• Matthew 25:1-13

Years ago, while my husband was at seminary, we received a unique job offer—house-sitting a multi-million dollar mansion. Needless to say, it was an offer we couldn’t refuse.

We were given full run of the house, and all we had to do in return was keep the place in show condition. The rules were few and simple. We weren’t allowed to invite anyone into the house. We only were allowed to keep our personal belongings in our bedroom. And if anything needed attention, we should notify the owner’s mother, Mrs. B, in Arkansas.

And one other thing. Occasionally, Mrs. B would drop in from Arkansas to ensure all her instructions were being carried out.

We never knew when Mrs. B would arrive. But our job—and a cushy job it was—depended on fulfilling her expectations. So as you can imagine, we were meticulous about keeping the mansion clean. Before going to work, we would do a walk-through to ensure the house was in order. After dinner, we’d do a white-glove test on the kitchen counters. No laundry went unfolded. And no mess was ever left for the next cleaning day. In short, every day was cleaning day.

During our years at the mansion, I grew to appreciate Matthew 25:13, “Therefore, keep watch, because you do not know the day or the hour.” A day is coming when our Lord will return. On that day, we must be ready.

The image of the wedding

Most often, when Jesus refers to his second coming, he uses the image of a wedding feast. To our modern ears, these references are pretty, but not very meaningful. For Jesus’ audience, however, this image made perfect sense. You see, our eternal relationship with Jesus is based on Jewish wedding customs, so the language Jesus used to describe salvation and his second coming were words his audience used in their everyday lives.

During that time, when a man wanted to marry, he would draw up a wedding contract outlining the terms of the marriage. In it, he would describe how he intended to provide for his bride and the bride price he would offer for her. He would then go to his intended’s home and offer this contract to his intended bride and her father.

The man would pour a cup of wine. If the bride accepted his offer, she could drink from the cup, and the covenant would be sealed. He would give her gifts and tell her, “I go to prepare a place for you. I will return for you when it is ready.” Then he would leave and they would not see one another until he came for her on their wedding night.

The betrothal was as binding as a wedding is today. Although the relationship was not consummated until later, the couple was considered married. During this interim period, the bridegroom and the bride got ready for the wedding feast. She was ceremonially cleansed. She purchased expensive cosmetics and learned to apply them. If she went out in public, she wore a veil. And each night, she and her attendants would get their things ready in case that was the night the groom would appear.

Meanwhile, the bridegroom built a honeymoon room for his bride. While he had full responsibility for building the room, the decision that it was finally complete belonged to his father. The groom’s father held his son to the highest standards during these preparations and only gave his approval when he felt those standards had been met.

When the father finally gave his approval, the son would gather his attendants and go to his bride’s house. Usually, we would arrive in the middle of the night, his attendants announcing their arrival with blasts of a ram’s horn. This allowed the bride to gather her belongings and her attendants to light their lamps. Only invited guests were allowed to celebrate with the couple, and any attendant not ready would miss her opportunity to participate.

Jesus’ covenant with us

Jesus came to earth, our home, to introduce a new covenant, the marriage contract. John the Baptist verified this when one of his disciples asked about Jesus’ ministry. “The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom’s voice. That joy is mine, and it is now complete” (John 3:29).

The bride price Jesus offers us is his own life. 1 Corinthians 6:20 tells us, “You were bought at a price.” And 1 Peter 1:18-19 explains that our bride price wasn’t paid with silver or gold, “but with the precious blood of Christ.” Our bridegroom paid the highest price possible for his bride, the church.
And having poured the cup of communion, Jesus waits for us to accept his offer. When we become Christians, we essentially become betrothed to Jesus. From that moment it is our responsibility to guard our purity and make ourselves beautiful to him. (Fortunately, God values the beauty of our hearts, not our faces.)  Having accepted Jesus’ covenant, we receive the gifts of the Holy Spirit and we may receive Jesus’ promise that he is preparing a place for us. Some day the Father will tell Jesus the honeymoon room is ready, and our bridegroom will come for us. We must be ready.

How the parable applies to us

In today’s parable, the bride is the church and her attendants are the members of the church. But by “church,” we mean the universal church, which resides in our hearts. In essence, we can learn from both the bride and the attendants. They each have a lesson for us.

What can we learn from the attendants? We must be prepared. Rather than assuming Jesus will not return soon, we should look for his return daily. Rather than waiting until our last hours of life to get right with God, we should live right each day. “So you also must be ready, because the Son of Man will come at an hour when you do not expect him” (Matthew 24:44).

We can learn from the bride how to prepare. The bride in ancient Israel prepared for the wedding feast by being ceremonially cleansed; we are baptized after accepting Christ as our Savior. To ensure purity and modesty, she wore a veil in public; we put on a spiritual veil when we separate ourselves from worldly indulgences. She learned to apply cosmetics to make herself beautiful; we study and pray so we can develop a heart for God. She readied her things every night in case that was the night her bridegroom would arrive. We too must live each day as if that is the day Jesus will return.

Packing for Jesus’ return

When we talk about preparing for Jesus’ return, our minds turn to full-time ministry, missions and evangelistic campaigns. We tend to think of great works we could perform. But preparing for Jesus’ return isn’t necessarily a physical work. “Then they asked him, ‘What must we do to do the works God requires?’ Jesus answered, ‘The work of God is this: to believe in the one he has sent’” (John 6:28-29). When we prepare our lamps, our preparations must be spiritual: faith, obedience and developing a heart for God.

And our preparations must be made daily. Let’s face it, we live in an uncertain world. Though none of us like to think about it, our lives hang on a thread. All it takes is a simple accident or sudden illness to cut a healthy life short. That’s why we must live in a state of readiness. So the question of the day is this: If you had to face your Maker right now, would you be ready?

Discussion questions

•    If you knew Jesus was returning in exactly one week, what would you do to prepare?

