift of
“tongues” ended as well. Others of course, will argue that
the gift of “tongues” is still operative, though there is no
evidence of this (see comments on verse 1). Paul then
mentions a third spiritual gift stating that “whether there
be knowledge, it shall vanish away.” The spiritual gift of
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“knowledge” will also be done away with. Paul was not

referring to “knowledge” in general or to what can be
gained in an educational setting. Instead, he was thinking of
the “knowledge” that came by divine revelation, like Paul
himself received (see Galatians 1:11-12). The Greek word for
“vanish away” is the same word translated “faileth” earlier
in this verse. Therefore, like “prophecies,” the gift of
“knowledge” will become inoperative with the coming of
“that which is perfect” (see verse 10). Since these three gifts
are going to “fail,” “cease” and “vanish away,” it’s clear
that they were only temporary, or would last only as long as
God deemed them to be useful in the church. In contrast to
these temporary gifts, love “never faileth” but will last
forever.
2. (vs. 9). Now Paul says in this verse “For we

know in part, and we prophesy in part.” The spiritual
gifts of knowledge and prophecy are by nature limited. Both
knowledge and prophecy are partial and incomplete, but are
needed in our imperfect existence. No apostle or prophet
had absolute and complete knowledge; only God has that (see
I Peter 1:8-12). Even Paul’s knowledge was partial or
incomplete and his prophecy was partial as well. He warned
the Corinthian believers about those who claimed to know
everything (see I Corinthians 8:2).
3. (vs. 10). Paul continued to say in this verse

“But when that which is perfect is come, then that
which is in part shall be done away.” Bible scholars
debate the meaning of the phrase “when that which is
perfect is come.” The Greek word for “perfect” is the
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adjective teleion and it can be rendered “mature” or

“complete.” Some think “that which is perfect” refers to
the completed New Testament Scriptures. However, others
see it as a reference to the second coming of Christ. Which
explanation a person believes will imply when these gifts of
knowledge and prophecies will no longer be needed by the
church. Each bit of knowledge or prophecy that we have
reveals a small portion of God’s plan, so we are left with an
incomplete picture. Even now, with the completion of the
New Testament and its revelation, we still cannot begin to
comprehend the fullness of God’s Person and plan (see I
Corinthians 2:9). We will not know that until the church
itself is transformed into His image (see I John 3:2). The full
revelation of God’s truth will come “when that which is
perfect is come.” The word “perfect” most likely refers to
the moment believers are transformed and glorified (see I
Corinthians 15:51-54; Philippians 3:20-21). This will take
place at the rapture of the church (see I Thessalonians
4:15-17). Note: The idea of perfection here in this verse
refers to what is complete, lacking nothing. Therefore,
when gifts are no longer needed, the church will not
suffer any loss because the partial will be replaced by
the complete. So the longest any gifts will be needed
will be until the return of Christ. But since God
sovereignly gave the gifts, it’s also His prerogative to
decide when to remove or modify them even before the
return of Christ. Many scholars believe that this has
happened to the gifts of prophecy and tongues, being
no longer needed by the church. We may not know
when “that which is perfect is come,” but we do know
that the spiritual gifts are incomplete or “in part,” and
therefore one day “shall be done away.” We shouldn’t
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spend our time debating whether this spiritual gift or

that one has been or will be discontinued. Paul’s point
is that one day all gifts, both the greatest and the least,
will no longer be needed by the church. However, love
is different. Love is God’s own nature (see I John 4:7-8)
and therefore will last forever. This is why love is
above all the gifts.
B. The expectation of perfection (I Corinthians

13:11-12). In these verses, Paul gave two illustrations to
show the contrast between our present partial knowledge
and the complete knowledge that we will have one day.
1. (vs. 11). In this verse, Paul says “When I was

a child, I spake as a child, I understood as a child, I
thought as a child: but when I became a man, I put
away childish things.” Since all of his readers (then and
now) were once children, we can quickly see the contrast
being made between childhood and adulthood or maturity.
Paul pointed out from his own childhood that “as a child” he
communicated on the level of “a child.” He also understood
and “thought like a child.” Of course this was only
natural. But when he grew older or reached adulthood, he
stopped doing “childish things.” The temporary spiritual
gifts were “childish things” compared to God’s completed
revelation. Note: The application of this illustration to
the gifts is evident. The Corinthian believers were part
of the early formative years of the Christian church.
The spiritual gifts were to be used to bring the church
from a state of infancy or childhood to adulthood.
While childhood is an important part of human growth
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and development, it’s not where we want to remain.

There comes a time when we need to “put away childish
things.” In the same sense, Paul wanted to impress
upon the Corinthian Christians that the spiritual gifts
they cherished so much were not a part of God’s
permanent plan for His people. Their “childish”
attitudes toward the gifts had to be “put away.” When
we enter the perfect state, reaching spiritual maturity
when Christ returns, these spiritual gifts of tongues,
knowledge and prophecy will be done away with
forever. Our knowledge of God is presently partial
when contrasted to the complete, perfect knowledge we
will have one day in the future (see Philippians 3:8-12).
2. (vs. 12). In this verse Paul goes on to say “For

now we see through a glass, darkly; but then face to
face: now I know in part; but then shall I know even as
also I am known.” The “glass” that Paul refers to was a
first century mirror which was usually made of polished
bronze, not glass. The image reflected in them was often
blurred and not very clear. In fact, the Greek word for
“darkly” means indistinct or indistinguishable. This seems
to describe the gift of prophecy which through revelation
only gave a partial or dim image of God’s character and will.
The gift of prophecy was like seeing “through a glass
(mirror), darkly (dimly).” It’s as if we are looking at a
hazy image in a mirror. Therefore, the gifts of prophecy,
knowledge and tongues couldn’t replace seeing the LORD
“face to face” (see Numbers 12:6-8; Deuteronomy 34:10).
This will take place only when the church is perfected and
glorified (see I John 3:2). Even though we have the complete
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text of Scripture, our knowledge is still incomplete.

However, the temporary things of this world, including
spiritual gifts, will one day be replaced with the permanent
realities of heaven (see II Corinthians 4:18). Paul then
concluded that “now I know in part; but then shall I
know even as also I am known.” The phrase “now I know
in part” means that right now our knowledge or spiritual
understanding of God’s truth is limited, partial or
incomplete. But Paul also envisioned a time when our
spiritual understanding will be complete as he said “but
then shall I know even as also I am known.” In the final
state of redemption when we see the LORD face to face, we
will have a complete knowledge of everything. In heaven all
doubts will be removed, all questions answered, all fears
eliminated and all hopes realized. Paul said that at that time
he would know “even as also I am known.” In other
words, we will have complete knowledge similar to the
knowledge God has of us. God’s knowledge of us is beyond
our full understanding as finite creatures (see Psalms 139:6;
Romans 11:33). However, our knowledge will never be as
complete and perfect as God’s knowledge, but we will know
the full measure of what we were created for.
C. The virtues that endure (I Corinthians 13:13).

