Luke 1:37 says it all: “For nothing is impossible with God.” Time and again as Luke recounts the birth of the Messiah, those involved simply could not believe what was happening.

The words of this telling verse were spoken by the angel, Gabriel, reminding us that God performs miracles. Indeed, the events leading up to the birth of Jesus should cause us to ask a very important question. What seemingly impossible blessing is God bringing about in our lives today?

What the Bible says …

Two impossible scenarios come to light amidst the events leading up to Christ’s birth. First, Zechariah and Elizabeth are promised a son, to be born to parents who were way beyond child-bearing years. Second, a relative of Elizabeth, Mary, is informed she will give birth to the Son of God. She rightly questions this information. She was engaged (going through the steps of marriage) to Joseph and states the obvious to the angel: “How will this be,” Mary asked the angel, “since I am a virgin?” (Luke 1:34).

In the midst of these seemingly impossible situations, the angel announces the following: “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 Gospel of Matthew (1:23) states this reference to the Virgin Birth as the fulfillment of Old Testament prophecy: “Therefore the Lord himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel” (Isaiah 7:14).

Mary could have reacted with cynical unbelief. She could have simply ignored the message of the angel. Note her faithful response: “I am the Lord’s servant,” Mary answered. “May it be to me as you have said” (Luke 1:38).

She recounts the blessings in her life in what has been called “The Song of Mary” (vv. 46-55). Her prayer of thanksgiving and praise to God are a reflection of her belief in the power of God to do the impossible. Compare this passage with the Song of Hannah (1 Samuel 2:1-10).

The situations expressed in these verses are presented as having already come to pass, even though the promised Messiah was yet to be born. For Mary, trusting God meant she could count on the reality of his promises.

Verses 51-53 picture the work of the Messiah as cutting against the grain of society’s expectations. He brought down rulers from their thrones, but lifted up the humble. He took care of the poor and stripped away the wealth of the rich.

What the Bible means to me today …

Do we trust God to do the impossible in our day? If the message of Christmas tells us anything, it proclaims God really is with us and cares about us. We must be in tune with “God’s impossible” work among us if Christmas 2009 is going to be life-changing.

Look for the following situations and when you spot one, pray for God to use you to help someone who is hurting. Such service to others will help calm your own fears and anxieties.

Look for someone who sees the holidays as hollow. Some folks hope they simply can endure this time of year. Such people are not far from God or rebellious, but simply overwhelmed by times past and the grief that accompanies loss. Perhaps this is where you find yourself this year? If so, think about Elizabeth and Mary. They had to endure gossip and the attitudes of people who stood in judgment of their lives. They persevered because they trusted God to do the impossible.

Look for the obvious touch of God in not so obvious places and ways. God’s ways are not our ways. If we desire to be great is his kingdom, we must be servants. If we desire to be first, we must go to the back of the line. He said if we want to live, we must die.

The very circumstances of Christmas reflect God’s mysterious ways. The King of Kings was born in a stable, not a castle. The Savior of the world entered Jerusalem the last week of his earthly life, not on a charger stallion with sword in hand, but riding on a donkey, a simple beast of burden.

Jesus’ own family doubted his sincerity and mission (John 7:5), but take a look at Acts 1:14: “These all with one mind  were continually devoting themselves to prayer, along with the women, and Mary the  mother of Jesus, and with his brothers.” Once again, God does the impossible, changing the hearts of people.

The hype we bring to Christmas and the irresponsible expenses we saddle ourselves with are obvious. The not-so-obvious experience may be a more simple celebration of Christmas: Caroling to homebound folks. Teaching our children the true meaning of Christmas by providing gifts for them that do not come with a hefty price tag when the credit card statement arrives. Reading Luke 2:1-20 more than once during the season. Sound impossible? Take time now to pray Mary’s Song—thanking God in advance for doing the impossible in our lives.

Joy, a term difficult to define, speaks of an attitude of certainty based solidly on the assurance of God’s grace and promises. Joy springs from an assurance of God’s continuing ability to care for his people and his continuing demonstrations of this care. The word “joy” is based on the same root as “grace.” The message of Jesus’ birth certainly is one of joy that we take to the peoples of the world.

An angel of the Lord had appeared to a priest, Zechariah, and declared the priest’s wife, Elizabeth, would bear a son. This son would bring delight to the parents and multitude of others. The promise was unusual as both Zechariah and his wife were elderly. The unusual promise to the elderly couple was, however, fulfilled.

The angel Gabriel appeared to a young, unmarried woman, Mary, and announced she would bear a son in a miraculous way. This son would be the eternal king over God’s people because he would be the “Son of God,” that is, the Messiah. Mary is spoken of as “blessed” due to her faith and character but not in the sense of one to be worshipped or venerated religiously. Both women accepted these messages in faith and humility.

During their waiting, Mary visited Elizabeth. God gave signs that the expected children would greatly bless people. Mary responded to Elizabeth’s praise of God because of the promise by breaking into a hymn of praise, called the Magnificat, based on the first word of Mary’s song in the Latin Vulgate. Mary’s song expresses ultimate joy.

Like Mary, we are but simple, humble people, but also like Mary, God can accomplish great acts of love and kindness through us when we commit our lives to his kingdom.

We experience joy in proclaiming who God is (Luke 1:46-50)

Mary begins her song by declaring that her soul (her entire life) glorifies or praises the Lord. Neither Mary nor any of us can “magnify” the Lord by making him any greater. We can, though, make him more visible to the people of the world and allow people to see his majesty clearly. The microscope does not alter the size of the tiny organisms but only makes them visible to the viewer.

Mary expresses the joy of her spirit (another synonym for “I”). She has found joy in God her savior (1 Timothy 2:3).  Mary expresses the reason for her joy and praise of God; God regarded (took note of and related to) her humble state. While Mary may have been considered of low status by the majority of people of her day, God had respected her by allowing her a part in the coming of the messiah who would provide salvation. Mary’s child, who would share her low status, would bring grace to all people. God’s grace and mercy come upon all devout people who reverently obey (fear) him. As part of this first reason for praise to God, Mary recalls the mighty things he has done to and through her. All generations would call her blessed because of the child she would birth not because deity or personal status on Mary’s part.

We experience joy in observing the great acts of God (Luke 1:51-53)

The first truth of the Magnificat refers to the great things God had done to Mary. The second truth is a prophetic look at the coming results of Mary’s child for believers throughout history.  Mary acknowledges God has done mighty deeds with his arm (his mighty power). He has scattered the proud (put to flight the proud of heart) who trust in their power and riches. God has dragged the strong rulers from their thrones (positions of power through which they oppress the powerless) and lifted up the lowly people.

Mary continued her praise of God showing that he filled the hungry (satisfied the poor’s needs) but sent the rich away empty. These good things include both the physical and spiritual needs. The rich are sent away empty. They depended on their wealth and position and had no awareness of their need of God. They used their positions to oppress the powerless.

Mary reminds us that real service does not come through wealth and position but through humble dedication to God’s kingdom service and others.

