• The Bible Studies for Life lesson for March 8 focuses on Luke 1:26-35.

Several years ago, I stood beside a hospital bed, visiting a friend who had just delivered a stillborn child. Just a few months earlier, her husband had died from an overdose of an over-the-counter pain reliever taken to ease a toothache.

They did not have enough money for him to go to the dentist, and he took too many pain relievers in his attempt to ease the pain. My friend had no husband, no job, two older children to provide for, and she had just lost her baby. Crying, she looked at me and said, “I’ve been through just about the worst that any woman can go through.”  

Usually, when a husband and wife discover they are having a baby, their excitement hardly can be contained.  They call their family members and friends; they post ultrasound images on Facebook. The months of anticipation culminate in the birth of a beautiful, cherished child. This usually is the case, but not always.  A husband and wife’s vision of what their lives will be like as parents can change in a heartbreaking instant.  

A troubling visit

Likely the last thing on Mary’s mind when the angel Gabriel visited her was that she would become pregnant before she even married Joseph. Instead, I can imagine this teenaged girl going about her daily chores, daydreaming about her betrothed and their future marriage. Then, the appearance of a heavenly being abruptly interrupts her thoughts. The angel says: “’Greetings, you who are highly favored! The Lord is with you’” (v. 28).

The angel either frightened or startled Mary, because she was “greatly troubled” at his salutation and “wondered what kind of greeting this might be” (v. 29). Gabriel told Mary not to be afraid. She had “’found favor with God’” (v. 30). In this context, finding favor with God does not mean Mary earned God’s approval because she was such a good, religious girl. Instead, the favor God gave Mary was his unmerited grace. God, in his sovereignty, chose Mary to be the mother of Jesus not because she deserved it, but because it was part of his mysterious plan. 

A birth like no other

The angel’s confusing message gets even stranger.  He says to Mary: “’You will conceive and give birth to a son, and you are to call him Jesus. He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign over Jacob’s descendants forever; his kingdom will never end’” (vv. 29-34). Mary seems, at least for a moment, to ignore the angel’s incredible assertion that her baby would be the Son of God and king of an eternal kingdom. Instead, she understandably questions how she will be pregnant without having sex with a man: “’How will this       be … since I am a virgin?’”(v. 34). 

The angel helps Mary understand her miraculous pregnancy by telling her that her relative, Elizabeth, already is six months pregnant. Elizabeth and her husband, Zechariah, were unable to conceive a child until God intervened. Their baby, John, would be the prophet would “’make ready a people prepared for the Lord’” (v. 17). However, Mary’s pregnancy would be quite different from Elizabeth’s. The father of Mary’s baby was God himself. John, having two human parents, was fully human.

Jesus, born of Mary and conceived by the Holy Spirit, was both fully God and fully human.  I have heard many Christians try to explain the identity of Jesus by claiming he was “half and half.”  That is not true. As God incarnate—inhabiting human flesh—Jesus was both 100 percent human and 100 percent God. This may not add up in our human reasoning, but it is true.

The faith of a servant

Mary did not understand everything that would happen to her. She might even have thought Joseph would break off their engagement due to her pregnancy, and she would be the subject of scorn or worse. Certainly, she could not imagine the joy she and Joseph would share as they reared the boy Jesus or the unspeakable sorrow she would bear as she watched him die as a young man. Yet, she told the angel she was God’s servant. She wanted God to fulfill his purpose through her. 

Like Mary, anyone who is a follower of Christ is the recipient of God’s favor—his grace. We might decide God cannot use us because we are too young or not important enough. We might think God cannot use us because we have fallen into the trap of thinking our actions secure our salvation or that God will bless us only if we are really, really good. We obey God because we love him,  not to earn our way to salvation. His grace is offered freely to us through Jesus, the God/Man who is our Savior and King. 

• The Explore the Bible lesson for March 8 focuses on Zephaniah 1:1-11.

Introduction to Zephaniah

Zephaniah likely lived and prophesied either near or during the time of Nahum. We can gather little if any information about Zephaniah other than the genealogical information provided in the biblical book that bears his name. Accordingly, we place Zephaniah’s ministry in the midst of King Josiah’s reign from roughly 639 B.C. to 608 B.C. 

King Josiah attempted great political and religious reforms in Judah near the collapse of the Assyrian Empire (2 Kings 20-23). Josiah’s reforms, although significant, failed to sustain Judah for the long term. Jerusalem subsequently fell to the Babylonians in 587 B.C. Zephaniah anticipated the coming downfall of the nation, and he announced not only the judgment of God on Judah, but also the wider judgment of God against world nations. He referred to this judgment specifically as the Day of the Lord.

Zephaniah’s rhetoric appears straightforward and painfully honest. He came out swinging, so to speak, especially in the first two chapters. Zephaniah’s tone moderated by the end of his book, as he discussed how a remnant of ethical, righteous people finally would be delivered by God in a settled Jerusalem. For more information, readers may refer to the introduction of the Bible books included in the front section of the resources on Zephaniah.

We will concentrate on the first few verses of chapter 1 and the subsequent lessons concerning God’s holy indignation. In fact, three lessons come to the fore and deserve some elaboration here. First, judgment encompasses everyone. Second, spiritual compromise always invites danger. Third, a day of reckoning for sin is at hand.  

Judgment encompasses everyone (1:1-3)

After a superscription, or given genealogical facts about Zephaniah, readers are faced with an oracle from God concerning impending and devastating judgment. Many scholars interestingly refer to 1:2-3 as the undoing of creation, for Zephaniah harkens us back to the creation accounts in Genesis. In fact, Zephaniah reversed the order in which God created. That is, humans, animals, birds of the air, and fish of the sea will be taken away in the opposite order in which God created them (Genesis 1:20-26). The Day of the Lord therefore will be universal, final and awful. God’s judgment is going to be so bad it will feel like creation is being ripped apart at the seams. 

