• Download a powerpoint resource for this lesson here.

Amos 7 and 8 comprise the fourth of Amos’ messages which emphasizes looming judgment. This message features Amos carrying out the ironic actions every minister experiences—interceding for people and then suffering antagonism from the same people.

Verses 7:1-6 record Amos’ intercession for his people. Twice God indicated the sending of harsh, all-consuming judgment. Twice Amos interceded, citing the frailty of the people. Twice God relented from all-encompassing judgment because his messenger prayed for the people. Similarly, Moses interceded for his people (Exodus 33:1-17; Numbers 14:11-23).

Verses 7-9 record Amos’ famous plumb line vision. Through this vision, God declared he would send judgment in the form of justice, not a merciless, all-consuming destruction.

As events would occur, the Israelites might have thought the locusts and fire had truly come, since their nation was destroyed completely along with many lives. But the difference in approach is important. God, who called Israel to act in justice, also follows the standards of justice. The plumb line provides that standard. The vision offers both justice and promise. Those who were found upright would be vindicated. Those who did not measure up to the plumb line would perish.

Verse 9 speaks of the Lord’s judgment of the northern kingdom’s religious system and his opposition to the ruling dynasty. Jeroboam II ruled from 786-746 B.C. during the years when the kingdom of Israel was at its greatest economic peak. Yet, within a mere 25-year span after his death, the northern kingdom rapidly declined and was destroyed by Assyria.

For Amos (and his contemporary prophets), the northern kingdom also was at the peak of its spiritual apostasy (illustrated by the ripe fruit in chapter 8). Desperate times called for strong measures. Amos delivered an attention-grabbing message to which Amaziah, “the priest” (7:10), was forced to respond.

Amaziah possibly was the top religious leader in Bethel. His name means “the Lord is mighty,” here prophetically testifying to the Lord’s strength to bring judgment against his wayward people. Tragically, Amaziah was disconnected from the Lord and uninformed regarding Amos’ message. Like the religious leaders in Jesus’ day, Amaziah was found opposing the Lord’s purposes. His resistance to Amos earned him individual attention in the coming judgment. The troubles visited upon Amaziah and his family would be a sign of God’s judgment and a verification of Amos’ prophetic assignment.

Amaziah’s report in verse 11 differs from Amos’ statement in verse 9. Amaziah selected key details to inflame the crown against Amos. In effect, Amaziah inadvertently serves a prophetic function, similar to the high priest Caiaphas stating about Jesus: “It would be good if one man died for the people” (John 18:14).

Without government help, Amaziah commanded Amos to leave Bethel. Amos responded that God called him to prophesy. He was an unlikely choice, being a southern sheepherder and tree dresser and having no religious vocational experience. The contrast between Amos and Amaziah underscores that God could not rely upon Amaziah for this task.

Judgment would befall Amaziah. The destinies awaiting his wife and children had personal implications for them, but they were expressed in ways that were most injurious to Amaziah. The priest himself survived among the Israelite exiles with haunting memories of the stiff price he paid for leading God’s people astray.

Chapter 8 opens with a third vision. Amos saw a basket of ripe fruit. Often spiritual visions used symbolism to emphasize a point. Here, the vision declared the time ripe for judgment. Verse 3 prophesies weeping will dominate temple worship. Such weeping will be caused by God’s judgment against Israel’s lack of justice.

Verse 4 characterizes this tragedy: needy people’s lives are trampled. Verse 5 asserts dishonesty in the marketplace as one way needy people were trampled. Verse 6 states the pursuit of profit was so extensive even threshing floor sweepings were sold for pittances instead of being given to the poor.

God’s justice soon will become so prominent in Israel (vv. 8-10) that her religious festivals will be dominated by mourning and weeping. Joy is to be the dominant expression in the worship of the Lord (see Nehemiah 8:10; Psalm 33:1; 66:1; 71:23; 95:1; and many more). But the Lord was missing from Israel’s festivals and he would make his absence apparent through the dominance expressions of heartbreak over the repeated loss of loved ones.

Moreover, the Lord will send a famine of his word. God’s word comes to people in a variety of ways: quotations in worship, its proclamation in the temple, the teaching of the priests, the preaching of the prophets, in the repetition and meditations of the people, etc. These elements were replaced in Israel’s newer religious system.

Now the people hunger for God’s word during years of hard famine, but few realize it. Verses 13-14 illustrate why: the young people, who follow the patterns established by prior generations, blindly and insistently call upon the ineffective and lifeless idols Israel adopted. They know no better because they have not been taught about the Lord.

Words of confrontation and judgment are not pleasant. Nevertheless, God’s true followers remain faithful even when confronted by an unpleasant message (see John 6:68-69). God extends mercy amid judgment (Amos 5:6). Great, then, is the tragedy for those who, having no interest in God, refuse his mercy and insist on pursuing an existence that will soon perish.

Paradise Valley by Dale Cramer (Bethany House)

Award-winning author Dale Cramer has recreated the Amish world of his grandparents in his excellent book, Paradise Valley, the opening volume in the Daughters of Caleb Bender trilogy. Seeking freedom to live their Amish ways, one pioneer family in the 1920s—Cramer's ancestors— moved to Mexico and established a colony in Paradise Valley. It is into this historical context that Cramer sets his novel.

Caleb Bender, a man of strong faith, is the patriarch of this fictitious Amish family. He remains resolute that his nonviolent philosophy will deal successfully with bandits as he and his family build their homestead in Mexico. His daughters must discover unexpected gifts and strengths in this foreign land.

The author is a natural storyteller who provides a complete sensory experience in his descriptions of places and events. His characters will stay in your heart and mind long after finishing the book. The author also provides a helpful discussion guide on his website for more analysis of his characters and their motivations.

Sarah Crouch, adjunct professor

Dallas Baptist University

10 Things Jesus Never Said by Will Davis Jr. (Revell)

Will Davis Jr. believes many Christians live with tremendous guilt. "They know they don't measure up to God's high and holy standards. They believe they are constantly letting Jesus down," he writes.

I was blessed to read this refreshing book. Davis lays its foundation on what Jesus said to his followers, as recorded in Matthew 11:28-30: "Come to me, all you who are weary and burdened, and I will give you rest. …" Davis shares a profound reminder for us all. First, Jesus wants us. Second, Jesus wants our burdens.