We experience joy as we reflect on God’s reliability (Luke 1:54-55)

The God of the Bible is unchanging and reliable. Mary’s praise expressed the beautiful understanding that God always would be faithful. God has aided his servant Israel so this people would become the instrument by which God would bring salvation to all. This praise is not simply God’s miracle in giving the child to the virgin Mary but also the child’s service of delivering all people from their estrangement from God.

Mary’s statement that God is “mindful of His mercy” (to remember) does not suggest that the Almighty had any slip of memory. “God’s remembrance” teaches that God acts with faithfulness and reliability (Psalm 98:3). God’s promises are secure as seen in the fulfilled promises to Abraham and his descendents.  What God promises God does. The promised Messiah has come.

We participate in Mary’s expression of joy at the provision of God’s Messiah, our Savior Jesus Christ who takes away the sins of the world and bestows genuine meaning to life. We share this joy with others.

The period from the fateful moment of the fall in the Garden of Eden to the momentous event of the Messiah’s birth stretched for untold eons. “Long-awaited” provides a striking characterization of Jesus the promised Savior. This first of four lessons, that recall some of the beloved hymns of Christmas, is based primarily on passages from Micah but also reminds us of the song, “Come, Thou Long-Expected Jesus.”

Prophet Micah lived and preached in the southern kingdom, Judah.  He spoke to a people under siege, one of the basic strategies for taking a city in ancient times. In a siege, a city was cut off from outside provision and help by the enemy’s surrounding army. Assyria had defeated and enslaved the northern kingdom, Israel. The Assyrian king, Sennacherib, had come against King Hezekiah who refused to submit to the Assyrians. The city of Jerusalem was under siege until the plague sent from God devastated the Assyrian army and spared Jerusalem. Micah promised deliverance from the most severe threat.

Adults often feel under siege. Health issues, financial problems, relationship strains, cultural changes and spiritual crises loom as threats. In the presence of these threats, many adults feel hopeless, stressed, fearful, lonely, insignificant and weak. Adults need the security that comes from God’s provisions of significance, care (shepherding) and forgiveness (salvation).

Security through significance (Micah 5:1-3)

Micah may have alluded to the siege of Jerusalem by Sennacherib in 701 B.C. or may have been looking forward to the Babylonian invasion of 596 B.C. His message in either case is that God would rescue his people in the face of siege, oppression or exile.

Micah addresses the city of Jerusalem. Some translations use the term, “Daughter,” in reference to the city that is under attack. The inhabitants will slash themselves in grief, a ritual that expressed mourning. The invaders would strike the judge (leader) of Israel on the cheek (the worst of all insults). The nation would fall and exile loomed. What a moving description of a people who had lost significance!

The prophet relieved these fears. You, “Bethlehem, Ephrathah,” although small and seemingly insignificant, would become foremost as the place for the birth in the coming of Messiah.

Bethlehem’s insignificance may have stemmed from small size and the inability to provide as many as 1,000 soldiers or the fact that it was a small clan among the people of Judah. The term “Ephrathah” may have related to a clan in the region or may have been an older settlement absorbed into Bethlehem.

While insignificant at the time, the Messiah would come from this town, the home of David. Bethlehem probably means “house of bread.” From Bethlehem would come the Deliverer, the Messiah. God answers need by his Messiah who exists from eternity to eternity (v. 2). Although God would allow his people to suffer exile, God’s planned and promised Messiah would deliver them.

When adults feel they have lost significance, they can rest assured God still has meaningful service for them, and in God’s will there is only significance. In God’s will, everyone is someone.

Security through care—shepherding (Micah 5:4-5)

Human rulers can disappoint. God’s Deliverer would “stand,” that is, be installed and remain in power forever. This Messiah would “shepherd,” that is care for by providing necessities, protection and guidance. This care will be in the “strength of Yahweh” and in the “majesty of his name.” Under the care of Messiah, God’s people will live “securely,” that is, settled and undisturbed by danger. This security is assured by God’s power that “extends to the ends of the earth.”  God’s Messiah will be their “peace.” In Jesus, we have tranquility, safety, wholeness and total well-being.

Adults can fall into the traps of feeling self-sufficient or feeling weak and unable to cope. Often, self-sufficiency disappears in the stresses of life. Fears arise in the face of threats. Adults can experience care and security that God provides in Messiah. We can trust his power, love and care. We can know security through the loving shepherding of our Master—a message important during the Christmas season.

Security through forgiveness—salvation (Micah 7:18-20)

The greatest security anyone can have is the assurance of acceptance of God through the forgiveness of sin. Only Christianity delivers this message of security and assurance. Micah asks “Who is a God like you?” The answer, “No other exists.”

God provides the security of this salvation by exercising his unique qualities. God removes (picks up and carries away) the iniquity (the wrong directions and crooked actions) of people. God set aside human rebellion by not holding his anger forever. God’s anger is not a human emotion but his consistent and eternal opposition to wrong behavior. God delights in expressing his unchanging love that results in acts of grace and mercy. God will express his compassion (tender love) as a mother does to a child. God will remove the peoples’ sins and throw them into the sea. In these loving actions, God shows his steadfast love and his faithful promises to the nation.

Adults today should seek God’s forgiveness of sin and restoration into the presence of the Lord. No greater security is possible.

Adults should accept Micah’s promised security—the promise of continuing significance in God’s kingdom, of his unceasing protection and provision as our shepherd, and of unending and complete forgiveness of sin. We have enduring security when we trust God.

The Gospel of Mark is the shortest of the four Gospels, but still packs quite a vivid message. It is a Gospel of action and results. The preaching of the gospel message saturates Mark as does the steady, positive response of Jesus’ followers. Preaching and discipling are therefore constant concerns of the author and are strikingly present early in Mark’s Gospel.

The question in this week’s lesson title, “How Can Jesus Help Me?”, finds its answer among the preaching and discipling activities in chapter 1. Mark’s overriding advice is to listen to Jesus and follow him. Though this advice is millenia old, it still resonates today because Jesus’ message still speaks to hearts and calls people to follow him.

How can Jesus help? In many ways. This lesson provides four poignant answers and can help the student of the Gospel of Mark to learn how to find many more.

He can save (Mark 1:14-15)

The author of Mark took just 13 verses to introduce us to Jesus’ ministry and its focus on preaching the gospel message. The two verses in consideration in this section summarize Jesus’ distinctive ministry. Jesus burst onto the scene preaching a gospel of repentance. This message saturated his ministry from start to end. Though the Gospel does not continually emphasize this point, it is clear from the consistent responses of widely diverse people that Jesus powerfully preached repentance and skillfully challenged people to commit themselves to lives of repentance before God.

Verse 14 states that Jesus proclaimed the good news, or gospel, of God’s kingdom. Jesus proclaimed this message as a news courier might. He announced a message about God’s kingdom that could only be characterized as good news. There are many religious messages today, but none can rival the good news of Jesus. With Jesus’ preaching, God’s kingdom had arrived and the message, God’s gracious offer of salvation, was tremendous good news for a world racked by bad news for life and living.

Verse 14 states that Jesus’ ministry began after the imprisonment of John the Baptist. John had preached repentance with power and when his work to clear the way for the Messiah was completed, Jesus entered his ministry and took up preaching the same message.

