• Lesson Eleven in the Connect360 unit “God Fulfills His Promises” focuses on Luke 23:32-46, 50-56

As they nailed Jesus to the cross, he asked God to forgive them.

Jesus recognized that the people crucifying him did not have any idea of what they were doing.

Their sin had blinded them to the truth. They were operating on a natural, sinful instinct to preserve their power and position in this world.

Jesus had earlier described them this way: “For this people’s heart has become calloused; they hardly hear with their ears, and they have closed their eyes” (Matthew 13:15).

Jesus was also modeling one of his most difficult teachings: “… love your enemies and pray for those who persecute you” (Matthew 5:44).

In excruciating agony, Jesus’ first words from the cross were a prayer of forgiveness, not condemnation. He interceded for his executioners, modeling love for enemies and the divine willingness to forgive.

The rulers and Roman soldiers began to mock Jesus, throwing his own words and actions in his face. This mockery was both cruel and ironic.

Jesus could have saved himself but chose not to, precisely because he was the Chosen One. His refusal to escape suffering was proof of his identity, not denial of it.

The sign placed above Jesus’ head, “This is the King of the Jews,” (Luke 23:38) was intended as mockery by Pilate, but inadvertently proclaimed a profound truth. Jesus is the King. He is not a king who conquers with swords, but one who reigns from a cross.

Luke described two things that point to the divine nature of Jesus’ death on the cross.

The first was “darkness came over the whole land” and accompanied the final hours of Jesus’ crucifixion.

The second was the tearing of the temple curtain that separated the Holy of Holies from the rest of the temple area.

This curtain represented the separation of God from the population due to sin.

The darkness signified cosmic mourning and divine judgment. The torn curtain represented the removal of the barrier between God and humanity.

Jesus’ death opened the way to direct access to God.

Jesus finally succumbed to death on the cross.

His final words reflected the completion of his divine mandate. Having finished his earthly mission, Jesus knew that he was returning to his heavenly Father.

He committed his Spirit to God, his Father. Jesus died not in defeat, but in surrender and trust.

His final words, drawn from Psalm 31:5, reflected a deep communion with his Father and a fulfillment of the Scriptures.

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here.

Anger, Fear, Domination: Dark Passions and the Power of Political Speech

By William A. Galston (Yale University Press)

Why review a book on political speech for the Baptist Standard? Because the dark passions of anger, hate, humiliation, resentment, fear, and domination affect far more than the government. They also deform Christians and spoil churches. This is why William Galston’s examination of these dark passions is worth considering here.

Pastors and other ministry leaders ought to understand what drives the people in their congregations and communities, especially when it seems politics, commerce, and entertainment have a better grasp of what makes people tick than the church does, as evidenced by how the former three enthrall the masses.

Likewise, pastors and other ministry leaders need to know what passions secular leaders seize upon and make use of, all too often for the secular leader’s own benefit.

Galston’s book is brief, a summary or treetop view, rather than a thorough examination. As such, it is easily digestible by a busy pastor or ministry leader.

Galston views Donald Trump and Christianity negatively. He considers Trump a clear example of someone given to dark passions. More troubling to Baptist Standard readers ought to be Galston’s assertion Christianity is ultimately unhelpful for combating dark passions. Even so, the value of the book is in his assessment of human nature, which he takes to be a realistic view.

As disciple-makers, pastors and ministry leaders are responsible for equipping the church toward maturity in Christ. To be mature in Christ is to not give in to dark passions and to not allow others to use these all-too-human propensities to ungodly ends. Galston’s Anger, Fear, Domination provides a glimpse into the dark passions that can be useful for godly ends.

Eric Black, executive director/publisher/editor
Baptist Standard

As Jesus mounted the donkey, the disciples created a “saddle” with their coats and spread more coats on the ground for the animal to walk on. This public display mirrors Old Testament coronation rituals (2 Kings 9:13).

The crowd, including the disciples, seemed to embrace Jesus as a political liberator—an earthly king ready to sit on the throne of David.