Readers also may consider how these verses make them think back to the flood narrative in Genesis 6-9. If this is the case, then we ought to begin taking inventory of our lives and our obedience to God. Believers are not far removed far from Zephaniah’s oracle. Even though God promised never to flood the world again, his final and eternally final judgment looms. Perhaps the inventory begins with confessing sin and reminding ourselves of God’s omnipotence and omnipresence. God sees and knows all.

For example, I recently preached a sermon about God’s free gift of grace and was approached by a thoughtful, wise church member. She said, “Pastor, thank you for your sermon on grace, but what about the people who don’t desire God’s grace because they feel as if they do not sin?”  Zephaniah prods us to come face-to-face with sin.

The danger of spiritual compromise (1:4-6)

Zephaniah shifts here from the universal to national. He specifically honed in on the acts of religious syncretism in Judah and Jerusalem. Syncretism occurred when the people picked and chose beliefs from other religious systems, cults or faiths and fused them into the worship of Yahweh. For instance, Zephaniah called out in the passage the remnant of Baal worshippers and their accompanying priests (v. 4), those who worshipped the sun, moon or other stars as well as Molek (v. 5). Molek was the name for a deity celebrated by the Assyrians and the Ammonites. Oftentimes, child sacrifices and other similar atrocities were performed in Molek’s name. 

Zephaniah clearly indicates God will hold the entire nation accountable even for the actions of a remnant (v. 6). Religious accommodation comes with a price. Zephaniah especially mentioned those who had failed to “seek the Lord”—a key phrase in the Old Testament and of Jesus himself (Matthew 6:33). To seek the Lord refers to one’s entire lifestyle being bathed in commitment to the worship of God alone. A believer simply cannot live a healthy and productive life for the Lord while trying to balance the seeking of God with the accommodation of cultural deities.

A day of reckoning is coming (1:7-11)

Zephaniah began his discourse regarding the Day of the Lord at this point. His clarion call for the people to silence themselves before God especially is powerful. Zephaniah’s command for silence also can be viewed as a command to respect God’s power and presence. God will even bring “guests” with him to this judgment. These guests likely are the heavenly hosts. Since judgment is nigh, the people ought to cease their speaking. There is nothing more to say.

Zephaniah then indicated the Day of Judgment for Judah and Jerusalem will involve certain characteristics. First, the political leaders and royal family will be punished. They will be held accountable especially for synchronism during the Assyrian occupation. Second, God will subdue those who “avoid stepping on the threshold” (v. 9). This phrase appears to be an idiom that condemns abusive and idolatrous priests. Third, God will deal with the people of Jerusalem, including the horrendous economic cheaters in fish market district, the wealthy people who occupied the New Quarter, and those who imposed economic difficulties on the poor from the market district which likely was located on the temple mount (vv. 10-11).

When one seriously considers Zephaniah’s oracle, he/she may become uncomfortably cognizant of sin. At this point, however, conviction must lead to both repentant action and to a call for others to consider the power and zeal of the one true God. 

• The BaptistWay lesson for March 8 focuses on Exodus 3:1-14; 4:1-15.

It’s a noisy world out there. Everyone wants a piece of your time and attention, and they’re buying up more and more real estate to make sure they get your attention. In the middle of it all is a still small voice. Are you listening?

Listen up! Listen up? Who, exactly, is supposed to be listening?

We might say the command to listen is God’s command to Moses. After all, God came to Moses, told Moses to show some respect by taking off his shoes (3:5), and told Moses to go to Pharaoh to affect the release of Israel from slavery. Being the God-fearing people we likely are, we definitely would say it is Moses who is to do the listening.

The Midrash tradition

However, in the tradition of midrash, the Jewish tradition of telling stories about stories in the Bible, the tables often are turned in a Job-like fashion. Humans turn their questions on God. So, in the spirit of midrash, I offer a story.

 In Does God Have A Big Toe? Rabbi Marc Gellman tells a story about God’s desire to find a patient leader for the people of Israel. The angels try to help God devise a patience test, but they all come up short. In the end, God decides to set a bush on fire near some shepherds. Only, this bush would not be consumed. All the shepherds except one ignored the bush. Flaming bushes were not all that unusual in the wilderness. Only one shepherd, Moses, had the patience to ponder the fact that this bush wasn’t consumed. 

Once God determined Moses had the required patience, God spoke to him (v. 4). No sooner did God make the introduction then Moses started pumping God with questions. “Why are you talking to me (v. 11)?” “Who are you, anyway (v. 13)?” When God told Moses he passed the patience test and was selected to speak to the Israelites and Pharaoh, Moses kept on with the questions. “Do you really think they’ll listen to me (4:1)?” “What am I supposed to say (v. 10)?” “Can’t you send someone else (v. 13)?”

I am curious: Did God know what he was getting into with Moses? Just who was it that was supposed to pass the patience test?

Patience is a variety of listening.

By putting God in the spotlight, Moses insinuated it was God who needed to listen. With patience and grace, God listened to each of Moses’ questions and responded to each one in turn. However, even before Moses’ first question, we see the listening problem is not God’s. “The Lord said, ‘I have indeed seen the misery of my people in Egypt. I have heard them crying out because of their slave drivers, and I am concerned about their suffering. So I have come down to rescue them. (3:7-8)” Yes, God listens.

With patience and grace, God listened to Moses’ questions and answered each one.

Moses: “Who am I that I should (be the one to) go (v. 11)?”

God: “I will be with you (v. 12)”

Moses: “What is (your) name (v. 13)?”

God: “I AM WHO I AM (v. 14).” I will be with you.

Everett Fox, in his translation of the Pentateuch titled The Five Books of Moses, follows the Buber Rosensweig translation of the tetragrammaton, YHWH. They translate the Hebrew ehyeh asher ehyeh as “I will be-there.”