Verse 15 tells us Jesus proclaimed that God’s kingdom had come near. The idiom has the same effect as the saying, “The kingdom of God is now here.” It was time for Jesus’ listeners to take action. The same is true for the readers of the Gospel of Mark today. God’s kingdom still is near and now is the time for action.

The type of action Jesus sought, and still seeks, is repentance. This is the only proper response to Jesus’ offer of salvation. Repentance is the decisive personal act of turning away from sinful activity and turning toward God, to focus on God and to commit one’s life to follow him. For many people, the act of turning from sin is not understood easily in the context of their own lives, so it must be appreciated that such understanding grows as they draw closer to God. The more important aspect of repentance is turning to God and committing oneself to follow him. This is the response of faith to the good news that God’s desires in each of his followers.

In the remaining passages of this lesson and throughout the book of Mark, the positive response of people to Jesus helps us see how repentance works in the lives of people.

It is important, however, to distinguish repentance from penance. Repentance focuses on following God. Penance focuses on paying punishment for sin. Repentance therefore puts the human focus where God desires it to be. God saves people from sin. The penalty for sin is paid, costly as it was, by God. The Lord requires no penitent activity, but he desires repentant activity. He desires people to commit to follow him, seek him, obey him, trust him and focus on him on a daily basis. Such is sufficient for God who operates by grace.

Thus, the gospel is a people-positive message from the Creator and Savior of all people who desires that all focus to be upon him and not upon worldly troubles, or sinfulness or penitent acts.

Already we have an answer to the title of this lesson. Jesus helps us by understanding how God wants to relate to people and how God desires to repair the broken relationship between himself and people. To see God’s message as good news and in positive form is meant to be energizing to people who are beaten down by the guilt of involvement in sin and evil in this world.

A word should be also said about the subheading, “He can save.” Strictly speaking, the topic of salvation is not discussed in verses 14-15, though of course it is implied as other Gospel material and New Testament material will point out. It is an important point to note that God can simplify his message to what is its bottom line for him: He desires people to commit their lives to him and actively live for him. Everything else in the process of salvation depends on God’s performance, details of which are not necessary for the general proclamation of God’s good news. We find out about these details elsewhere, but the simple, valid and positive message is that God has drawn near, so respond to him by turning to him!

He can lead (Mark 1:16-20)

That Jesus is able to lead is exactly the force of the next five verses. More accurately, the point is that Jesus is worthy to be followed. In the five verses, four men are called to respond to Jesus’ call of discipleship. They make immediate and decisive choices to do so. The characteristic act of discipleship is to leave everything and follow Jesus. These four men did so. Eight other men were added to these four to constitute the famous 12 disciples. The Gospels tell us many men and women of all ages committed themselves to follow Jesus. This phenomenon has continued across the ages as countless people have made the same decision to follow Jesus.

One characteristic of the Gospel of Mark is the telescoping of events. It therefore appears that the four men in these verses who immediately followed Jesus did not know him before, but instantly understood the power of his call on their lives. Of course, Mark does not say whether these men knew Jesus or not. The first chapter of John helps us to put this matter in perspective as Andrew and Peter, who were disciples of John the Baptist, seek out Jesus early in his ministry. Thus these men had time to process Jesus’ message and ministry before he appeared and called them to be his disciples. The modern reader has the same situation. Jesus’ message comes and as it saturates one’s life, the call comes to follow Jesus.

The most important word in the passage is Jesus’ word: follow. This is a discipleship word and characterizes how to live out repentance in one’s life: follow Jesus. There are no definitions to learn or check lists of activities to accomplish. Focus on following Jesus and the rest of life and repentance will work itself out.

One other observance helps here. The call to follow Jesus comes to all who hear the gospel. For those who have not chosen to follow Jesus, they may be considering if Jesus is worthy to be trusted and followed. The passage shows four men who were quite willing to follow Jesus, even though it meant leaving behind their businesses, belongings and families. They felt privileged to receive Jesus’ call. These four led the way, and many others have joined the movement of following Jesus as well. Counted together, this is a mighty testimony for the worthiness of Jesus to lead those who commit to him. Testimonies from class members on Jesus’ worthiness to lead can add a rich moment to their study.

He can free (Mark 1:21-28)

A common word for salvation is redemption which refers to delivery from slavery or oppression. One way to deliver from slavery was to purchase people by offering a redemption price. Another way was to rescue people by force. The great biblical example of redemption prior to Jesus’ ministry was Israel’s redemption from Egyptian slavery. God demonstrated his mighty power to redeem Israel. The common example of redemption from Jesus’ ministry, prior to his crucifixion, was his delivery of people from demonic oppression. Just as God displayed his power through the exodus events, Jesus also demonstrated his mighty power to redeem people. Jesus’ ministry was saturated with encounters with demons and setting people free from their domination. In the verses of this section occur Jesus’ first encounter with demons in the Gospel of Mark.

This story is not merely concerned with demonstrating Jesus’ authority over demons. It comes on the heels of Jesus’ calling his first disciples. The five attended synagogue together and a demonized person spoke out. Jesus’ actions in this episode signal to the disciples, and to us, that this Jesus who can deal powerfully and decisively with demons has come among us to call us to repent and follow him. So the episode reaffirms the positive response of Jesus’ followers.

This point is strongly driven by Jesus’ two activities in the synagogue. First, Jesus taught in the synagogue. His teaching was amazing in its own right, because Jesus taught as one having authority. His teaching must have seemed fresh, poignant and masterfully applied to his audience.

The second activity in the synagogue was the casting out of a demon. It seems so unexpected that a demon should be found among the worshippers. Yet the demonic world was deployed to oppose Jesus at all turns. Their mission was to destroy his teaching and his credibility with people. The demon burst out with words completely incongruent to Jesus’ standing before the people. The people saw him as one having authority, but the demon seemed to point out that Jesus was being unethical. Furthermore, the demon identified Jesus as the Holy One of Israel. This amounted to too much information at one time and put the people in the position of having to decide whether to dismiss the demon’s claim, which was true, as they disgustedly dismissed the demon’s conduct and presence in their house of worship.

Of course the demon was correct about Jesus’ identity, but this was a giant leap for the people to move from praising Jesus’ amazing teaching on a few passages one morning in a synagogue. So Jesus silenced the demon and then ordered him to depart from the man. The people may not have been ready for the truth the demon spoke, but they connected Jesus’ teaching with his mastery over the demon. Their summary of the entire event was priceless. In one word, Jesus’ activities that day were amazing.

John 8:31-32 says: “To the Jews who had believed him, Jesus said, ‘If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free.’” John’s passage helps us understand the importance of this story in Mark. Jesus taught the liberating truth of the gospel and backed up his teaching with a demonstration of his redemptive power.

He can enable (Mark 1:29-31)

The final passage of the lesson concludes with Jesus’ ministry in Peter’s home. In a private setting, Peter’s mother-in-law was found with a fever. With simplicity of motion, Jesus raised her up, and she was so completely healed that she went about her normal household duties, in this case tending to the family and guests. The day closed with Jesus healing and casting out demons, just as he had earlier in the day. The people came to him well into the evening and the impression is fully underscored: Jesus widely drew people to himself and he demonstrated the good news as he proclaimed it.