•    Why are faith and obedience so necessary as we prepare for Jesus’ return?

• 1 Samuel 7

Whom do we trust? When we start peeling back the layers of our beliefs and commitments, we might discover we place our trust in a lot of things, some of which are more worthy of that reliance than others.

For example, in order to get through the challenges of life, people might rely largely or solely on other people. Of course, trust always involves some element of risk, and we must be willing to be vulnerable before we can enter into meaningful relationships with others; but sooner or later, people disappoint us.

Others might rely heavily on their financial resources, but a bad economy has a way of turning a 401(k) into a 201(k). A rugged individualist might trust in his own abilities and strengths, but illness or injury might take those personal assets away. 

Ultimately, we find God alone is the one in whom we ought to place our utmost confidence. The events described in 1 Samuel 7 challenge us to ask, and honestly answer, the question: “Whom do you trust?”

The historical context for the events of chapter 7 begins three chapters earlier with an account of the Israelites’ ruinous defeat in battle by the Philistines. Thirty thousand Israelite soldiers were killed in a single day (4:10), and the high priest Eli’s two sons also perished.

The Philistines captured the sacred Ark of the Covenant, and when news of the loss of the ark was carried to the Eli, in shock he fell backward off his chair and broke his neck and died (4:12-18). God’s prophecies against the house of Eli (see 2:27-34, 3:11-14) had come to deadly fulfillment.

The Ark of the Covenant finally was returned to Israel, following a plague which God sent on the Philistines (chapters 5-6). The ark ultimately was taken by the Israelites to the town of Kireath Jearim. 

One might think all was well once again in Israel; the sacred ark—the symbol of God’s presence—was back where it belonged. But were things truly well? Obviously not, as a full 20 years went by during which Israel’s spiritual circumstances appear to remain unchanged (7:1-2). Do not pass by the opening verses of chapter 7 too quickly, because those few words communicate a great deal to us.

A few years ago, I heard a radio news item regarding pop music icon Michael Jackson, who at the time was about to go to trial on well-publicized charges that need not be repeated here. The newscaster stated that in preparation for his first appearance before the jury, Jackson was—and I am quoting precisely here—“having his hair and his make-up professionally done.” I thought at the time, “Here is a guy who just doesn’t get it.”

When we come to the events of 1 Samuel 7, God’s judgment had fallen on Israel: They had been devastated by the Philistine army, and the ark of God’s covenant had been taken from them. But now the ark was safely returned, signifying the possibility of a new spiritual start for the nation if only they would turn fully back to God … but 20 more years went by before they acknowledged what the real problem was, and dealt with that problem honestly.

They just didn’t get it.

But finally the nation awoke to the depth of their need, and “all the people mourned and sought after the Lord” (7:2). Samuel challenged the Israelites to demonstrate the sincerity of their sorrow by abandoning the sins which had brought them to this place: “If you are returning to the Lord with all your hearts, then rid yourselves of the foreign gods and the Ashtoreths (female false gods) and commit yourselves to the Lord and serve him only …” (7:3).

Israel’s deep problem had been an issue of misplaced trust: They had given themselves in worship, devotion and faith to the false gods of the Canaanites. They had not utterly abandoned their worship of the true God, but had combined their worship of Yahweh with the worship of idols. Like the Athenians of Acts 17, they believed spiritual safety could be found in allegiance to a plurality of deities.

There are a number of problems with the practice of idolatry. The first and most obvious issue is the clear command of God: “You shall have no other gods before me” (Exodus 20:3). The Lord alone is God, and he is not willing to share his rightful place in our lives with anyone or anything else. But there also is a pragmatic problem inherent in the worship of multiple gods: What one deity requires of his worshippers might be at cross purposes with what is required by another of his “gods.”

The point is this: Some people might look at Christianity as merely a nice addition to their already well-stocked supply of ideas, attitudes and opinions, and that their relationship with Jesus can peacefully co-exist with those pre-existing mental and emotional trappings. We all need to consider seriously whether some of our cherished beliefs and established attitudes are fundamentally incompatible with the life and teachings of Jesus. Jesus wants not merely to be a supplement to us, but to transform us.

In response to Samuel’s challenge, the Israelites repented and recommitted themselves to total trust in and obedience to God (7:4). Samuel then convened a solemn assembly at the town of Mizpah, where the Israelites publicly affirmed their repentance by drawing water and pouring it out before the Lord—a symbol of their godly sorrow, in that they were sacrificing the valuable (and possibly scarce) commodity of fresh water—and fasted and confessed their sins (7:6).

When their Philistine enemies learned the Israelites had gathered at Mizpah, they likely interpreted that meeting as preparation for war. In response, the Philistines gathered their army and marched on Mizpah. Recalling their utter defeat at the hands of this enemy two decades before, the Israelites panicked (7:8). They pled with Samuel to intercede with God for them, and the prophet offered a burnt offering and “cried out to the Lord on Israel’s behalf, and the Lord answered him” (7:9). God confounded the Philistine armies and threw them into such chaos that Israel easily was able to defeat them and drive them far from Mizpah.

The Philistines had believed the gathering at Mizpah was a council of war; and in a sense it was, but not of the sort the Philistines feared. The real battle was being fought in the spiritual sphere of Israel’s life.

Robert Bergen, in the New American Commentary, states it well: “The movement of Israel’s heart, not Yahweh’s ark, brought about true freedom from Israel’s oppressors.”

Samuel erected a stone monument to memorialize God’s powerful acts on Israel’s behalf, and to remind the people to remain focused on God as the legitimate object of their trust. He called that stone “Ebenezer” (“Stone of Help”), citing God’s gracious help which had brought them safely through this desperate and dangerous time (7:12).

The 18th-century hymnist Robert Robinson drew inspiration from that verse in his hymn “Come Thou Fount of Every Blessing,” the second stanza of which says: 

“Here I raise mine Ebenezer; hither by Thy help I’ve come; And I hope, by Thy good pleasure, safely to arrive at home.”