Moses: “What if they do not believe me or listen to me (4:1)?”

God: Listen to me, and follow these concrete instructions for performing two signs. “If they do not believe these two signs or listen to you, (perform a third sign) (vv. 2-9).”

Moses: “How am I supposed to speak? What am I supposed to say (v. 10)?”

God: Listen to my questions. “Who gave human beings their mouths? Who makes them deaf or mute? … Is it not I, the Lord? Now go; I will (be with you) (vv. 11-12).”

Moses: “Can’t you send someone else—please (v. 13)?”

God (angry): Fine! You can take your brother, and I will be with both of you. “I will help both of you speak and will teach you what to do.” And don’t forget your staff (vv. 14-17). 

Who needs to listen to whom?

Listening is a variety of presence.

Pharaoh and the Egyptians were afraid of the Israelites. Shiphrah and Puah were afraid of God. Moses was afraid of himself. If only he had listened to God, the One who is, the One who will be-there, Moses’ fear could have been overcome. Just as perfect love drives out fear (1 John 4:18), so perfect listening can, too. To whom are you listening?

How many times I have asked Moses’ questions? How many times I have doubted myself? How many times I have been afraid of the circumstances? How many times does God have to tell me: “I am here. I will be with you.”?

You’ve never walked a mile in Danny Andrews’ shoes. But if you read Things I Have Saw and Did, you’ll feel like you’ve walked alongside him his whole life.

Andrews is a natural-born story-teller and a nonstop talker. He combined both traits in this book, which includes at least 248 stories. Many of them first appeared in his “Thinking Out Loud” column, which he launched during his long career as editor of the Daily Herald in Plainview and continues in the Footprints magazine at Wayland Baptist University, where he has been the alumni director eight years.

You’ll like this book if you love—in descending order—God; the infinite mystery and quirkiness of people; Plainview; Baptists and the Church of Christ; church in general; Wayland; sports; the Texas Panhandle; newspapers; school; and memories from times past.

A longtime Texas Baptist—and former board member of Baptist Standard Publishing—Andrews recounts tales about famous and not-so-famous fellow Texans and Baptists, including a passel of preachers. He describes people and events so clearly and familiarly, you’ll think you know that person, even if you don’t, or you were at that church service or event, even when you weren’t.

Things I Have Saw and Did reminds me of the old Lays potato chips commercial. Remember? “Bet you can’t eat just one.” And you can’t read just one, either. One page turns to another, and pretty soon, you’ve lollygagged a long time in Andrews’ book, meeting his friends, attending his church, prowling around Texas.

Best of all, this book is both true and funny. For proof, read “Pete McDonald: President of American junk.” It made me laugh out loud at least three times and turn the page saying, “Hey, I know that guy,” even though I also know I never met him but wish I did.

Marv Knox, editor

Baptist Standard and CommonCall

Plano

The book is available for $25 from Danny Andrews at 1305 Itasca St.  Plainivew, TX 79072, or contact him at 806-729-7154 or andrewsd@wbu.edu. Proceeds benefit scholarship endowment at Wayland Baptist University.

• The Bible Studies for Life lesson for March 1 focuses on Isaiah 53:2-12.

A friend of mine worked for a while as a social worker at a homeless shelter. Some of her clients begged for money on the streets occasionally. They told her people’s refusal to give them money was understandable. However, they were extremely hurt when people turned their faces, refusing to speak or even look at them. “It makes us feel like we’re invisible,” they explained. 

Hiding our faces (vv. 2-3)
The Prophet Isaiah said the promised Messiah would have “no beauty or majesty to attract us to him, nothing in his appearance that we should desire him” (v. 2). His physical appearance would be unremarkable; casual passers-by might easily ignore him. However, more than simply being ignored, the Messiah would be “despised and rejected by men, a man of sorrows, and familiar with suffering” (v. 3). He would be a man “from whom men hide their faces” (v. 3). 

Trying to make it on our own (vv. 4-10)
Why would we hide our faces from the Messiah, the one God sends to save us? Adam and Eve hid because they were ashamed of willfully disobeying God. The consequence of that sin was banishment from the garden and enslavement to a life of painful toil—a curse passed down through all generations
(Genesis 3:8, 17-19). 

Isaiah describes the fate of sinful humanity in terms of wandering sheep in search of greener pastures: “We all, like sheep, have gone astray, each of us has turned to his own way” (v. 6). This pointless quest leaves us lost and alone. Interestingly, Isaiah describes the Messiah as a sheep also—the perfect lamb, willingly led to the slaughter as the guilt offering for our sin. God “laid on him the iniquity of us all”(v. 6). Through the Messiah, God provides a way for humans to cease our wandering, come out of hiding and enjoy fellowship with him. 

Seeing the light (vv. 11-12)
Who is this suffering Messiah who would bear our sin? It is Jesus, the “image of the invisible God” (Colossians 1:15), the one of whom John the Baptist proclaimed, “‘Look, the Lamb of God, who takes away the sin of the world!’” (John 1:29). Though unremarkable in physical appearance, the God incarnate drew people to him—people desperately seeking rescue from their sicknesses, insecurities and sinful wandering. 

A sick woman reached out to touch the Messiah’s coat so she could be healed (Matthew 9:20).  A tax collector climbed up in a tree to get a better look at him (Luke 19:4). Children crawled onto his lap and gazed into his face (Luke 18:16). Jesus’ healing of hurting people was one of the reasons the religious leaders of the day connived to murder him. As the prophet said: “By oppression and judgment he was taken away. … For he was cut off from the land of the living; for the transgression of my people he was stricken” (v. 8). Jesus was crucified, buried, and God raised him to life on the third day, fulfilling Isaiah’s prophecy that after “the suffering of his soul,” the Messiah would “see the light of life and be satisfied” (v. 11). 