In our final verse Paul declared “And now abideth faith,
hope, charity, these three; but the greatest of these is
charity.” In contrast to the spiritual gifts which are
temporary, there are three gifts which are often called
virtues that are produced by the Holy Spirit and “abideth”
or are permanent and will remain eternally. They are “faith,
hope, charity.” Both “faith” and “hope” are human
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responses to God. But God is never said to believe or hope.

Therefore, the apostle can say that “charity” or love is “the
greatest of these” three virtues because God is love (see I
John 4:8, 16), and love is His motivation for everything He
does. God places His love in believers (see Romans 5:5) and
it’s also the mark that identifies us as Disciples of Christ (see
John 13:34-35). Note: Christian love is God’s love. It’s
Calvary love. Love that moved God to send Christ to be
the Saviour of this sinful world (see John 3:16). It’s the
love that God sheds abroad in the believer’s heart when
he or she accepts Christ as Saviour (see Romans 5:5).
The believer can now love like Christ as he or she
obeys the Holy Spirit living in them. Like a spiritual
gift, this kind of love is the work of the Holy Spirit in
the life of the believer. It’s not something that comes
naturally, because we are naturally selfish human
beings. Love is only possible if God supernaturally
helps us not to be selfish. It’s the kind of love that’s
shown in caring for a stranger who is in need or is
suffering. We need to love others, expecting nothing in
return (see Luke 10:30-35). This love is demonstrated
by the substitutionary sacrifice of our LORD Jesus who
was made sin for us so that we might be made
righteous before God (see II Corinthians 5:21). Love is
more important than all the spiritual gifts exercised in
the church body. Great faith, acts of dedication or
sacrifice, and miracle-working power mean very little
without love. Love makes our actions and gifts useful.
Although people have different gifts, love is available to
everyone. We should always thank God for this
precious gift!
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VI. Conclusion. Our lesson for this week has taught us the
overwhelming importance of loving others. God has given us
fantastic gifts with which to serve Him and the body of
Christ. Unless we exercise those gifts in love they will
amount to nothing. Let’s not waste our time (or God’s time)
filling our lives with useless ministry. He does not want us to
be busy for Him just for the sake of being busy. Instead, let’s
determine to allow God’s love to flow through everything we
do. The Apostle Paul reminded the Corinthian believers that
love is the most important quality that Christians should
strive for. It’s even more important than all the other
spiritual gifts (see I Corinthians 12:31). Paul not only
illustrated the more excellent way of God’s love, but also
provided a detailed picture of its scope and breadth. He
closed by reminding the Corinthians that love is the most
enduring gift one can give to others.

Curriculum***
Sunday, October 25, 2020: “Love Never Fails” Practical Points For
Lesson Text: I Corinthians 13:1-13
I. THE ABSENCE OF LOVE (I Corinthians 13:1-3)
1. Though I speak with the tongues of men and of angels, and

have not charity, I am become as sounding brass, or a
tinkling cymbal.
2. And though I have the gift of prophecy, and understand all

mysteries, and all knowledge; and though I have all faith, so
that I could remove mountains, and have not charity, I am
nothing.
3. And though I bestow all my goods to feed the poor, and

though I give my body to be burned, and have not charity, it
profiteth me nothing.
II. THE CHARACTERISTICS OF LOVE (I Corinthians

13:4-7)
4. Charity suffereth long, and is kind; charity envieth not;

charity vaunteth not itself, is not puffed up,
5. Doth not behave itself unseemly, seeketh not her own, is

not easily provoked, thinketh no evil;
6. Rejoiceth not in iniquity, but rejoiceth in the truth;
7. Beareth all things, believeth all things, hopeth all things,

endureth all things.
III. THE DURATION OF LOVE (I Corinthians 13:8-13)
8. Charity never faileth: but whether there be prophecies,

they shall fail; whether there be tongues, they shall cease;
whether there be knowledge, it shall vanish away.
9. For we know in part, and we prophesy in part.
10. But when that which is perfect is come, then that which
is in part shall be done away.
11. When I was a child, I spake as a child, I understood as a

child, I thought as a child: but when I became a man, I put
away childish things.
12. For now we see through a glass, darkly; but then face to
face: now I know in part; but then shall I know even as also I
am known.
13. And now abideth faith, hope, charity, these three; but the
greatest of these is charity.
I. THE ABSENCE OF LOVE (I Corinthians 13:1-3)
1. If I speak in the tongues of men or of angels, but do not

have love, I am only a resounding gong or a clanging cymbal.
2. If I have the gift of prophecy and can fathom all

mysteries and all knowledge, and if I have a faith that can
move mountains, but do not have love, I am nothing.
3. If I give all I possess to the poor and give over my body to

hardship that I may boast,but do not have love, I gain
nothing.
II. THE CHARACTERISTICS OF LOVE (I Corinthians

13:4-7)
4. Love is patient, love is kind. It does not envy, it does not

boast, it is not proud.
5. It does not dishonor others, it is not self-seeking, it is not

easily angered, it keeps no record of wrongs.
6. Love does not delight in evil but rejoices with the truth.
7. It always protects, always trusts, always hopes, always

perseveres.
III. THE DURATION OF LOVE (I Corinthians 13:8-13)
8. Love never fails. But where there are prophecies, they will
cease; where there are tongues, they will be stilled; where
there is knowledge, it will pass away.
9. For we know in part and we prophesy in part,
10. but when completeness comes, what is in part

disappears.
11. When I was a child, I talked like a child, I thought like a

child, I reasoned like a child. When I became a man, I put the
ways of childhood behind me.
12. For now we see only a reflection as in a mirror; then we

shall see face to face. Now I know in part; then I shall know
fully, even as I am fully known.
13. And now these three remain: faith, hope and love. But
the greatest of these is love.
1. Love is an essential ingredient in all Christian service (I

Corinthians 13:1).
2. All our gifts or talents are meaningless if not used with

love (I Corinthians 13:2).
3. Any good that we do is worthless if not done in love (I

Corinthians 13:3).
4. Christian love is always directed toward others (I

5. Christian love looks for the best in others and gives the
best it has (I Corinthians 13:6-7).
6. Love will continue when everything we know has passed

away (I Corinthians 13:8-10).
7. We may understand better than we once did, but we do

not see all there is now (I Corinthians 13:11-12).
8. We can be certain of one thing; love is eternal (I

Corinthians 13:13).

