Posted: 9/07/06

BaptistWay Bible Series for September 17

Trust in a God who cares for you deeply

• Psalms 23:1-6; 27:1-6

By David Wilkinson

Broadway Baptist Church, Fort Worth

If familiarity breeds contempt, then Psalm 23 might have been excised from the canon long ago. Instead, perhaps the most familiar and beloved of all Christian Scriptures continues to offer comfort and assurance to generation after generation of readers.

Amazingly, this brief passage still resonates with readers today, despite the enormous chasm between our modern, technology-driven urban culture and the poet’s pastoral images based in ancient Near Eastern culture. Though we are far removed from the ways of Hebrew shepherds, the psalmist’s imagery manages to connect at the deepest emotional and spiritual levels, just as it has done for century after century.

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Whatever the era, culture or circumstance, Psalm 23 speaks to humanity’s deepest fears, longings and hopes, offering comfort to the troubled soul of any age. For that reason, this cherished psalm continues to be read or recited at countless funerals and sick beds.

Surrounded by such familiarity, the challenge is to see this poetic passage with new eyes and to open our minds and hearts to reconnect with its spiritual power.

Psalm 23

The opening sentence of Psalm 23—“The Lord is my shepherd; I shall not want”—provides the guiding metaphor that extends through the entire psalm. The image of the shepherd, of course, would have been immediately familiar to the Hebrew people and to the early Christians. The language of “green pastures,” “still waters,” “right paths,” “darkest valley” and “rod and staff” would have needed no explanation or amplification for generations of people who remained intimately familiar with the ways of the shepherd.

The shepherd’s vocation rested on a two-fold responsibility—providing for and protecting the flock entrusted to his care. These twin themes are woven throughout the psalm. The shepherd guides his flock to the safety and sustenance provided by “green pastures,” “still waters” and “right paths.”

The shepherd also leads his flock through dangers, offering not only his comforting presence but also the protection provided by the “rod and staff.” These tools of the trade—the rod and the shepherd’s crook—were used to prod a wayward sheep toward the right path, to lift a lamb to safety on a rocky ledge or to ward off predators.

Although some scholars suggest a switch in metaphors at verse 5, moving from the good shepherd to the gracious host, the weight of the evidence favors a continuation of the shepherd image, which is consistent with the role of the shepherd in ancient Near Eastern culture.

I have had the wonderful privilege of sitting in the afternoon shade beneath a Bedouin shepherd’s tent. For the Bedouin, such an experience represents more than a temporary respite from the oppressive heat in a parched and rocky land. It is more than protection from the dangers of the sun, animals or thieves. It is a gesture of hospitality extended not only to friends but to strangers.

Bedouin hospitality goes beyond mere protection, whether real or symbolic. It also means provision for the guest, including food—“you prepare a table before me” (v. 5)—and other gestures of graciousness and good will, such as anointing a guest’s head with perfumed oil (v. 5). Furthermore, as suggested by the phrase “my cup overflows” (v. 5), such hospitality extends to the generosity of spreading a feast at the feet of the guest who sits under the host’s tent.

This is the shepherd—the Good Shepherd—in whom the psalmist trusts, a God who not only provides and protects God’s people but who also welcomes them with graciousness and generosity. Yet there is another dimension to the Old Testament image of the shepherd often overlooked, for “the notion of being shepherd of persons opens up a background of tradition that is far broader than animal husbandry,” as James Mays states in his commentary on Psalms.

Mays also points out: “In the ancient Near East, the role and title of shepherd were used for leaders as a designation of their relation to the people in their charge. As a title, ‘shepherd’ came to have specific royal connotation. God and kings were called the shepherd of their people. … In narrative, song and prophecy, the Lord is called the shepherd of Israel, his flock.”

To say “The Lord is my shepherd” invokes all the richness of this theological and political background as well as the pastoral, Mays says.

Thus, the image of the shepherd not only is associated with the actions and responsibilities of actual shepherds, but also is “informed by what the Lord has done and what kings were supposed to do.”

It also should be noted that although use of the shepherd as an image of God as leader and ruler was a familiar concept in ancient Israel, its use in a first-person declaration of faith is unparalleled. Indeed, “it is the focus of the shepherd’s care on one person that gives the psalm such intimate force,” Mays continues.