The book centers on 10 things many people have believed about themselves and others that have been incorrectly attributed to Jesus. They include: "You're too far gone to be saved," "I am so disappointed in you," "It's all up to you," "I've given up on you" and others. Each chapter exposes "the lie," explains "the truth" and concludes with a list of helpful small-group discussion questions.

Davis ends by challenging the reader to trade burdens with Jesus—a very insightful way to conclude a good book. He also adds an appendix, "You're disqualified because you're divorced"—a discussion needed in our society today.

10 Things Jesus Never Said is well worth your investment, not only for your own spiritual growth, but also as a tool that will be of great value as you minister to other Christians who need to be reminded of Jesus' invitation.

Leo Smith, retired executive director

Texas Baptist Men, Alvin

The Eternal Waltz of Jacqueline Kennedy by Kristin Elizabeth Marshall (Sheaf House)

Looking back from eternity, if you could plan one perfect day, what would the 24 hours look like? Kristen Marshall attempts to answer that question in The Eternal Waltz of Jacqueline Kennedy. As first-person narrator, Mrs. Kennedy describes an ordinary day with her young children, a healthy baby Patrick and her husband free of a pain-plagued back. She and Jack walk hand-in-hand in the sand, share a tea party with Caroline, cuddle Patrick and play "bad guys" with John. They read The Adventures of Winnie the Pooh and Madeline and the Bad Hat.

The first lady examines the scrapbook of her life from her earliest memories through the loss of the president. She recalls the 48 covers of Life magazine "all posed and perfect." She remembers Cardinal Cushing's funeral words, "May the angels, dear Jack, lead you into paradise." She reflects on God's blessing of allowing her and Jack to leave "something the whole world can sing."

Marshall paints an imaginary story in beautifully poetic images that appeals to all the senses. Marshall offers anyone fascinated by the Kennedy family wisdom and comfort gleaned from meticulous research into the lives of Jacqueline and John Kennedy and their children.

Kathy Robinson Hillman, former president

Woman's Missionary Union of Texas, Waco

Throughout the life of David, whether as a teenager taking care of sheep or as an adult serving as the king of Israel, he frequently is found praying.

His prayers vary as the circumstances surrounding his life alter. At times, we find David asking God for protection from those who were seeking to destroy him (Psalm 54 and Psalm 56). In Psalm 19:14, David prays for God to exercise control over his words and his thoughts. Psalm 51 records the very personal prayer of confession and desire for forgiveness following David’s infidelity with Bathsheba.

We all would agree that prayer has a strategic role in both private and corporate worship. While we hold to that truth, it seems our prayers often are repetitive, prescribed or routine.  Is there a specific purpose in mind as we approach God in prayer?  

The prayers we have recorded of David in the Psalms indicate purpose and focus. Psalm 86 is one of David’s written prayers.  The first portion of this Psalm centers upon David’s desire for God to hear his prayer. There is little doubt that being heard by God is one of David’s distinct purposes in this particular prayer.  

But David is very open before God in stating why it is imperative that God listen to his prayer:  “… for I am poor and needy” (Psalm 86:1). David is not seeking a financial handout (“poor and needy”) but rather is confessing to God he is incapable of handling the situation before him. The shepherd boy who killed Goliath the giant and the king who would strengthen Israel and lay the plans for Solomon’s building of the temple was not able to deal with the distress in his life. David acknowledges a great confidence in God to hear and answer his prayer, while also placing his limitations before God.

For thought: When we pray, do we pray simply to tip our hats to God, or do we pray with the realization that without him, we are weak and helpless? I wonder how often we have failed to see God do great and wondrous things in our lives because we believed we could handle the situation without him.

Besides being heard by God, David wrote this prayer because he wanted God to teach him.  David’s purpose in being taught was so that he might walk or live in God’s truth (v. 11). Just as David desired to live his life by God’s ways, so the Apostle Paul told the believers at Ephesus to be imitators of God (Ephesians 5:1). David understood his natural instincts were not synchronized with God’s actions. He had a need to learn from God himself.

At various times in our lives, we all have desired to be like someone else. That desire may have been based on their appearance, intelligence, abilities or accomplishments. Occasionally, we may even have asked someone we admired to coach us or to mentor us in the hope of becoming more like them.

In the latter portion of Psalm 86:11, David asks God to give him an undivided mind. He desired his life and focus be modeled after God alone.  

For thought: When we have prayed to God as individuals or even as the corporate body of Christ seeking to become more like him, do we mean “all the time” or just in religious settings? Is the Lord our standard for our life while on our jobs as well as when we are at church? Do we live with an undivided mind?

David has prayed with the purposes of being heard by God and being taught by God in mind. He concludes his prayer with a need for God to help him. Psalm 86:16 records David’s plea for God to help him by turning to him and providing strength. One of the strong character traits of David is his willingness to seek help. This concluding request relates back to David’s opening words of this psalm. David never has lost his focus that God is able to provide answers and help that no man is capable of providing.

For thought: In the 1980s television program “The Bill Cosby Show,”  a particular episode featured Cosby as Cliff Huxtable asking his children to whom they would go for help if they were in trouble. His son Theo replied that he would go to his friend “Cockroach.” Cliff almost shouted:  “You would go to Cockroach who knows less than you do instead of coming to your parents for help!” That was television, but to whom do you turn for help?

The purposes of prayer are not limited to the three we find in Psalm 86. The reasons to pray are many. If there is not a shortage of reasons to pray, then I wonder why we pray so infrequently. If God already knows our every thought and action, I wonder why we are not more open with him when we pray. Finally, I wonder if we are so upset about where we have been restricted from praying, why do we not pray more often in those settings where we have no restrictions.  

Prayer is more than a standardized opening or closing for a meeting; it is more than a transition from one aspect of a worship to another aspect. Whether private or public, prayer is worship.

 • Download a powerpoint resource for this lesson here.

This lesson’s central question is: “How does one worship a just God?” What qualities must be present in the lives of people who desire to worship our just Lord?

God expects his people to practice justice daily. Moses taught extensively about justice, but Amos was inspired to feature it in his preaching. God’s people must practice justice as God practices justice. Those who satisfy this requirement may approach the Lord in worship. This point still holds true today because God has not changed.