We as well need to create reference points in our own lives which keep turning our minds back to God’s gracious care for us, and which help keep us focused on God as the only never-failing object of our trust.

There is an apocryphal story about that hymn, which says the composer in his later years backslid into rebellion against God. When confronted with the lyrics he had penned years before, he supposedly said, “I would give a thousand worlds, if I had them, to enjoy the feelings I had then."

If that story is indeed true, how ironic that Robinson would foreshadow his own drifting away from obedient fellowship with God with these words from the final stanza: “Prone to wander, Lord, I feel it; prone to leave the God I love … .”

Such is the result when we place our ultimate trust in things other than the Lord God.

• Ephesians 2:1-10

The week during which I am writing this lesson has been one of mixed emotions. This is the first week of classes at Logsdon Seminary and Hardin-Simmons University. As a professor, this time of year is one of great excitement and anticipation. What a joy it is to study with our students the Bible and ministry! It is, indeed, one of the many times I am so grateful God called me to ministry more than 50 years ago. 

This week also has been filled with sadness. The church I am serving as interim pastor has lost two members to death. Two funerals. Two families with whom to walk “through the valley of the shadow of death.” This is not easy, but it is a time of ministry. And it, too, will be another time when I am so grateful God called me to minister.

OK, so what makes the difference for me? And what is it that makes the difference for families and individuals facing death? The best answer is the same one that makes it possible for any of us to also face difficulties and tragedies in life. The answer also gives meaning to, makes meaning out of and brings joy to life. The answer is not a what, but a who. Of course, that answer is Jesus.

In last week’s lesson we observed the very religious nature of Ephesus. There was the great temple to Artemis. There was Judaism and others. Then, there was the Christian church. One (especially of that day) may ask what difference does Jesus make? What was it that set the worship of Jesus apart from Judaism or the worship of Artemis? In Ephesians 2:1-10, Paul addresses that question.

In verses 1-5, Paul starts by drawing a vivid picture of our lives without Jesus. It has to do with our state of being, what we were like and how we acted. We were “dead in [our] transgressions and sins” (v. 1). We “followed the ways of this world (v. 2). We sought to gratify “the cravings of our sinful nature” (v. 3).

That is a pretty sad picture Paul draws of us. However, Paul goes on to write that God still loves us and “is rich in mercy” (v. 4) toward us.

Therefore, by God’s grace, God “made us alive with Christ” (v. 5). As if that were not enough, God “raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus” (v. 6). Dead by our own hands then alive by God’s. Degraded by ourselves then exalted by God. That is a huge difference, isn’t it?

Well, there is even more. That change can be said to have been made in our “spiritual DNA” (that which makes us who we are and what we look like). Of course, that is what Jesus meant by our being “born again” (John 3). That change is not simply for our own good. That is, God changes us through Jesus for reasons beyond our own good and exaltation. Rather, verse 10 tells us “we are God’s workmanship, created in Christ for good works.”

Now, we can never emphasize enough that, as Paul reminds us in verses 8-9, we cannot earn our salvation. It is possible only through the lavishness of God’s mercy and grace. Just as our physical DNA forms the way the look physically, if Jesus has changed us at the “spiritual DNA”  level, our lives will grow to resemble that of  Jesus. In other words, rather than living after the way of the world, we live in the way of Jesus.

The difference God makes in us is both internal and external. The difference should be a deep down change of our personal fabric and make-up. The difference is not one of a superficial checklist. However, the result should be visible in our lives being patterned more closely after Jesus.

We also must remember this kind of change is beyond our human capability. We could make ourselves follow some of Jesus’ ways that we could check off on a list. However, we cannot change ourselves deep down and in our innermost being. Rather, we must trust Jesus to make that difference.

Then, we must trust Jesus to mold us into his image. Even Jesus’ first disciples once responded that what Jesus was teaching them was “hard” (John 6:60). Doing what Jesus did and commands us to do can be hard for us. It even can be frightening when we do not know what will be its end or what will happen to us. So, we still must rely on Jesus —in grace—to not only change us, but also to mold, enable and empower us for good works. Always, we can trust Jesus to keep his promise to us: “My grace is sufficient for you” (2 Corinthians 12:9).

Questions to explore

•  What difference does trusting in Jesus make for you as you face the joys and sorrows of life?

•  What teaching of Jesus do you find the most difficult to follow? How can trusting Jesus enable you to obey him?

• Matthew 22:1-14

“You’ve been invited to the wedding feast of the Lamb! What an honor! Here, let me show you the way …”

So said the servants to each of the people on the king’s invitation list. But in spite of the joyous message, neither the servants nor their message were well received. The invitation was ignored and the servants were mistreated or killed.

Fact or fiction? It’s a parable delivered by Jesus. But it rings too true to be taken lightly. Like many of Jesus’ stories, the parable of the wedding banquet is simple and hard all at the same time. It is obviously a story about salvation. But it doesn’t pull any punches, and it forces us to take a second look at how we define salvation.

In this story, Jesus illustrates his point, namely, “many are invited, but few are chosen” (v. 14). Let’s take a closer look at those who don’t make the cut.

The unwilling

In Jesus’ story, the first invitation was extended to the Jews, God’s chosen people. But they weren’t willing to recognize the long-awaited Messiah when he arrived.

In the parable, this group of invitees did not appreciate the honor bestowed on them by the king’s invitation. This fact was not lost on Jesus’ audience. They understood what a great honor it was to be on the guest list of a king. They also knew refusal was tantamount to a declaration of war.

Jesus is telling us he knows the Jews are not going to recognize him as their long-awaited messiah. And he lets us know God’s feelings on the matter. When those whom God honors refuse to honor God, he is offended.

So what can we learn from this group? Understand the great honor of being invited to the wedding banquet. We must never devalue the gift of salvation.

