• Lesson Three in the Connect360 unit “Psalms: The Believer’s Prayer Book” focuses on Psalm 14:1–7

The fool who is the subject of this passage displays specific characteristics that define and illustrate his folly, the height of which is rejecting God.

In this passage, it is extremely easy to see ourselves as anti-foolish, as if in a self-righteous way we are beyond or immune to any foolish characteristics.

The term “fool” in Psalm 14 does not describe someone who entertains, such as a court jester, or makes a series of unwise choices, but anyone who, in the face of overwhelming evidence, rejects God (Romans 1:18-20).

The rejection of God is not only a characteristic of the foolish on earth, but this characteristic also follows them into eternity, leading to complete separation from God.

The passage opens with a powerful declaration: “The fool says in his heart, ‘There is no God.’”

This psalm writer’s view of the fool is distinct from the view of the foolish in the book of Proverbs.

In Proverbs, the foolish are seen as individuals opposite of the wise, totally against education and, most importantly, adverse to correction.

The writer of this psalm considered the fool as someone who rejects not only education or correction, but also God.

The rejection of God and the rejection of correction and education may seem like comparing apples to oranges until one understands foolishness is not a temporary state of mind.

Instead, it is a total, complete, and most importantly, unrepentant rejection of God, who is the source of all wisdom and salvation.

Nowhere is there any hint of outside interference or influence.

This individual’s rejection of God is not based on misguided teachings.

Rather, it is the direct result of an internal, personal conviction that God should be rejected or deemed unreal and irrelevant.

The actions of the fool are the manifestations of his or her thinking and spiritual separation from God.

One must be cautious, however, when examining the mindset of the fool without adopting a self-righteous perspective.

Romans 3:9-20, which serves as the background Scripture for this lesson, invites the reader to engage in self-examination as related to his or her standing before God.

Paul was clear—no one is excluded from the power of sin.

Jews and Gentiles alike are in no position to stand before God clothed only in their own righteousness.

This point connects to the psalmist’s words in verse 1b.

The person who says there is “no God” is a fool, and his or her life reflects such.

On the other hand, one who understands he or she is not righteous before God is a sinner under conviction.

The difference between the fool and the repentant sinner is the sinner looks at his or her life and has a desire to change.

By accepting Christ and the indwelling of the Holy Spirit, that person is renewed.

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• Lesson Two in the Connect360 unit “Psalms: The Believer’s Prayer Book” focuses on Psalm 30:1–12

It is noteworthy the psalm does not open with a description of the situation.

It begins with a declaration of the goodness of God, “I will exalt you,” highlighting how the story ended before describing how it began.

Nowhere does the psalmist describe the desperate situation that lies behind this passage, but we can infer it was a matter of life and death.

The opening section uses words such as “depths,” “realm of the dead,” and “pits” to suggest the situation was both desperate and deadly.

Throughout the Old Testament, the word pit is used to describe a well, an empty cistern, or even a place of the dead.

Verse one represents God’s response to the psalmist’s cry, not as an instantaneous delivering act, but as a process of being lifted out.

Often our expectation of God is instant gratification and instant deliverance: “God, hear me and get me out now!”

In contrast, we must understand God can and often does deliver by reversing the process that led to our desperation.

If the psalmist was lowered into a well or cistern, like Joseph (Genesis 37:24) or Jeremiah (Jeremiah 38:6), one would expect his deliverance would come by reversing this process.

God would send someone to lower a rope, and he would be lifted out of the same cistern into which he was lowered.

For the psalmist, the lesson is clear: When I was lowered down to the pit, God delivered me from the pit by lifting me out.

The passage shifts from a personal call to exalt the Lord to a corporate call.

Verse four is a call to people who have pledged their faithfulness to God.

Verse one opens with an individual who has had a personal life-or-death encounter and was delivered by the power of God.

Verse four is an expansive call to everyone who has experienced a similar event.

Finally, after the psalmist cried out to God, God heard and responded.