The problem was that the crown of the Northern Kingdom had set up a national religious system to rival Jerusalem. It dismissed the teachings of Hebrew Scripture and the worship system that focused on the temple in Jerusalem. Many true worshippers of the Lord remained in the north, but the new national religion substituted an idol god for the living God. The idol, Baal, had no high level character traits and therefore no demands for high ethical living.

A great discussion topic is the importance of high-level character traits in God (see Exodus 34:6-7). Another discussion topic is the importance of imitating God’s character traits (see Ephesians 5:1-2).

Amos’ second message spans chapters 4 and 5. Chapter 4 famously opens with taunting words. The focus is on Samaria, the capital city of the northern kingdom. Samaria, like Jerusalem, and all other royal capitals, was a pricey and exclusive city. Only the wealthy and their servants lived there. A tremendous gap existed between the relative few who were affluent and the vast majority who struggled to make ends meet. The wealthy frequently got rich by exploiting the poor and buying justice.

In 4:1, Amos compares Samaria’s affluent women to the cows who grazed in the rich meadows of Bashan. Amos’ prophetic message was aimed at all the wealthy in Samaria, though he focuses his first salvo at wealthy women (compare with Matthew 3:7). Obesity was a status symbol of the wealthy. This verse makes clear that these women became wealthy, and therefore, obese, by oppressing the poor. Amos states that God’s judgment has come upon Samaria (that is, the northern kingdom) because of its rampant lack of justice.

Amos’ message alternates with confrontation and declaration of pending judgment. Verse 4:1 carries the first confrontation and verses 2-3 present the first declaration of judgment. Hooks describe what we refer to as rings, placed in the ears or noses of livestock to lead them. Amos continued his livestock imagery to declare the Samarians would be forcibly led like livestock through war-savaged city walls. Thus their lifestyle would be judged by the just One.

In verses 4-5, Amos mockingly encouraged his listeners to go to Bethel or Gilgal and sin. These were the leading religious centers in southern Israel (northern kingdom). Israelites had worshipped at these sites for centuries. For those uncomfortable with the use of mockery in biblical texts, note that 5:5 carries the direct message.

Verses 4-5 speak of sacrifices, tithes, thank offerings and freewill offerings. The image is of extravagantly covering all religious obligations and options. Such worshippers know they have plenty to spend to satisfy their god and abundantly more to keep for themselves. Their god should be happy with them. They have lavishly shared their wealth with him. If they were thinking of the Lord while going through these motions, they misestimated him. He is wise to the true condition of their hearts.

Verses 4:6-13 describe how the Lord repeatedly used natural maladies and social strife to reveal His displeasure with Israel. Amos’ message comes after a long line of confrontational trouble from the Lord.

Verses 5:1-3 communicate that judgment will only increase for Israel. It would be better to seek the Lord (vv. 4 and 6). Verse 6 is the central verse of Amos, declaring that the Lord will receive those who truly seek him. Seeking the Lord refers to the determination to know the Lord and his ways. Seeking the Lord implies repentance and commitment to the Lord. Therefore life is promised to those who seek him. On paper, at least, a right relationship with the Lord is stated easily. It begins with seeking God. In real life, it is as hard as removing whatever keeps a person from truly seeking him.

The grandiose religious performance of the Israelites (see 4:4-5) does not equate to seeking the Lord. Hosea 6:6 thunders the Lord’s preference in this matter. Psalm 40:6-8 teaches God desires a willing heart, not external sacrifices. Amos warns today’s plush circumstances will not last long. Judgment is coming. Therefore seek the Lord while there is yet time.

The remainder of chapter 5 states the Creator detects the lack of justice in Israel. Amos cites specific examples and declares in verse 12 that the Lord knows the extent of Israel’s sins and offences.

Verses 5:14-15 describe the external actions of those who know the Lord. They seek good, not evil, and will receive mercy. Contrast these actions with the religious actions the Samarians practiced in 4:4-5. Religious performance for the Lord’s people must focus on ethical behavior, not adherence to the sacrificial system.

Amos’ message ends with the Bible’s most famous declaration regarding justice in verse 24. God ever will bring justice to human life. It is the basis for confronting humanity’s inhumanity toward humans. Though justice suffers in many places, the just and judging Lord never will let justice fail.

How do you react to Christmas? Our culture’s celebrations of Jesus’ birth can bring out some strong reactions. I don’t react positively to the carols and trees and lights until after Thanksgiving. When I walk into a store and see a Christmas display before Halloween, I can’t help but feel rushed.

Some people don’t like Christmas music at all and react quite strongly to it. But others turn into little red and green fairies, spreading cheer, cookies and candies to all. And, of course, every year we hear from the culture warriors on the “war on Christmas.”

My point is that Christmas brings with it strong reactions. This is to be expected if Christmas is understood rightly. Christmas proclaims a powerful message with important implications. Jesus deserves a strong reaction.
    
We see in Luke’s Gospel that even the very first Christmas was received quite differently by different folks. I think one reason is because it was so entirely unexpected and counterintuitive. We read in 2:6-7 that when it was time for the baby to be born—the one whose coming was announced by an angel and who was conceived by the Holy Spirit in the womb of a virgin—that he did not arrive in a palace, not even in an inn.

The Greek word for “inn” in this verse refers not to a formal inn (like in the story of the Good Samaritan), but to something like a covered area for lots of people. In other words, not only could Joseph and Mary not get a room at the motel, they couldn’t even get into the homeless shelter. So Mary had to give birth to the promised King of kings in an animal stable. Jesus arrived wrapped in swaddling clothes and laid in a feeding trough. Nothing is as one might expect.

Then the scene changes in Luke 2:8 to a shepherd’s field. In this field outside of town to a group of lowly shepherds, a multitude of angels appeared to announce and celebrate the birth of Jesus. Shouldn’t such an important announcement deserve primetime?

The Messiah’s arrival surely warranted the attention of the world’s greatest, most powerful people. It should’ve taken place center stage. Yet God doesn’t measure and plan as we do. The glorious, heavenly announcement of this unique royal birth was made at night in a field outside a tiny town to a bunch of common folk. Nothing is as one might expect.