Curriculum***
Sunday, November 1, 2020: “Serving Love” Commentary (The ISSL
Curriculum)
Lesson: John 13:1-15, 34-35; Time of Action: 30 A.D.; Place

Golden Text: “For I have given you an example, that ye

should do as I have done to you” (John 13:15).
I. INTRODUCTION. When we eat at a restaurant, we wait

for our food to be delivered to our table. The server will
usually stop by during our meal to see whether the food is to
our liking or not. If we have a problem, the server will try to
correct it. We watch servers carrying heavy trays of plates
and often comment that they have a hard job. But servers in
restaurants do get paid and if they work well, they get
generous tips. They work their shift, go home, and enjoy the
amenities that most other people in society have. But the
status of those who served in Jesus’ day was much different!
Although there were varying levels of servants and slaves in
the Roman Empire and their treatment varied accordingly,
they were always a distinct class that was expected to serve.
Jesus’ disciples were aware of these distinctions. Even in
their informal group of twelve, they strove to establish
themselves in positions in which they could be served, not
serve others. Jesus periodically had to confront them about
this attitude, and as they gathered for their last meal
together, He confronted them again—this time by personal
example.
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II. THE LESSON BACKGROUND. After raising Lazarus

from the dead (see John 11:1, 20, 27-30, 33-44), many who
had witnessed this miracle believed on Jesus (see John
11:45). When the Pharisees heard about what Jesus had
done, from that day forward they conspired to kill Him (see
John 11:53). As a result, Jesus went to a city called Ephraim
near the wilderness and communed with His disciples (see
John 11:54). The Jew’s Passover was approaching when
many Jews went to Jerusalem to prepare for it. But the
Jewish leaders issued a command that if Jesus returned to
Jerusalem for Passover, anyone who knew His location was to
let them know so they could take Him into custody (see John
11:55-57). Then “six days before the Passover,” Jesus went
to Bethany to visit with Mary, Martha and Lazarus (see John
12:1-11). On the next day when people heard that Jesus was
coming to the Passover Festival, they went to meet Him with
palm branches shouting “Hosanna; Blessed is the King of
Israel that cometh in the name of the LORD” as He rode into
Jerusalem on a young donkey (see John 12:12-14) in
fulfillment of the Scriptures (see John 12:15-16). Then Jesus
gave His disciples a lengthy message foretelling His
crucifixion (see John 12:23-50). As the Passover drew closer,
Judas, inspired by Satan, went to the chief priests and
conspired with them to deliver Jesus to them “for thirty
pieces of silver” (see Matthew 26:4-16; Luke 22:1-6). A
couple of days later Jesus and His disciples entered a room
provided for them to eat the Passover meal (see Luke
22:7-13). This would be the third or possibly the fourth
Passover that Scripture mentions concerning Jesus (see John
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2:13; 6:4; and maybe 5:1); but it would be His last. Our
lesson takes place in that upper room (see Luke 22:12-13).
III. CHRIST’S MOTIVATION FOR SERVANT-

HOOD (John 13:1-3)
A. Jesus’ imminent departure (John 13:1). Our

first verse says “Now before the feast of the passover,
when Jesus knew that his hour was come that he should
depart out of this world unto the Father, having loved
his own which were in the world, he loved them unto
the end.” The phrase “Now before the feast of the
passover” means that what happened in that upper room
took place the evening before the “Passover Feast.”
Contrary to what many people believe, Jesus did not eat the
“Passover” meal on the day of “Passover” like all the other
Jews would. He celebrated with His disciples the day before
the “Passover” because as “our Passover” (see I Corinthians
5:7) He had to die on the “Passover” just like the
“passover” lamb was to be killed on the “Passover” in order
to fulfill Scripture (see Exodus 12:1-6). On that evening
“Jesus knew that his hour was come that he should
depart out of this world unto the Father.” Jesus’ earthly
ministry was reaching its climax. Throughout John’s gospel
Jesus repeatedly said that His “hour” had not yet come (see
John 2:4; 7:6, 30; 8:20) meaning that He had not finished His
work on earth. But now with this “Feast of Passover”
Jesus’ “hour” had finally arrived (see John 12:23; 17:1).
Jesus always knew when His “hour” would come when He
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would die. He said that His “hour” would be when He

“should depart out of this world unto the Father.” Of
course that would be after His crucifixion and resurrection
(see John 20:1-10) including His appearances after that, and
finally His departure from the earth to once again enjoy His
heavenly glory (see John 17:5). Jesus would leave the earth
“having loved his own which were in the world.” The
words “loved his own” refer to the Twelve apostles who
would still be living “in the world” after Jesus went to be
with “the Father.” But although they would still be “in the
world” of unbelieving humanity, spiritually speaking they
had been removed from its grasp (see John 17:15-16). Jesus
not only “loved” His disciples while He was with them, He
also “loved them unto the end.” In other words, Jesus’
love for His disciples was unending. The words “unto the
end” can mean that He “loved” them until He died, but it
also implies that Jesus “loved” them to the utmost. For sure,
they were not easy to love, but Jesus looked beyond their
flaws and gave Himself to them fully.
B. Jesus’ impending betrayal (John 13:2). This

verse says “And supper being ended, the devil having
now put into the heart of Judas Iscariot, Simon’s son, to
betray him.” The phrase “And supper being ended” is
properly translated as “during supper,” since it was still in
progress later when “Judas Iscariot, Simon’s son” left the
room “to betray him” (see John 13:26-27). All we know
about this “Simon”is that he was “Judas’” father. John tells
us that it was “the devil” or Satan who “put into the heart
of Judas Iscariot…to betray” Jesus. “Judas’” personal
motives or reasons for betraying Jesus may be complex. We
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do know that he was greedy and dishonest (see Matthew