Jesus accepted their acclamation, not because he endorsed their misunderstanding, but because he was fulfilling prophecy.

The irony is stark: Jesus rode not in grandeur, but humility.

The disciples participated in the pageantry, basking in their vision of coming into power. They misread the symbolism.

The mention of “the whole crowd of disciples” (19:37) included not only the 12, but a wider group.

They rejoiced for the miracles they had witnessed, but their focus remained on power and earthly victory.

They saw a coming throne and a crown of gold. Jesus saw a coming cross and a crown of thorns.

Caught up in the excitement of the moment, the disciples and the crowd with them began to sing the words of Psalm 118:26, which was used as a greeting for pilgrims.

In the psalm, however, it appears to have been originally a greeting addressed to the king as he approached the temple to worship God.

The kingdom is yet to appear (Luke 19:11), but the Chosen One who is to be King is at hand.

The refrain, “peace in heaven,” is unusual and may be a reference to the fact the kingdom is complete in heaven but has not yet made its presence manifest on earth.

It could also point to the salvation from heaven Jesus brings with him as he approaches the temple in Jerusalem.

This interpretation would echo the prophecy of Malachi 3:1 and foreshadow the proclamation of Revelation 7:9-10.

The crowd’s lack of understanding would become clear as Jesus moved closer to the cross.

Once the true nature of Jesus’ messianic vision became crystal clear for all to see, the crowd would disappear, and the disciples would abandon him.

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here.

• Lesson Nine in the Connect360 unit “God Fulfills His Promises” focuses on Luke 17:20-37

Jesus taught there are two natures to the kingdom of God.

The first is the kingdom of God present in the life and work of Jesus. In this sense, the kingdom of God can be defined as the reign and rule of Jesus Christ in the human heart.

The second nature of the kingdom of God is the ultimate reality of the final reign and rule of Jesus in the world at his second coming.

The Pharisees approached Jesus with a question that had been burning in the heart of Israel for centuries: when will God intervene in human affairs and bring an end to this present life of suffering?

The first-century Jews longed for the coming of a Messiah who would rescue them from centuries of oppressive rulers.

The delay produced a culture of anxiety, cynicism, and hopelessness. They didn’t want more promises. They wanted a definitive sign along with a timetable.

Jesus offered neither. He told them the coming of the kingdom of God was not something that could be calculated like the dates of their festivals and celebrations.

Instead, he told them to open their eyes to the ways God’s kingdom was already at work in the world (Luke 17:21).

Jesus, who embodied God’s kingdom, was standing in front of them.

Jesus performed signs and wonders, which were pointers to the “breaking in” of the kingdom of God.

It started as a seed planted in each person’s heart. If the soil of the heart was receptive, the kingdom would grow from within and produce a harvest of good works (Matthew 13:1–8).

Jesus did not give the Pharisees a sign, because talking about the second coming of the Son of Man was fruitless, and until they were willing to accept the reality of the first coming of the Son of Man.

In contrast, Jesus’ disciples had embraced him as Messiah. Therefore, he was willing to teach them more about the second coming of the Son of Man.

Jesus taught his disciples the coming of the Son of Man would be sudden and unexpected.

An instrument of God’s judgment, the Son of Man will separate the good from the evil, the believer from the nonbeliever.

However, even this separation will be marked by shock and awe.

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here.

• Lesson Eight in the Connect360 unit “God Fulfills His Promises” focuses on Luke 11:29-32; 18:31-34.

Luke told his readers Jesus “set his face to go to Jerusalem” (9:51).

As the time of his passion drew nearer, Jesus became less vague as he talked with his disciples about what would happen to him.

This moment in Chapter 18 is another step in that reality.

Speaking to just the 12 disciples, Jesus warned them when they arrived in the city, prophecies concerning the Messiah would be fulfilled (18:31).

He’d never hidden from them that he acted in accordance with God’s directives and to fulfill the Law and the Prophets (Matthew 5:17), but his explanations weren’t always as blatantly descriptive.

Here, he again used the term “Son of Man” to describe himself, as if emphasizing his humanity and the agony he would experience.