God does not want us to ever believe for one second that he favors some of us over others on the basis of some worldly measure of status or success.

James 2:5 reminds us: “Listen, my dear brothers: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him?”

Or consider Paul’s words in 2 Corinthians 8:9, “For you now the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich.”

Christians should ask frequently, “Why me, Lord?” The answer is powerful and humbling: Grace alone. Grace means it is nothing in us, by us or through us, but it is a gift for us. Jesus came for the sinners, not the righteous. God’s strength is for the weak. His comfort is for the mourning, and his kingdom is for the poor. The ones who hunger and thirst for righteousness are satisfied.

The legalistic religious leaders are left scratching their heads as Jesus dines with prostitutes and tax collectors. Nothing is as one might expect.

The reason Christmas provokes such a strong reaction is because the gospel gives us truth about God and ourselves that’s not what the world expects. When something strikes us as strange, different or even confounding, sometimes we react poorly. But we don’t have to.

Consider the many different reactions to Jesus’ birth. In Matthew 2, we read about the wise men who reacted in worship, giving and pursuit of the Savior. That’s a good reaction. We should pray to react like them, seeking Jesus so we might give him our greatest gifts, our hearts.

But we also read in the same chapter of Herod’s reaction. He was furious another would be called a king. He felt threatened by another’s claim to authority. So he had all the baby boys around Bethlehem killed.

Sometimes we react like Herod. We are don’t want another king. We want to remain the ruler of our own lives rather than deal with the reality that Jesus has a right to reign over us.

Back in Luke 2:18, we read of a crowd who heard the shepherd’s story and “were amazed at what the shepherds said to them.” They marveled and were intrigued, but this doesn’t mean they worshipped or had saving faith. It was just a really great story they wouldn’t mind hearing again. Perhaps they’d even buy some figurines to put up once a year to symbolize it. Many of us react to Jesus like this. “What a wonderful story,” we think, going on about our lives as if it doesn’t make a real different.

These crowds are contrasted with shepherds in Luke 2:20, who went back to the fields praising God. They believed and were changed by the Christmas story.

And then there’s Mary, who “treasured up all these things and pondered them in her heart” (v. 19). The coming of Jesus was taken in, all the way in, to the deepest parts of her being.

That’s what I want to do: Treasure Jesus and ponder him. Only then can I loosen my grip on how I expect the world to work and react to all life’s events with faith that “nothing is impossible with God” (1:37).

During my sophomore year of college, I began dating the girl who has now been my wife 43 years. As summer arrived, she returned to her home in Montana.  Email had not been invented, and long-distance phone calls were very expensive. Hand-written love letters kept us in touch that summer.

In 2000, our daughter, who was pregnant with our first grandchild, was confined to eight weeks of bedrest prior to the birth. My wife journeyed to Wyoming and helped out for those eight weeks. Free long-distance and email helped somewhat with our being apart.

Three years ago, our daughter and her family moved to Belgium. A discount phone service, a visual link on the computer and email provided some relief to the longing we experienced in our desire to see them. Despite the advances in technological communication over this 45-year span of time, nothing really took the place of precious time spent together.

In Psalm 42 and Psalm 43, which many commentators believe actually were written as one psalm, the writer finds himself unable to worship at the temple in Jerusalem.

Because the psalmist never clarifies why he cannot worship God in the temple, we are left to speculate as to the cause. Perhaps the reason is as simple as physical distance or failing health. However, the cause could range from being considered “unclean” according to the law or from being pursued by an enemy who sought his life.

Regardless of the cause, the result is the same. His inability to worship the Lord at the temple has left the psalmist with such a longing that despair or depression has begun to settle over him. Three times he repeats the same refrain in these two psalms (Psalm 42:5; 42:11; and 43:5). Contrary to the psalmist’s acknowledgement of his depression, he provides a positive case for his faith remaining strong and intact.

1.  His longing for God and desiring to worship him is as strong as a deer (or person) who has gone without water for an extreme amount of time (Psalm 42:1).

2.  His mind is filled with memories of how he had worshipped in the past and of the great things God had done (Psalm 42:6).

3.  His life has been turned upside down, but he still calls upon God in the midst of this crisis (Psalm 43:1).

4.  His hope still is in God, and his desire is to worship God at the temple and to praise him for who he is (Psalm 43:4-5).

It would be so easy at this point to speak words that would offer the quick solution to the psalmist: “Don’t be so depressed just because you are not in Jerusalem. Don’t you know God is everywhere?”

Another psalmist by the name of David wrote: “Where can I go from your Spirit? Where can I flee from your presence? If I go up to the heavens, you are there; if I make my bed in the depths, you are there” (Psalm 139:7-8).

“You can worship God anywhere. It doesn’t have to be at the church or at the temple. You can worship him on the riverbank or at the golf course” (author unknown).

As one reads these two psalms a second time, the easy-to-speak words go unheard by the psalmist because he already knows these things. The psalmist is worshipping God at his isolated location in the midst of his difficult circumstances. He is singing praise to God through the psalms he has composed. He is confessing his sin and presenting his need. He is being open and honest before God. So what is missing still that leaves him in such despair? Is it the same thing we might be missing as well?

While the psalmist is able to worship God during his isolation, his most fulfilling times of worshipping God have occurred at the temple in Jerusalem during corporate worship. In our day, it is the experience of the worship service at church. Is corporate worship really that important?

There is no doubt the writer of these psalms longs for God and desires to worship him, but the context he desires is the temple. It is at the temple he not only praises God individually but also sings his praise along with the presence of many other worshippers.

It is in the temple, surrounded by many other people, that he is reminded he shares a faith with men and women who walk a path similar to his. It is here that he has physical evidence that God has love for those who stand beside him. Here, in the temple, he hears the prayers and praise of many.

In this context, he understands suffering and joy are not his alone. Corporate worship fills a need in his relationship with God that causes him to celebrate and rejoice in the presence of God (Psalm 43:4).

Perhaps this understanding of corporate worship is one of the reasons the writer of the Book of Hebrews would send this message to his readers: “And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching” (Hebrews 10:25).

For thought
As you and I approach our own worship services at our respective churches, how will the words of the psalmist cause us to consider how corporate worship can enable us to find fulfillment in our personal longing for God?