26:14-15; John 12:4-6). But there may have been more. His
surname “Iscariot” indicates that he was a man from
Kerioth, located in Judea where Jewish nationalism was
strong. Expecting Jesus to overthrow Roman rule, he was
probably disappointed when He didn’t. So he turned against
the LORD, and wanting to get something out of his
relationship with Jesus, he sold his services to Jesus’
enemies. But this verse tells us that something more was at
work than Judas’ corrupt nature. It was “the devil,” Satan
(see Luke 22:3; John 13:27) who was behind this vile deed,
for he had “put” it “into the heart of Judas” to do it.
Satan deceived himself into thinking that Jesus’ death would
mean the end of His kingdom. He had tried this before (see
Matthew 4:1-11) but unsuccessfully. So he tried again, but
nothing changed; he was definitely unsuccessful this time
(see Matthew 28:18). Instead, Jesus’ death was the basis for
His triumph over all the forces of evil (see Colossians
2:13-15).
C. Jesus’ inevitable victory (John 13:3). This verse

says “Jesus knowing that the Father had given all things
into his hands, and that he was come from God, and
went to God.” Our LORD was well aware of what would be
the outcome of His death. John wrote, “Jesus knowing that
the Father had given all things into his hands” (see John
3:35; 5:22; I Corinthians 15:27; Ephesians 1:22). In addition,
“Jesus” also knew “that he was come from God, and
went to God.” The Father had sent His Son into the world
and after His death and everything He was sent to do was
finished (see John 4:34; 6:38), “Jesus” was well aware that
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He would go back “to God.” Knowing all of this, “Jesus”

could confidently enter the dark hours ahead, since even the
cross was under God’s control. “Jesus” would freely, but
temporarily give up His authority because He was assured
that He would regain it in even greater measure.
IV. CHRIST’S EXAMPLE OF SERVANT-HOOD (John

13:4-11)
A. Jesus’ humble act (John 13:4-5).
1. (vs. 4). This verse says “He riseth from

supper, and laid aside his garments; and took a towel,
and girded himself.” At this point during the meal, Jesus
shockingly took on the role of a servant. First “He riseth
from supper, and laid aside his garments.” Jesus rose
from His position at the “supper” and put His outer robe
aside to keep it clean since washing feet was a dirty job.
Having removed His outer “garments” or robe, Jesus stood
before His disciples as a common servant. Then He “took a
towel, and girded himself.” Picking up the “towel”
provided by the host, Jesus “girded Himself” meaning that
He tied the “towel” around His waist.
2. (vs. 5). This verse says “After that he

poureth water into a bason, and began to wash the
disciples’ feet, and to wipe them with the towel
wherewith he was girded.” The words “After that” mean
after Jesus tied the towel around His waist. After doing that,
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Jesus “poureth water into a bason, and began to wash

the disciples’ feet, and to wipe them with the towel
wherewith he was girded.” With this act of servitude,
Jesus also demonstrated His love for His disciples by washing
their “feet,” just as that sinner woman had earlier showed
her love to Jesus by washing his feet and wiping them (see
Luke 7:35-38). When we examine the ancient custom of foot
washing, we begin to see its significance. Normally, dinner
guests would bathe before going to the host’s house. But
because there were dusty roads and streets, and people wore
open sandals, their “feet” accumulated dust along the way.
It was important that they remove this dust before they
reclined at the table. The lowest household servant was
normally the one who washed the guests’ “feet” (see Luke
7:44). Note: In this case however, there was no servant
present and none of the disciples would humble
themselves to serve the rest by washing their “feet.” In
fact, what was on their minds was just the opposite.
They argued among themselves about who should be
the greatest (see Luke 22:13-14, 24). Jesus had to
admonish them on this occasion (see Luke 22:25-27)
just as He had on other occasions (see Matthew
20:20-28; Mark 9:33-37; 10:35-45). But this time,
Jesus emphasized His admonition by giving them this
object lesson on servant-hood. He assumed the role of
a servant toward each of His disciples, even the one
who would betray Him. However, one would like to
think that if the disciples had been reminded of the
custom, they would have gladly washed Jesus’ “feet” for
no one had ever heard of a superior washing the feet of
his subordinate.
B. Simon Peter’s question and Jesus’ response
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(John 13:6-11).
1. (vs. 6). This verse says “Then cometh he to

Simon Peter: and Peter saith unto him, LORD, dost
thou wash my feet?” The shock of what Jesus was doing
soon became evident to His disciples. Normally, those at
dinner would sit on couches reclining on one arm with their
“feet” bent behind them. Jesus began to wash the disciples’
“feet,” and when He came to “Simon Peter…Peter saith
unto him, LORD, dost thou wash my feet?” In the Greek,
emphasis is placed on the two pronouns “you” and “my,” so
this question in the Greek would be “LORD, are you going to
wash my feet?” I’m sure that “Peter” had good intentions,
but he spoke hastily and didn’t show any discernment. He
didn’t ask Jesus this question because his “feet” were not
dirty, but because he knew that what Jesus was doing was
the lowest job done by servants. As a result, “Peter”
objected to Jesus washing his “feet.” Note: If we notice
anything about “Peter” in the Gospels, it’s that he often
spoke impulsively out of ignorance and had to be
corrected by Jesus. He was against Jesus going to the
cross (see Matthew 16:21-23), and he tried to tell Jesus’
what to let him do at the Transfiguration (Matthew
17:1-4). He even expressed the faith of all twelve
disciples without realizing that one of them was a
traitor (see John 6:66-71).
2. (vs. 7). This verse says “Jesus answered and

said unto him, What I do thou knowest not now; but
thou shalt know hereafter.” The LORD’S response to
Peter, “What I do thou knowest not now” meant that
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Peter was not capable of understanding at that time the act

of servitude Jesus was performing. “Jesus” also said to
Peter, “but thou shalt know hereafter.” In other words,
Peter would come to understand the significance of what
Jesus was doing at a later time. It’s not clear if the term
“hereafter” refers to sometime soon, but it most likely
would be only after the Holy Spirit enlightened Peter (see
John 14:26). However, for now, Peter needed to accept by
faith the importance of Jesus’ act of servitude. Sometime in
the future Peter would understand that Jesus washed His
disciples’ feet in order to illustrate spiritual washing and the
cleansing of the soul from the pollution of sin.
3. (vs. 8). This verse says “Peter saith unto him,

Thou shalt never wash my feet. Jesus answered him, If I
wash thee not, thou hast no part with me.” Although
Jesus had just promised “Peter” that he would have a more
complete understanding in the future, “Peter” categorically
said to Jesus “Thou shalt never wash my feet.” All
“Peter” could think about was how socially improper it was
for “Jesus” to wash his “feet.” It’s interesting that “Peter”
was humble enough to realize that his LORD should not be
serving him, but he was also proud enough to tell Jesus what
He could not do! “Jesus” responded to “Peter” saying “If I
wash thee not, thou hast no part with me.” The Greek
word translated “part” is “meros,” and it means
“participation” in the sense of “having a share in someone or
something.” The point of this statement is that anyone who
refuses to accept Jesus’ act of cleansing is also rejecting Him.
All those, and only those who are spiritually washed by
Christ, have a part with Him. To have a part with Christ
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means to be “partakers of Christ” (see Hebrews 3:14), to