Although his words may have confused the disciples, perhaps it was less painful to discuss the events of his passion in the third person.

Fulfilling prophecies found in Isaiah 53 (among others), he would be handed over to Gentiles who would mock, insult, and spit upon him (18:32).

These demeaning acts were callous and undeserved.

Although he didn’t mention in this passage who would deliver him to them; he did in 9:22: “the elders, chief priests, and scribes.”

By including the Jewish leaders in 9:22 and “the Gentiles” in 11:32, ultimately, no one was absolved of guilt for his death.

The Jewish leaders would collaborate with their Roman enemy—violating their own principles—and relinquish Jesus, because they didn’t understand his mission.

Jesus wasn’t calling people away from God or his law.

Rather, he was reshaping the understanding of the purpose for the law’s directives concerning things like the Sabbath and sacrifices.

He was calling the people to something more than rote exercises. He was calling them to worship God in spirit and in truth (John 4:24).

Then, Jesus declared, the Gentiles would flog him, a cruel and violent act, and finally, kill him.

This surely was too much for the disciples to believe or understand.

The long-awaited Messiah, in their minds, could not possibly die and still fulfill his purpose. Despite all this agony, he didn’t leave them hopeless.

He would rise “on the third day” (18:33). Having seen the widow’s son raised in Nain (7:11–17), it seems this verbiage should have been clear to the disciples.

The ambiguity of the “sign of Jonah” was gone. They’d seen him demonstrate his power over death.

In the luxury of our hindsight, this passage distinctly describes the events that would transpire following the Last Supper. So, if they were truly listening, we are surprised the disciples didn’t believe or couldn’t rationalize what Jesus was saying.

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here.

• Lesson Seven in the Connect360 unit “God Fulfills His Promises” focuses on Luke 9:28-36

Only Luke told us why Moses and Elijah were talking with Jesus on the Mount of Transfiguration (9:30) about his impending death (exodon: departure) in Jerusalem (9:31).

Ironically, this is the very subject Peter rebuked Jesus for mentioning (Mark 8:31–33; Matthew 16:21–23).

Since apparently none of the disciples were open to discussing his coming passion, perhaps God sent these two heroes of the faith to comfort and encourage Jesus in his mission to bring human salvation.

Maybe he was already struggling with the agony that lay ahead.

They, in contrast to anyone on earth, knew the significance of Jesus’ death.

We don’t know if this was the only time—or one of many times—this kind of supernatural event took place in Jesus’ time alone with the Father.

We know heavenly comfort followed his temptation (Mark 1:13).

With all the times Jesus spent time alone with the Father in prayer, could it be this was simply the first time others were privy to God’s interaction with and compassion for the Son?

Luke further described Jesus’ “departure” as something he would “accomplish” or fulfill.

Rarely do we perceive death as a goal or objective. Yet, on this side of the resurrection, we know his death served an eternal purpose.

Moses and Elijah endured much frustration and discouragement as they led God’s people.

Knowing what Jesus must do, they were certainly capable of understanding and sympathizing with the difficulties he was facing.

Both men were accustomed to interacting with kings—often wicked ones. Talking to Jesus, the holy and righteous King of kings must have been refreshing.

All this happened as the three disciples struggled to keep their eyes open (cf. Luke 22:45; 9:32).

Apparently, walking and praying with Jesus is exhausting work, or maybe the mountain climb was arduous.

The Greek word for “heavy” here is bareo, meaning “to be weighed down.”

At some point, the disciples realized they were missing something extraordinary and ought to be more awake and alert (9:32).

Was it the brilliance of the men “in glory” or the conversation that stirred them from their sleepiness?

One thing for sure woke them up and added to their fear.

A voice spoke from the midst of the cloud announcing, “This is my Son, my Chosen One,” the same declaration God made at Jesus’ baptism (9:35; see Luke 3:22; Psalm 2:7; Isaiah 42:1).

God would be heard clearly. This was his Son, unique among all others in history.

Rather than addressing Peter’s foolish comment about tents, God affirmed Peter’s earlier declaration of Jesus’ identity (Matthew 16:16).