How do you understand your life? How do you make sense of what happens to you, good and bad? How do you respond when plans go astray, when the charted course is interrupted by the strange, surprising and scary?

Mary was a peasant girl, meek and poor, who was told she would carry in her womb the very Son of God. God intrudes into her life. Mary’s plans of starting a family with her fiancé were interrupted by God. We stand to learn a lot from how Mary took the news.

Mary’s story begins in Luke 1:26. A young woman, she was engaged to be married to Joseph, a descendant of David and resident of Nazareth.

One day an angel appeared and said, “Greetings, you who are highly favored! The Lord is with you” (v. 28). Mary was frightened by the angel’s appearance. He reassured her, “Do not be afraid, Mary, you have found favor with God” (v. 31).

Twice in the first two lines the angel spoke to Mary using this word “favor.” That’s a word we see a lot in the Bible, a real churchy word. But in the Greek, both instances are from the word group we usually translate as “grace.” When the angel speaks to Mary, he begins by assuring her of God’s grace.

Let’s get this right from the very beginning. When the angel calls Mary “favored one,” he is not saying God was looking around the earth for one who was exceedingly good, holy or religious. The reason Mary’s life would be radically and forever changed is because of God’s grace on her. God was showing his unmerited favor to Mary by making her the mother of the Promised One.

Mary, confused, asked how this would happen since she was virgin. The angel answered, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God” (v. 35). The angel then went on to tell her that her relative, Elizabeth, an older, barren woman, was with child. And he ended his words to Mary with, “Nothing will be impossible with God.”

So Mary went to visit Elizabeth. When Mary walked in to say hello, Elizabeth was filled with the Holy Spirit and the child in her womb (John the Baptist) leapt with joy. Elizabeth then confirmed for Mary what the Lord was doing through her.

That is when Mary opened her mouth to sing one of the most beautiful hymns in all Scripture. These verses have traditionally come to be known as the Magnificat, which is the first word of the passage in the Latin translation.

These words from Mary demonstrate the spontaneous response to encountering God’s grace. As such, Mary becomes a model for how we react to God’s greatest of gifts.

Mary begins, “My soul glorifies the Lord and my spirit rejoices in God my Savior …” (vv. 46-47). It is interesting that in the Greek, while “glorifies” is in the present tense, the verb for “rejoices” is in the aorist, used to communicate something begun in the past with ongoing effects. So it might be translated, “My spirit has begun rejoicing in God my Savior.” The shift in tense may mean something new has started, something different has begun. Mary has found a new joy in God and the promise of this child. That joy is connected to the fact that God is her Savior.

Do not ever doubt that Mary was a sinner in need of grace. Like the rest of us, Mary needed a Savior. With the promise of the Messiah to be born through her, a new joy in the God of salvation rises up in her.

Mary’s experience here, though admittedly unique in many ways, is in other important ways exactly the experience of all who come to know Jesus as Savior. Mary’s first joy is the same first joy of everyone who meets Jesus: the joy of salvation; the knowledge that God no longer merely is God the Creator and God the Judge, but God my Father and God my Savior. Do you recall the joy from when you first believed?

I do. I remember being 12 years old that Thursday evening at summer church camp. As we sang of God’s holiness, I felt an increasing burden, the reality of my sins becoming ever clearer in comparison to God’s righteousness. The reality of my need for a Savior became overwhelming.

Then I recalled the message I’d heard a thousand times on all those Sunday mornings my whole life. Jesus died for me. I believed. Immediately, that heaviness gave way to joy inexpressible and filled with glory. God interrupted my life. His grace invaded my heart. Something new began in me that day as I rejoiced in God as my Savior.

One moment, Mary had plans that included marrying Joseph, setting up house and starting a nice, quiet life in Galilee. The next moment an angel brought news that would lead to rumors of promiscuity, fleeing to Egypt and one day seeing her son executed. But the joy experienced because of the grace received would carry her through as she fulfilled her purpose in God’s plans.

When we know Jesus, our plans often get set aside. But we rejoice in knowing our lives have been grafted into a story much larger than any one of us. We are certain that through all that comes our way, good and bad, God our Savior is glorified in us.

• Download special powerpoint resources for this lesson here.

This lesson opens a study of the writings of the great eighth century prophets (700-799 B.C.) Amos, Hosea, Isaiah and Micah. These prophets opened the golden age of Hebrew prophecy. They also are known as the Assyrian Crisis prophets because they confronted issues in Israelite life that eventually would be answered through God’s use of Assyria as his agent of judgment. Each prophet has a strong message of judgment and an equally strong invitation to receive salvation prior to the coming judgment.

Amos leads the way with his powerful warnings of impending judgment. Amos 1:2 declares the Lord has roared with words of judgment. Amos’ messages vociferously condemned Israel’s sinfulness. Sin characterized his listeners’ lifestyles (3:10; 5:12). Their sin led them into wrong religious practices (4:4) and interpersonal relations (2:6-8; 5:12). Now, the Lord answers with justice (5:24). Nevertheless, as the fires of judgment approach (5:6), the Lord offers salvation (5:6).

Every Hebrew prophet had unique qualities. Amos 1:1 and 7:14-15 provide autobiographical information. Amos was a resident of the southern kingdom of Judah sent to preach to the northern kingdom of Israel. He was not merely a “foreigner,” but from the rival southern kingdom. Amos was vocational shepherd and tree dresser. The language suggests that Amos tended to Judah’s royal flocks and orchards. Furthermore, Amos was not a professional prophet. Nevertheless, his confrontational messages cut so deeply that the highest religious officials were summoned to handle him (7:10-13).

Amos opens with a rhetorical stratagem. The first two chapters deliver riveting judgmental salvos against Israel’s seven neighbors: Damascus (=Syria), Gaza (=Philistia), Tyre (=Phoenicia), Edom, Ammon, Moab and Judah.

The oracles against these nations follow a pattern. The broadsides against Israel’s enemies had the same effect as a game-winning goal and drew the audience into Amos’ message. The first six nations are listed in descending order of their strength of opposition against Israel.

The condemnation of the first six nations is driven by a key Old Testament teaching. One’s commitment to the Lord is measured in part by one’s ethical conduct toward other people. The Bible gives commands regulating interpersonal behavior. These are summarized in Leviticus 19:18. Jesus called this the second greatest command (Matthew 22:39). This summary command includes the words “I am the Lord,” deliberately reminding people that their interpersonal conduct demonstrates their commitment to their Lord.