Jesus, of course, added to the richness of the shepherd metaphor by adopting it to communicate his own identity and mission in the world (John 10:11). For Christians, this association with Jesus as the Good Shepherd further extends and deepens the connection with the psalmist’s language of faith and trust.

Psalm 27

This psalm, placed only a few pages from Psalm 23, also can be characterized as a psalm of trust, although the second half (vv. 7-14) invokes language traditionally associated with the lament.

Like Psalm 23, this psalm makes poetic use of metaphor in its opening sentence through the images of light, salvation and fortress. And, as in Psalm 23, the writer expresses utmost confidence in God’s protection—a blessing so real and complete that one could live without fear (vv. 1, 3, 5) in a world in which there was much to fear.

Like Psalm 23, this psalm repeatedly employs the first person pronoun in its declaration of faith: “The Lord is my shepherd” (Psalm 23:1) and “The Lord is my light and my salvation” (Psalm 27:1), and so forth. This language is striking. It speaks to the intimacy of the psalmist’s relationship with God, affirming the promise that the creation can enjoy a personal relationship with the Creator, a grace beyond comprehension.

On the other hand, the significance of the use of the first person should not be overextended in the sense of our modern, Western notion of the individual—a concept completely foreign to the ancient Hebrews and to the writers of the Psalms. The place of the individual is never understood apart from the larger context of the covenant community.

Like Psalm 23, this psalm expresses trust in God’s provision and protection from his enemies, utilizing images of “light” (v. 1), “shelter” (v. 5), and “tent” (v. 5).

Discussion questions

• Most of us have little real understanding of the life of the ancient Near Eastern or Middle Eastern shepherd, and whatever notions we do have often are romanticized. So, why does this image of God as shepherd continue to resonate with us?

• Can you describe an occasion when Psalm 23 spoke to you in a meaningful way?

• What are the qualities of light that make it a compelling metaphor for God (27:1)?

News of religion, faith, missions, Bible study and Christian ministry among Texas Baptist churches, in the BGCT, the Southern Baptist Convention ( SBC ) and around the world.

Posted: 9/07/06

Bible Studies for Life Series for September 17

Responding to the agony of defeat

• Joshua 7:6-7,10-13,16-21,24-26

By Kenneth Lyle

Logsdon School of Theology, Abilene

For most Christians, recollection of spiritual failure comes too often and too quickly. Unlike last week’s lesson, where the account of God’s victory at the crossing of the Jordan River provides opportunity for an appropriate response by God’s people, the narrative in Joshua 7 recounts the circumstances surrounding the people’s defeat at the city of Ai. How do God’s people respond appropriately to spiritual defeat? How do leaders appropriately lead during times of apparent spiritual failure?

The context and progression of the story of Israel’s defeat at Ai provides essential narrative detail and raises some difficult questions.

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The story begins with a cryptic revelation about Achan’s theft of some of the “devoted things” (Joshua 7:1). Prior to the final victory over the city of Jericho, God commanded, “The city and all that is in it are to be devoted to the Lord” (6:17). Joshua, unaware of Achan’s violation of the Lord’s command, bolstered by the overwhelming victory over Jericho, sends spies to assess the situation at Ai.

Hearing the spies’ report, Joshua, confident of victory, sends out a relatively small detachment of soldiers that suffers a horrible defeat (7:2-5). Joshua, filled with confusion and grief, comes before the Lord. God reveals to Joshua, “Israel has sinned; they have violated my covenant … they have taken some of the devoted things; they have stolen, they have lied, they have put them with their own possessions” (v. 11).

Joshua then implements God’s instruction to examine each tribe, clan by clan, as they present themselves. In turn, Achan and his family come before Joshua. Achan reveals his sin, and he and his family suffer the horrible consequences (vv. 14-26). Purged of the offender, Joshua and Israel, encouraged by the Lord, attack and defeat Ai (Joshua 8).

The story raises interesting questions. What special status did the items stolen by Achan hold? If God knows the offense, why the dramatic requirement of having all the people come before Joshua? Why in this case does theft require capital punishment? Perhaps the most disturbing question raised by the story surrounds the apparent corporate punishment of an individual sin. Why does Achan’s family suffer the same horrible punishment as Achan? Finally, how does Joshua function as leader in this situation?