Jesus’ light is “the light of men” (John 1:4) shining through the darkness of our sin. We have a choice—turn away from his light or look at him, ready to give everything we have in total submission to his will. As God promised, Jesus carried our sins to the cross, bearing a “punishment that (brings) us peace.” He already is looking at us, ready to give us the faith to believe in him as Messiah.

• The Explore the Bible lesson for March 1 focuses on Nahum1:1-8.

Introduction to Nahum

The book of Nahum, just three chapters in length, carries a timely and thundering message. Little, however, is known of Nahum the prophet. His name means something akin to “comforted.” The themes in his writings appear to be connected loosely with the ministry or message of Jeremiah. For instance, Nahum showed great concern for God’s justice for the Jews and contemporary world events, namely the rise of the Babylonian Empire. Accordingly, we can date Nahum’s book near the end of the Assyrian Empire and the fall of Judah (663-600 B.C.). 

Nahum’s writing reflects a sense of the dramatic. Some scholars conclude Nahum wrote with a kind of imprecatory style. Imprecatory verses often contain vengeful or violent language in defense of God’s holiness and wrath. Perhaps Nahum wrote in a way that reflected his times, as well as the general feeling toward the inhumane arch-enemy, Assyria. Theologically speaking, Nahum continued to link the sovereignty and wrath of God with the downfall of nations, including Judah. Nahum’s theology fits particularly well alongside Micah and Habakkuk. For further information, please refer to the introduction of the Bible book included in the front section of the resources.

God is … (Nahum 1:1-8)

Chapter 1 begins with a superscription, or a heading that contextualizes the passage for us. Consequently, we learn Nahum’s oracle specifically concerns the city of Ninevah and generally refers to the Assyrian Empire. Ninevah served as the capitol of Assyria for nearly 100 years, from 704 B.C. to 612 B.C. The city’s name ought to sound rather familiar to Bible readers who may readily identify her with the prophet Jonah. Ninevah’s earlier reforms and repentant attitude apparently vanished. 

Nahum’s oracle immediately follows the superscription. The oracle begins with a type of poem or hymn some scholars refer to as a “theophany” (Nahum 1:2-8). A theophany may be defined as a report concerning the appearance or attributes of God. Most theophanies have to do with God’s judgment in the Old Testament. Nahum’s poem also appears to be an acrostic in the Hebrew language and illustrates God’s direct involvement and intervention in Nahum’s contemporary context. The oracle’s introductory poem details attributes of God of particular importance to us. We will consider three such attributes in this lesson.

The jealousy of God (vv. 2-3)

Much has been made of God’s jealousy in contemporary American culture. Oprah Winfrey even made headlines in 2008 when she asserted her disconnect with orthodox Christianity began when she heard a minister claim, “God is a jealous God.” Winfrey’s remarks may point to a more generalized uneasiness or failure among many people to comprehend this attribute of God. 

Nahum’s concept of the jealous Yahweh has a thoroughly comprehensive biblical background (see especially Exodus 34:6-7). In other words, Nahum does not mean to say God acts in a willy-nilly, unloving or petty way toward those whom he somehow randomly chooses to abolish. It is to say, however, God shows intense interest in the furtherance of evenhanded justice in his creation. Nahum even affirmed God’s zealousness by remarking, “The Lord is slow to anger and of great might.” The Lord, therefore, will react in accordance to his nature against the atrocities of the unjust Assyrians who have provoked God time and time again.

The sovereignty of God (vv. 3-6)

Nahum brought the language of theophany to the fore in these verses as a way of communicating God’s ultimate command or charge over all creation. For example, Nahum describes God’s wrath as a whirlwind, and God incites fear and awe from dried-up rivers and quaking mountains. In Nahum’s spiritual vision, the earth totters on its axis before the Creator. Assyria, therefore, is no match for Yahweh and will be dealt a death blow. 

Similar language of theophany is utilized in the Scripture (Psalm 46; Isaiah 54). The reaction of creation to Jesus’ death may provide a unique connection for us to Nahum’s thought. Consider Matthew’s depiction of our Lord’s crucifixion: “At that moment, the curtain of the temple was torn in two from top to bottom. The earth shook, the rocks split and the tombs broke open. The bodies of many holy people who had died were raised to life” (Matthew 27:51-52). Not even death could endure the power of God’s judgment on sin. The cosmos itself must respond in trembling due to the redemptive sovereignty of Yahweh. Nahum rightly asked: “Who can withstand his indignation? Who can endure his fierce anger?” God is in charge.

The goodness of God (vv. 7-8)

Nahum’s mood suddenly shifts from nearly apocalyptic language to words of comfort and encouragement. The abrupt shift may indicate the juxtaposition between the eventual ends of God’s adversaries as opposed to the ends of faithful believers who fear the Lord. In fact, the Lord’s goodness and patience may further indicate how consistently repugnant the evil-doing of the Assyrians must have been in God’s sight. Yet faithful and repentant ones who revere the Lord shall find a refuge, or safe place, from the whirlwind of such wrath. God does indeed provide salvation.

• The BaptistWay lesson for March 1 focuses on Exodus 1:8-2:10.

Any time you hear, “Women and children first,” you are in a perilous situation. You’re in a situation in which there are no guarantees anyone—women, children or otherwise—will make it out alive. This is the situation in the opening chapter of Exodus.

In just a few verses, we learn Joseph’s family became numerous, just as God promised Abraham they would (compare Exodus 1:7 to Genesis 1:28). Joseph was well placed in Egypt, but after he and his brothers died, his family no longer had a connection to the Egyptian powers-that-were. This is our first clue a perilous situation is arising.

A new pharaoh

“Then a new king, who did not know about Joseph, came to power in Egypt” (1:8).