The six nations demonstrated their lack of knowledge of and commitment to God by their horrific personal acts against Israel (1:3, 6, 9, 11, 13; 2:1). Amos’ listeners would have been gratified the Lord was answering these atrocities.

The Lord’s complaints modulate with Judah: even the Lord’s southern people will not be spared. Judah was guilty of the greatest of all religious evils: leading people away from the Lord. Interestingly, this is the same complaint repeatedly lodged (1 Kings 12:25-33; 15:26; et al) against the crown of the northern kingdom.

The indictment of Judah may have led Israel’s citizens to believe they had a right standing before God. Imagine, though, the stunned silence as Amos roared the name of Israel in 2:6. Amos’ condemnation of Israel modulates to an even higher level: God’s complaints against lawless pagans and apostate Judah are now combined. Israel is guilty of mistreating its own citizens because it serves idols.

Amos’ audience would have approved Amos’ message toward its enemies. Now a similar message roared in its ears. Israel was guilty of behavior which the Lord was obligated to address. Surely he must address Israel. There could be no exceptions.

Amos’ eight oracles begin with the words “for three sins, even for four.” This phrase emphasizes that the Lord responds to characterizing activity or habitual conduct. Three representative sins have been found. A pattern of behavior has been identified. Yet, even as we speak, a fourth characterizing evil act has been committed. The carefully crafted presentation assures us the Lord has not jumped to conclusions. The Judge of the universe roars with judgment but also is careful with justice.

Furthermore, Israel has been found practicing sin without repentance or remorse. Thus Israel, like Judah and the pagans, proves by her conduct she does not live as God’s people. Israel deserves God’s judgment.

Verses 2:6-8 present two main indictments against Israel. First, the nation’s corrupt financial pursuits had reduced grievously many Israelites to hopeless poverty. Second, the nation’s wicked religious practices led to despicable immoral conduct. Their disconnection from the Lord had removed all restraints and extreme behavior characterized life in Israel.

Verses 2:9-10 state the Lord had brought Israel out of Egypt and given them the Amorites’ land. Instead of obeying the Lord out of gratitude for their new lives and homeland, the Israelites abandoned God and committed inhuman and immoral acts rivaling the conduct of their enemies.

God will send a consuming justice Israel cannot escape. Amos 1-2 brings the Lord’s indictment against Israel. This is not the full message of Amos—the offer of salvation has yet to be tendered. The correct reaction by Amos’ listeners would be to ask, as Peter’s audience asked, “What must we do?” (Acts 2:37). This question is given its fullest expression in Acts 16:30, “What must I do to be saved?”

Amos’ audience did not bother asking the question. Eventually, in 5:6, Amos exhorted his hardened listeners: “Seek the Lord and live!” No exceptions will be made! God’s judgment approaches! Yet the wise seek his salvation while there is time.

Heaven is for Real by Todd Burpo with Lynn Vincent (Thomas Nelson)

Colton Burpo survived a badly ruptured appendix. The story of his visit to heaven inspired Heaven is for Real—currently No. 1 on the list of top-10 nonfiction books.

Colton's father, Todd Burpo, is a small-town pastor in western Nebraska. He tells the story that began in 2003, with Colton near death after going from one hospital to another. Todd and Sonja Burpo waited in agony for the outcome of their son's emergency surgery. But the harrowing time turned into a source of hope for many.

Christians already should believe heaven is real. But believing and seeing are different things. Standing on a precipice to view the Grand Canyon beats anything we might read about it. Colton spoke of sitting in Jesus' lap in heaven and seeing many others there. He reported things he couldn't have known at his age. His words made his parents take a closer look at Bible verses they already knew. The Scriptures confirmed Colton's remarks as valid.

Heaven is for Real won't provide the answer to why God would allow anyone to visit heaven. But this account of a young boy's experience will supply evidence to believe God does allow it.

Patti Richter

Heath

Praying The News by Wendy Griffith and Craig Von Buseck (Regal)

Praying the News by Wendy Griffith and Craig Von Buseck of CBN News will cause a Christian to see the news as an opportunity to join God through prayer. This connection will bring a new focus on the news we see and the power of prayer God has given us as his children.

Griffith and Von Buseck use Isaiah 62:6-7 as a reminder that God has placed Christians as "watchmen on the walls" who will pray day and night, continually. The news reflects what is happening in our world. Where is God in all of this? What about the people who are the subjects of the news? What are their needs?

The authors provide great illustrations of the power of prayer relating to the news. They write about a prayer meeting led by Reese Howells of the Bible College of Wales resulting in saving 338,000 British troops who were trapped in the English Channel. That prayer meeting is credited in causing delays by the enemy that resulted in a miraculous escape of the trapped troops.

Praying the News presents a fresh challenge to pray. It gives a spiritual purpose for the news as an opportunity for praying people to join with God in what is happening in the world. I urge you to prayerfully read and put into practice Praying the News.

Leo Smith, retired executive director

Texas Baptist Men

Alvin

The Harvest of Grace by Cindy Woodsmall (WaterBrook Press)

The Harvest of Grace is the third in Christy finalist Cindy Woodsmall's Ada's House series. Set among Old Order Amish, the writer weaves her plots around the widow's bakery and gift shop. Fortunately, Woodsmall includes "the story so far" and a character chart for those who haven't read the first two "bonnet romances."

Sylvia Fisher loves her family's dairy farm. As the eldest of nine daughters, she learned the business at her late grandfather's side. The 22-year-old successfully tends the herd and dreams of running the farm. Instead, her father and her suitor strike a business deal before the proposal. When Sylvia hesitates, Elam secretly courts and marries her sister. A dangerous encounter leads Sylvia to leave. She puts her heart into saving another family's failing farm and becomes like the Blank's daughter. After completing rehab, their only child, Aaron, returns determined to get his parents to sell. Soon sparks fly that threaten Sylvia's dreams and Aaron's future.

The best-selling author writes with authenticity and respect born of personal relationships with Amish families. In The Harvest of Grace, she delicately demonstrates that no one is immune to addiction, jealousy and desire, and everyone needs forgiveness, love and grace.

