• The Explore the Bible lesson for Dec.11 focuses on John 1:40-51.

The Gospel of John moves from a prologue picturing Jesus as the eternal Word made flesh (1:1-18) to the ministry of John the Baptist (1:19-34). The Baptist, as no surprise to the reader, deflects any notion that he is the messiah. Instead, he references Isaiah 40:3 (1:23) and points to another who will come after him, “the strap of whose sandal I am not worthy to untie (1: 27).”

Upon seeing Jesus, the Baptist declares him to be the “lamb of God, who takes away the sin of the world (1:29).” The story moves to the calling of Jesus’ first disciples (1:37-51). While most of Jesus’ ministry will occur in Galilee, these first disciples are called by Jesus as an outworking of the Baptist’s own ministry in Judea. The first two are not identified (more than likely John and James). Andrew finds Simon, who after following Jesus is given the name of Peter.

Jesus’ ministry moves to Galilee and with it the calling of the next two disciples. The first to hear and follow Jesus in Galilee is Philip. Philip, in turn, becomes the instrument for Nathanael’s addition to this early group of disciples. Philip serves John’s readers as a model for bringing another to Jesus. What is to be learned from Philip?

Philip followed Jesus

First, Philip followed Jesus. The fact that Philip followed Jesus and truly believed Jesus was the one, “of whom Moses in the Law and also the prophets wrote” (1:45), is not to be overlooked. Philip’s later presentation to Nathanael of Jesus is portrayed in John as more than a sale’s pitch by a disinterested salesman. Instead, John notes the eventual bringing of Nathanael to Jesus first begins with Philip’s own realization of who Jesus is and the decision to follow for himself.

Philip found Nathanael

Second, Philip found Nathanael. This is not the first occurrence of someone coming to Jesus due to the invitation of another, as previously seen in Andrew bringing his own bother Simon (1:40-41) to discover who Jesus is. However, Philip’s invitation reaches beyond the familial tie that defines Andrew’s search for Simon. Philip looks for a friend. John is not concerned with where Philip found Nathanael. What is important to John is the intentionality of Philip’s actions. His “finding Nathanael” is not an accident.

Philip tells Nathanael about Jesus

Third, Philip informs Nathanael that Jesus is the one for whom they have been waiting and longing. Note the clarity and simplicity in the statement made by Philip in presenting the news about Jesus. Jesus is presented to Nathanael: (1) as the fulfillment of Scripture and (2) from the perspective of Philip’s own personal experience. Both serve as a model for John’s readers. Both the objectivity of who Jesus is and the subjectivity of Philip’s own faith in Jesus offer a balanced approach.

Nathanael’s initial response is one of disbelief. Using humor, Nathanael makes the pointed statement, “Can anything good come from Nazareth?” Such a remark highlights both the insignificance of Nazareth in the first-century Galilean landscape and the refusal of Nathanael to believe Jesus could be the Messiah.

Philip responds with ‘Come and See’

Fourth, when he receives resistance from Nathanael, Philip responds with the words,
“Come and see.” Worth noting is how Philip did not respond: (1) with anger or judgment, (2) with a “bait and switch” suggestion, (3) with a well-thought-out rebuttal to the Nazareth comment or even (4) surrender to Nathanael’s initial resistance. Philip’s words cut through the distraction of lesser talking points to the simple low-risk invitation.

Philip relied on his faith in who he believed Jesus to be to win the day. This response eventually leads Nathanael to experience Jesus for himself. Philip believed Jesus was the Messiah and Nathanael would believe it, too, if only he could meet Jesus for himself. A simple invitation to “come and see” proves enough for Nathanael. Philip simply operated as the vehicle of investment and straightforward invitation.

Nathanael experiences Jesus for himself

When Nathanael did in fact “come and see” Jesus, he was not disappointed. In fact, he was left in awe of Jesus’ supernatural ability. Nathanael came to “see” Jesus and discovers all along Jesus could “see” him. John suggests Jesus sees both his character (1:47) and detailed situation (1:48). His conclusion about Jesus is to make a confession of his own with the words, “Rabbi, you are the Son of God. You are the King of Israel (1:49).”

Philip’s decision, insistence to share his revelation with Nathanael, a clear presentation of Jesus, and simple invitation resulted in Nathanael being added to the 12 disciples who would follow Jesus throughout his ministry. The power of one who found a friend and beckoned him to “come and see” proved a model worth imitating for John’s readers.

Matt Baird is assistant professor of Christian ministry and director of the graduate program in the School of Christian Studies at East Texas Baptist University.

• The Explore the Bible lesson for Dec. 4 focuses on John 1:1-14.

Magnificent. Beautiful. Striking. All words that could describe the opening 14 verses of the first chapter of the Gospel of John. Matthew, Mark and Luke do not approach the telling of Jesus’ life and ministry like John.