Then he added a command the disciples likely recognized from Moses’ sermon in Deuteronomy 18:15: “Listen to him.”

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here.

• Lesson Six in the Connect360 unit “God Fulfills His Promises” focuses on Luke 7:18-35

John the Baptist, incarcerated by Herod and unable to witness the things Jesus said and did (see 3:20; Matthew 11:2), relied upon his disciples’ reports concerning what happened outside his prison walls (7:18).

Apparently, these descriptions also raised doubts. So, he sent two disciples asking Jesus a pointed question: “Are you the one who is to come, or shall we look for another?” (7:19).

John, well-versed in Jewish law, wanted two witnesses to affirm Jesus’ reply (see Deuteronomy 19:15).

John’s question didn’t insinuate Jesus wasn’t from God. He believed divine power worked through Jesus.

He even affirmed twice in two days Jesus was “the Lamb of God” (John 1:29–36). However, he preached the coming one would be a powerful sovereign judge who’d condemn wrongdoers (Luke 3:16–17).

Instead, Jesus ministered to crowds with compassion, loving the unlovable.

Since John the Baptist was unsure, he sent two of his disciples to ask Jesus.

The two men identified themselves as disciples of John the Baptist, perhaps to engender a point of connection with Jesus, a blood relative of their rabbi teacher.

The men asked John’s question verbatim: “Are you the one who is to come, or shall we look for another?” (7:20).

Apparently, Jesus didn’t answer them immediately. Instead, he gave them a visual demonstration of his power by healing “diseases” (simple maladies) and “plagues” (serious, debilitating illnesses), removing evil spirits, and giving sight to many blind people (7:21).

Jesus knows we’re not always convinced by words. We sometimes need visual evidence. So, he first gave them something to see.

Then, he gave them something to hear.

When he spoke, rather than giving a direct answer of “yes,” he pointed to the works of mercy he just performed.

He instructed the men, “Tell John what you have seen and heard,” listing his wondrous acts and those he would yet perform: opening blind eyes, enabling the lame to walk, cleansing lepers, healing deaf ears, raising the dead, and preaching good news (7:22).

John would recognize these acts as fulfillments of Isaiah’s prophecies (Isaiah 29:18–19; 35:5–6; 42:7; 61:1).

Notice Jesus not only healed physical infirmities, but also alleviated afflictions of a deeper nature: the soul’s sufferings.

The word translated “poor” (Greek: ptochos) implies one who is “crouching” as a beggar, but could also mean those distressed by circumstances, desperate for hope, burdened by grief, or oppressed by sin.

Jesus was announcing the dawn of the Messianic age made manifest in himself—evidenced by his works—but he didn’t definitively reveal himself as the promised one, because the time was not yet right.

He knew “faith comes from hearing, and hearing through the word of Christ” (Romans 10:17). He had given his word. Now, he waited for John and others to respond with faith.

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here.

• Lesson Five in the Connect360 unit “God Fulfills His Promises” focuses on Luke 4:14-30

Jesus began by declaring, “The Spirit of the Lord is upon me” (4:18).

His audience understood the Holy Spirit descended upon individuals for a limited time, temporarily providing leadership, power or an ability.

For example, Gideon saved Israel by the Spirit’s indwelling (Judges 6:34–7:25), and the Holy Spirit left Saul following his rebellious disobedience (1 Samuel 16:14).

As they listened, Jesus’ friends and neighbors probably enjoyed the recitation, perhaps even acknowledging a similarity between Isaiah’s passage and Jesus. After all, he had a growing reputation as a rabbi from God (John 3:2).

Continuing the reading, Jesus declared Isaiah’s purpose: proclaiming “good news” (cf. the same root word in Luke 2:10).

Many Old Testament prophets foretold hardship; good news was sometimes unusual, but quite welcome.

Those to receive the good news are the “poor,” but not limited to those in financial or social difficulty.

The word is derived from the Greek ptosso, meaning “to crouch,” whether from fear or distress.