Kathy Robinson Hillman, former president

Woman's Missionary Union of Texas, Waco

Fear. It’s that extremely anxious feeling caused by impending danger, pain or some other unpleasantness. Fear may be caused by a scary movie, an empty checking account or a forgotten assignment.

Fear also may be caused by the thought of witnessing to someone. Fear is what 96 percent of us experience when we think about evangelism. Only 4 percent of believers are thought to have the gift of evangelism.

Those statistics do not mean 96 percent of us can skip this lesson focusing on Matthew 28:16-20. Clearly, the New Testament shows 100 percent of believers are to be witnessing for Jesus everywhere they go. Missions and evangelism are not tasks just for those with the gift of evangelism. Every believer is called to engage in witnessing.

What do Jesus’ disciples do? They witness. They further the mission of Jesus. They are the presence of Christ wherever they go. How do they do these things? That’s what is described in Matthew 28:16-20.

Galilee (Matthew 28:16)
After Jesus’ crucifixion, burial and resurrection, he instructed his disciples to meet him in Galilee (Matthew 28:10). Jesus was raised in Galilee (Matthew 2:22); he began his preaching in Galilee (Matthew 4:12-17); he called his first disciples while in Galilee (Matthew 4:18-20); he preached the Sermon on the Mount in Galilee (Matthew chapters 5-7); and he sent his out his disciples to minister from Galilee (Matthew 10:1-6).

In Matthew’s Gospel, Galilee was a significant place, so naturally the book records that Jesus sent out his disciples for a worldwide mission from here. After this commissioning, it may be presumed that Jesus and the disciples returned to Jerusalem before his ascension.

Worship and doubt (Matthew 28:17)
After the disciples arrived at the mountain in Galilee, they saw Jesus and worshipped him. The text also states “some doubted.”

Worship is understandable. Jesus is the divine Son of God worthy of worship. But doubt? Who doubted? Was it one of the 11, or were there others present on the mountain with the 11 and Jesus? Were the doubters considered disciples, too? What did these individuals doubt? Was it really Jesus? Did he really die? Was he really resurrected?

Seeing is not necessarily believing. Some who saw Jesus on the mountain did not believe. They doubted. This verse illustrates the truth that faith and doubt are frequent companions. How many times can anyone have 100 percent faith in anything? Not often. A little doubt exists. That small doubt, however, should not cause followers of Jesus to stop in their discipleship.

The Great Commission of making disciples (Matthew 28:18-20)
With the stage set in verses 16-17, Jesus gave his disciples their final orders. The last teaching of Jesus in Matthew’s Gospel is called the Great Commission. Jesus sent his disciples into the world to proclaim the gospel.

Before actually giving the command, Jesus noted “all authority in heaven and on earth” had been given to him. That authority points to significant power. The disciples of Jesus go out in the power and authority of Jesus himself. That authority is without limits.

It is in this authority that Jesus told his disciples to “go and make disciples.” The main verb in the last two verses of Matthew is “make” disciples. Followers of Jesus are to produce more followers of Jesus. How should this be done?

The first step is to go. Followers of Jesus do not hole up and wait for his return. Jesus’ followers go, and they go everywhere and anywhere. As they go, their mission is to proclaim the message of salvation—at home, in their neighborhood, at work, to family members and more.

The next step is baptism. Disciples of Jesus are baptized. After Jesus’ resurrection in the New Testament, those who make a faith commitment to him are baptized. There are no exceptions. This is the sign of the new covenant. It is the New Testament’s way of a public profession of faith in Christ.

Discipleship is not completed with baptism. Too frequently churches have failed to educate those they have baptized. New believers need the foundational teachings Jesus gave.

A key element in these teachings is obedience. Now, Jesus did not come to give new commands for his followers to obey. There is not to be a New Testament legalism, yet followers of Jesus will act in a certain way. That way is to follow in obedience.

Part of that obedience is evangelism. Although 96 percent of us may not have the gift of evangelism, every follower of Jesus is to tell the good news. That’s 100 percent, and every follower of Jesus has a story to tell. Everyone can tell personally how Jesus changes lives. Everyone can bring someone closer to understanding God.

Evangelism is bringing people closer to God, and it is telling the story of how Jesus changed your life. You can do this, because you do not do it alone. You have Jesus’ promise that he is always with you.

In Matthew 28:16-20, Jesus gave his final orders to his followers. How will you live obediently to these orders? How will your church obey them?  These are the most important commands for Jesus’ disciples to obey. Your obedience and mine are vital to the existence of the church.

With this lesson, we end our study on Deuteronomy. Three significant things happen in the last two chapters of the book. First, Moses speaks a blessing over the people of Israel. Second, Moses dies. Third, the leadership of Israel passes to Joshua.

All three events point to one central theme: God’s work goes on. This is a lesson about looking beyond ourselves and our current work and worship. It is a lesson about looking to the future and faithfully preparing for it. It is about encouraging others to join the continuing work of God in the world.
    
When Moses speaks a blessing over the people of Israel, he knows his time is short. He also knows God’s plan will not come to an end with his passing. God’s work is bigger than he is. Moses has been blessed to be a part of God’s work, but God’s work has always been greater than his own ministry. With his death approaching, Moses turns his eyes to the future. In so doing,  he prepares those who will continue on for the work that is to come. We see it in his blessing. We see it in the transition of leadership.

Teachers, are you preparing your classes for the future? Are you blessing your class members with opportunities to grow, to serve, to teach and to evangelize? Are you speaking blessings over them collectively and individually, encouraging them in their faithful service and in the work of God?

Classes, have you considered that the work of God is bigger than your class? Have you prepared for the future by enabling and encouraging others toward ministry? Have you challenged yourself as a class to start new classes? Have you given the blessing of your love and support to those in the class who feel called to teach?

Churches, have you turned your eyes to the future? Have you encouraged others toward ministry? Have you spoken a word of encouragement to younger generations? Have you given the blessing of leadership to those who currently are not leading but could? Have you started new missions and new churches in anticipation that they will one day stand on their own and continue the work of God?

The New Testament uses the word “discipleship.” That is what I see in these final chapters of Deuteronomy. Moses is preparing and blessing others to do the work that he has been doing. He does so vocally.