share in those awesome privileges which result from a union
with Him and a relationship to Him. In order to “have a
part with Jesus” it’s necessary for Him to “wash” or
cleanse us. All those whom Christ owns and saves He
justifies and sanctifies, and both of these are included in His
washing. The word translated “wash” here and in verses 5,
6, 8, 12 and 14 is “niptø” and means “to wash a part of the
body.” But the word translated “washed” in verse 10
is “louø” and it means “to bathe all over.” The distinction
between the two words was necessary and important
because Jesus was trying to teach His disciples the
importance of walking holy. Note: As believers in Jesus
Christ, we enjoy both fellowship and relationship with
Jesus Christ. Salvation is our relationship and our
fellowship is being in right standing with Him (see I
John 1:3, 6). In this verse, Jesus is talking about the
believer’s fellowship with Him. Peter was already
saved, so His salvation was intact. However, if there
was any sin in his life, his fellowship with Jesus would
be broken and could only be repaired if Jesus washed or
cleansed that sin through His forgiveness (see I John
1:9). When God “bathes us all over” (the word “louø”
used in verse 10) which Jesus here compares to
salvation, we are united with Him in salvation which is
a settled relationship that cannot change. It is once
and for all. But an unbroken fellowship with Christ
depends on us keeping ourselves “unspotted from the
world” (see James 1:27). When we have “spots” or
unconfessed sin in our lives, our walk with the LORD is
hindered. That’s when we only need to have our feet
washed (the Greek word niptø, used in this verse for
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“wash”), meaning that God removes any particular sin

we may have through His forgiveness (see Psalms
103:12; I John 1:9).
4. (vs. 9). This verse says “Simon Peter saith

unto him, LORD, not my feet only, but also my hands
and my head.” In response to Jesus’ mild rebuke, “Simon
Peter” quickly did an about face. He said to Jesus “LORD,
not my feet only, but also my hands and my head.” Now
he wanted Jesus to wash not only his “feet” but also “my
hands and my head” meaning his entire body. Note: For
the believer, Jesus’ act of foot washing symbolizes our
fellowship with Him. However, Peter’s request for
Jesus to wash him all over symbolizes salvation. Peter
and Judas were in different relationships with Jesus.
Yes, Jesus washed Judas’s feet! But it did Judas no good
because he had not been bathed or washed all over.
Some people teach that Judas was a saved man who
sinned away his salvation, but that is not what Jesus
said. Our LORD made it very clear that Judas had never
been cleansed from his sins and was an unbeliever, he
was not saved (see John 17:12).
5. (vs. 10). This verse says “Jesus saith to him,

He that is washed needeth not save to wash his feet,
but is clean every whit: and ye are clean, but not all.”
Since “Jesus” was speaking spiritually to Peter, He
explained that spiritually washing Peter’s whole body was not
necessary, for those who belonged to “Jesus” had already
been thoroughly cleansed or “washed” (the Greek word
“louø;” see comments on verse 8). So “Jesus” said to Peter
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“he that is washed needeth not save to wash his feet,

but is clean every whit: and ye are clean, but not all.”
The LORD was saying “anyone who has bathed needs only to
wash his feet, and is completely clean.” “Jesus” uses the
Greek word “louø” for “washed” which describes a complete
bathing or washing. Spiritually speaking, “Jesus” was
saying that anyone He has “washed” (louø; see comments on
verse 8) through salvation does not need to be “washed” or
saved again because that person “is clean every whit”
which means he or she is already completely clean. The only
thing that the saved or “washed” (louø) person needs to do
is “wash his feet.” Here “Jesus” uses the Greek word
“niptø” which means “to wash a part of the body” (see
comments on verse 8). This refers to a believer being
cleansed from any sin or iniquity through confession and
forgiveness. Since the believer is already saved and has been
completely “washed” or cleansed through salvation (see I
Corinthians 6:11), he or she needs only to be cleansed from
any sin they may commit. This is what “Jesus” meant when
He said “he that is washed (completely cleansed)
needeth not save (except) to wash his feet. But then
“Jesus” said something else that Peter may not have
understood. He said that all His disciples “are clean, but
not all.” In other words, all of the twelve disciples were
“clean” or saved except one—Judas (see John 17:6, 12).
Note: Those whom Jesus has washed or cleansed
through grace are justified and therefore they only
need to “wash” their “feet” which means to cleanse
themselves from the guilt they contract daily through
sin. This is done by the constant practice of
repentance. We must also “wash” our “feet” by
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avoiding the very presence of sin. Spiritual cleansing is

a basic truth of Christian living. It is beautifully
illustrated by the Old Testament priesthood. When the
priest was consecrated or ordained, he was bathed or
washed all over (see Exodus 29:1, 4), and this happened
to the priest only once and was never repeated. But
during his daily priestly ministry, the priest became
defiled, so it was necessary for him to wash his hands
and feet at the brass laver in the courtyard (see Exodus
30:18-21). Only then could he enter the holy place,
trim the lamps, eat the holy bread, or burn the
incense. The LORD cleanses us through the blood of
Jesus Christ, that is, through His work on the cross (see
I John 1:5-10), and by applying His Word to our lives
(see Psalms 119:9; John 15:3; Ephesians 5:25-26). The
“water of the Word” (see Ephesians 5:26) can keep our
hearts and minds clean so that we will avoid the
pollutions of this world. But if we do sin, we have a
loving Advocate in glory who will hear our prayers of
confession and forgive us (see I John 2:1-2).
6. (vs. 11). This verse says “For he knew who

should betray him; therefore said he, Ye are not all
clean.” In the previous verse, Jesus told Peter that all of the
disciples were “clean, but not all.” He said this because “he
knew who should betray him.” The fact that Jesus
“knew” what Judas was up to proves that Judas’s betrayal
was not an unforeseen development (see John 6:64, 70-71).
Inspired by God’s Spirit, David prophesied Jesus’ betrayal in
Psalms 41:9 when he said “Yea, mine own familiar friend, in
whom I trusted, which did eat of my bread, hath lifted up his
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heel against me.” When David wrote this psalm, it is