The unworthy

In Jesus’ parable, the second round of invitations went to anyone the king’s servants met on the streets, both good and bad. Anyone who rejected the invitation was excluded, but everyone who accepted was allowed into the banquet hall. This group represents us, the Gentiles.

The amazing part of this section is who the king deems worthy. He doesn’t exclude those we would think of as morally or socially unacceptable. He wants to honor his son, so anyone he invites is worthy. Acceptance is the key here. The simple act of accepting the invitation makes us worthy of the invitation.

A second thing that stands out in this section is the reason we are invited. The king wants to honor his son; therefore, we must not come half-heartedly.

Salvation is an all-or-nothing proposition. Revelation 3:16 says, “So, because you are lukewarm—neither hot nor cold—I am about to spit you out of my mouth.” It is an offense to God to accept his invitation but not take it seriously. When we do that, we begin to look dangerously like the first group, who were destroyed for their unwillingness to celebrate with the king.

The unprepared

During Jesus’ day, guests prepared for a feast by cleansing themselves and dressing in their finest clothes. The host usually provided a wedding garment for each of his guests to ensure their preparations were adequate. In this story, particularly, the king would have needed to provide finery for his guests since they were brought in from the streets.

One of the men at the banquet must have thought his street clothes were good enough. He didn’t think he needed to put on the wedding garments provided by the king. But he was wrong. Because he wasn’t properly dressed, he was not allowed to join the celebration.

In the same way, God provides a spotless covering to ensure we are adequately dressed for his presence. This covering is the righteousness of Jesus, which we put on through faith the moment we accept Christ as our Savior and on a daily basis as we live out our faith. There’s nothing we can do to become pure enough for the banquet God is planning. Our finest efforts are nothing more than filthy rags in God’s sight. That’s why he must provide this righteousness as a gift. But knowing about God’s righteousness isn’t enough; we must put it on. Consider these verses: “Rather, clothe yourselves with the Lord Jesus Christ (Romans 13:14); and “Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience” (Colossians 3:12).

Going to church and being a good person isn’t enough. The “wedding clothes” provided by God is the blood of Jesus. It covers our sins and changes our hearts, and until that change is made, we aren’t presentable to God. All are invited, but we must follow the rules laid out by the King. We must, through faith, accept Jesus’ sacrifice and put on his righteousness.

After you’re saved … preparing for the banquet

We Baptists often focus so heavily on the forgiveness of our sins, we forget how much God hates sin. Yes, he wants us to place our faith in Jesus, but he doesn’t want us to stop there. Paul says we must work out our salvation with fear and trembling. “For it is God who works in you to will and to act according to his good purpose” (Philippians 2:12-13). Salvation is spiritual birth. After the birth, we must grow.

When we are saved, we must begin a transformation that will make us less like the world around us and more like Jesus. “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!” (2 Corinthians 5:17).

This is the change in garments the King of our story is looking for. As we develop our relationship with Jesus, we begin to look more like him. Little by little, we develop the heart of God. And as we do, our filthy rags are slowly replaced by wedding finery until, hopefully, when we stand before God, he is pleased with our preparations for the celebration.

What should we remember from this story?

1.    Salvation is a precious gift we should thank God for every day.

2.    It’s God’s mercy that brings salvation, not our worthiness.

3.    It’s God’s invitation and God’s list, not ours. Our job is to help make the party a success by bringing more people in.

But most importantly, we need to remember how blessed we are to be invited. “Blessed are those who are invited to the wedding supper of the Lamb!” (Revelations 19:9). Our God is a God of mercy and love. We deserve nothing but judgment, yet he showers us with blessings. Let’s honor him by preparing well for the banquet. Let’s put on the righteousness of Jesus.

Discussion questions

•    Why do you think Jesus told this story?

•    What can we do as Christians to make sure we don’t devalue the gift of salvation?

• 1 Samuel 3

In order to make a point during a sermon or Bible study, I occasionally will ask the individuals in a group of Christians to raise a hand if they ever have heard God speaking to them. On almost every occasion I have performed this experiment, only a very few hands go up. Sometimes it’s just one or two. And sometimes, none at all.

This is surprising, especially when you consider that for a Christian person, the default answer to that question is “yes.” Indeed, the fact that a person is a Christian requires he or she has heard, in some form or fashion, God speaking to them. Jesus said: “No one can come to me unless the Father who sent me draws him. … It is written in the Prophets: ‘They will all be taught by God.’ Everyone who listens to the Father and learns from him comes to me” (John 6:44-45). On another occasion, Jesus would say, “My sheep listen to my voice; I know them, and they follow me” (John 10:27).

Perhaps what people mean when they say they never have heard God speaking to them is they have never heard an audible divine voice with their physical ears. We easily forget that God might speak to our hearts and minds in many possible ways. And speak, he does.

It is that communicative activity of God which drives the events of 1 Samuel 3. Verse 1 sets the stage for what is to follow by telling us these events took place during a period when messages from God were rare.

In one episode of a popular TV sitcom, one of the characters—a 12-or-so-year-old boy—went a couple of days without speaking a word. Finally at the supper table one evening, when asked a question by his mother, the boy just shrugged his shoulders and still said nothing. “What’s the matter,” the mom asked, “don’t you speak to your family anymore?” He blurted out, “I haven’t said anything in two days, and nobody’s noticed.”

What a sad picture: Their own son had withdrawn from them and fallen silent, but Mom and Dad were so wrapped up in their own lives they weren’t even aware of the fact. 

We can’t help but wonder if the same thing might be said about the lack of God’s communication to Israel during the waning years of the period of the judges. Did they notice? Did they miss hearing God speak?

But there is a glimmer of hope in this phrase of verse 2: “The lamp of God had not yet gone out …” Literally, this is referring to the olive oil-fueled luminary, the tending of which was one of young Samuel’s duties in the place of worship. Symbolically, many commentators see here an assurance that although revelations from God were rare during that time, they were not non-existent.