The narrative gives a full accounting of the items stolen by Achan: a robe, some shekels, and a wedge of gold (v. 21). The punishment for his crime seems to outweigh its severity.

In The Nine Commandments, David Noel Freedman reminds us punishment here come from the Hebrew word karet, which literally means, “to cut off.” Freedman describes karet as the “apex of penalties” reserved for the worst offenders. Why such a severe punishment meted out for simple theft? Freedman points out, “Achan’s punishment is the only instance in the Hebrew Bible of an Israelite’s being put to death for stealing, and it is the only case of stealing from the herem, what is dedicated to God.”

The items taken by Achan had a certain intrinsic value, but more importantly, they are “devoted” to God. Again Freeman: “Achan’s crime is the quintessential example of theft—theft from God.”

It should be evident from the narrative that sin does not occur in a vacuum. Achan acted independently, but all Israel suffered consequences.

Imagine the last thoughts of those who died at Ai. Picture the scene as all of Israel confronts the possibility that one among them had violated God’s command. Put yourself in the place of Achan’s wife, daughters, sons and household as they faced the ultimate punishment for sin.

While the circumstance surrounding the crime and punishment of Achan raise difficult and disturbing questions, the narrative makes the essential point that sin produces consequences that resound beyond the life of the guilty party. Our own experience confirms for us that the consequences of sin almost always involve other people. The assertion “What I do is my own business” may make us feel better, but it does not reflect reality.

Scripture presents the strong and persistent truth that we live in a fallen world where sin and death hold sway. Equally true, however, Scripture presents the truth that for the Christian, God has won the victory over sin and death. Because of what God has done in Jesus, no longer is death a necessary consequence for sin.

Finally, Joshua’s handling of the situation at Ai provides insight into how we might handle spiritual failure. Initially, Joshua erroneously blames God for the defeat at Ai, but he at least feels free to come before God to complain. As leader, Joshua does not turn away from God; rather, he falls before, speaks to and hears from God.

Joshua’s actions are instructive. When spiritual failure comes, we have access to God. We can question or even complain. However, like Joshua, we must not end the conversation prematurely. We must listen to God and respond to the call to examine and consecrate our lives. We must confront sin, moving toward confession, repentance and reconciliation.

The “apex of punishments” for sin no longer faces those who are in Christ (Romans 6:23), but we must acknowledge that sin left unchallenged or unquestioned leads to spiritual failure with consequences reaching beyond the individual involved. Likewise, confession, repentance and reconciliation result in healing and wholeness not just for the individual involved, but for the body of Christ.

Discussion questions

• How do you respond to spiritual failure?

• Has the role of repentance been lost in modern culture? Is it symptomatic of a people who refuse to take responsibility for their actions? How can this be turned around?

News of religion, faith, missions, Bible study and Christian ministry among Texas Baptist churches, in the BGCT, the Southern Baptist Convention ( SBC ) and around the world.

Posted: 9/07/06

Explore the Bible Series for September 17

Listen to God’s word and remain true

• Hebrews 3:1-15

By Howard Anderson

Diversified Spiritual Associates, San Antonio

Good works cannot generate salvation, but they are subsequent and consequential God-empowered fruits and evidences of it. Our salvation is a byproduct of grace and faith. We are required to believe for salvation, and faith is part of the gift of God that saves and cannot be exercised by one’s own power. Timely obedience is one of the great dynamics of Christian discipleship.

Faithfulness of Jesus and Moses (Hebrews 3:1-6)

We are holy, not through self-purification, but through our relationship with Jesus Christ. We share in a heavenly call that cannot be realized in our earthly circumstances, but in the glory of God’s will for our life. We are reminded to consider Jesus, who is both Apostle and High Priest. As Apostle, he represents the interest of God—salvation. As High Priest, he mediates between God and humankind, bringing God’s will to humanity and interceding for humanity in the divine presence.

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Our confession is the praise of God. It is the Christian’s recognition that their proper attitude toward God is adoration and praise. The Christian confessions of faith are that Jesus is the Son of God (1 John 4:15) and the Christ (John 9:22); therefore, Jesus Christ is the center of our confession of faith in the gospel.

The house of Moses means the nation of Israel, and the house of Christ refers to the church (Numbers 12:7; Hebrews 2:12; 3:6). Both Moses and Christ faithfully fulfilled their individual divine appointments to care for the people of God. Moses was only a part of God’s household of faith, but Jesus was the architect of that household (Eph. 2:19-22), and is greater than Moses and equal to God.