This section of the lesson is meant to assert that Jesus can enable his followers for service. The progression of Jesus’ leadership in the lives of his people goes from proclaiming repentance to calling people to follow him to teaching to preparing people for service in his kingdom. The steps of response on the part of his people are: practicing repentance, obeying Jesus’ call, learning his teachings, and cooperating with his enabling for service. So how can Jesus help us? He can ably guide our lives as we commit our lives to follow him.

Our next 18 lessons focus on the Gospel of Luke. We will cover the life and ministry of Jesus the Christ, ending our study on Resurrection Sunday 2010.

Five lesson units include the following: 1) Jesus’ Birth and Childhood (1:1-2:52); 2) Preparing for Ministry (3:1-4:13); 3) Jesus’ Ministry in Galilee (4:14-7:50); 4) Journeying to Jerusalem (13:22-16:31); and 5) Jesus’ Death and Resurrection (23:1-24:48).

If you were a first-century librarian and came across the Book of Luke for the first time, your task would be to classify this book. This would be no easy task. The book would not fit under any conventional classifications. It is not an epic, a biography, nor is it a purely historical record. So you read the entire account and decide the best term to describe it is “good news.”

The word “gospel” or “good news” appears several times in the book, and without realizing the impact of your decision, you have just created a new classification for the written word—a gospel. The story of Jesus is good news for all who will hear and believe.

What the Bible says …

Luke begins his Gospel with a brief preface in 1:1-4. His was not the first account written about Jesus. He drew from several sources and sought to compile an accurate account. He identifies the recipient of his work as one named Theophilus (v. 3). Though the meaning of this name is “one who loves God,” there is no reason to think Luke was not writing to an actual person.

The opening chapter describes the announcement that a son would be born who would prepare the way for the birth of God’s Son. Zechariah, a local priest who served in the temple area in Jerusalem and his wife, Elizabeth had longed for a child, but had eclipsed the typical child-bearing years.

While Zechariah was attending to his duties within the temple, the angel Gabriel visited him and announced Zechariah and Elizabeth would give birth to a son, whose name would be John. Gabriel identified the destiny of this child: “Many of the people of Israel will he bring back to the Lord their God. And he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the fathers to their children and the disobedient to the wisdom of the righteous—to make ready a people prepared for the Lord” (vv. 16-17).

Zechariah’s response was incredulous: “How can I be sure of this? I am an old man and my wife is well along in years” (v. 18). The account ends with Gabriel gently rebuking the priest for his skeptical response. The angel informed Zechariah he would be mute until  the child was born. The passage concludes with Elizabeth becoming pregnant and  saying to herself over and over again: “The Lord has done this for me,” she said. “In these days he has shown his favor and taken away my disgrace among the people” (v. 25).

What the Bible means to me today …

Are you waiting for something? Have you given up on God because certain prayers are yet to be answered? The passage at hand raises these and other questions. One must be very cautious when applying these verses to life situations. Consider the following cautions.

Caution 1. Just because your desire/prayer request has not come to pass does not mean God is punishing you. Note Zechariah and Elizabeth longed for children of their own, but they kept on living lives of faith, looking to God for guidance.

Caution 2. Never give up on the desires of your heart. I have known family members who prayed daily for one another. One wife prayed for years for her husband to accept Christ as Savior and Lord. When he finally crossed the line of faith and became a believer, it was the result of those constant, fervent prayers offered across many years.

Caution 3. If God does the miraculous in your life, do not respond with cynicism and unbelief. God may not mute your words, but Scripture tells us he honors faithfulness and obedience.

Caution 4. Many times, we entertain only one answer from God—yes. We must never ignore two other possible answers to our prayers—no or wait. God’s timing may simply mean we must wait. Such was the case for the parents of John the Baptist.

Caution 5. Never forget we are involved in God’s big picture. The promise of a son to Zechariah and Elizabeth was the “beginning of the end” of the wait for the birth of God’s Son, our Savior, Jesus. When I am committed to Jesus, to his followers, and to his world, then I must see my life in relationship to others. God used an elderly Jewish priest and his wife in preparing the world for the birth of his Son. God continues to use people like you and me to accomplish his will. Are we willing to give our lives for the fulfilling of God’s will? Or are we so focused on ourselves that we cannot see the opportunities before us?

What are we waiting for?

Common Sense Theology Addressing Ancient Errors in the Modern Church by Jim McColloch (Jimmy Mac Music Company)

In this 77-page work, Missouri Baptist pastor James McColloch addresses 15 ancient errors he perceives to still be prevalent in the modern church. He states his intent as challenging people “to think about Christian beliefs in practical, ordinary and understandable ways.”

Throughout the book, the author poses controversial questions and assertions. He then proceeds to formulate his “practical, ordinary and understandable” responses in such an abbreviated—typically two to four pages per topic—manner that the more serious reader or student of theology will, no doubt, be left feeling a little disappointed and wanting more. In addition, some of the basic hermeneutical approaches McColloch uses in interpreting the biblical text might be considered suspect in many cases. Still, as a quick-read primer dealing with some thought-provoking theological questions that certainly deserve more in-depth exploration, McColloch’s work might have its place on the bookshelf of clergy and layperson alike.

Jim Lemons

assistant professor of biblical studies

Dallas Baptist University

A Christmas Visitor (A Cape Light Novel) by Thomas Kinkade and Katherine Spencer (Penguin)

Writing with best-selling author Katherine Spencer, artist Thomas Kinkade crafts a holiday tale set in the small town of Cape Light. Three largely separate stories wander through A Christmas Visitor, each standing on its own, intertwined only through the church and Pastor Ben.

While walking through her family’s orchard one early December evening, Miranda Potter rescues an injured man suffering from amnesia. When she and her grandmother, Sophie, allow the attractive stranger to temporarily share their home, he and Miranda discover they want to share more than that. But who is he, and what will his past allow?

Meanwhile, Molly believes she finally has put her life in order with her marriage to handsome Dr. Matt Willoughby, her daughters finally growing up, and her wildly successful catering business. But will a positive pregnancy test and her husband’s gorgeous new partner change everything?

Pastor Ben and Sexton Carl Tulley discover a beautiful statue in the church basement and move it to the sanctuary for Christmas. Carl believes his contact with the carved wooden angel heals his injured hand, and soon people from all over New England visit the church to pray to the statue. Does the angel really have healing powers?

This feel-good mystery-romance serves as a reminder of Jeremiah 29:11: “For I know the plans I have for you … plans to give you hope and a future,” and leaves the reader hoping for the next Kinkade-Spencer Christmas novel.

Kathy Robinson Hillman, former president

Woman’s Missionary Union of Texas

Waco

A running shoe company says it like this: Just Do It. A preacher said it like this: Don’t just talk the talk, but walk the walk. Coaches use such language to motivate the players on a team. Short, pithy statements have a way of staying with us. We remember them and hopefully follow their intended advice.