So many perilous situations arise with unfamiliarity. The new Pharaoh “did not know about Joseph,” and because the new Pharaoh had no connection to Joseph, he also had no connection to an entire people group. What a difference a single connection makes.

Because Pharaoh did not know Joseph—nor by extension the Israelites—he became afraid of their great numbers, and in fear, he devised a plan he hoped would keep them under control. He made slaves of them. Oddly enough, forced labor seemed to make the Israelites all the more fruitful, “so the Egyptians came to dread the Israelites” (v. 12). Fear gives way to fear. In even greater fear, the Egyptians “worked (the Israelites) ruthlessly” (v. 13).

Fear gives way to fear.

Pharaoh couldn’t find rest in subjugating the Israelites. So, he ratcheted up his plan and ordered two Hebrew midwives—Shiphrah and Puah—to kill whatever Hebrew boys were born. The girls could live, but the boys must die—right there, on the delivery stool (vv. 15-16).

The Nile becomes an instrument for death

Thankfully, Shiphrah and Puah defied Pharaoh and let the boys live (vv. 17-18). Of course, that enraged Pharaoh, who then turned to the Egyptian population and ordered them to throw every newborn Hebrew boy into the Nile (v. 22)—which they also apparently defied to some extent—thereby putting himself in direct opposition to creation and the Creator, trading death for fruitfulness. The Nile represented life for the Egyptian people but was to become an instrument of death. This use of water would come back to haunt Egypt.

Imagine the state of things: The Egyptians were so eaten up with fear of the Hebrews they were willing to throw living, breathing, helpless baby boys into the Nile River where they certainly would drown—if they survived the crocodiles. Perhaps after so many babies had been thrown into the water, the crocodiles simply waited along the edge of the river. Just imagine what fear will do.

Defying Pharaoh

Imagine two powerless Hebrew women being told by an all-powerful king to kill Hebrew baby boys as they were being born. Imagine that: Told to kill their own flesh and blood. The Egyptian women weren’t asked to do that. Imagine the courage of those two women—Shiphrah and Puah—to defy Pharaoh because they feared God more than him. Just imagine what fear will do.

And to know the situation was so perilous, there were no guarantees anyone would make it out alive.

Oddly enough, Pharaoh and the Egyptians only thought they were in peril; so, in fear, they struck first and put the Israelites in actual peril.

• Is this the last time we have seen anything like this, where one people inflicted actual peril on another people because of a missing connection or a perception of peril?

• When the peril comes, why are women and children faced with it directly?

I can’t help but think of the thousands upon thousands of women and children caught up in the sin of men who lust for power, using drugs, violence, money and fear to get it. So many of these women and children are exploited, enslaved and silenced.

• Is it possible that we, like Shiphrah and Puah, are ordered by fearful people to subjugate the powerless? Have we been asked to silence our own flesh and blood for the sake of the fearful?

• Is it possible we are expected to comply with the order of the powerful to silence the powerless?

• Are we afraid? Just imagine what fear will do.

All is not lost.

Sweet irony strikes

Just when it seems Pharaoh has found the upper hand, sweet irony strikes. One of the Hebrew boys who was supposed to drown in the river instead is pulled safely from the river by none other than Pharaoh’s own daughter, who immediately was smitten. Moses had her at the first cry (2:6).

As if this weren’t enough, she enlists Moses’ own biological mother to raise him, in effect giving Jochebed her son back from the dead. Through his own flesh and blood, Pharaoh took into his household one of the very children he so desperately wanted to get rid of, thereby re-establishing the lost connection between the two families—Pharaoh and Joseph.

In this sweet irony, God was at work, however imperceptibly. Although the Israelites remained enslaved many more years, one of their own sons was being prepared to aid in their deliverance. However, slavery is a perilous thing—for both slave and master—and they were not delivered yet.

The Radical Disciple: Some Neglected Aspects of our Calling by John Stott (IVP)

Apart from Billy Graham, few individuals influenced the global evangelical movement in the latter half of the 20th century as much as John Stott. Stott, who served 30 years at All Souls Church in London and was a principal author of the Lausanne Covenant in 1974, died in 2011 at age 90 after writing more than 50 books. The Radical Disciple provides what he called his “valedictory message.” Rather than leaving behind a hefty theological magnum opus as his final contribution, he gave his readers a succinct distillation of what he learned and taught during more than 60 years in ministry.

Stott examines eight aspects of radical Christian discipleship—nonconformity, Christlikeness, maturity, creation care, simplicity, balance, dependence and death. Characteristically, he gives attention both to the need for personal spiritual discipline that helps the individual believer grow into the likeness of Christ and to the need for social action that gives evidence of conversion.

As Stott observed in his summary of the 1980 statement “An Evangelical Commitment to Simple Lifestyle”—a document Stott clearly shaped: “We believe that when Jesus returns, those who have ministered to him by ministering to the least will be saved, for the reality of saving faith is exhibited in serving love.”

Stott left a precious gift to readers. Treasure it, and be changed by it.

Ken Camp, managing editor

Baptist Standard

Autopsy of a Deceased Church: 12 Ways to Keep Yours Alive by Thom S. Rainer (B&H Books)

This easy-to-read book by Thom Rainer, president of Lifeway Christian Resources, grew out of an article he posted on his blog. 

Its first section, “The Autopsy,” deals with problems ranging from what he calls “slow erosion” to churches that become obsessed with their facilities. Aptly titled chapters such as “The Past is the Hero,” “The Great Commission Becomes the Great Omission” and “The Preference Driven Church” reveal Rainer’s diagnosis of maladies that lead to a church’s demise.

The second section responds to the question, “Is there hope for the dying church?” Each of the three chapters in this section presents four questions worth consideration. All chapters end with a “prayerful commitment” and “questions for prayerful thought.” 