believed that he was probably referring to his counselor
Ahithophel, who became a traitor and joined Absalom’s
rebellion against his father David (see II Samuel 15:12, 31,
34). David may have had Ahithophel in mind, but the Holy
Spirit had Jesus in mind. What’s interesting is that both
Judas and Ahithophel committed suicide by hanging
themselves (II Samuel 17:23; Matthew 27:3-5). But even
though Jesus “knew” that Judas would “betray Him,” that
didn’t keep Him from continuing His mission with complete
awareness of what was yet to come and the role Judas would
play (see John 18:4; Psalms 41:9). Even though Judas’ act of
betrayal was carried out according to God’s plan, just like
every decision men and women make what he did was his
own free and responsible decision. That’s why Jesus said to
Peter “Ye are not all clean.” Judas was the only one of the
Twelve who was “not clean” meaning that he was the only
one who was lost (see John 17:12). Judas was lost because
He had not been washed or bathed (louø; see comments on
verse 10) spiritually by Jesus. It’s really difficult to imagine
what must have been going through Judas’ mind when the
LORD washed the dust from his feet, all the time knowing
that he would soon complete the betrayal of His Master (see
Mark 14:43-46; Luke 22:47-48; John 13:21, 26-28; 18:1-5).
Note: The amazing thing is that the others at the table
with Jesus did not know that Judas was an unbeliever
and a traitor. Up to the very moment of his betrayal,
Judas was protected by the Savior whom he would
betray. If Jesus had openly revealed what He knew
about Judas, it’s quite likely that the other disciples
would have turned on him. Remember that Peter cut
off the high priest’s servant ear when the soldiers came
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to take Jesus into custody (see John 18:10)! But

regardless of all the warnings Jesus gave His followers
about unbelief, Judas continued to reject the LORD.
Jesus even washed Judas’s feet, yet his heart remained
hard and never surrendered.
V. CHRIST’S TEACHING ON SERVANT-HOOD (John

13:12-15, 34-35)
A. A challenge to thinking (John 13:12). This verse

says “So after he had washed their feet, and had taken
his garments, and was set down again, he said unto
them, Know ye what I have done to you?” Once Jesus
finished washing all the disciples’ “feet,” He picked up His
outer “garments” that He had earlier removed (see
comments on verse 4) and He “set down again” meaning
that He took His place back at the table. Once He sat down,
Jesus said to His disciples “Know ye what I have done to
you?” Jesus was questioning His disciples on their
understanding of what He had just done. It’s obvious that
they didn’t understand. We have already seen through His
conversation with Peter that what Jesus did to them signified
a daily cleansing from sin. Without that daily cleansing it is
impossible to have a continued fellowship with Jesus. But it
appears that Jesus had another lesson in mind that is
revealed in the remaining verses. Note: Just like what
happened in this illustration, there are many
denominations today that carry on certain rites and
ceremonies that many of their members don’t
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understand the reason(s) behind them. Jesus’ question

here indicates that it’s His will that all these rites and
ceremonies should be explained, and that His people
should be acquainted with their meanings; otherwise,
even though these rites may be significant, to those
who don’t know what they mean they don’t mean
anything. Therefore, when we don’t know why we do
certain things in the church, we should ask just as
Israel would in the wilderness, “What mean you by this
service?” (see Exodus 12:26).
B. An example to follow (John 13:13-15).
1. (vs. 13). This verse says “Ye call me Master

and LORD: and ye say well; for so I am.” In the previous
verse, Jesus asked His disciples if they knew or understood
what He had done to them. Of course, He knew that they
didn’t, so He continued to explain it to them. He said “Ye
call me Master and LORD: and ye say well; for so I
am.” The term “Master” in Greek is “didaskalos” which
means “teacher.” Jesus confirmed that when they called Him
Teacher and “LORD,” they were speaking the truth for He
also said “for so I am” or “yes I am just as you say.” The
Greek word for “LORD” here is “kyrios” and means
“belonging to the LORD,” and the disciples did belong to
Jesus for He had chosen them as His own (see John 6:70;
15:16, 19). Note: Jesus Christ who is our Redeemer and
Saviour is also our “Master and LORD.” He is our
“Master,” our “didaskalos”—our teacher and instructor
in all necessary truths and rules; a prophet revealing
the will of God to us (see Luke 24:19). He is also our
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LORD our “kyrios”—our ruler and owner, who has

authority over us. Therefore, as Disciples of Christ we
must call Him Master and LORD, not as a compliment,
but in reality; not because we are forced to, but with
joy.
2. (vs. 14). This verse says “If I then, your

LORD and Master, have washed your feet; ye also ought
to wash one another’s feet.” The word “If” here can mean
“since.” Jesus was saying to the Disciples that as “your
LORD and Master” (see verse 13), since “I have washed
your feet; ye also ought to wash one another’s feet.” As
their “LORD” and “Teacher” the Disciples were to follow the
example Jesus had set. Jesus had “washed” their “feet” so
they ought to do the same thing to “one another’s feet.”
The “LORD” had temporarily given up His deserved honor,
taken on the role of a servant, and “washed” their “feet.” If
they should ever wonder how low to stoop in serving others,
all they had to do was remember what He had done for them
that evening. Jesus had brought to life what He had often
taught them about humble service (see Matthew 18:1-4;
20:25-28).
3. (vs. 15). This verse says “For I have given you

an example, that ye should do as I have done to you.”
Now Jesus clearly explains what He had done to them. He
described it as “an example,” something to be copied. Jesus
said “For I have given you an example, that ye should do
as I have done to you.” Some scholars have taken this
verse literally, thinking that Jesus was teaching that foot
washing was to be instituted as a standing ordinance in the
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church. They believe that Christians should, in a solemn

religious ceremony, wash one another’s feet as a token of
their humble love for one another. But undoubtedly, in this
verse Jesus didn’t mean for His act of foot washing to be
taken literally, but figuratively. Note: Jesus’ symbolic act
of washing His disciple’s feet was meant to be
instructive and was not to be an established ordinance
in the church like the LORD’S Supper or baptism.
Jesus’ symbolism of washing the disciples’ feet was
designed to teach us at least two things. First, it was to
teach us humility. As believers, we must learn from our
Master to be “meek and lowly in heart” (see Matthew
11:29), and to conduct ourselves with all humility.
Christ had often taught His disciples humility and they
had forgotten the lesson; but now He was teaching
them in a way that they could never forget: by example.
Second, Jesus’ act teaches us to surrender to servant-
hood. To wash one another’s feet means to stoop to the
lowest positions of love for the good and benefit of one
another. We ought to imitate both the Apostle Paul
who was free from all, but made himself “servant of all”
(see I Corinthians 9:19), and our LORD Jesus,
who “came not to be ministered unto, but to minister”
(see Matthew 20:28). We must take care to give time for
the good of those to whom we are not under any particular
obligations (see Hebrews 6:10). Living our lives with
humility and servant-hood will help to keep us in fellowship
with Jesus. Nothing can affect our relationship with Him (see
John 10:26-29; 11:26; Ephesians 1:11-14), because we have
already been washed all over by the blood of Jesus and
nothing can change that. It’s a wonderful thing to deepen
our fellowship with the LORD. The important thing is to be
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honest with Him and with ourselves and keep our feet clean
by avoiding all sin. Note: Verses 16-33 are not part of
our printed text but in verses 16-21, Jesus declared that
servants are not greater than their master and those
who are sent to do something are not greater than the
one who sent them. Then Jesus was about to tell them
something that the Scriptures said had to take place.
He told them that the man who shared His food has
turned against Him. Then He said that He was telling
them this so that when it happened they would believe
that He was the One sent by God. In addition, Jesus
said whoever accepts the person I send also accepts
me. And whoever accepts me also accepts the one who
sent me” (see John 13:16-20). Then in verses 21-30,
Jesus reveals who will betray Him without giving the
name of that disciple, who soon left the room to
complete his betrayal of Jesus. After Judas left, Jesus
talked about His death and departure from earth saying
“Now is the time for the Son of Man to receive his
glory. And God will receive glory through him. If God
receives glory through him, he will give glory to the
Son through himself. And that will happen very soon.
My children, I will be with you only a short time more.
You will look for me, but I tell you now what I told the
Jewish leaders: Where I am going you cannot come”
(see John 13:31-33). The lesson continues with verse
34.
C. Love: the mark of Jesus’ disciples (John