Meanwhile, Jesus’ audience may have mentally noted the “poor” they knew personally.

Jesus continued: “He has sent me to proclaim liberty to the captives.”

“Captive” can be interpreted as “prisoner of war,” or one “captured at spear point.”

Jesus’ audience certainly identified with this part of the message since they perceived themselves as prisoners of Roman occupation.

This passage blessed them with its timeliness, and they probably nodded vigorously in agreement, yet missed the deeper truth: humanity is imprisoned by sin (Romans 6:20; 7:23), something far more detrimental.

Isaiah’s message also promised “recovering of sight to the blind.”

The Gospels attest to specific moments later when Jesus healed physically blind eyes (Matthew 9:27–30; 12:22; Mark 10:46–52; Luke 7:22; John 9:1–7), and he may already have healed some with blindness since Matthew 4:23 reports, “He went throughout all Galilee … healing … every affliction among the people.”

Perhaps his audience marveled at the similarities between Jesus’ publicized acts and this ancient passage.

But it’s doubtful they recognized the blindness mentioned here could be the inability to “see” sin the way God does. Jesus knew he would give sight to those who can’t find their way in the darkness of depravity.

Isaiah’s next announcement was to liberate (i.e. “forgive” or “release”) the “oppressed,” a word connoting a bruised or broken heart or body (e.g. grief, depression, or demon possession).

However, he wasn’t merely proclaiming liberty, he was providing liberty.

Lastly, Isaiah’s passage determined: “to proclaim the year of the Lord’s favor” (Luke 4:19).

This harkened to the year of jubilee described in Leviticus 25:39–41, wherein every fifty years, servants of indebtedness should be freed and debts erased.

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here.

• Lesson Four in the Connect360 unit “God Fulfills His Promises” focuses on Luke 2:21-38.

“Are we there yet?”

I imagine many have heard those words from the backseat of a car traveling down the road on a long trip. We have uttered this lament from time to time, too.

The greater the destination, the higher the anticipation of the arrival.

A family member who lives far away, a vacation to a beloved theme park, or even just the trip back home can seem so far away we feel like we will never arrive.

With the advent of mobile technology, car rides have changed—at least as far as entertainment is concerned.

Gone are the days of staring out the window watching the world fly by.

Children and adult passengers have endless entertainment at their fingertips now.

Perhaps they help the time pass by more quickly than when we were without tablets and screens with internet connection.

Simeon and Anna are pictures of waiting. Both are awaiting the arrival of something, or someone, very special.

Do they know exactly what the coming of the Savior will be like? Probably not.

They are devoted Jews, faithful in following the Torah and seeking God.

They know God can and will bring salvation. They know they are not there yet. There is still brokenness, pain and death.

Nevertheless, they watch and wait. When will the curtain come up on the stage of the world? When will the main act begin? When will the Lord return to Israel as he promised?

They know who has made the promise. They know where it will take place. They just don’t know when.

Then one day … at last! A young couple walked into the temple with a baby boy.

Jesus’ parents, along with Simeon and Anna, offer us an example of how God’s people should respond to his work in the world.

Mary and Joseph were faithful to obey God’s commands from the Law to the angel’s words to them.

Simeon and Anna never gave up hope but continued in a life of intercessory prayer for God to begin his saving work.

Jesus was presented at the Temple in accordance with the Law.

And at the end of Luke’s gospel, Jesus would present himself at the Temple again to be the sacrifice for the redemption of all who are under the Law—for all creation (19:45-48; 21:37-38).

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here.

Counterfeit Culture: A Memoir

By Keith Brown (KB Books)

EDITOR’S NOTE: The contents of the book reviewed here are disputed by members of the Heritage Homestead community. One, Dan Lancaster of Waco, has published his own detailed review of the book on the Heritage Ministries United website.

How can intelligent, well-educated, committed Christians striving to walk deeply with God be drawn into a religious culture that regulates every aspect of life?

How can they bring themselves and their children into a community that discourages education beyond basic homeschooling and controls what to wear, what to eat, how to behave, how and where to birth children, and which ones can stay and who must leave when they turn 18?