Autopsy of a Deceased Church is eye-opening and thought-provoking. Everyone in church leadership should read it.

Skip Holman, minister of discipleship

Northeast Baptist Church 

San Antonio

• The BaptistWay Bible lesson for Feb. 22 focuses on John 21:1-25

Ever been lost? Confused? Disoriented? Sometimes, in order to go where you want, you must deal with where you are and how you got there. The Gospels depict Peter as an independent spirit with an impetuous nature and commanding personality. Neither weakness nor meekness was a trait he expressly admired. As a result, Peter knew well what it meant to stumble.

John, who was probably between 70 and 90 years old when he penned his Gospel, included details and stories he believed would draw people toward faith and enable them to experience full and abundant life. Part of faith includes mercy, even when we fail, and John felt it imperative to include an example of Jesus’ grace.

Back on track

So, using the Sea of Galilee as a backdrop, John’s final chapter reveals how Peter got back on track after what probably was the biggest mistake of his life. As sinful human beings, failures are inevitable, but John proves unmerited grace and “do-overs” are available for those who come when Jesus says, “Follow me.” 

Uncertain what to do after Jesus’ resurrection and with his intermittent appearances, Peter and the other disciples resorted to old habits and familiar places (21:1-3). Fishing all night in the familiar waters of the Sea of Galilee where several had previously earned their livelihood, they caught nothing. They must have felt really out of practice!

Early in the morning, unrecognized by them, Jesus stood on the shore and called out, “Friends, haven’t you any fish?” When they answered negatively, Jesus instructed them to throw their net on the right side of the boat. As experienced fishermen, they could have ignored his suggestion. Instead, they decided they had nothing to lose. So, when they obeyed, the net became overloaded with fish.

An eerily familiar scene

John knew this seemed eerily familiar. They’d had the same experience three years prior when Jesus called them to leave their nets and fish for people (Luke 5:1-11). That’s when he turned to Peter saying, “It is the Lord,” and Peter jumped into the water, rushing to where Jesus stood. Immediately, the remaining disciples directed the boat toward the shore, towing the net of fish.

When they arrived, Jesus had ready for them what apparently was his favorite miracle meal—fish and bread—and served his friends this breakfast in much the same manner as when he fed the 5,000 and at the Last Supper. It must have felt like deja-vu all over again! And yet, there was something distinctive about this meal: It followed his resurrection (6:5-14). Nevertheless, there still was an unresolved issue. Jesus isn’t one to avoid conflict, especially if it will bring restoration, healing and peace. But it meant having a difficult conversation.

After Peter’s three-time denial of Christ before the crucifixion, Jesus graciously gave him as many opportunities to reinstate himself in fidelity and love (21:15-17). Asking, “Do you love me?” three times gave Peter the chance to reassert his loyalty as firmly as he professed it in Matthew 26:33. There, at the Mount of Olives, Peter claimed he never would fall away. So, now Jesus asked if Peter loved him more than his fellow disciples did. In the wake of his denial, was he prepared to speak so boldly again?

Feed my lambs

Rather than comparing himself to his friends, Peter in humility appealed to the Lord’s knowledge (oida or intellectual awareness) that he truly loved him, despite his failure. To his relief, Jesus proved his reinstatement by instructing, “Feed my lambs,” and then, “Take care of my sheep,” general instructions for shepherding. In other words, by caring for Christ’s followers, Peter’s love for Jesus is evident.

Jesus then asked a third time, “Do you love me?” The question grieved Peter, perhaps because he feared Jesus didn’t believe him or because he was so embarrassed over his earlier infidelity. So, he issued a stronger response, this time saying, you’ve (ginosko) experienced my love. But it’s possible Jesus asked Peter a third time so his fellow disciples, overhearing this conversation, would know with assurance Peter had a valid and vital place among them as a Christ-follower and future church leader.

The first two times Jesus questioned Peter, he used the Greek word agapao, translated in English as “love.” This kind of love connotes volitional commitment as well as affection. In the last question and in all of Peter’s responses, the word “love” is phileo, which implies friendship and fondness. Both words represent a high aspect of love and are used of God (3:16; 5:20) and humanity (14:21; 16:27) in John’s Gospel.

Jesus cleared the slate

Next, Jesus shared a word of warning for this strong disciple: One day, “Someone else will dress you and lead you where you do not want to go.” Jesus then commanded Peter to (literally) “keep on following me.” For Peter, it was a “do-over.” Standing beside the same sea where he’d first dropped his fishing nets (Luke 5:11), Jesus cleared the slate, giving him a chance to start anew.

For Peter, the commitment to follow meant a promise to sacrifice. He will spend his life for God’s glory and die in a manner comparable to his Savior. According to church fathers Origen and Eusebius, Peter was crucified upside-down. Ultimately, Jesus wanted to know if Peter loved him unconditionally and would express his love to the church at all costs. Fortunately, Acts and his epistles to the Jerusalem church—1 and 2 Peter—reveal Peter vividly and powerfully succeeded.

Now that he’s reinstated, Peter (unwisely) felt enough confidence to ask about John’s future. Jesus told him to mind his own business! His servants aren’t to compare their blessings or challenges with one another; they are simply to act in obedience as they follow.

How can we be sure?

How, then, can we be sure of Jesus’ grace and plan for our lives? In John’s epilogue (21:24-25), John states his legitimacy as a witness to Jesus’ life and ministry. In fact, “we know that his testimony is true,” indicates others vouched for the beloved disciple’s identity and veracity. The epilogue also emphasizes the incredible number of Jesus’ works. John wants readers to know he selectively chose what he included for its value and significance for following Christ.