One of those rare words from God was communicated to the high priest Eli in chapter 2 through an unnamed man of God (2:27-36). His message was against the two sons of Eli, who had become utterly corrupt in their priestly office and duties. But ultimately, God’s message was against Eli himself, who had shown indulgence to his sons rather than spiritual leadership to the people of Israel. 1 Samuel 3:2 says Eli’s eyes had grown so weak he could barely see; perhaps this is a subtle gibe at the high priest, implying it was not just his physical eyes that were weak.

Now the scene shifts to young Samuel. Night had come, and the boy was lying down in his usual resting place when he was stirred by a voice calling his name. Thinking the aged high priest was calling him, Samuel got up and reported to Eli. Eli probably thought the boy had been dreaming and sent him back to bed, but twice more the same thing happened. Verse 7 interprets the event: “Now Samuel did not yet know the Lord; The word of the Lord had not yet been revealed to him.” 

A point might be made here that hearing God’s voice and interpreting God’s will for our lives is a skill which must be developed. Like Samuel, we might hear God speaking to our hearts and minds, but not recognize it is in fact God. But as we grow in our relationship to God through Jesus Christ, the words of Jesus in John 14:26 will become increasingly meaningful to us: “But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things … .”

Of course, the converse also is true: It can be easy to confuse what we want for ourselves with what God wants for us. We might attempt to justify any course of action by claiming it is what we feel “led of God” to do.

When I was in college, one of my fellow-students (who wasn’t terribly studious) had fallen way behind in his assignments in a particular course, and so he went to the professor and said, “Doc, I’ve been praying about it, and I really feel led to drop your course.” The professor replied, “Son, don’t blame God if you are too lazy to study.”

The third time the divine voice spoke to Samuel, Eli finally recognized what was taking place. Eli was a weak leader who had significant problems, but to his credit, he gave the boy wise counsel. He told Samuel to go back and do what he had been doing when he heard God speak to him the previous three times; and if he were to hear God’s voice again, to respond: “Speak, Lord, for your servant is listening” (3:8-9).

Samuel did as he was told, and when God called to him the fourth time, he answered as the high priest had instructed him.  Those words suggested by Eli, and spoken to God by Samuel, provide us with a tremendous example of the sort of attitudes we ought to have as we approach the subject of interpreting God’s will for our lives. First of all, we ought to stand ready to listen as God speaks through any channel he desires. Second, we need to stand ready to act at God’s behest. God wants to reveal his will to us, but not so that we might consider that will as one option among several; he speaks to us so we can go and act on what he says.

Samuel’s initial assignment was one he probably was tempted to pass on. God’s message to the boy was a confirmation of the judgment coming on Eli and his family  (3:11-14). No possibilities of changing the course were offered; Eli's family had reached the point of no return.

Samuel understandably was hesitant to tell Eli—a man for whom he doubtless had filial love and respect—what God had revealed to him. But again, to Eli’s credit, he received and humbly accepted the prophecy that God gave to Samuel (3:15-18).

Verse 19 states “the Lord was with Samuel as he grew up, and he let none of his words fall to the ground.” Unlike Eli, Samuel served faithfully as God’s spokesman to his generation.

Look carefully at the dramatic contrast between 3:1 and 3:21. What a difference. The life of Samuel marked the beginning of a period of renewed divine revelation; all God said to Samuel, Samuel said to Israel (3:21-4:1). And as we will see in the chapters to come, God indeed had a lot to say to Samuel.

• 1 Samuel 1-2

In his novel A Tale of Two Cities, Charles Dickens describes the situation in Paris and London during the French Revolution by saying, “It was the best of times, it was the worst of times.”

The same might be said about conditions in Israel during the period of the judges in which the events recorded in the opening chapters of 1 Samuel occurred. For the infant nation of Israel, it was the worst of times because it was a period of tremendous tumult and instability. But those dark years were punctuated by bright lights in the form of the judges—men and women whom God raised up and empowered to defend and lead the loosely confederated Israelite tribes—as well as remarkable displays of love and devotion such as those described in the book of Ruth. 

The opening chapters of 1 Samuel describe the transition from that turbulent era of Israel’s history to the relative stability of the nation under the strong leadership of the judge and prophet Samuel, culminating in a national monarchy under King Saul. The hinge on which that transition pivots is a young woman named Hannah, who in chapter 1 is seen grieving over her barren condition.

That master of unintentional redundancy Yogi Berra once remarked that “you can observe a lot by watching.” Looking closely at the human elements of the study passage, we observe an interesting interplay of personalities:  A man named Elkanah, his two wives Hannah and Peninnah (although God in the Ten Commandments had condemned adultery, polygamy still was the unfortunate cultural norm), and the high priest Eli all appear and play their respective roles in the story.

Hannah clearly was Elkanah’s favorite of the two wives, but the least-favored wife was able to give Elkanah something the more-favored one wasn’t—children. Hannah’s grief over her inability to conceive was compounded by the fact that Peninnah used her own fertility as an emotional weapon in her rivalry for their husband’s attention and affection: “And because the Lord had closed her womb, her rival kept provoking her in order to irritate her. This happened year after year. Whenever Hannah went up to the house of the Lord, her rival provoked her until she wept and would not eat” (1:6-7).

We might experience an instant dislike for Peninnah, but perhaps she gives us all a reason to take a good look in the mirror and see if we ourselves sometimes—even if unintentionally—are acting in the same kind of provocative manner toward others who might not be blessed in the same ways we are.

Boasting about how good our gas mileage is in our new SUV in front of someone who is struggling financially to fill the tank on his 20-year-old hooptie, or talking endlessly about how much fun we have on our annual Hawaiian vacation in front of a family who can only afford a weekend camping trip to the nearest state park isn’t just tacky, it might even be considered cruel.