The response came in the form of God lowering a rope from heaven to the bottom of the pit, and suddenly darkness and stale air were replaced by sunshine and a cool breeze.

Once on the soft but firm ground, the psalmist, who was at the threshold of death, found the strength to dance and praise God.

God’s ability to transform death into life, sorrow into joy, and pain into healing is also seen in his ability to transform wailing into dancing.

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• Lesson One in the Connect360 unit “Psalms: The Believer’s Prayer Book” focuses on Psalm 66:1–20

Psalm 66 is a universal call to the people of God to sing and shout to the Lord because he continues to do the impossible.

Although there are multiple ways to outline its 20 verses, the simplest way is to divide the psalm around the phrase “come and see.”

The writer opened with a universal invitation—all the earth—to sing and shout to the Lord.

This call is universal because it is not based on any single action of God, nor God’s involvement with any individual.

Although later the writer highlighted events from the Exodus experience, in the opening verses everyone is invited.

Their individual experiences or encounters with God are not designed to separate individuals but to call the masses together to create a united voice of praise and worship.

This universal call to praise God is one of invitation.

Why did the writer of Psalm 66 recount the crossing of the Red Sea and connect it with singing and shouting to the Lord?

The reason is the deeds of the Lord are worthy of adoration and praise from the moment they are experienced into eternity.

The writer draws on the Exodus experience to reinforce the idea the Lord’s past deeds should continue to inspire praise.

Any cursory review of any denominational hymnal illustrates the past deeds of the Lord, such as “Joshua Fought the Battle of Jericho,” “God Put a Rainbow in the Sky,” and “Down at the Cross,” serve as a bridge from the past to the present.

Learning to praise the Lord is often difficult for new believers.

These new believers may find it challenging to tap into their own experiences with God.

An effective strategy for assisting them would be to look at the events in the Bible and join in singing the psalms.

This method develops a lifestyle of praise, one not confined to the four walls of the sanctuary.

When believers begin to sing and shout because of the deeds of God in the Bible, it becomes easier to sing and shout for the things God is doing in one’s own life.

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• Lesson Twelve in the Connect360 unit “God Fulfills His Promises” focuses on Luke 24:1-8, 45-53

True discipleship often includes acts of love and service even in times of grief and uncertainty.

The first sign something extraordinary had occurred was the discovery of the stone had been rolled away from the mouth of the burial cave.

The stone had been a major obstacle and was weighing heavy on their minds (Mark 16:3).

Its removal was not so Jesus could exit, but so the women could enter and bear witness to his resurrection.

God often removes any obstacles that block the revelation of his power and purpose. We simply have to be alert to his miraculous power.

The miracle of the removal of the stone was just the beginning. Even more miraculous was their discovery the tomb was empty.

Their first reaction was confusion. Then they began to speculate someone had stolen the body (John 20:2, 13). Perhaps they questioned if they were in the right cave. They may even have questioned if it was all a dream.

Faith sometimes begins with perplexity and confusion. God invites us to seek understanding even when things don’t make sense.

As their minds were racing to find an explanation, two men in dazzling white clothes appeared to them.

These “men” were angels (Luke 24:23) and their sudden appearance and radiant clothing signal divine intervention. The resurrection was not a rumor. It was a revelation from heaven.

The angels challenged the women’s expectations. Jesus was not dead.

Their mission changed from preparing Jesus’ body for burial to proclaiming his victory over death. He is alive!

The angelic question, “Why do you look for the living among the dead?” (Luke 24:5) reoriented the women’s understanding from sorrow to hope.

We often look for life in the wrong places.

We often look for comfort in all the wrong places.

We choose religion without relationship and tradition without truth.

We try to attain righteousness and happiness through our own strength. Resurrection and transformation are the only ways to find the abundant life we seek.

The angels simply reminded the women of what they already knew. Namely, that Jesus told them all these things would happen.

The resurrection validated Jesus’ predictions, and in so doing, pointed to the divine nature of his mission.

The angels called them to remember Jesus’ words, implying faith involves both memory and trust.

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• 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.

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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.

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• 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.