13:34-35).
1. (vs. 34). This verse says “A new
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commandment I give unto you, That ye love one

another; as I have loved you, that ye also love one
another.” Although Jesus said that He was giving His
disciples “A new commandment,” there was really nothing
new about God’s command to “love” since the Mosaic Law
commanded God’s people to “love thy neighbor as thyself”
(see Leviticus 19:18). What was new was that Jesus changed
the word “neighbor” to “one another” and the words “as
thyself” to “as I have loved you.” This change in wording
reveals that Jesus’ sacrificial “love” is to be the example for
Christian “love” and should constantly be seen among all
believers in Jesus Christ (see Galatians 6:10; Ephesians
5:2,25). The Greek word for this godly “love” is agape. This
“love,” which is a gift from God (see I Corinthians chapter
13; Galatians 5:22) is not so much based on emotion as it is
doing things for the benefit of another person, that is, having
an unselfish concern for them, whether friend or foe, and a
willingness to seek the best for them. Note: Jesus’
disciples had already experienced His “love” for them
during the time He spent with them day in and day out.
He spoke kindly to them and showed concern for them
and for their welfare (see Matthew 11:27-29). He
taught them (see Matthew chapters 5-7), counseled
them (see John 10:1-18), and comforted them (see John
14:1-6). He prayed with them and for them (see
Matthew 26:36-41; John 17:8-26), and stood up for
them when accusations were brought against them (see
Matthew 12:1-8; Mark 2:23-28). In public, Jesus
declared that His disciples were dearer to Him than
His mother, or sister, or brother (see Matthew
12:47-50). Jesus reproved them when they needed it
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(see Mark 10:36-40; John 6:60-65), but He also

compassionately accepted their failings (see Matthew
26:30-34). If there are any doubts about what real Christian
“love” is, simply put, it is treating people the way you want
to be treated (see Luke 6:31). From the very moment that
Jesus uttered the words of this verse and going forward,
“love” would take on a new meaning and new power because
of the death of Jesus Christ on the cross (see John 15:13).
The coming of the Holy Spirit would give the disciples
(including us) the ability to “love one another” the way
Jesus loves us. Here is an interesting point: “love” is so
important in the believer’s life that the scriptures reveal that
“love” goes hand-in-hand with the command to believe in
Jesus Christ (see I john 3:23; I Peter 1:22).
2. (vs. 35). Our final verse says “By this shall all
men know that ye are my disciples, if ye have love one
to another.” The words “By this” refer back to Jesus’
words in verse 34, “that ye love one another; as I have loved
you” as well as the last phrase of this verse “if ye have love
one to another.” Jesus said that showing “love one to
another” is the Christian’s badge that identifies them as
“my disciples.” When we “love” others like Jesus loves us
sacrificially and humbly, it declares to the world that we are
Jesus’ “disciples.” Loving others is our badge, our sign, our
identification card to the world that separates us from the
world. There may be some who ask whether or not unsaved
people can show this kind of love. The answer is yes, but it is
a counterfeit “love” no matter how serious the person
showing it may be. It’s counterfeit because it is not
motivated by a changed life that has been sanctified and
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dedicated to serving and honoring the LORD. Their “love”

no matter how real it may look is not spiritual but carnal. As
Jesus ended His Sermon on the Mount, He declared that at
His judgment, many people will say that they had done
wonderful things in His name. But because those things
were not done according to the Father’s will, Jesus said that
He would tell them to “depart from me, ye that work iniquity”
VI. Conclusion. As humans, it’s natural for us to want to be

served by others. We can easily become filled with delusions
of our own importance. In this lesson, we have been
reminded that Jesus expects us to humble ourselves and
serve others. Jesus, the One the disciples readily conceded
to be LORD and Master, took off His outer clothing and
washed their feet. The lesson from His example is
inescapable. In our world we are told that we should be
assertive. We are reminded of our rights and how we should
demand them. A person’s value is often measured in terms
of the service he or she can extract from others. But Jesus
teaches us the opposite. Those who are truly the greatest
are those who are the greatest servants.

Curriculum***
Sunday, November 1, 2020:“Serving Love” Practical Points For
Lesson Text: John 13:1-15, 34-35
Kings James Version (KJV)
I. CHRIST’S MOTIVATION FOR SERVANT-HOOD (John

13:1-3)
1. Now before the feast of the passover, when Jesus knew

that his hour was come that he should depart out of this
world unto the Father, having loved his own which were in
the world, he loved them unto the end.
2. And supper being ended, the devil having now put into the
heart of Judas Iscariot, Simon’s son, to betray him;
3. Jesus knowing that the Father had given all things into his
hands, and that he was come from God, and went to God;
II. CHRIST’S ACT OF SERVANT-HOOD (John 13:4-11)
4. He riseth from supper, and laid aside his garments; and

took a towel, and girded himself.
5. After that he poureth water into a bason, and began to

wash the disciples’ feet, and to wipe them with the towel
wherewith he was girded.
6. Then cometh he to Simon Peter: and Peter saith unto him,

Lord, dost thou wash my feet?
7. Jesus answered and said unto him, What I do thou knowest

not now; but thou shalt know hereafter.
8. Peter saith unto him, Thou shalt never wash my feet. Jesus
answered him, If I wash thee not, thou hast no part with me.
9. Simon Peter saith unto him, Lord, not my feet only, but
also my hands and my head.
10. Jesus saith to him, He that is washed needeth not save to

wash his feet, but is clean every whit: and ye are clean, but
not all.
11. For he knew who should betray him; therefore said he,
Ye are not all clean.
III. CHRIST’S TEACHING ON SERVANT-HOOD (John