Beginning in verse 9, the text describes one particular day that Hannah had gone to Shiloh along with Elkanah and Peninnah to worship. As the high priest Eli looked on, Hannah poured her heart out to God as she prayed for God to give her a child. The inspired writer describes Hannah’s condition with the phrase “bitterness of soul.” She was filled with years of pent-up anger, hurt and disappointment, and those emotions boiled out of her as she prayed to God.

Most of us have been able at one time or another in our lives to identify with Hannah’s emotion. Perhaps even right now you are looking that phrase “bitterness of soul” and are looking at Hannah and saying “I feel your pain.” The text touches us at a profound level: How do we respond when life doesn’t turn out like we planned, or when we are grappling with a  difficult situation that refuses to go away or get any better?

But just as we have all stood in Hannah’s shoes, we also all have stood in Eli’s as God places us in situations where we are called to give comfort and encouragement to others who are hurting.

Although Eli at first misunderstood what lay behind Hannah’s actions, when made aware of the facts he gave her encouragement by pointing her to the power of God to transform situations which appear beyond help (vv. 12-18). It is interesting and instructive that Hannah didn’t tell Eli specifically what she was grieving over, and Eli didn’t ask her.

When someone is hurting, we don’t have to know all the juicy details in order to pray for someone, or to stand alongside them and help them.

Hannah left her time of prayer encouraged (v. 18). Perhaps Eli’s words, few though they were, were just what she needed to hear at that moment; or maybe God gave Hannah some inner assurance he had heard her prayers and was at last going to give her a child. Scripture doesn’t say, and neither can we. Perhaps what we see here simply is an example of the “peace of God which transcends all understanding” (Philippians 4:7) which comes from surrendering one’s troubles to the Lord and resting in his promises of provision.

And God did indeed transform Hannah’s situation by enabling her to conceive and give birth to a son. She gave her boy the name Samuel, in testimony of God’s answering her prayer for this child (2:20). 

We ought to consider how easy it would have been at this point for Hannah to renege on the promise she had made to God, to find some reason or justification for keeping her son and raising him at home just as other families did. But Hannah shows herself to be not just a women of deep faith and devotion, but also a person of remarkable integrity. Hannah kept Samuel at home and cared for him until he was weaned, and then took him to the house of worship at Shiloh and presented him to the high priest Eli, giving her son to the service of God (1:21-28). 

I have remarked on a few occasions that God gets all of the blame, but none of the credit. Whenever things go wrong in our lives, we might ask “Why would God do this to me?” or say “If God really cared about me, he would fix this situation.” But then when God answers our prayers or brings tremendous blessing into our lives, we might never pause to acknowledge his love and power at work in our lives.

In chapter 2, we can listen in as Hannah prays and gives full credit for her new son to God. Hannah’s prayer is a psalm-like song of praise, testimony and instruction in which she glorifies God and invites others to consider his goodness.
 
With 1 Samuel 2, Hannah disappears from the scriptural record, as the scene shifts to that son for whom she had prayed, and who will occupy the central human role for the next chapters.

Earlier in this lesson, we noted how Hannah was a pivotal figure in the transition between the turbulent years of the judges and the renewed work of God through Samuel, leading up to the creation of an Israelite monarchy under Saul. It is important to keep in mind that Hannah was a key figure in this drama not just because she was Hannah, but because of her faith, integrity and prayerful trust in God. Those are the kind of people on whom positive transitions turn.
 

• Matthew 18:21-35

About 10 years ago, an old book was pulled off the bookshelves, dusted off and turned into a modern-day catch-phrase. The book, In His Steps, was written in 1896 by Charles Sheldon, and it became the WWJD, or “What Would Jesus Do,” movement.

According to Sheldon, to be true disciples of Jesus, we should act like he does. So rather than following our instincts, before doing anything, we should ask ourselves what Jesus would do in that situation.

It’s a great idea. But it isn’t an easy one. Today’s lesson illustrates why.
 
Our debts have all been forgiven

Jesus tells the story of a man who owes a huge debt to his master. One day, the master decides to collect that debt and threatens to sell the man, his family and all his possessions if he cannot pay. The man begs for mercy, and the entire debt is forgiven. He walks away a free man.

This man is Everyman. We all have sinned and fall short of the glory of God (Romans 3:23). And the wages of sin is death—eternal death (Romans 6:23). That’s a debt none of us can pay. But God, in his infinite mercy, doesn’t want us to pay that debt, so he found a way to pay it himself. He sent his son Jesus to live a sinless life so he could take up our debt and pay the penalty for us. In short, our debt is forgiven completely.

There’s only one catch. You see, God is in the business of forgiving. It’s what he does, and he expects us to do it as well. Yes, we are granted forgiveness of sins, but according to Jesus, that’s not the end of the story.

Unforgiveness is not an option

The man in Jesus’ story heaves a great sigh of relief at his narrow escape. But rather than celebrating with his friends, he sets out to collect all the debts owed him. Perhaps he thinks his master will change his mind. Perhaps he doesn’t really believe his debt was forgiven. Regardless of the reason, this man finds someone who owes him a piddly debt and throws him in debtor’s prison.

None of us is perfect. There’s a 100 percent chance we’ll offend someone in the course of our lives, and an equal chance we’ll be offended. But God wants us to forgive as we have been forgiven. “For if you forgive men when they sin against you, your heavenly Father will also forgive you. But if you do not forgive men their sins, your Father will not forgive your sins (Matthew 6:14-15).”

Jesus is telling us there are two sides to this coin we call salvation. On the one side, we are forgiven. On the other, we do the forgiving. If we understand the extent of God’s gift, we will forgive as generously as we have been forgiven. If not, if we forget our narrow escape and deny forgiveness to those who wrong us, we’ll be forgiven in exactly the way we forgive.

It’s as if God is asking each of us, “What does forgiveness look like?” And whatever we tell him is what he’ll grant us. But God isn’t listening to our words. He’s looking into our hearts as he watches our actions.