Matthew begins with a genealogy. Mark supplies a title and a quote from the prophets. Luke provides his reader with his research and writing method to ensure a trustworthy account of Jesus.

In striking contrast, John composes an overture that stands among the most beautiful works of literature in the ancient world. This aesthetic approach stands in distinction from the other Gospels introductory material.

In the prologue, John invites the reader to consider the beauty and otherness of Jesus, a stunning invitation to interpret the rest of the narrative. John as a writer is distinctive, but John’s purpose is not to showcase his own unique abilities in writing, but the unique Word and Light for which he loves and invites others to love as well. Simply stated: the “unique” John presents a “unique” Jesus.

Jesus’ unique beginning

The first words of John are to be read as an overt reference to the first words of the Bible: “In the beginning, God created the heavens and the earth.” (Genesis 1:1) In so doing, John chooses to place the beginning of Jesus’ story not in Bethlehem or Nazareth, but before all existence.

Before creation there was God. Jesus’ “beginning” in John is unique because, like God the creator, it was really no “beginning” at all. Jesus, unlike every other man, does not only trace his roots to only a place or a date, but also to eternity past.

Jesus’ unique identity

It is in this context John presents the very first image of who Jesus is. He is the Word. The Greek word used here is logos.

This is a term that has a background in both the Old Testament and secular literature. While Greek philosophers Heraclitus, Philo and Plato, all contribute to the shaping of the term, it is primarily the Old Testament for which John relies. In Genesis 1, God speaks all of creation into existence.

John’s point is clear: Jesus is equated with God who created all things. The unique Word of God is eternal and creator.

The second image employed by John is that of light. A reader of both the Old Testament and the observer of the natural world can appreciate John 1.

Light is the first creative act of God in Genesis 1. When the Israelites are led out of Egypt journeying through the desert, the presence of the Lord is manifested in a cloud by day and a pillar of fire by night. The Psalms also speak of the word of God as highlighted by Psalm 119:105, “Your word is a lamp unto my feet and a light unto my path.”

However, one does not need a vast knowledge of the Old Testament to understand the simple point John is making: Light is the means by which humanity sees the world. C. S. Lewis states in The Weight of Glory, “I believe in Christianity as I believe that the Sun has risen, not only because I see it but because by it, I see everything else.” For John, Jesus is the light not only of those connected to Israel’s past, but also much like the sun, the illuminating source for all of humanity. Even though Jesus is the light, he was vastly misunderstood by his very own. (John 1:9-11)

The final image for John is that of flesh. The culminating point of the entire prologue is when the miracle of all miracles is declared: the Word became flesh. The immaterial became material. What is eternal was thrust into the temporal timeline of corruption and decay.

John does not suggest that the Word “appeared” to be clothed in flesh like the exchanging of a garment, but rather became flesh. This, of course, is John’s unique portrayal of what Matthew and Luke depict in their stories of Jesus’ birth.

Jesus’ unique counterpart

John agrees with Matthew, Mark and Luke in depicting John the Baptist as second in importance only to that of Jesus. John 1:7-8 defines the Baptist’s role as that of a witness to the true light. Noted in this brief description of the Baptist is the confusion of whether the Baptist was in fact the light himself. John is clear that the Baptist is not the light but the unique witness to the Light.

Jesus’ unique mission

Jesus is also unique in his mission. It is in fact, a mission that can only be accomplished by Jesus, the Word made flesh. For John, Jesus’ mission is to 1) dwell among humanity in a presence never known before, 2) bring all of those who believe in his name into the family of God through a spiritual birth, and 3) to fully embody the Father’s glory.

This mission will define the entire Gospel of John. And it is this mission that John beckons the reader to see for themselves. All are invited to witness the signs of Jesus and believe upon the Light of the world, the Word made flesh and to see in Jesus the glory of God, “full of grace and truth.”

Matt Baird is assistant professor of Christian ministry and director of the graduate program in the School of Christian Studies at East Texas Baptist University.

• Lesson 11 in the Connect 360 unit “Hunger for Holiness: Living Pure in an Impure World” focuses on 1 Peter 4:12-19.

It is important for us to realize whose suffering we are experiencing. First Peter 4:13 says that to the same degree we share in Christ’s sufferings, we are to keep rejoicing during that suffering. The sufferings are Christ’s sufferings, which we share in from time to time.

If we love Jesus and are persecuted for reminding people of the reality and presence of God, then we are blessed (4:14) because the Spirit of God’s glory and presence rests upon us. His presence and glory can be seen in our lives, so we rejoice that we are reminding people of Jesus (4:12-13).

When Jesus walked among us, Satan tested Jesus and moved some people to attack him to try to prevent God’s kingdom from spreading. Now that Jesus has physically ascended into heaven, Jesus lives within believers and works through us, continuing the growth of God’s kingdom. Therefore, Satan continues to attack Jesus by attacking his representatives. It should not surprise us. It means we are making a difference for Jesus and His kingdom.