The Apostle Paul used such language when writing the church in Thessalonica: “For even when we were with you, we gave you this rule: ‘If a man will not work, he shall not eat’” (2 Thessalonians 3:10). Indeed, his words sound judgmental at first glance, but they were written to help believers live authentically in the midst of a culture that was godless and pagan.

What the Bible says …

No one can thrive in the midst of tough times without the power of prayer. 2 Thessalonians 3:1-5 emphasizes the importance of prayer and the need to rely upon God in every detail of one’s life. Paul is careful to include himself as one who lived in a world where most did not known Christ: “And pray that we may be delivered from wicked and evil men, for not everyone has faith” (v. 2).

In addition to prayer, one must live responsibly in the midst of a culture that is Christless (vv. 6-12). Paul states, “In the name of the Lord Jesus Christ, we command you, brothers, to keep away from every brother who is idle and does not live according to the teaching you received from us” (v. 6). Keep in mind, Paul is addressing believers who were lazy and unproductive. The basic meaning of the work translated “idle” is to be “unruly” or “undisciplined.”

Verses 7-9 state that Paul was very careful to set a proper example by his own work ethic. He worked to provide for his own needs. Of course, Paul allowed others to help him when he needed assistance. His point is simple: He did not ignore his responsibilities and then ask for others to put food on his table.

In the midst of this discussion, Paul gives them the brief, right-to-the-point command: If you don’t work, you don’t eat. A possible background to this entire situation may well have been the attitude of believers concerning the return of Christ. Some may have misunderstood Paul’s instruction concerning the second coming.

In 1 Thessalonians 4, Paul states the coming of Christ will be sudden, like a thief in the night. As a result, some believers might have taken on the attitude of seeing no reason to work, to pay bills, to live responsibly, since Jesus might appear at any moment. Then when it came time to take care of basic issues of life, they begged others for help.

If this was the situation, then what influence did these lazy congregants have upon their neighbors? Seeing things in light of this possible background explains Paul’s words: “Such people we command and urge in the Lord Jesus Christ to settle down and earn the bread they eat” (v. 12). Paul felt strongly about this issue. “If anyone does not obey our instruction in this letter, take special note of him. Do not associate with him, in order that he may feel ashamed” (v. 14).

Yet even in the midst of these strong, impassioned words, Paul’s intent is not to destroy, but to bring an errant brother to the point where he will see his mistake and change his behavior (v. 15).

Paul sums up his advice with the idea that believers should never tire of doing what is right (v. 13). No matter what the cost, no matter how many times one is rejected, followers of Jesus never give up on living responsible lives.

What the Bible means to me today …

In our own day and age, our culture remains pagan and godless. Jesus commands us to be light in the midst of darkness and salt in the midst of a tasteless society.

If we are to reach those who need the love of Christ, then we must live responsibly. How else can we earn the right to speak or exert influence among those around us?

Ask yourself the following questions:

• Do I pray about how I come across to those I know who need Christ? Do I rely upon God, or do I approach everything depending on my own strength?

• Have I come across as lazy or undisciplined in any area of my life? Though you may work hard at your job, do you communicate through your actions and words that God owes you certain things? Some of us actually think we are “above the law” when it comes to some issues of life. We could not be more wrong.

•  Have I given up on doing the things God wants me to do, whether big or small? It is easy to give up on people, especially when it seems you have time and again done the right thing with no response. If you live and act out of your own strength, then you have the right to say, “I give up.” But if you live and act to please God and you rely on him, is there ever a time to stop doing good?

Here’s a short, pithy statement: “God never quit on us, so we can never quit on others.”

I think I can remember that. What about you?

Psalm 119 is the giant among the psalms, weighing in with 176 verses. It actually is an acrostic based on the 22 letters of the Hebrew alphabet. The psalm is divided into 22 stanzas. Each stanza has eight lines, corresponding the verse markings in the English translations. The first letter of each line in each stanza begins with the same Hebrew letter. The acrostic is lost in translation but can be followed by referencing the headings of each stanza.

Psalm 119 is further known for its theme: a meditation on God’s law. For a modern reader used to democratic society, fondness for the law, especially God’s law, may not be readily appreciated. Familiarity with the logic of the ancient Hebrew followers of God helps one to understand and experience the delight in God’s law as expressed in this psalm.

For the Hebrews, every communication from God was cherished as an expression of his grace, whether it was an expression of compassion or a command. God’s commands were not considered as cold, lifeless, absolute, out-of-touch requirements. The Hebrew word “law” (Torah) actually means “to teach” or “to direct” at its core. So God’s law was seen as teaching the lifestyle that pleases God and draws his continuing favor. Realizing this, the Hebrew believer delighted in God’s commands as expressions of his desire. This delight in following God’s will saturates Psalm 119.

Eight standard descriptors of God’s law are found in Psalm 119 and used repeatedly without following a pattern. Other lesser used descriptors are found as well, including “way” in verse 3. All eight main descriptors are found in the 16 verses of the present lesson: (1) Law (torah), the chief term used for God’s Word in Psalm 119 (v. 1); (2) Testimonies (‘edot) to God’s high standard (vv. 2, 14); (3) Precepts (piqqudim) which provide detailed instructions (vv. 4, 15); (4) Statutes (huqqim) which speak to the permanence of God’s instruction (vv. 5, 8, 12, 16); (5) Commandments (miswot) that emphasize the authority of what is spoken (v. 6); (6) Ordinances/Judgments (mispatim) which derive as the result of an active all-wise Judge (vv. 7, 13); (7) Word (dabar) which generally refers to God’s spoken truth (vv. 9, 16); and (8) Promise/Word (’imra) which derives from the word “to say” (v. 11).

Though the present lesson handles the first two stanzas, many memorable verses are found throughout Psalm 119: Verse 11: “I have hidden your word in my heart that I might not sin against you”; Verse 89: “Your word, O Lord, is eternal; it stands firm in the heavens”; Verse 97: “Oh, how I love your law! I meditate on it all day long”; Verse 105: “Your word is a lamp to my feet and a light for my path.”

Live the word (Psalm 119:1-8)

Verse 1 opens with a beatitude (“Blessed are those….”) which suggests the topic of the psalm: delight in the law of the Lord. Similarly Psalm 1 opens with a beatitude. It appears that Psalm 119:1 has recast and summarized Psalm 1:1-2, adopting the theme of delighting in the law of the Lord as the meditative point for the entire psalm.

Verse 2 includes another beatitude, extending the thought of verse 1. In verse 1, the blameless are those who walk according to God’s law. In verse 2, those who keep God’s statutes are those who seek him with all their hearts. The key to keeping God’s law is found at the heart level. The introduction of the heart to the discussion explains the psalm’s reverential and enthusiastic treatment of God’s law.

Several of the main descriptors of God’s word are found in the first eight verses. The meanings have been indicated above. A review of the meanings and interplay of each of these descriptors helps one to see the various aspects of God’s word and its importance for our lives.

Curiously, the word “way” dominates the discussion of the first eight verses. It is found in verses 1 and 5, describing the lifestyle of the follower of God. It also occurs in verse 3, describing God’s lifestyle and is therefore synonymous with God’s word.