13:12-15, 34-35)
12. So after he had washed their feet, and had taken his
garments, and was set down again, he said unto them, Know
ye what I have done to you?
13. Ye call me Master and Lord: and ye say well; for so I am.
14. If I then, your Lord and Master, have washed your feet;
ye also ought to wash one another’s feet.
15. For I have given you an example, that ye should do as I

have done to you.
34. A new commandment I give unto you, That ye love one

another; as I have loved you, that ye also love one another.
35. By this shall all men know that ye are my disciples, if ye

have love one to another.
I. CHRIST’S MOTIVATION FOR SERVANT-HOOD (John

13:1-3)
1. It was just before the Passover Festival. Jesus knew that

the hour had come for him to leave this world and go to the
Father. Having loved his own who were in the world, he
loved them to the end.
2. The evening meal was in progress, and the devil had

already prompted Judas, the son of Simon Iscariot, to betray
Jesus.
3. Jesus knew that the Father had put all things under his
power, and that he had come from God and was returning to
God;
II. CHRIST’S EXAMPLE OF SERVANT-HOOD (John

13:4-11)
4. so he got up from the meal, took off his outer clothing, and
wrapped a towel around his waist.
5. After that, he poured water into a basin and began to wash

his disciples’ feet, drying them with the towel that was
wrapped around him.
6. He came to Simon Peter, who said to him, “Lord, are you

going to wash my feet?”
7. Jesus replied, “You do not realize now what I am doing,

but later you will understand.”
8. “No,” said Peter, “you shall never wash my feet.” Jesus

answered, “Unless I wash you, you have no part with me.”
9. “Then, Lord,” Simon Peter replied, “not just my feet but

my hands and my head as well!”
10. Jesus answered, “Those who have had a bath need only
to wash their feet; their whole body is clean. And you are
clean, though not every one of you.”
11. For he knew who was going to betray him, and that was
why he said not every one was clean.
III. CHRIST’S TEACHING ON SERVANT-HOOD (John

13:12-15, 34-35)
12. When he had finished washing their feet, he put on his

clothes and returned to his place. “Do you understand what I
have done for you?”he asked them.
13. “You call me ‘Teacher’ and ‘Lord,’ and rightly so, for that
is what I am.
14. Now that I, your Lord and Teacher, have washed your
feet, you also should wash one another’s feet.
15. I have set you an example that you should do as I have

done for you.
34. “A new command I give you: Love one another. As I have

loved you, so you must love one another.
35. By this everyone will know that you are my disciples, if

you love one another.”
1. Jesus’ love for us is constant, even when our love for Him
falters (John 13:1-2).
2. God-given privileges don’t exempt us from humble service;

they obligate us to it (John 13:3-5).
3. To presume to know better than God is to set yourself

apart from Him (John 13:6-8).
4. Just because people act saved doesn’t mean that they are
(John 13:9-11).
5. Christian leadership does not promote ourselves; it honors

others (John 13:12-15).
6. The Christian’s identification card is love for others both

saved and lost (John 13:34-35).

Curriculum***

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International Sunday School Lessons

(March 2019 to November 2020)

Sunday, March 3, 2019

Lesson: Luke 14:7-14; Time of Action: 30 A.D.; Place of

Golden Text: “For whosoever exalteth himself shall be

I. INTRODUCTION. Have you ever gone to an event and

II. BACKGROUND FOR THE LESSON. This week’s lesson

close of the Old Testament there arose a group of godly men

III. LIVING FOR GOD’S EXALTATION (Luke 14:7-11)

A. A parable on self-glorification (Luke 14:7).

B. The proud humiliated (Luke 14:8-9).

1. (vs. 8). In this verse, Jesus begins His parable.

2. (vs. 9). After warning the guests against

place and move to the “lowest” or last position at the end of

C. The humble exalted (Luke 14:10). Jesus went

Jesus used of His disciples in the upper room (see John

D. The principle stated (Luke 14:11). All truly

takes a place of honor in his presence (see Proverbs 25:6-7).

IV. LIVING FOR THE RESURRECTION (Luke 14:12-14)

A. The proud are repaid on earth (Luke 14:12).

recompence be made thee.” Having addressed the

B. The humble are repaid at the resurrection

1. (vs. 13). Instead of inviting those who could

(see Isaiah 35:5-6; 61:1; 56:3-5). As Jewish teachers,

2. (vs. 14). If we widen our invitation list to

recompense thee: for thou shalt be recompensed at the

oneself and accept Jesus’ gracious salvation. The parabolic

***The International Sunday School Lesson

Sunday, March 3, 2019

Lesson Text: Luke 14:7-14

King James Version (KJV)

I. LIVING FOR GOD’S EXALTATION (Luke 14:7-11)

7. And he put forth a parable to those which were bidden,

8. When thou art bidden of any man to a wedding, sit not

11. For whosoever exalteth himself shall be abased; and he

II. LIVING FOR THE RESURRECTION (Luke 14:12-14)

14. And thou shalt be blessed; for they cannot recompense

New International Version (NIV)

I. LIVING FOR GOD’S EXALTATION (Luke 14:7-11)

7. When he noticed how the guests picked the places of

8. “When someone invites you to a wedding feast, do not take

II. LIVING FOR THE RESURRECTION (Luke 14:12-14)

PRACTICAL POINTS FOR DISCUSSION:

1. Never seek to take glory for yourself (Luke 14:7-8).

2. Pride comes before a fall (Luke 14:9; Proverbs 16:18).

3. Let another person give you honor, not yourself (Luke

4. Selfishness always leads to pride and division, but

6. God rewards humility and Christ-like service (Luke 14:14).

*** The International Sunday School Curriculum***

Sunday, March 10, 2019

Lesson Text: I Thessalonians 3:1-13

King James Version(KJV)

I. MISSION FOR ENCOURAGEMENT (I Thessalonians

1. Wherefore when we could no longer forbear, we thought it

2. And sent Timotheus, our brother, and minister of God, and

3. That no man should be moved by these afflictions: for

5. For this cause, when I could no longer forbear, I sent to

II. REPORT OF ENCOURAGEMENT (I Thessalonians

7. Therefore, brethren, we were comforted over you in all our

8. For now we live, if ye stand fast in the Lord.

10. Night and day praying exceedingly that we might see

III. THE GOAL OF ENCOURAGEMENT (I Thessalonians

13. To the end he may stablish your hearts unblameable in

* The International Sunday School Curriculum*