Shared suffering

Notice another great truth in 4:13. This truth is that to the degree you share the sufferings of Christ, and keep on rejoicing, you will also share in Christ’s glory at his return, rejoicing with exultation.

The Greek word translated “share” is koinoneo, meaning to share one another’s life and experiences. So, when we suffer with Christ during our lifetime, we will proportionately share in his glory at his revelation—this is, his glorious return. Therefore, we keep on rejoicing because the glory at his return will make any suffering seem like nothing (Romans 8:18).

However, in 4:15-17, Peter reminded us that if we are suffering as a result of sins or crimes, we ourselves commit, then such suffering is of our making as a consequence of our actions. Such suffering will produce shame rather than glory at Christ’s return. In this suffering there is nothing blessed, nor to rejoice about. It is self-induced suffering, and further it gives Christ a bad reputation.

But if we suffer for being a good representative of Jesus, then our witness becomes a source of blessing and joy. In such a case, rather than complaining or quitting, we should instead keep on being a witness and keep on rejoicing, because we are being allowed to share in the sufferings of Christ, and therefore later will share in the glory of Christ.

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

• The Explore the Bible lesson for Nov. 27 focuses on Micah 7:1-10, 18-20.

This prophetic book ends true to the rest of its form—moving back and forth between judgment and hope for restoration. That fluctuated pattern is not random. Rather, it displays that both are sure. God promises to both judge the people for their sins and to restore them to God, each other, and their centers of worship and living.

God is Judge and Redeemer. These are two, unseparated parts of God’s character.

God takes the sins of his people seriously. When we read Micah 7, we understand why.

God is Judge

Micah is speaking to a society riddled with systemic injustice. He cannot find a single righteous person (Micah 7:2). The leadership allowed the desire for bribes to dictate their decrees (7:3). The leadership is like a thorn or brier to those whom they rule over—inflicted with small, constant, and numerous cuts. Finally, they are told not to trust each other, because there was vengeful enmity between friends, neighbors and family members alike (7:5-6). Micah describes a suspicious and corrupt society.

God promises to judge these people living in this way. Why? God will judge our sins for his glory and our good. It is not good that societies will perpetuate this sort of corruption. It is not good to let greed be the ethos of a civilization’s leadership, and glory is due to the Lord for being righteous and holy.

Yet, God’s righteousness and holiness do not mean he is distant and uninvolved. In all holiness, God speaks to us, comes to us, and works to make us new. In all righteousness, God desires the same for humanity and such a desire leads him directly to us.

God promises to judge sins, not because he is cruel and distant, exacting and unfair. Rather, God judges the sins of humanity because God is holy and seeks the same for us. God is righteous and wants the same for his people. God judges sins for his glory and our good.

God is Redeemer

God is Judge and Redeemer. God coming to make us holy and righteous is itself an act of redemption. Part of our redemption is the Lord making plain to us we are in need of redemption. Israel was a nation far from God and the ways of God. By naming the sins of the people and showing them the seriousness of their sins, God was working to redeem his people.

God will redeem us by coming to judge us for our sins, but God also redeems us by ensuring the hope of a good and gracious future. God gives hope to those he is working to redeem. The hope for Israel and the hope for us is the promise of God’s good future.

We are encouraged to wait for the Lord (7:7). One of the most faithful things we can do is wait on the Lord’s promises. The Lord promises to hear his people (7:7), defeat the powerful enemies who have harmed and help his people captive (7:16), and to bring light into darkness (7:8-9). A time is coming for Israel when their sins will be judged, but God ultimately will bring about a time when he will bring light into the darkness, bring hope for the hopeless. Finally, God made promises to their ancestors from long ago. The Lord will keep those promises (7:20).

The past and the future interpret the present. God made promises of hope to his ancestors long ago and those promises remained for Israel. God told the people to wait. Wait on the promises of the past, but also wait on the promises of a good future.

We need to be reminded

The final night Jesus reclined with his 12 disciples, he took bread and cup and told them to remember. Jesus told his disciples to remember the body broken for them and the blood shed for them. Jesus told them whenever they gather, they should remember his sacrifice.

Human beings are forgetful. We altogether do not remember or we, more often, change the past to fit our present wishes. Jesus tells his disciples to remember the moment in history when Jesus Christ of Nazareth sacrificed for the world.

Further, throughout Christ’s teachings, he spoke to his disciples about his promise to come again. He said he did not know when it would happen, the day or time, but he assured his followers he would return. In the meantime, the disciples were to be just that, followers of Christ on earth. In the meantime, they were told to remember his sacrifice and live as people of the resurrection.

The Cross judged humanity for our many sins and was the means for our redemption. We wait expectantly and faithfully for Christ to come again so we may know redemption completed.