The overall movement of the first stanza is to encourage the believer to follow God’s law. Compiling the action-oriented ideas can be helpful (walking, seeking, obeying, considering, learning). These are not idle actions. They speak to motive, meditation and discovery. God’s commands may seem difficult and even harsh to the outsider, but for the follower of God who actively pursues God’s will, pleasant (blessed) results readily are forthcoming.

Treasure the word (Psalm 119:9-11)

Seeking and hiding could be a good theme for the first verses of stanza two. Verse 10 announces the worshipper’s personal commitment to seek God with all their heart. Immediately follows the well-known declaration that the author has “hidden” God’s word in his heart. The point is that the mind and will that stores up God’s word has its preferences and judgments in life educated and influenced by God.

The emphasis on the heart (vv. 2, 7, 10-11 and 12 later verses) establishes one of several secondary topical threads in Psalm 119: the necessary involvement of the heart in the enterprise of pleasing God and realizing the promised blessed results. This portion of the stanza emphasizes the necessary integrity of the heart and its commitment to God’s word.

Verse 9 picks up and brings forward the concept of blamelessness from verse 1. Blameless is a life that is free from legal accusation. The word “pure” denotes a life lived with qualities that cannot be blamed. Verse 11 provides the counterpoint, the purpose of all heart-directed activity is so that one will not sin against the Lord.

The lesson of these verses is that God’s word, his commands, decrees, statutes, etc., are capable of guiding an individual successfully away from sin. The proper human response to God’s word then is the engagement of life at the point of the heart in pursuit of the fulfillment of God’s will. Also, acknowledging God’s high standard, the author appeals with confidence to the Lord for assistance in verse 10.

Study the word (Psalm 119:12-16)

The second portion of the stanza focuses on the activity of the delighted follower of God. They cannot help but praise the Lord for revealing himself through his decrees. Five activities are featured in the five verses: praising, recounting, rejoicing, meditating, delighting. Note that the pattern is heart, mind, heart, mind and heart.

The pattern actually begins with the Lord’s revelation of his law, making the praise the first human reaction, after which as the mind is applied to understanding God’s law and the heart repeatedly reacts by delighting in the discoveries from God’s word. The key is not so much a study strategy but a heart-generated activity from which the best of all human involvement in any endeavor flows. Here the endeavor is to please the Lord, not merely to satisfy laws and commands.

Notice also how God’s law is described in these verses: belonging to the Lord, delivered by God’s mouth, rich in value and revealing God’s ways. The covenant Lord has drawn near and communicated himself to his people. It is a momentous occasion to be treasured above all.

Verse 16 states the theme of Psalm 119 for the first of many times. Indeed the delight in God’s law saturates the psalm. Notice also the commitment expressed in negative terms, “I will not neglect your word.” These concluding words answer the negative plea of verse 8: “do not utterly forsake me.”

Perhaps the great fear of God’s people could be expressed as being forsaken. Some Bible characters such as Job express a feeling of abandonment by God. Yet the Bible takes great pains to answer and reassure the people of the Lord that God will never abandon his beloved people (Deuteronomy 31:8). The present verse indicates one method to avoiding such forsaking: commitment to follow and obey God’s word—flowing from the confidence that God will respond favorably to such a life.

The first two stanzas of Psalm 119 richly represent the material of this marvelous psalm. The overall message of the psalm could be expressed in the phrase, “obey God’s word,” yet perhaps the advantage is to understand that the heart’s delight in God’s word yields obedience to God’s word.

Few attitudes have so many beneficial results as humility. Humility, one of God’s gracious gifts to a Christian, guards against pride and selfishness, allows one to submit to God and follow his will, resist the temptations of Satan, live in close relationship to the Father, achieve purity in life and contribute to peace in Christian groups.

Few attitudes have more disastrous consequences than pride.  Pride, one of humankinds most serious departures from Christlikeness, causes a person to be self centered, leads to ruptured relationships even in Christian groups, places one at enmity with God and others, employs one’s will against God’s plans, and leads one to pray in the wrong spirit and commit the sin of being critical of others.

James teaches that we should value humility and reject pride. The individual Christian life and the health of Christian congregations rests on believers allowing God to help them overcome pride and practice humility.

The perils of pride (James 4:1-5)

James speaks to believers who are living in congregations yet are experiencing strains and difficulties in these relationships. He employed violent terms but probably referred to verbal and relational strains rather than actual physical actions. The source of both the wars (long battles such as the Korean War) and fights (the specific conflicts that are part of war) is the “cravings” or the internal sinful desires or passions.

Pride causes believers to think they deserve some position or that their views should be honored. Insistence on “rights” leads to friction and conflict in church, home and community. Pride thus results in conflict among believers.

A second tragic consequence of pride is in wrongful prayer. Desire pushes believers to desires they deeply crave and even seek by human means rather than through divine gift. These cravings are not attained because they do not ask them from God or more likely ask in self-seeking ways hoping to use those things for themselves. Even in prayer, their motives are self-serving pride.

Pride also results in an unacceptable lifestyle. James calls his readers “adulteresses.” In this term, James carries out the Old Testament view of the relationship of God and Israel as husband and wife. Several translations indicate the likelihood that James meant all believers and spoke of many of the readers as unfaithful people. Following the lead of pride and self-interest makes one a friend of the world and thus an enemy of God.

In verse 5, James speaks in a rather difficult to understand fashion. James may have written this to those who allow pride to guide them.

The huge reward of humility (James 4:6-12)

James turns to hope. God provides the answer. God will give humility that can overcome all the damages that selfish, prideful acts can cause. God gives grace that is greater than pride and overcomes pride. Submitting to God’s guidance provides believers with grace that will overcome the sinful tendencies of pride.

Humility guides believers to rely on God and his provision. In this relationship, believers will be able to resist and defeat the Devil. They will be empowered to engage in heart-felt devotion to God (draw near him) and enjoy close and intimate relationship with God (he will draw near the believer). They will be enabled to live in purity by cleansing their hands (outward behavior) and their hearts (internal attitudes). In this way, they can avoid being double-minded, attempting to serve God and selfish desires of the world. God will raise up those who live in humility before him.

James calls for genuine repentance on the part of his readers. In verse 9, the words “grieve,” “mourn” and “wail” were used by the prophets to express heartfelt repentance and a return to the Lord. Changing laughter to mourning does not call for a Christian life without joy. James’ reference is to persons who scoff against God and make light of his commands.

James condemns critical speech directed toward others. Believers vested with God’s humility will not judge, slander or condemn fellow believers. These humble Christians realize only God should judge.

The future assurance of humility (James 4:13-17)

Those persons who are beset by pride rely on human planning to seek fortune and advancement. The world of James’ readers was marked by growing commercial activity and possibilities. How easy for those filled with pride to engage in arrogant planning for profits from human efforts.

James reminds his readers, with the expression, “now listen,” that human life is transitory. No human has a promise of tomorrow (Proverbs 27:1). He reflects the Old Testament view of human life as a “mist” or “vapor” (Job 7:7; Psalm 39:5-6). Humility leads believers to understand they will have opportunities for other days only by the will of God. To boast of opportunities beyond what God provides is arrogance and evil boasting.