Keith Brown answers those questions in Counterfeit Culture: A Memoir, written after she and her lawyer-husband left a religious community after nearly 30 years.

The author starts Part One with her journal entry the night before they would leave after giving Homestead all they had—their money, their land on the Brazos River, their legal and business skills, their parenting freedom, their alone time with God, and so much more.

The LSU graduate then begins at the beginning with her challenging childhood outside the church, her college years, her marrying a CPA-lawyer and strong Christian man and their life in Dallas.

The grooming begins when Curtis Brown writes a resolution on parental rights and home schooling for the platform committee at the 1984 Republican State Convention in Austin and is approached by a leader of Emmaus Christian Fellowship.

The couple’s longing for a church home, Curtis’ work with Christian political leaders, the idyllic description of what was later renamed Homestead Heritage and a five-year period of “homogenized” courtship ultimately lures them to turn over all of their assets to Fellowship and move to Waco.

Part Two details changes needed to fit into the community of “order + honor = the patterns of God.” These unwritten patterns regulate “lifestyle, education, entertainment, boy/girl relationships and family structure” but allow leaders to live by different standards, to meddle in families and to create a culture of “tattling” by family and friends that causes public discipline and fear.

In retrospect, the mother of nine expresses regret at not standing up for her children, especially the cruelty to their second son Jonathan who wanted to be a Marine and courageously left his family to fulfill his dreams and ultimately helped give the Brown’s the courage to leave.

In Part Three, Keith takes the reader through unveiling the truth, the differing treatment of their children and leaders’ children, the takeover of their sons’ horseback riding business and one of their children’s birthday parties, the disfellowship of one son without telling him, the rage when Curtis attempts to help with serious financial and business issues and the shunning that follows.

The heartbroken mother tells how one daughter left after Brother Tzafrir said it wasn’t God’s will to marry the man she loved, and her parents missed her wedding day. But among other things, God gives Keith a powerful dream showing how “Jesus Saves” and an encounter with a woman who offers the only assurance she received in 30 years that Jesus loves her.

Part Four paints a picture of “Life After Bondage” and a powerful testimony of God’s love, grace and his still small voice in Keith’s heart. Finally, gone is the fear, shame, blame and isolation that provided her no time to think or meditate or become the person he called her to be.

In Counterfeit Culture: A Memoir, Keith Brown pens a well-written, quick read that presents an honest, heart-felt, heart-wrenching, heart-written, behind-the-scenes look at what can happen when good people fall prey to manipulation, man-made rules, false doctrines and authoritarian leadership. Yet, at its very heart, the Brown’s story is about redemption and God’s grace and faithfulness.

I highly recommend the book, especially to anyone who has a friend or loved one involved in or considering such a counterfeit culture.

Kathy Robinson Hillman, former president
Texas WMU and Baptist General Convention of Texas
Waco

When I Am Afraid: Discover4Yourself, Inductive Bible Studies for Kids

By Kay Arthur and Janna Arndt (Harvest House Publishers)

If getting young people involved in Bible study proves no easy task, finding a topic that meets a deep need in all children—and adults—proves even more arduous. But we would expect nothing less from the writing duo of the late Kay Arthur and Janna Arndt.

In one of Arthur’s final offerings, When I Am Afraid uncovers a deep need in everyone and directs readers to explore for themselves God’s answers and directions regarding fear.

Through Bible-based games and activities, 8- to 12-year-olds will dig into God’s word for themselves. They will peruse short passages, fill in blanks, and provide thoughtful, written responses to questions about fear.

The young Bible student explores “Camp Braveheart”—symbolizing time spent in the biblically based, kid-approved vacation of God’s word. The wisdom of seeing fear and insecurity from God’s perspective plays out in a summer camp theme.

Each of the six chapters consists of a unique, week-long Bible study. Key passages direct older children and preteens to take courage in the realization of Jesus’s presence. They are encouraged to cry out to him, as he holds all power and authority.