The past and the present interpret the future. The Cross and Resurrection are our redemption, but we wait for Christ to come again. Our hope is in the One who came to us at a particular moment in history, died in the body, and resurrected so that we might live and wait for his return with all hope. Our hope is in Christ Jesus of Nazareth.

The God who died, resurrected and promises to come again is at work in this world presently pardoning sins, forgiving transgressions and delighting in mercy (Micah 7:18). Look to God’s actions in the past, wait faithfully for him to come again, and know he always is at work for our redemption.

Maddie Rarick is pastor of Meadow Oaks Baptist Church in Temple, Texas.

• Lesson 10 in the Connect 360 unit “Hunger for Holiness: Living Pure in an Impure World” focuses on 1 Peter 4:1-11.

When everything we know is coming to an end, Peter called us to pray and prioritize love. He used the Greek word agape, which means a gracious, sacrificial love. This Christlike love is the foundation and covering of our lives. Sacrificial love protects, sustains, strengthens and “covers over a multitude of sins” (4:8).

What did Peter mean by the statement in verse 8, “love covers a multitude of sin?” Was Peter referring to God’s love for the believer in the time of judgment? Or was Peter admonishing the believer to love others, even unbelievers, as the judgment approaches? There are many differing views regarding this verse, but it is plain to see that forgiveness was Peter’s focus.

Christlike, sacrificial love reaches past sin and offenses in order to transform hearts. This love does not pay back evil for evil or insult for insult but proclaims God’s blessing for all who are far away.

Offering undeserved and unwarranted love is not the same thing as ignoring sin but, instead, understanding two wrongs do not make a right. The writer of Proverbs encouraged this kind of love long before Peter. “Hatred stirs up conflict, but love covers all wrongs” (Proverbs 10:12). Peter trusted that as the end draws near, God will handle judgment. It is God’s people who exemplify lives covered by a love so gracious that it has changed the way we speak, serve, and care for others.

Hospitality is a practical expression of this sacrificial love in the life of the believer as we relate to others. Hospitality, or welcoming the stranger, has long been a hallmark of God’s people. (See Genesis 18; Leviticus 19:33-34; Hebrews 13:2.) Peter added believers should serve in this way without complaining.

A grandfather once said regarding his grandchildren, “We love to see our little angels come to visit, and we love to see those little devils go home.” Hospitality can get wearisome in the best of circumstances. Caring for others without grumbling, on the other hand, is a visible act of sacrificial, Christlike love.

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

• Lesson 9 in the Connect 360 unit “Hunger for Holiness: Living Pure in an Impure World” focuses on 1 Peter 3:18-22.

Like so many before us, our attention is drawn to a few odd statements made by Peter in this text. First, however, we must clearly understand that Peter’s purpose was to remind those who are suffering that Christ also suffered.

If you have ever suffered in life, you are in good company. Everyone suffers at some point of their life. But for the believer, there is no need to fear suffering. The path to glory, or God’s righteousness, is marked with suffering. There are, of course, different degrees of suffering some will face, but Peter reminded his readers that Jesus suffered unto death. Yet God, by the Holy Spirit, brought Jesus to life giving him victory over death.

Jesus painfully suffered and died. His suffering was intense beyond anything we could imagine. The pain Jesus experienced should be ever in front of the believer.

Righteousness has a cost; a cost we cannot afford but was paid for us. The uniqueness of Jesus’ death is that it was “once for all” (3:18a). We see in Christ’s suffering and death, God’s deliverance of the unrighteous. Jesus lived a perfect life, free from sin, and was righteous before the Father (2:21-22). Yet Jesus suffered and died so all imperfect, tarnished humanity would have the opportunity to draw close to God.

This great chasm that separates God and humanity, the righteous and the unrighteous, has been bridged by Christ’s suffering and death. But God did not stop there. In the midst of suffering, the Spirit of God acted, bringing life out of death. Though the cross may have bridged the chasm between God and humanity, it is by the power of the resurrection we are able to walk across.

It is by this same power in the Holy Spirit that Jesus went and preached to the spirits in prison (3:19-20a). This odd statement has created centuries of debate. Where did Jesus go to preach and who or what are the spirits in prison?

St. Augustine supposed Jesus went all the way back to preach through Noah to those caught in sin about to die under the floodwaters, especially the “Nephilim” (Genesis 6:4). Others held that Jesus went back to preach freedom to the faithful who died long before he came to earth or to the sinners who did not get the chance to believe. The most popular theory reasons that through his death and resurrection, Jesus proclaimed judgment over evil spirits and powers. Supporters of this theory note Peter made a similar statement in his second letter (2 Peter 2:4).

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

• The Explore the Bible lesson for Nov. 20 focuses on Micah 4:6-8; 5:1-9.

Clocking in at 5 feet 2 inches, I am no stranger to smallness. On more than one preaching occasion, I required a stepstool to be seen behind a pulpit made for someone far taller than I. In my congregation now, I almost never preach without wearing heels, sheerly to feel taller.