In regard to time for work, James hastens to remind his readers that one who knows to do good and fails to do it falls into sin. Humility understands that time and life belong to God and should be used according to his will and purpose.

Pride brings disaster and failure. Humility opens opportunity and success. James teaches us that all of life, including business, should be committed to God. To do less is to allow pride to drive us away from God’s best.

The Jesus Test: 30 days that could change your life by Robert Barge (Souljourn Publishing, 2009)

This book is a 30-day devotional book with a twist. While most devotional guides are intended to deepen a Christian’s walk with Christ, this one is intended for people who have not yet made the decision to follow Christ.

Each day of The Jesus Test takes less than five minutes to read but uses real- life situations to illustrate the attributes of Christ. A short Bible reading and a few questions or other instructions follows the text for each day.

The book is aimed at older teens or college-age students who haven’t said “yes” to the gospel, but neither have they discounted Christ. The book walks them through a 30-day journey designed to turn a seeker into a finder.

Barge, now an evangelist, spent many years as a youth minister and youth speaker and knows how to communicate his message succinctly and in a way young people will hear.

As a high school Sunday school teacher, I found myself constantly thinking of young men in my class who might benefit from this book.

George Henson

Staff Writer

Baptist Standard, Dallas

How Do I Love Thee?: A Novel of Elizabeth Barrett Browning’s Poetic Romance by Nancy Moser (Bethany House, 2009)

Many writers agree the most difficult books to pen are historical fiction. Within that genre, fictionalized autobiographies of real people are the hardest because every element must be true to the period and person. Nancy Moser chooses this challenging format in How Do I Love Thee? as she retells the amazing love story of Elizabeth Barrett and Robert Browning from the poetess’s point of view.

Bolstered by meticulous research and the 573 love letters the two wrote during their courtship, Moser details Elizabeth’s cloistered existence due to illness and an overbearing father. The author gradually paints a picture of the freedom she experiences through her poetry, Robert’s love, their elopement, and the miraculous birth of son Pen.

The “autobiography” ends when Elizabeth gives Robert her love poems, which later were published as Sonnets from the Portuguese. However, Moser includes an epilogue as well as sections acknowledging which events are fact and which are fiction. The text of the 44 sonnets completes the book.

How Do I Love Thee? qualifies as a Christian romance with a happily-ever-after ending because of Elizabeth’s strong faith, commitment to an active prayer life, and use of Scripture in her letters. Those who don’t already know the Victorian writer’s story will discover elements of mystery and intrigue. And those who do will find greater meaning and beauty in the sonnets after learning “the rest of the story.”

Kathy Robinson Hillman,

former president

Woman’s Missionary Union of Texas, Waco

Just Enough Light For The Step I’m On by Stormie Omartian (Harvest House Publishers)

Stormie Omartian has opened her life experience and walk without God and now with God to produce a helpful handbook reminding the reader that God will be there with us all the time. She sees in her life experiences and uses biblical examples, like Israel, to show that God gives only enough light for the moment.

He does so in order that we will trust him to take the step we are on to get enough light for the next step on our journey. He is always with us on our journey. She reminds the reader that God is a redeemer of all things, even our past. God tests us—which usually comes just before the greatest challenges he will place before us.

If you have struggled with confusion, sins, doubts, disappointments and unhealthy relationships, you will find God’s light through this volume. The author places a “Prayer Light” after each chapter to lead you to focus on the next step on which God is shedding light.

Stormie Omartian quotes Proverbs 16:9, “A man’s heart plans his way, but the Lord directs his steps.” You will profit from this truth being fleshed out throughout this book. You will be blessed as you read.

Leo Smith, executive director

Texas Baptist Men, Dallas

The expression of gratitude that frequently occurs throughout the book of Psalms and Psalm 116 is a fine example. The word “thank” appears in verse 17, yet the psalm is saturated with a spirit of gratitude. The cause of that gratitude is the Lord’s intervention in a life-threatening situation in the author’s life. The author had called upon the Lord, received deliverance and proceeded to fulfill the vows he made while in his dire straits. Telling the whole story, and extending the praises accompanying his sacrifices, is Psalm 116.

For many in America, Thanksgiving has become the kickoff for an extended holiday season. Depending on the observer, thanksgiving may or may not be a part of the holiday observance. Psalm 116 is a part of the Bible’s extensive testimony that thanksgiving and gratitude should saturate the lives of believers on a daily basis. God’s provisions for life include eternal salvation, full forgiveness and abundant provisions for living.

Praying to God (Psalm 116:1-4)

Psalm 116 opens with the author’s account of his prayer to the Lord. Verse 1 introduces this prayer with the grand announcement that the author has given his heart to his Lord. He loves his Lord for the way he handled his prayer. Curiously, the author had asked for mercy, generally a request from one who does not deserve leniency, though in this case the author also may have not deserved his maltreatment. So from the life of one whose call for mercy was answered so marvelously has come a declaration of the love of the Lord. Jesus said the greatest commandment is to love the Lord (Matthew 22:37). Thus the Lord has caused his greatest commandment to be fulfilled through his answer to a cry for mercy.

Verse 2 references an important concept in the Bible’s method of salvation. Though the bar for living in the kingdom of God is set high (see, for example, the Sermon on the Mount, Matthew 5-7), the entry requirement is set low. Merely calling upon the name of the Lord for salvation is sufficient to be counted as faith by the Lord. God desires to save and works with all who make the merest first move in his direction.

Joel 2:32 provides the clearest and most memorable statement of this truth: “And everyone who calls on the name of the Lord will be saved.” Joel is quoted twice in the New Testament in vital passages teaching about salvation (Acts 2:21 and Romans 10:13). The point about calling upon the Lord is echoed again in verses 4, 13 and 17, almost becoming a refrain within the psalm.

Verse 3 describes the author’s plight in poetic terms. Death and the grave (Sheol) had grasped the author. Here death and the grave are aggressive, grasping at the living to drag them into oblivion or to crush the living with depression and despondency. Thus life itself is invaded by strong and destructive assailants. Jonah 2 expresses the similar situation of the prophet who equates his quarters in the belly of the great fish to the depths of the grave.

At last verse 4 records the words of the author’s prayer: “O Lord, save me!” The simplest of human prayers, in the direst of emergencies, and perhaps the most moving words to the Lord. These are the words of calling upon the Lord for salvation. Nothing more sophisticated is necessary to stir the Lord to action. Thus is set in motion the divine acts the psalm celebrates.

The Bible has a holiday that is closely connected with Thanksgiving: Tabernacles, or Succoth, or Ingathering. As with the American holiday, Tabernacles is associated with harvest. Unlike the American holiday, Tabernacles associates salvation with the concept of salvation. Our greatest gratitude at Thanksgiving should likewise be for God’s marvelous salvation which provides the purpose for all his other activity in our lives.