Moses was faithful in his role as servant and was a testimony to that which was to come in Christ (John 5:46). Ministers, deacons and lay leadership would do well to adopt the servant position in the church. Servant to all implies a position of dignity and freedom.

If we hold fast, perseverance in faithfulness is proof of real faith. Members who allow any and everything to interfere with their salvation by withdrawing from the fellowship when difficulty arises confirm they never were truly part of God’s household (1 John 2:19). Our challenge is to abide in Jesus Christ and display the evidence of genuine membership in the household of faith. Hope rests in Jesus Christ for our salvation (Rom. 5:1,2) and ultimately eternal life (John 14:1-3).

Unfaithfulness of Moses’ generation (Hebrews 3:7-11)

The writer of Hebrews cites Psalm 95:7-11 as the words of its ultimate author, the Holy Spirit. This passage describes the Israelites’ wilderness wanderings after their delivery from Egypt. Despite God’s miraculous works and his gracious, providential faithfulness to them, the people still failed to commit themselves to him in faith (Numbers 14:22-23).

The invitation is for God’s people to come into his presence to worship. It reminds us God is the creator of all things, and all creation lives by his bounty. He is our God and we are his people—the sheep of his pasture.

The evidences of God’s goodness and care surrounded Israel in the wilderness, and yet many of the people missed the encounter with God. Often in our own wilderness situations, we miss the blessings of God and crumble under the pressure.

Their problem was not the disgusting carnal appetites but hardness of heart. They were victims of selfishness. They had too many things on their minds to observe the presence of God among them. Because of rebellion against God, an entire generation of the children of Israel was prohibited from entering into that rest in the Promised Land (Deuteronomy 28:65).

Faithfulness required for Christians (Hebrews 3:12-15)

The essence of sin is idolatry—the refusal to worship the true God. We mistakenly adapt an attitude that as long as we avoid the striking sins and crimes, we consider ourselves sound. There is no distinction about sin; therefore, it cannot be measured by severity. Sin is evil and separates you from the love of God. You are gifted, and you sin when you hide your gift under a bushel (Ephesians 4:7). Christians must remain cognizant that they can be cut off from God by sin, as Israel was.

The Hebrews deceived themselves with the reasoning that their rejection of Jesus Christ was being faithful to the Levitical system. Their willingness to hang on to the older system was really a rejection of the living word (Hebrews 4:12) of the living God (v.12), who through Christ had opened up a new and living way (Hebrews 10:20). Choosing the path of unbelief always leads only to death (Jude 5).

“For we are made partakers of Christ” implies an action in the past has made us effective partakers of Jesus Christ if we hold to the solid foundation we have been given. The Christian’s standing is not the product of their decision, their obedience or their theological insight. We stand on the basis of God’s deed in Jesus Christ and God’s act in uniting us to Christ.

We can render our relationship with Jesus Christ meaningless by drifting away through preoccupation or neglect. But even the person who has drifted can recover his or her center again. They can find anew the great event that gives meaning and perspective to their life and build again on the foundation laid by God.

“Today” (v. 15) is used to emphasize it is the present when God’s voice is heard. We never can go back to yesterday; the only thing left is the memory and hurt. We do not have tomorrow in our grasp, so we have to make the most of the day we have. What we do today determines the good or bad of tomorrow. In the finality of life, we must realize: (1) time is short; (2) without Jesus Christ, life is hopeless; and (3) now is the time to prepare to meet God. Listen to God’s word and remain true!

Discussion questions

• How is Christ’s role as High Priest affected by a lack of confession in our lives?

• What evidences of faith are in your life?

• Why do people fail to commit themselves fully to God despite his bountiful care?

• How is the refusal to adequately worship God idolatry?

News of religion, faith, missions, Bible study and Christian ministry among Texas Baptist churches, in the BGCT, the Southern Baptist Convention ( SBC ) and around the world.

Posted: 9/06/06

Stem-cell advance raises hope, ethical questions

By Robert Marus

Associated Baptist Press

WORCESTER, Mass. (ABP)—New scientific research may defuse the culture war over embryonic stem-cell research, but it also may raise new ethical questions.