The prophet Micah told the tribe Bethlehem Ephrathah that though they were “small among the clans of Judah,” their tribe would be the family line of Israel’s redeeming ruler. Micah compared this coming leader to a lowly shepherd. He would come from unassuming origins but will care for the people unlike their present leadership. He would care for them as an attentive shepherd cares for his sheep.

Coming as the savior of the world, Jesus was born into this world as a baby. Jesus was born among the humble shepherds in Bethlehem and raised in Podunk Nazareth.

Once raised, the savior of the world would spend three years healing, teaching, and proclaiming in preparation for his death on a cross. The long-promised messiah was expected to come in military might. That he would die between two criminals was not what many had hoped.

Be it you or your congregation, we often compare the capability for power with sheer size and force. If something or someone is to have an impact, we think their own size, the girth of their budget or building, or the dominance of their authority must be large. Yet, the Lord chose “the weak things of the world to shame the strong” (1 Corinthians 1:27).

This certainly was the case for Israel. Micah prophesied they would be sent into exile as punishment for their sinfulness. God would judge them but, as further work toward their redemption, would provide for them caring leadership, likened to a good shepherd (John 10:10). This good shepherd would come from one of the smallest clans in Judah.

Judgment and Hope

The New Testament states these words were God’s promises to send the Son (Matthew 2:6). Micah’s prophesy may have had two fulfillments: a leader closer to the time in which he is speaking and, eventually, Christ Jesus. Either way, Micah’s prophesy moved back and forth between messages of judgment and of hope. Such a rhetorical tactic had an effect: judgment and hope alike were certain realities.

Once here, what would this promised leader do? Not only would he lead the people like a good shepherd but would also lead Israel and Judah back to restoration. The called people of God would be brought back together and their places of living and worship restored.

This was an important hope for Israel and Judah. The Lord would restore these nations and they would stand strong against neighboring nations (5:7-9). As a small and often vulnerable nation, a message of empowerment such as this was full of hope. Zion would be restored and all those the Lord cast away into exile will be brough back to this great city of Yahweh worship.

Though judgment would come to Israel and Judah, they were still promised hope. Though they will know exile, they will also know restoration. There is coming a time when the one who rule over them will not lie about peace for his own prosperity as their current leaders do. There is coming a hopeful time when good leadership will come and he “will be their peace” (Micah 5:5).

God Works in Human Weakness

The Lord can work in human weakness to bring hope where it seems lost. The point all along for sending Israel into exile was for the nation to know their waywardness. The point all along was that they would return to the Lord with hearts and actions of God.

Though the nation would feel weak, as we often do when we know where we have strayed, the Lord would bring them back and restore them. Judgment was sure, but so was a hopeful restoration. God would guide and redeem. The prodigal son returned home despondent and aware of sinfulness, and the father warmly welcomed him back (Luke 15:18-19).

Not only could God take a nation beaten and restore them, but God would show this great power even further by providing a leader from an unlikely place. What might seem strange or weak to human thinking may just what God uses for his purposes. What feels like a weakness is often what the Lord will use to make his power known (2 Corinthians 12:9).

If you are feeling small (height or otherwise!) or maybe your congregation is discouraged for any number of reasons, remember that it is not the size or force of something or someone that matters, but their posture before the Lord. Israel and Judah were sent into exile and brought out so that they would be those who would love God and neighbor. The point all along was who they were called to be.

When we come to the Lord with sincere hearts, we know that he can work through our weaknesses. Our weaknesses humbles us and bring us before the Lord in need. God’s power is gracious and meets our needs with redemptive hope.

Maddie Rarick is pastor of Meadow Oaks Baptist Church in Temple, Texas.

• Lesson 8 in the Connect 360 unit “Hunger for Holiness: Living Pure in an Impure World” focuses on 1 Peter 3:8-17.

Peter began this section of his letter with the word “finally” (3:8). He was likely concluding his central argument for “living good lives among the unbelievers” established earlier in the letter (2:11-12). In the first few verses of our reading, Peter offered a thumbnail sketch for holy living within a community.

It is challenging to live holy lives as individuals, but adding others into the mix makes living holy, godly lives nearly impossible. The many personalities, preferences, wants and needs vying for attention within community is like a tinder box ready to ignite.

If, as believers, we leave a trail of broken relationships and traumatic encounters in our wake, the hope of a Christ-formed life and community is unrecognizable. Yet, many times we avoid taking responsibility and allowing God to shape our relationships, instead we blame God or others for bad circumstances perpetuating a toxic environment that overshadows hope in Christ.

The church is to be the place where holy, Christ-formed relationships are experienced and evident. This experience, then, overflows into the surrounding community and others experience these wholly different relationships. By not repaying insult for insult or evil for evil, believers testify to a different kind of living to which the world is unaccustomed.