How do you define forgiveness?

You’ve heard “forgive and forget.” You’ve probably been told if you just say you forgive someone, your heart will eventually catch up with your words. But neither idea is very realistic. First, we can’t will ourselves to forget. Nor is it always wise to forget, since our memory of the past helps guide our future. Second, our heart doesn’t necessarily follow our words. By speaking things that aren’t already true, we keep ourselves from dealing with something that needs attention.

Forgiveness is not easy, nor does it just happen. It is an act of mercy extended to someone who can never repay their debt or undo the damage they have done. Forgiveness, therefore, is a conscious act. It requires courage. And it must be done wisely.

Forgiving consciously

Forgiveness isn’t the same thing as letting things slide. It isn’t closing your eyes and pretending the offense didn’t occur. And it doesn’t require relationship to be restored. Forgiveness is nothing more than release. To forgive, you make a conscious decision to release your right to reparations and the offender’s obligation to pay. And when this happens, you cut the ties that bind you to that offense. You become free to move on with your life.

Forgiving courageously

Forgiveness is hard because it goes against the grain. If you release a debt, you fear you will be stuck holding the bill. You may be perceived as being weak. And the guilty party may get off scot-free. Forgiveness doesn’t seem fair. But forgiveness is an act of godliness that doesn’t have to be fair.

To forgive, you must partner with God. You see, you won’t be stuck holding the bill because, when you forgive, God pays the bill. As he says in Deuteronomy 32:35, “It is mine to avenge; I will repay.” When we forgive, we must trust God to pay the bill however he wishes. We must trust his wisdom and be willing to accept his ways. It’s an act of courage, but it defines forgiveness.

Forgiving wisely

Forgiveness is an act of obedience. Relationship is not. God does not expect us to maintain relationship with someone who doesn’t treat us with respect and love.

I know a man who, as a boy, was kidnapped, shot in the head, and left for dead. Years later, upon meeting the man who tried to murder him, my friend forgave him. He did not offer to become friends with his would-be murderer. That would be foolish.

Sometimes relationships are dangerous. Although we are commanded to forgive the damage done to us in those relationships, we must be discerning about whether we should continue those relationships. It isn’t unforgiving to remove ourselves from situations that could be dangerous on a spiritual, emotional or physical level.

But most cases of forgiveness aren’t that big. The relationship isn’t dangerous. Instead we have taken offense because our pride was damaged or our feelings were hurt. In these situations, the wise thing is to go immediately to God. Instead of nursing our wounds, we need to humble ourselves and ask God to show us the truth of what happened. We need to give him the bill we want the other party to pay and ask forgiveness for our part in the disagreement.

Just forgive

The story of the unmerciful servant is Jesus’ answer to a question asked by Peter. It’s a question most of us have asked at one time or another: How often does a repeat offender deserve to be forgiven? (That’s not how he asked it, but it is what he wanted to know.) As always, Jesus gives an answer that creates more questions. But the point is this: When it comes to forgiveness, there is no magic number. How often should we forgive? As often as we want God to forgive us.

Discussion questions

•    In Jesus’ story, he likens an offense to monetary debt. Why is this a good comparison?
•    If Christians could master the art of forgiveness, how would it change the church? The world?
•    Do you think forgiveness could become easier over time, or is it something we must always wrestle with?
 

• Ephesians 1:1-14

Most of us have had some experience planning a “big event.” Some of these—such as weddings —take a lot of planning. We reserve the facilities, make the decorations, decide whom to invite, address and send out invitations, and do all we can to make the occasion something special and memorable for all who attend.

In this opening passage in Ephesians, Paul describes a “big event”—a celebration—God was and is planning.

Ephesus was a great Greek city. It had a theater that was the envy of many in the ancient Mediterranean world. It was the site of games, athletic competition similar to the recent Olympics in Beijing. A magnificent temple to the Roman goddess Artemis—listed as one of the seven wonders of the ancient world—was in Ephesus. Celebrations of many and various sorts were a consistent part of life in Ephesus.

Given Paul’s circumstances, it would seem he had little to celebrate. Three times in Ephesians, Paul implies he was writing from a jail to the church at Ephesus. In 3:1, he calls himself “the prisoner of Christ Jesus,” in 4:1, “the prisoner for the Lord” and in 6:20, “an ambassador in chains.” This is why we refer to Ephesians as one of Paul’s “Prison Epistles” (Philippians, Colossians and Philemon are the others). The book of Acts ends with Paul under something like house arrest. During this time news and various concerns came before Paul that led to his writing these letters.

In writing Ephesians, Paul was dealing with reports of two problems at Ephesus. Apparently, he had heard some were so relishing their freedom from the law that their moral standards had become lax. Also, there had risen more tension between the Gentile and Jewish Christians.

Paul opened his letter in his usual way. However, notice that, after identifying himself, Paul addresses in an inclusive manner. This letter is for “the saints in Ephesus, the faithful in Christ Jesus.” He is starting with that which all of them—Jew and Gentile alike—have in common.

Despite his imprisonment, Paul knew he was not alone in living out faith in Jesus. He also recognized those Ephesian Christians were doing the same despite all their problems and struggles. How strange, Paul must have felt, that in the midst of so many celebrations in Ephesus, the church there was, instead, finding so much to drive them apart.

In our passage, Paul points to reasons Christians should live lives of celebration. First, despite our sinful nature, from the beginning God has planned to make us righteous and holy (vv. 3-4). Second, despite our sin, from the beginning God has planned to adopt us (v. 5). Third, it was God’s own sacrifice—not our own—that made all this possible (v. 7). Fourth, God’s plan is to “lavish” grace on us (vv. 7-8). Grace is not shared grudgingly nor with hesitation. Rather, like the loving father of the “prodigal son” (Luke 15:11-32), when we turn to God, we are showered with love, mercy and grace. And as was true when the son returned, the celebration began (Luke 15:24).