We live in a world full of people who are searching for truth, meaning and purpose. If we allow ourselves to become bogged down in the mire of our failures, we’ll be a dim light in our dark world. Despite his earlier denials, Peter was forgiven and trusted with new responsibilities. We can have genuine hope, knowing all our sin is forgivable. Jesus calls for our continued repentance and love; he wants to use us to usher others into his kingdom, so they can experience the full and abundant life they, too, were created to know as they follow him. Step out of the chains of regret and walk in forgiveness and with renewed commitment to following his plan for your life.

• The Bible Studies for Life Bible lesson for Feb. 22 focuses on 1 Thessalonians 4:3-8

When God created human sexuality, the Lord gave human creatures a tremendous and compelling gift. He designed the intensity of the sexual experience to draw a man and woman together into a mutually focused relationship that would endure for life. Tragically, human involvement in sin distorted and redirected human sexuality. As a result, people have struggled with sexual behavior through the ages. History is filled with evidence of lives marred and destroyed by wrongful sexual pursuits. This trajectory continues today.

This lesson seeks to help learners understand the Bible’s answer to the wrongful uses, abuses and misrepresentations of human sexuality. The Bible, as always, teaches in grand style, pointing out God’s design for daily living is holiness. The Bible presents this explanation to God’s people.

The unbelieving world is invited to participate in God’s kingdom, but this passage clearly states holiness is the standard expected of God’s people. Those who hunger for holiness, righteousness (see Matthew 5:6), morality, justice and respect for the law will find such desires can be fulfilled only by the Lord Jesus Christ. The Lord lives by these high standards and calls people to live by the same standards.

Avoid sexual immorality (1 Thessalonians 4:3)

This paragraph opens by speaking of sanctification and closes with a reference to the Holy Spirit. One task of the Holy Spirit is to guide the process of sanctification in believers. The first and last sentences of the paragraph are coordinating thoughts and act like bookends or brackets. The inner verses speak of avoiding things that oppose God’s sanctifying work. Truly, any sin disrupts the process of sanctification, but the Apostle Paul focuses here against the damage sexual sin can cause in the sanctification process.

Verse 3 states God’s objective is to sanctify his people. Sanctification is the process of making a person holy. Holiness has at its core the concept of separation from everything that harms one’s relationship with God. Thus holiness is the opposite of sin, which opposes God and seeks to harm him.

This verse also commands readers to avoid (abstain from) sexual immorality. The Greek word for sexual immorality provides the root for the English word “pornography.” Sexual immorality includes a wide range of conduct including unchastity, unfaithfulness, adultery, and prostitution. Focusing sexual desire away from the context of marriage also results in movement away from commitment and devotion to the Lord. So, Paul commands his readers—us—to focus on God’s plan of sanctification in our lives and to avoid involvement in sexual sin.

Practice self-control (1 Thessalonians 4:4-5)

Part of Paul’s great prescription for avoiding sexual immorality is to know one’s own body, that is, its needs, passions and bio-rhythms. Believers are expected to direct their earthly bodies and lives toward the Lord. This is the “seeking first God’s kingdom” Jesus taught (Matthew 6:33). The Lord knows the full answer is the transformation only he can provide, but he wants the believer involved in the transformation process. The situation is like a doctor expecting the patient to be fully involved in the healing regimen. Believers should strive to live sanctified and honorable lives. Sanctification and honorable living present much to learn and practice.

The alternative is to be controlled by passionate desires like Gentiles who live by their passionate pursuits, without regard for involvement in sin. Verse 5 states Gentiles do not know God. They have no desire to understand, know or be connected to God in any way.

Don’t take advantage of others (1 Thessalonians 4:6-8)

Verse 6 broadens the scope of the passage’s imperatives by commanding believers not to take advantage of brothers. It is inconceivable that the word “brother” refers only to fellow believers. All people are to be thought of as “brothers” or “sisters” by virtue of being created by God. If one accepts the worth of others, one is less likely to violate others to fulfill their passionate desires.

Verse 7 brings up holy living again by reminding readers God did not call believers (to save them) and then allow them to return to lifestyles that required Christ’s atoning sacrifice. This verse presents a mirror image to v. 3, which mentions sanctification, then its counterpoint immorality. Verse 7 mentions the parallel counterpoint of impurity followed by focus on holy living.

Paul warns in v. 8 that rejecting his instructions is not merely dismissing him. It amounts to dismissing or rejecting God who has given his Spirit to each believer. The Holy Spirit is God’s personal attending presence through whom God teaches and guides our spirits and lives. To sin is to reject the Holy Spirit’s teaching and wisdom.

Paul would not expect the nonbelieving public to understand the importance of his instruction in these verses, but believers should readily see the issue and the gravity of rejecting God’s will for their lives.

This paragraph presents an excellent response to the issues of sexual immorality and pornography. The passage’s main answer to sinful sexual conduct is the practice and pursuit of holiness. Such a lifestyle is a pursuit of God himself. Only once does the apostle mention sexual immorality. This paragraph is not a harangue against plummeting sexual mores. It actually is an exhortation to pursue holiness. Nonbelievers are encouraged to read and observe. Perhaps in the context of the pursuit of holiness, they can understand the importance of avoiding sexual immorality. Yet for the believer, these words are vital, wise, healthy instructions.

• The Explore the Bible lesson for Feb. 22 focuses on Nehemiah 10:28-39 

A few weeks ago, the Cooperative Baptist Fellowship’s Missions Council met in Atlanta with a monumental task before them. The global missions enterprise has undergone rapid change in the past few decades, and it had become evident that the Fellowship needed to learn to think anew about the structure of global missions, funding and church engagement.

With 117 field personnel committed to being the presence of Christ around the world, an escalating number of individuals and churches involved personally through short-term mission trips and projects, and the new climate of globalism and secularism, it becomes necessary to examine the best way to participate in Christ’s ministry of reconciliation in this rapidly changing context. 