Breaking the cycle of hurt

Each and every time a Christ-follower chooses to bless others, even others who curse and insult, the cycle of hurt and trauma is broken. God’s call to be a blessing to others goes all the way back to Abraham. God promises to bless Abraham so all people will be blessed through him (Genesis 12:3). In Christ, we as believers have inherited this blessing and promise as we live out our faith as Abraham did. Peter made clear the blessing of salvation inherited through the life, death and resurrection of Jesus Christ is meant to benefit all the world.

“Blessing,” in verse 9, is the Greek word eulogountes, akin to the English word eulogy. If you have ever attended a funeral, you may have noticed that the eulogy is usually a favorable, gracious word about the person who has passed. Similarly in Scripture, “blessing” is customarily viewed as God’s word of favor or grace spoken over someone.

Peter contended that the blessing one has in relationship with God should overflow into all earthly relationships instead of with words of insult and evil as is the custom of this world. When God’s people bless others, regardless of how we are treated, we live as evidence of God’s blessing. Nevertheless, living according to this blessing is no guarantee against suffering.

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

• The Explore the Bible lesson for Nov. 13 focuses on Micah 3:1-12.

The audience of Micah 3:1-12 is the leadership of the prophet’s day. Both civil and religious leadership in Israel and Judah are guilty. Micah describes them as being actively corrupt. This is not a matter of passive leadership or lazy ruling. This is corruption at its worst.

The leaders were supposed to know justice (3:1). They were the ones charged with maintaining justice for those whom they served. Instead, they believed others were meant to serve them and twisted their power for their own gain.

Micah describes their corruption in gruesome detail (3:2-3). How these divinely appointed authorities led brought about an early death for others. These people had become so destitute by the fiscal corruption of their leaders, it killed them. This sort of behavior might be expected from Israel’s neighbors, but the city on a hill was not meant for such darkness.

Prophets, who played key role in ancient Israel, were known for speaking false prophesies for their own benefit. “‘Peace, peace,’ they say, when there is no peace” (Jeremiah 6:14). They promise goodness when they are the ones most guilty of acting in ways contrary to goodness. They threaten war to those who would not feed them. The prophets take advantage of those who came to them to hear a word from God.

Micah says the corruption of these leaders would catch up to them. When God would destroy their cities and send them into exile, God would not hear their complaints. They would ask for salvation, but God would not answer.

The Spirit at work

The civil and religious authorities are far from the ways of God. However, Micah makes plain he has the Spirit of the Lord working through him. In the Old Testament (as opposed to the new), the people of God had the Spirit on them at occasional moments instead of always. Micah, like other prophets of the Lord, had the special anointing of the Holy Spirit on him.

Not only is he “filled with power with the Spirit of the Lord,” but he also has courage and justice (3:8). Micah stands in stark contrast to the leaders of his day whose corruption is indicative of their cowardliness. The brave are also those who seek justice.

The judgment of the Lord

The final part of Micah’s message returns to the leaders. In particular, he tells them a day is coming when they will experience the judgment of the Lord. Both the religious and civil leaders are guilty, and both will know God’s justice. Despite their ways, they sought to “look for the Lord’s support” (3:11). The Lord would not support them. Instead, he promised to send them into exile.

The leaders had built “Zion with bloodshed and Jerusalem with wickedness” (3:10). They would now experience such bloodshed. They had created environments were lying, taking bribes, and wreaking violence on to those you who were meant to lead had become commonplace. Micah promised that because of their leadership, “Zion will be plowed like a field, Jerusalem will become a heap of rubble, the temple hill a mound overgrown with thickets” (3:12).

The great problem of corrupt leadership is the result their actions have on others. The corruption of Israel’s and Judah’s leaders meant death for others. Their bribery and false prophesies meant the people were being led astray from the Lord. How leadership behaves has an impact on how others live.

Lessons for leaders

We know no leader is perfect. Micah’s name means “Who is like the Lord?” No one is like the Lord, even divinely called leaders. Yet, those with special responsibilities to guide and watch over people must know the weight. James warns teachers to be careful about taking up that call for the weight of it is heavy (James 3:1).

For Christian leadership, whatever the position of power may be, there are lessons to take from Micah 3. First, those who are brave are also those who work toward justice. Those leaders ever fearful of losing power will do whatever they need to in order to maintain it. This can be as true with political leaders as it is with church leaders.

Finally, Christian leadership has the grace of the Spirit’s guidance. They need to only ask (Matthew 7:7-12). The Spirit will guide Christians as they study Scripture and pray for wisdom. The onus on the Christian, however, is to be humble and open to the guidance of the Spirit. The leadership of the Micah’s day sought their own well-being instead of the justice and care of others. They sought themselves instead of the Lord.