People need to hear words of encouragement and love. People need to hear the call to serve. People need to hear the trust you have in them. If we are going to be Great Commission Christians, we must do what Moses did. We must prepare and encourage others to do the work of ministry. It is not enough for us to do the work. We must do the work, and we must instruct, equip and encourage others to do the work as well.
    
Moses’ death should remind us of our own mortality. Unless Christ comes again first, all of us will die. This may seem like an odd point to make in a lesson titled “Be positive,” but it can force us to think beyond ourselves and what we can do.

What happens to the class, the church or the ministry when we are gone? What legacy will we leave behind? Who will follow in our steps? Will we have built little kingdoms, classes, churches and ministries around ourselves, or will we have helped the classes, churches and ministries God has entrusted to us find their places within the larger work of God’s kingdom?

Moses’ death reminds us the kingdom is not just about us. God’s kingdom and God’s work are bigger than we are. God’s ministry is everlasting, and God allows us to play temporary roles. But what comes after us? Do we leave behind prepared teachers, leaders and servants? Will the leader to whom the responsibility falls step into the role with our blessing?

It often is true that others see how God is working through us before we see it ourselves. I remember as a teenager being told by a youth leader that he saw God using me as a leader in our youth group. Leadership was not something I had ever really thought about before. It was not something I sought, but the spoken words of that leader helped set me on a path that would lead eventually to vocational ministry.

Speak words of blessing to each other. Look for how God is at work in someone else, and tell them what you see. Pray for each other, and consider the future. Who can you encourage today that may be a Joshua tomorrow?
    
In Oscar Romero’s poem, A Future Not Our Own, he speaks of our kingdom efforts. He says: “This is what we are about: We plant seeds that one day will grow. We water seeds already planted, knowing that they hold future promise. We lay foundations that will need further development. We provide yeast that produces effects beyond our capabilities.  … It is a beginning, a step along the way, an opportunity for God’s grace to enter and do the rest. We may never see the end results. … We are prophets of a future not our own.”

That’s the final message of Deuteronomy.

Russian dictator Joseph Stalin once collapsed before his parliament, and some—believing he was dead—began to shout and rejoice. Stalin, however, was far from dead, and those who rejoiced paid with their lives.

There’s an analogy here we can use in reference to the Christian life. We’re born into a sinful fleshly body, a body controlled by the world, the devil and its own lusts (Ephesians 2:1-3; James 1:14). Then, one day, we come to Jesus for salvation. I’m sure you remember the glory of that moment, the joy and incredible feeling. I’m sure it felt as if all the old, sinful ways were gone forever, and your world was brand new. It probably felt so good your heart rejoiced.

However, it probably wasn’t long until it began to dawn on you that the old nature still was active. You just thought Satan was dead in your life, but here he was rearing his ugly head again. You may have found yourself being drawn back to some of your old ways and to the realization that the battle against evil was far from over. The truth is, it was just beginning. But now the struggle going on inside you was spiritual (Galatians 5:17).

This is the struggle the Apostle Paul wrote about in Colossians 3, and he gives us some ammunition with which to fight the battle. Some principles are laid out that, if followed, will help us live the right kind of life before God and the world. Paul tells us how to gain victory over our old life.

First of all, we are changed to a new way of life when we become a Christian. We exchange earthly desires and affections for new heavenly desires and affections.  It’s a 180-degree turn from the direction we were going.

Our mindset is forever changed. We were on Satan’s team, and now we’re on God’s team. Our heart is set on things that glorify God (1 Corinthians 10:31). We’re suddenly motivated by the heavenly instead of the earthly.

When we came to Jesus for salvation, we died to our old self. Our death to the old actually was a heavenly deliverance. When Jesus died on the cross, we died in him (Romans 6:6). We were liberated from sin and no longer are slaves to it (Romans 6:7).

Although our old nature died in the mind of God, it’s still very much alive in us today. We still have to live with it every day, so it’s not a contradiction to say it’s dead even while it lives.

Our new life in Christ challenges us to get negative about some old things hanging around in our life. Sometimes a negative response to something is the only valid one. That’s why you remove a ruptured appendix. You extract a broken tooth. You weed a garden. God is saying certain parts of us need to be put to death, and we’ve been elected to do the killing.

Paul names the activities that need to be put to death—and he assigns them to two groups.

The first sin group is the sensual sins. They include fornication, uncleanness, inordinate affection or depraved passions, evil concupiscence and covetousness.
    
The second sin group Paul mentions is the social sins. They include anger, wrath, malice, blasphemy, filthy communications and lying.
    
There are certain characteristics of new life in Christ—evidences of salvation. We are, obviously, characterized by new deeds we wouldn’t have considered in our old life. We experience change that can be seen and felt. New deeds are reflected in the way we live.

First, there’s the fruit of the Spirit. Our new life, which is energized and led by God, always will manifest the proof of the Spirit’s presence (Galatians 5:19-25).
    
Second, there’s forgiveness of the saints. When Christ reigns in our heart, there’s no room for grudges or grievances; there’s only room for forgiveness (Matthew 18:21-22; Luke 17:3-5).

Third, there’s the fragrance of the Savior. When we walk in the newness of life, we have the fragrance of Christ in our lives—and that fragrance is love (John 13:35). A life controlled by the Lord is a life of love.

Fourth, there’s the fullness of the spiritual life. The Spirit in fullness demonstrates himself in peace and assurance before God. Salvation, and the assurance of it, is forever settled (2 Corinthians 13:5; 2 Peter 1:10).

Fifth, a thankful Spirit also manifests itself before the Lord (1 Thessalonians 5:18).

We are not only characterized by evidences of salvation, but also by a new direction. We’re no longer directed by the flesh, the world and the devil. We’re now directed by the will and word of God.

There’s a new dependence upon the word of God, a new declaration of the word and a new demonstration of our faith before the world. We’re no longer interested in pleasing the flesh. Now our every decision is based on whether or not it brings glory to the Lord. Our life is controlled by the new God has put into it.

There was an ancient Roman custom of forcing a murderer to wear the corpse of his victim chained to him. The rotting corpse of his victim ate into him and drained him of life. If we don’t allow God to control our lives, the dead Satan attaches to us will.