In a study publicized on the website of the journal Nature, members of a team of scientists headed by Robert Lanza of Advanced Cell Technology in Worcester, Mass., reported they had successfully grown stem-cell colonies that were extracted from human embryos without destroying the embryos in the process.

Many biologists believe embryonic stem-cell research holds significant promise for treating several types of terminal diseases. Such cells are valued because they are what scientists call “pluripotent”—they have the potential to grow into many different kinds of tissue. Researchers believe tissue grown from stem cells could be used to replace diseased or destroyed tissue in patients suffering from terminal or debilitating conditions.

However, until now, scientists had not been able to extract stem cells that could multiply into stem-cell colonies, or “lines,” without destroying the donor embryo. Many abortion-rights opponents believe that destroying any embryo—at any stage of development—amounts to abortion.

In 2001 President Bush effectively banned federal funding for embryonic stem-cell research. It is commonly practiced on an embryo at the blastocyst stage, with about 150 cells.

But the new technique, using technology developed for in vitro fertilization, extracts a single cell from an embryo containing only eight cells—much younger than has previously been used in research. The technique, according to the study’s authors, leaves the embryo with the ability to develop into a fetus.

However, Nature reported, the paper raises other ethical questions.

“There are fears that removing a cell from an embryo will lower its chances of implantation in the womb or alter its development and cause later health problems for the resulting child,” the journal said. “Lanza answers this by saying that the risks of the procedure are minimal and that it would only be performed on embryos that are to undergo pre-implantation genetic diagnosis anyway.”

The technique, which has been used for about 10 years to test embryos fertilized in vitro for genetic defects, has apparently produced healthy children.

The White House released a statement expressing skepticism about the development.

“Any use of human embryos for research purposes raises serious ethical concerns,” it said. “The president is hopeful that with time scientists can find ways of deriving cells like those now derived from human embryos but without the need for using embryos.”

The statement alluded to adult stem-cell research, which many abortion opponents point to as the only ethical alternative to embryonic research. However, many scientists in the field agree embryonic research holds much more potential for treating or curing a host of diseases.

News of religion, faith, missions, Bible study and Christian ministry among Texas Baptist churches, in the BGCT, the Southern Baptist Convention ( SBC ) and around the world.

Posted: 9/06/06

FDA approval of new contraceptive stirs reaction

By Robert Marus

ABP Washington Bureau

WASHINGTON (ABP)—After a three-year-long debate, the federal Food and Drug Administration has approved wider distribution of a “morning-after” contraceptive, angering some religious conservatives and anti-abortion groups.

FDA officials recently announced they had approved non-prescription sales of “Plan B,” a drug designed to prevent ovulation and fertilization of a woman’s egg. The decision, however, only allows women 18 years of age or older to have over-the-counter access to the drug.

The decision came just days after the agency’s acting director said he was prepared to expand the drug’s availability and President Bush expressed solidarity with that decision. Both actions angered some groups opposed to abortion rights.

“Unfortunately, the responsibility for the deaths of an untold number of preborn children rests on the shoulders of our federal government,” read a statement issued immediately after the decision by the American Life League.

Plan B is different from RU-486 (also known as Mifeprex or mifepristone), which the FDA has already approved amid similar controversy. It is intended to end pregnancies after an egg has been fertilized.

Plan B has been available for several years on a prescription basis to women of all ages. It contains higher doses of chemicals used in common birth-control pills. The two-pill regimen is supposed to be taken as soon as possible after sexual intercourse, in order to prevent an unintended pregnancy.

Some research has shown that the drug can, in rare circumstances, also prevent the implantation of a fertilized egg in a woman’s womb. Pro-life groups consider that tantamount to abortion, and have opposed widening availability of Plan B for that reason. They also have opposed the drug on the basis that it may lead to more promiscuity.

Some contend the drug may be dangerous for adolescent girls to use without a doctor’s supervision.

Due to the opposition, making Plan B available on a non-prescription basis has been tied up in FDA approval channels since 2003. That year, an advisory panel of outside scientists voted overwhelmingly to approve the manufacturer’s request to allow over-the-counter availability.

But a Bush appointee at the agency decided not to accept the recommendation—spurring charges that the agency was reacting to President Bush’s conservative religious backers rather than experts on the drug.