Throughout Scripture, we encounter imperfect leaders who still led well because they sought the Lord and the ways of the Lord. A significant example is King David. He had his fair share of corruption, but he is remembered as being a good leader. He was one who, after all, sought God’s heart (1 Samuel 13:14). No leader is perfect but those “who seek justice, love mercy, and walk humbly with their God” will have the guidance of the Spirit as they lead.

Maddie Rarick is pastor of Meadow Oaks Baptist Church in Temple, Texas

• The Explore the Bible lesson for Nov. 6 focuses on Hosea 14:1-9.

Hosea ends with a call to return to the Lord—to repent. This has been the point all along. The allegorical marriage between Hosea and Gomer, the detailed oracles, and the promise to send this Israel into Assyrian exile all were for the purpose of bringing a wayward people back to their Lord and each other.

 Hosea tells the people to “take words” to God (Hosea 14:2). The people are supposed to go to Yahweh with words of repentance. The call to bring words to the Lord is a call to “gift” the Lord with sincere repentance. For Israel, coming to God in worship often required bringing some sort of sacrifice or offering. Here, Hosea tells the people not to bring sacrifices but to offer honest repentance. Do not come to God with empty hands or empty words.

Hosea also tells the people to repent with actions. Returning to the Lord should include words but cannot stop there. Both words of repentance and actions of the same are necessary for faithfulness to the Lord.

Repenting to the Lord with words and actions takes time. To say the words of repentance to God deserves its moment. To act in ways that show a sincere return require a time commitment. As fast-paced and efficient as we may be, repenting should not be rushed. Take the time to bring the words and carry out the actions of repentance.

For Israel, returning to the Lord also meant turning from the foreign armies they had become dependent on and turning from the idols they worshipped. Not only is this turning away an act of faithfulness, but also will be for Israel’s good. Turning away from other things in which we place our trust and away from idols we worship is an act of faithfulness to God and goodness for ourselves.

Related, God’s character is further revealed as one who freely gives grace to the repentant, always welcomes us back, and has a special concern for the orphan (“the fatherless) (14:3). The fatherless who would have been a particularly vulnerable group in Israel. The people of God were meant to protect them, but, as Hosea reports, they did quite the opposite. God calls those who abused or neglected the fatherless to repent, and the fatherless find “compassion” in God (1:14). This is who God is.

Last call of hope

Chapter 14 is “one last call” for Israel to repent and return. There is always one last call of hope. God promises that if Israel returns to God, he will return to them (14:4). Verse one reads, “The Lord your God…” (14:1, emphasis added). Here is a reminder of the covenant between God and his people: a covenant God promises to uphold and hopes the people will live in.

God repeated his case that he would send the people away into exile. Yet, here, is one final call and a last reminder that it is not in God’s nature to abandon his people forever.

Israel’s sins were her downfall, but she can get back up again. Israel now knows her sins (if she did not before). She knows, but she can also know the Lord, the one who promises to “love her freely” (14:4). In the final verses of Hosea, God not only calls but promises. God makes a vow to Israel. Like how Hosea vowed to be faithful to Gomer, God will be abundantly faithful to Israel.

God’s vow describes how we will show his splendor to Israel and, by implication, to the surrounding nations. What all God promises to show and do for Israel is beautiful, to all the senses. The ancient Greek word for beauty is related to the word for call. This beauty will call other people to Him. Israel will dwell in God’s beauty and others will come to taste and see.

The question posed in verse 8 is God making clear he is done talking about the idols and the armies and the faithlessness. The conversation has been had. The point now is for Israel to leave it all behind and turn around back to God, in word and deed.

Call to wisdom

Hosea concludes with a call to wisdom. Ultimately, returning to the Lord, with word and deed, is an act of those who are wise. The wise will know that the foreign armies will not protect the people for long. The wise will know that idols do not have power to save or give peace. The wise will know a life of beauty is found in the call of God.

Hosea’s metaphorical marriage and oracles were all for the purpose of calling Israel back to God. The sermons were specific, but the intent was graciously general: turn from what is not of God and turn back to God. God has spoken his peace through the prophet.

All that is left now is for the people to take the moment to bring words of repentance to God and carry out actions of the same. To turn back to God results in a beautiful relationship, with God and each other. To turn back to God is the wisest course of action.

Maddie Rarick is pastor of Meadow Oaks Baptist Church in Temple, Texas

• Lesson 7 in the Connect 360 unit “Hunger for Holiness: Living Pure in an Impure World” focuses on 1 Peter 3:1-7.

In this passage, Peter leaned into the marriage relationship and encouraged women to live with their unbelieving husbands in a way that hopefully would lead them to faith in Christ. Paul said the same in 1 Corinthians 7:12-16, encouraging both husbands and wives to remain with their unbelieving spouses as an opportunity to influence their spouse and children to embrace faith. He concluded with the questions: “For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?”