What it means to be faithful

The people who returned from exile faced a similar dilemma—discerning what it means to be faithful to God in their present context. In a striking show of solidarity, all of the people entered together into a firm agreement to submit to the authority of God’s word. With the support of the community, the people committed to live out the commands in the book of the law.

They bound themselves “with a curse and an oath” (10:29). While this language may seem strange to modern ears, it was common in the Old Testament for covenants to have curses associated with them (for one example, see Deuteronomy 28:22). The people accepted an accountability not only to live in obedience, but also to suffer punishment if they failed to do so.

After establishing their commitment to follow God’s law, the people desired to set themselves apart as holy and spiritually pure (10:30). In a vastly different cultural setting, this verse can be troublesome for those seeking to apply it today. In that context, as is still the custom in many places in the world today, parents arranged marriages for their children.

A marriage problem

It is quite possible the majority of those who returned from exile were male, and it was likely difficult to find a wife from among the fellow Jews. However, the people around them worshiped foreign gods, and intermarriages were likely to result in a dilution of their beliefs. As polytheistic mothers raised their children according to their own beliefs, the pure spiritual heritage of Israel was in danger. It was not a racial or cultural issue but a religious one (compare Ezra 9-10; Nehemiah 13:23-28).

The rest of the chapter addresses worship practices. It was important to those returning to protect the day of worship and provide for temple operations, but they needed to interpret worship laws for their new setting. For example, the Ten Commandments prohibit work on the Sabbath, which would have implied selling goods they had produced (Exodus 20:8-10; Deuteronomy 8:5).

However, even if the Jews refrained from selling, the “people from Tyre who lived in Jerusalem were bringing in fish and all kinds of merchandise and selling them in Jerusalem on the Sabbath to the people of Judah” (Nehemiah 13:16). In this pluralistic society, apparently they needed to specify that if others were selling, buying also was prohibited (Nehemiah 10:30). 

Updated instructions

The provisions included in these verses apply the law of Moses to the issues and crises of Nehemiah’s day. These updated instructions dealt with indebtedness, financing the temple service, furnishing wood to burn the sacrifices and providing for the temple personnel. To avoid the dangers of syncretism, the Jews returning from exile sought to follow the letter of the law, and even interpreted it more stringently whenever their new life setting went beyond what the law addressed. In a newly reestablished community, it was necessary to discern the principles of God’s law and determine how to live faithfully within God’s law in their new context. 

This challenge is not unique to those returning from exile. The Jerusalem Council in Acts 15 addressed the question of whether Gentiles who converted to Christianity should be circumcised. In seeking to apply the law to this new situation, the Pharisees thought the new Christians should keep the law of Moses.

Peter responds: “Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear? No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are” (Acts 15:10-11). After quoting Amos, a prophet contemporary with Nehemiah, James concludes, “It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God” (Acts 15:19).

God’s word does not change

God’s people from then until now must seek to apply God’s word within their own particular life setting. God’s word does not change, but the world around us does. Biblical standards remain authoritative, but we must seek to reinterpret those standards for our situation. Nehemiah’s community chose a legalistic interpretation; the early church chose to reflect God’s grace shown to them in Christ Jesus. 

Not surprisingly, earnest students of the Bible today interpret God’s word very differently. Not unlike the Jews, we find ourselves in an increasingly pluralistic society. As we seek to apply the Bible in this setting, we often quarrel over politics, women in ministry, issues of sexuality and much more.

To that end, a quote often attributed to Augustine gives wisdom in how to be gracious towards others who are seeking a faithful approach to interpreting Scripture: “In essentials, unity; in non-essentials, liberty; in all things, charity.” The one thing that should set Christians apart is that we have been saved by grace. So, may we extend that same grace to one another.

Think, Act, Believe Like Jesus: Becoming a New Person in Christ  by Randy Frazee with Robert Noland (Zondervan)

A blurb on the back cover of Randy Frazee’s newest book—a companion to his earlier book, Believe—confronts Christians with the compelling rhetorical question: “Are you living the story?”

After dealing in the book’s introduction with the matter of confessing unbelief, Frazee moves into the first major section, “Think Like Jesus.” He challenges readers to ask, “What do I believe?” He examines 10 key beliefs about God, from here to eternity.

In the second section, Frazee talks about what it means to “Act Like Jesus.” He deals with spiritual disciplines, looking at 10 practices ranging from worship to sharing one’s faith.

The third section—“Be Like Jesus”—asks, “Who am I becoming?” Frazee looks at the virtues of the fruits of the Spirit (Galatians 5:22-23).

The final section focuses on “Transformation.” Frazee urges readers to move from head knowledge to heart change so the title of the final chapter, “Becoming a New Person in Christ,” will become reality. This book will help any Christian in the discipleship process.

Skip Holman, minister of discipleship

Northeast Baptist Church

San Antonio 

Parker Valley-Claira by Candace Jane Mann (Next Century)

The latest intriguing installment in Candace Jane Mann’s Parker Valley Series takes readers to a world of glamour and glitz as the main character, Claira, pursues her childhood dream of becoming a fashion designer. Like the other titles in the series—Sondra and Jennifer—Claira includes profound messages on themes such as surrender, forgiveness, faith, the importance of prayer and marriage as covenant.

Andrew, the Navy SEAL readers met in book two, is the secondary character in Parker Valley Claira. He is hired to protect Claira as she steps into the lively world of Hollywood designers. 

Mann fills the pages with suspense and tension. Her pacing of events captivates the reader as she weaves throughout the story the importance of praying for God’s timing. She states, “If God is in it, he will help you make it happen.” 

The lives of the colorful characters from the previous books intermingle, and their dependence on God is strengthened.

The cliffhanger from book two is resolved. However, Mann throws a huge curveball in the last chapter, leaving readers to wait for the sequel, United, to see where the ball lands.

Bobbie Bomar-Brown

Estes Park, Colo.