Conversely, Chapter Four points to the fear of the Lord as the beginning of wisdom. A definition of what that fear looks like, as well as why God deserves such fear crystalizes. The fact that we ought to fear God and not man turns up here. But rather than merely reading about this, the student’s own age-appropriate Bible investigation reveals the fact.

The learning, comfort and fun of each chapter revolves around activities particularly appealing to children. This includes the presentation of the gospel for young readers who do not know the Lord. Whatever the child’s spiritual state, crossword puzzles, fill-in-the-blanks, and an occasional drawing compel the individual to draw deeper into the text, soothing the fearful soul with the balm of God’s word.

Weekly studies direct young people to consider their reasons for fear. Then each reason—attached to a passage of Scripture—leads to biblical exploration in God’s word. Scriptural guidance unfurls, as the comforting canvas of the Bible raises like a tent over the young Bible camper. Strength and courage emerge as the character qualities that replace fear. Scripture outlining and games direct each hiker to that end.

Parents who enjoy Precept-Upon-Precept’s solid Bible studies and wish the same for their children will find just that with Kay Arthur’s Inductive Bible Studies for Kids. Oh, that we could all say with the apostles: “I have no greater joy than to know that my children walk in truth” (3 John 4, KJV), and “that from childhood [they] have known the sacred Scriptures” (2 Timothy 3:15, HCSB). When I Am Afraid furthers this goal.

Bethany A. Noland

Rockwall

• Christmas Lesson in the Connect360 unit “God Fulfills His Promises” focuses on Luke 2:4-7; 3:23, 31-34, 38.

Bethlehem is the place where God came to us.

It is a place of mystery and wonder—far removed from the 21st century world we live in.

It is also a place so ordinary it can seem close to everyone.

Angels appear to ordinary people—shepherds. A government gives orders and sets up laws that must be obeyed. A mother and father marvel at the gift of their first-born, a son.

Mary and Joseph got to Bethlehem as a family going about ordinary life.

The magi in Matthew’s gospel got to Bethlehem by a special knowledge and learning about the stars and planets.

The shepherds got to Bethlehem by way of a dramatic heavenly visit.

Whatever path we take to Bethlehem, the child of the manger invites us all. Consider again this incredible story and allow the Spirit of God to herald the good news in your own life.

The incarnation of Christ at Christmas—the Creator becoming one of the created.

No other world religion can make this claim.

Due to their flawed belief systems, other religions teach ways for humanity to get to God or to appease God. We know all our good works, piled one on top of the other, could never get anywhere near God or what he requires of humanity.

So, God had to come to us. Jesus is not a person in whom humanity can take any pride or credit. Jesus is the person to whom we owe everything, and when we offer him everything, we find we lose nothing.

This God-becoming-human talk can be difficult. The early church struggled with what the incarnation meant.

Even today, this truth of our faith remains a mystery we cannot escape. Nevertheless, the incarnation is a core part of our identity as Christians. We must come to terms with and be able to communicate this truth as clearly as possible.

In the fourth and fifth centuries, the church, through ecumenical councils, penned beliefs about the Trinity and about Christ that have become the foundational pillars of our understanding about God and his relationship with people.

The Council of Chalcedon in A.D. 451 had the primary purpose of combating the turmoil and controversy rampant in the church relating to the person of Jesus Christ.

Fast forwarding 1,560 years since the Council of Chalcedon, people today still struggle with who Jesus was and how it all worked together.

Historians and people today never seem to argue or doubt Christ’s humanity or existence; just his nature seems open for debate.

What came out of the Council of Chalcedon in A.D. 451 continues to be the way we believe and talk about the incarnation of Christ.

The word the bishops, monks, and church leaders used to describe Jesus from then on is a hypostatic union.

Union refers to the joining of the two natures—hypostatic refers to the Son of God, the logos, who became human through the work of the Holy Spirit in Mary.

Therefore, we have a perfect union between human and divine—one integral, eternal, divine person. The incarnation is just that simple and complex at the same time.

Nevertheless, this is what the world unknowingly longs for.

Jesus the incarnate Son of God is who we must accept to be Christians.

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here.