Now, we may come to the conclusion the believing spouse should take every opportunity to share the gospel continually with the other. Peter did not picture that as the most productive practice. As one popular preacher once said, “No one was ever nagged into heaven.” Peter pointed out the issue was that the unbelieving spouse did “not obey the word.” So, apparently more “words” is not the answer. But what is this word he was talking about?

Paul said, “Faith comes from hearing, and hearing through the word of Christ” (Romans 10:17). Hearing and responding in faith to the gospel are necessary for salvation. It is nonnegotiable. Yet, Peter made clear sometimes the simple word is not enough to convince someone. Yet, he said the word, plus an example of a life changed by that word, just might lead them to faith.

A marriage relationship is strengthened by mutual faith, mutual respect and mutual encouragement. This Bible lesson reveals many ways spouses can encourage one another as they seek to love one another in a biblical way. And, while various responsibilities and roles exist in marriage for both husbands and wives, all of us are called to love each other in the same way.

Some, however, may find themselves in a situation where their spouse is not a believer. While it may be difficult, we are called to be a living testimony every day. Living out the good news of a changed life hopefully will encourage the unbelieving spouse to consider Christ.

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

• The Explore the Bible lesson for Oct. 30 focuses on Hosea 10:5-15.

Though the prophet may be the spokesperson, Hosea 9-10 is full of clear and direct words from God. God is speaking the truth to his people, no matter how heavy that truth may be.

God tells the people their sins were many.

First, they worshipped other gods and idols. Repeated throughout Hosea is “adultery” used as metaphor for idolatry. Though in covenant with God, the people the promise of undivided loyalty to Yahweh when they worshipped other gods.

Second, the people selected kings God did not call.

Third, Israel looked to great buildings and militaristic power instead of relying on God for safekeeping. They, too, built fortifications and palaces forgetting again the promises of God.

These are but three examples of the ways in which the people with whom God was in covenant relationship rejected him and his commands.

Throughout the prophets in general, God speaks the truth plainly. Speaking through the prophet, God makes clear the sins of the people. In other words, when it comes to the people’s lack of love for God and others, there is no skirting around the point.

Judgment not the final word

It may seem as though God is shouting in these passages. Reading the prophetic books may evoke the thought that God is only concerned with judgment and not mercy. However, loudness and judgment are not the final points of the prophets in general or Hosea in particular.

Being clear about our lack faithfulness is truly a means to an end, a gracious end. We cannot come back to God if we do not know we need to, and we’d struggle to stay if we are not aware of what keeps us from him. We cannot love others better if we do not know where we are lacking in the fruit of the spirit.

James Baldwin said the reason he could criticize America was because he loved it. He wanted the best for his country, so he could point out what was keeping America from a more just way of life.

God points out our loving other gods or ideologies and lack of love for other people because he loves us. Clarity of waywardness does not make God cruel and unkind but loving and hopeful.

What could have been

God makes clear the people’s past sins, but he also explains what could have been.

God could have put a yoke around them, so they could have had a more fruitful future. They could do good and godly work. This message is for Ephraim, Judah and Jacob. This message is for all God’s people.

Here the prophet will use harvest metaphors (e.g. sow, reap, and break up the ground). God would “[come] and [shower] his righteousness on you” (10:12). Before, though, the people the people would need to do the work of right worship and living.

These few verses of ‘what could have been’ could still be read, however, as a “what can be.” It might seem like God is entirely despondent with the people, but the context for the prophetic books is always hope. The people may be (and have been for a long time) far from God, it is always appropriate “time to seek the Lord” (10:12).

However, since Israel rejected this hopeful future by rejecting the Lord, God sent Assyria. The things Israel had put their trust in, their idols and militaries, would go away.

Where do we place our trust?

Part of Israel’s ultimate sin is that they put their trust in what was not God. They put their trust in idols and in military might to save them. Though we may not have golden calves we carry around with us, we might put our trust in ideologies, other religions, personality tests and other people to such an extent that we do not listen for God’s honest word. We may focus our energy and find our meaning in other people and things to such an extent that they become our god, guiding our lives and serving as the source of our strength.

We live in nations that need armies. We live in a world with war. Pacifism is not the answer to violence in a fallen world. However, the answer to a world with violence is not war, either. Though we need militaries in this world, they are not what (or better yet, who) we should out our trust in. They provide necessary temporal protection, but are not the ultimate answer to sin, violence, and death.  The answer to a world with random and unthinkable violence is a Lord who suffered, died, and defeated death.

The point for Ephraim, Judah, Jacob and us is trust. The point all along was that we would put our trust in God. And we can. We can put our trust in the God, who is not only the Almighty but Immanuel.

God is revealed is not only the one with eternal power but with eternal love. Hope, which is always the point, is found in the one who speaks the truth so that we might return. Though we may only see it in retrospect, if we put our trust in God, he is “mighty to save.”

Maddie Rarick is pastor of Meadow Oaks Baptist Church in Temple, Texas.