The agency continued to delay a final decision on the issue, and controversy over it continued to mount, until mid-August of this year. That’s when President Bush’s current appointee to head the FDA, Andrew von Eschenbach, said he would support allowing over-the-counter Plan B sales to adult women. President Bush said he backed von Eschenbach’s position.

FDA officials reached an agreement with the pill’s manufacturer to limit non-prescription sales of the drug to pharmacies and health clinics, and they will still require women to show identification when requesting the drug.

In a memorandum the FDA released along with the announcement, von Eschenbach said that using “well-established state and private-sector infrastructures will allow for comprehensive and effective enforcement of the age-based restrictions.”

News of religion, faith, missions, Bible study and Christian ministry among Texas Baptist churches, in the BGCT, the Southern Baptist Convention ( SBC ) and around the world.

Posted: 9/01/06

Displaced New Orleans
resident finds home at Gracewood

By Miranda Bradley

Children at Heart Ministries

HOUSTON—Rochelle Wright lost everything to Hurricane Katrina—everything except what matters most to her.

“There was a time when I thought I was going to die,” she said, thinking back to events that changed her life. “I’ve tried to block out a lot of what happened.”

Wright had just started a job and was going through a divorce from her abusive husband when the mandatory evacuation order was given in New Orleans. With flood waters rising and her car at a mechanic’s shop, she knew she needed to act quickly. A stranger gave Wright and her 3-year-old daughter, Rayven, a ride out of their neighborhood—but not all the way to a shelter. She still had to walk several miles to the Superdome through waist-deep water, carrying her daughter and their belongings.

“I was soaking wet,” she said. “And when we got to the Superdome, I just felt like something wasn’t right.” Her suspicions were confirmed when the police began separating people into buses for evacuation.

“They tried to pull me and my daughter apart,” she said. “I refused to be away from her. I said: ‘We are either going to live together, or we are going to die together. But we aren’t going to be separated.’”

She was pushed to the back of the line.

“It felt like death,” she said. “Here we were, hundreds of us packed into this sticky, hot place with no air, no food, no nothin’. That’s when we heard the levies had broken.”

As people began to panic, Wright tried to shield her daughter, Rayven, from the chaos. Unsure where her mother and sister were, Wright clung to her faith, praying God would see them through.

Days later, she and Rayven were rescued along with the hundreds of others who had been awaiting assistance throughout the ordeal. But her struggles were far from over.

From the Superdome, she and Rayven were shipped to two states before finally being returned to Clayton, La., a small town with few conveniences.

“I would have to drive 15 miles just to get a loaf of bread,” she said.

But with no car, driving was not even an option. FEMA provided her a mobile home, but it was not equipped with lights, running water or electricity. After two months, she decided to move “to a bigger city where there were other opportunities—other places for help.”

She settled in Houston. During a brief stay at a shelter, she was referred to Gracewood, a Children at Heart Ministry that caters to mothers with children eager to become self-sufficient. She and her daughter moved to Gracewood in May.

“This place finally feels like home,” she said. “At a shelter, you’re sharing space with 200 to 300 other people. We finally have our own place and real beds to sleep in after all these months.”

Finally able to steady herself, Wright began refocusing her energies on stabilizing her life and dealing with Rayven’s reaction to the trauma they endured—reverting to sucking her thumb and clinging to her mother. But she has received help through Gracewood’s on-site counseling program.

Wright acknowledges the past year has altered her perspective.

“The experience has really humbled me,” she said. “I was raised in a two-parent home, blessed with a lot and never had to worry about food or clothes. Once I lived in the shelters, I realized that this is everyday living for some people. It’s made me appreciate what I have, despite all I’ve lost.”

Wright’s home was destroyed during the hurricane. When she finally returned to salvage what she could, she left New Orleans empty-handed. Still, she’s determined to make a new life in Houston and plans to return to school this fall. Her long-term goal is to work in home healthcare.

Even though she lost her home and belongings, Wright insists her most precious treasure still is in her arms. Keeping Rayven with her during the chaos proved to be her wisest decision, one she said she never regrets making.

“I’m glad I stuck to my guns,” she said. “There are many children who have not reunited with their families. In the end, the fact that we are still here and we’re still together is a testimony to God’s glory.” News of religion, faith, missions, Bible study and Christian ministry among Texas Baptist churches, in the BGCT, the Southern Baptist Convention ( SBC ) and around the world.