Resting in God (Psalm 116:5-8)

Verse 7 provides the self-command, “be at rest,” that governs this section of the psalm. Brainstorming various aspects of rest can help one appreciate the impact of the Lord’s tremendous act on the part of the author. Among the aspects of rest are contentment, calmness, satisfaction and the lack of anxiety. Furthermore, the command is from the self speaking to one’s own soul that the Lord’s saving answer to its call for mercy is abundantly sufficient.

Verse 7 also states the Lord has been good in his satisfactory answer to the author. Verse 5 provides characteristics of the Lord that generate this goodness: graciousness, righteousness and compassion. Verse 6 characterizes salvation as protection: God preserves the lives of his followers, the simplehearted whose only focus for living is upon the Lord himself. Verse 8 then describes the triply effective answer of the Lord: delivery from death, tears and stumbling—a brief description of an abundant salvation. Thus rest can be experienced in many concurrent ways in the life of the believer.

Walking with God (Psalm 116:9-11)

This section of the psalm contains some distinctive phrasing. Often in the Bible, as here, walking is a metaphor for living. Thus verse 9 expresses the purpose of the Lord’s salvation: that the saved live their lives before the Lord—or walk in his presence. God’s presence is found in the land of the living or, in simple terms, God’s presence gives life to the believer. God’s salvation brings life, thus every cure and mercy it provides results in less than life.

The phrasing of verse 10 often is difficult. A more helpful reading is: “I believed, even when I said, “I am severely afflicted.”  The point is that the author affirmed his trust in the Lord, even in the midst of withering affliction. His life was declining, but his faith in the Lord was not. Verse 11 then states the opposite of verse 10. All men are liars in the sense that only God can be trusted to provide for life. Thus only God is worthy of faith. Humans can mislead, but only God can provide rescue and rest.

Worshipping God (Psalm 116:12-19)

The question of verse 12, “How can I repay God?”, is answered by four “I wills” in the next several verses. Though the wording seems to suggest repayment or purchase of salvation, the answers to the controlling question show that it is not a purchase of salvation that is necessary, but the proper acknowledgement.

Lifting the cup of salvation in verse 13 signifies partaking God’s salvation. Once again reference is made to call upon the Lord for salvation. Calling upon the Lord is an act as simple as raising a cup to drink. Receiving God’s salvation is as easy as drinking from a cup. There are no further requirements because God looks for a heart that calls upon Him.

Emphasis on fulfilling vows is repeated in verses 14 and 18. The occasion of fulfilling vows called for a sacrifice to be accompanied by further calling upon the Lord. Thus salvation is firmly connected to the sacrifice in the mind of the author.

Verse 15 states the grand discovery of the psalm, the significance of the death of the saints in God’s sight. The word “precious” is familiar, yet the word “costly” provides a clearer meaning for the underlying Hebrew word. The verse then states the costliness of the death or the saints in God’s sight. This costliness is the motivating factor for God’s intervening activity in the author’s life. The great pledge of the psalm comes in verse 16: the author now promises his service to his Lord. The Lord has saved him; now his life belongs to the Lord for any use.

From a plea for clemency to a declaration of personal service, the author has told the full story of his deliverance and the reason for his ecstatic worship of gratitude. All God’s people should carefully find similar reasons to praise the Lord from their own lives, for the Lord’s goodness in their lives is great.

Browse the shelves of a Christian bookstore and you will find plenty of materials concerning death, grief and the second coming of Christ. We tie these issues together for good reason—the Apostle Paul covered these topics when he wrote to the church in Thessalonica. The folks in his day needed reassurance and comfort and so do we.

Will we see our loved ones again? How should we respond to the death of those we love? When will Jesus return to the earth to set things right? Can we predict when this amazing event will happen?

What the Bible says …

Paul addresses these issues one following the other. 1 Thessalonians 4:13-18 deals with death and grief, followed immediately by a discussion of the return of Jesus in 5:1-11.

He employs figurative language, describing the death of a believer as one who has fallen asleep. The miracle of resurrection and the hope of reunion with loved ones who have died is clearly stated (v. 14). Then, Paul carefully outlines the order of things. Jesus will appear and this appearance will not be secretive but will be announced “with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first” (v. 16). Following this appearance, then those who remain will “be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever” (v. 17).

Note Paul does not say Christians should not grieve. When tragedy strikes, the process of grief naturally follows. Believers are not to grieve without hope. Based on the return of Jesus and the promise of reunion, we can look to the future with the assurance that God is in control.

Paul deals with death and grief in light of the return of Christ. Now he immediately addresses some common misunderstandings concerning that event. One concern is that of timing—when will Jesus come back to earth?

Once again, the apostle depends upon figurative language to convey his message: “The day of the Lord will come like a thief in the night” (5:2). The emphasis is upon the suddenness of the return. Paul urges his friends to be ready, to anticipate the second coming as though it could occur any day.

A careful reading of 2 Thessalonians 2:1-12 raises an interpretive issue. In 1 Thessalonians 4, Paul says the coming of Jesus will be sudden, catching all by surprise. In contrast, 2 Thessalonians 2 asserts the coming of Jesus will not occur until two events transpire: 1) a great apostasy or turning away (v. 3), and 2) the appearing of one called the man of lawlessness or son of destruction (v. 4). Viewpoints abound concerning the identity of these precursors to the second coming.

Some have used this apparent contradiction (one passage stating the return will be sudden, while another seemingly discounts the surprise element) to cast doubt on Paul’s authorship of both letters. Did Paul make an about-face or change his mind after writing 1 Thessalonians 4? Did someone else pen 2 Thessalonians, which would explain the difference between the two passages?

I believe Paul encouraged his friends in Thessalonica concerning the second coming and urged them to be ready. I believe some overreacted to his message and, as a result, Paul wrote 2 Thessalonians 2 to calm the fears of some. Believers should watch for the obvious signs and prepare for the sudden return of Christ. Every generation could well be the one where these things are fulfilled and God brings down the curtain on history.

Paul voices a real concern in 2 Thessalonians 2:1 when he says some had spread rumors that the return of Jesus already had taken place. One easily can see how this could cause great anxiety among believers. So, Paul naturally wrote again and gave them additional information concerning the second coming.

Both passages are true. The latter passage sheds further light on a very important issue for Christians. Have you ever spoken then found the need to revisit the subject in order to clarify things? It’s a regular occurrence for me.

What the Bible means to me today …

Christians today need to face death, dying and grief with the same hope as described in 1 Thessalonians 4. We have made great strides in our understanding of the process of grief. Support groups that allow people to walk this journey with others have helped many people. Above all, believers should help guide those without faith to turn to God in times of tragedy and despair.

Though we may never see eye-to-eye concerning all the circumstances surrounding the return of Jesus, we can agree on the reality of his coming. I believe Paul sought to strike a balance with regard to the end times.

We all would be judged faithful if we treated every day as though it could be the one when Jesus appears. Communicating the urgency of the situation with sensitivity and concern to those who need Christ can only help, even if our message is not immediately accepted.

Paul’s concludes his discussion of both the death of loved ones and the return of Jesus with some of the best advice one could give: “Therefore comfort one another with these words” (1 Thessalonians  4:18) and “Therefore encourage one another and build up one another, just as you also are doing” (1 Thessalonians 5:11). Let us practice these things.