If God’s word is true (and, of course, it is), God’s does not want for “anyone to perish, but everyone to come to repentance” (2 Peter 3:9). Also, try reading through Romans and counting the number of times the word “all” appears. Here are just a few. “All have sinned and fall short of the glory of God” (Romans 3:23). God is the “father of all who believe” (Romans 4:11).  “There is no difference between Jew and Gentile—the same Lord is Lord of all and richly blesses all who call on him” (Romans 10:12).

There was so much that already joined the Jews and the Gentiles in the church in Ephesus, but they lacked unity. What is “God’s plan”? Paul writes that the plan “to be put into effect when the times will have reached their fulfillment [is] to bring all things in heaven and on earth together under one head, even Christ” (v. 10).

This is first a call to unity. Despite their many differences, the Ephesian Christians were called to celebrate what they had in common in and through Jesus Christ. After all, they did share God’s grace and adoption. Then, they were to be holy and blameless. They were to be and act like God’s children. All this, Paul writes, is not only possible only by and through God—it is all done for God’s glory (v. 14).

God has planned the same celebration for us. Through Jesus and the Holy Spirit, everything has been done and made ready. God has invited us to participate in this lavish plan. The question is that of our response. How will we live in unity with other Christians? How will we live holy lives as God’s children? How will our living bring glory to God?

Questions to explore

•  How has God’s work for us in Jesus made possible our unity as Christians?

•  How can/will our living holy lives and in unity with other Christians bring glory to God?

Of all the aspects of the Christian life, a personal sharing of faith with nonbelievers seems to be the one which brings the most unease or fear. While prayer, Bible study and even stewardship come easy, personal witnessing or evangelism prompts a host of reasons to excuse a lack of exercise.

Most of these excuses relate to some perceived limitation on the individual such as limited opportunity or limited ability. Chrisitians will say they do not know any non-believers or do not know enough to witness or do not have that gift. Some are able to summon the courage to witness, but only do so at specific times such as a church’s designated visitation night.

But as believers, it is our duty to “always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have” (1 Peter 3:15). As we conclude the study of the book of Acts, we see an occasion in the life of Paul that teaches us how to overcome any perceived limitations in our efforts to share the Good News.

Make new acquaintances (Acts 28:16-22)

After a long and dangerous journey, Paul arrived in Rome, the political center of the known world and a city to which Paul never had traveled. Although it was a Jewish leader in Jerusalem who had Paul arrested, he called together a meeting of the Jewish leaders in Rome shortly after arriving. Paul had reason to expect the same type of response from them as he had received in Jerusalem, but he apparently felt he had more in common with these leaders than anyone else in the city.

Everywhere Paul went, his primary desire was to share the gospel with anyone who would listen, and he most often started with those who shared his religious heritage. In this case, he began by simply sharing with them the story of his experience in Jerusalem, a city which would have held significance to them.

In doing so, Paul shows us an important first step in witnessing is to establish a relationship with people. Once they understand we have much in common, they will be more willing to listen.

Find interested people (Acts 28:23-25)

Once Paul established common ground with the Jewish leadership, they brought others to hear what he had to say.

Often one of the reasons believers do not witness is that they are afraid of ridicule if the other person is not interested. It is much easier to talk to people who are interested in what you are saying. But often, even if the first person is not interested, when word spreads, those who are interested will come to hear.

It is clear many in the crowd who came to Paul were interested since they stayed to listen “from morning till evening.” Focusing on those who already have an interest does not excuse us from being prepared to share with anyone, but those with an interest are the ones most likely to be convinced and to be a support afterwards. Believers should never use the excuse that they do not know any nonbelievers with an interest in spiritual issues. If we only look, we will find there are many interested people.

Look for open-minded people (Acts 28:28-29)

One of the negative results of the centuries since the Scientific Revolution is that humanity has come to believe that we have all of reality figured out. We can explain all of the aspects of the cosmos with purely physical and mathematical descriptions. Ironically, the Age of Enlightenment which was intended to broaden our minds with knowledge has, in some areas, resulted in a narrowing or closing of the human mind.

This especially is true in the area of the supernatural or spiritual realm. Over the past few decades, however, there has been a reawakening to the reality of humanity’s essentially spiritual nature. There are many who honestly are seeking answers and are open-minded in their search.

This appears to have been the state of many of those who came to hear Paul speak. Those who came with an interest also came with an open mind. Although some did not initially believe Paul’s message, they did listen and then continued the discussion with others after leaving Paul.

One of the most difficult obstacles or limitations to overcome in witnessing is seeking to convince someone who is close-minded. Yet if we look, we can find those who, for a variety of reasons, are willing to listen with an open mind.

Let people come to you (Acts 28:30-31)

When Paul first arrived in Rome, he did not know anyone and was soon told that, while they had not heard negative reports about Paul, all the leaders knew about the message Paul proclaimed was negative. Yet having established a relationship with the local leaders, Paul soon found it unnecessary to go looking for people to witness to. They were coming to him.

A common misconception about personal witnessing is that it always requires a person to go out and approach people. While God does call us to be willing to go, simply living the faith we profess will attract those around us to come to us. It is then merely a matter of being ready and willing to respond. As we do so, we need not worry about not having all of the answers. Like Paul, we simply need to share with them what we know and trust God to turn their interest into conviction and acceptance.

• Hebrews 12:1-15

Consistency is the key to success in many areas of life. Consistent work yields productivity. Consistent discipline in exercise yields a healthier body. Consistent savings leads to accumulation of wealth.

Most Christians could use more consistency in their relationship with God, so this week we are reading Hebrews 12:1-15 with an eye toward developing a consistent walk with God.

Consistency in our walk with God means we are the same person at work as at home, and the same person at home as at church. It is this kind of consistency and discipline that equips believers to “keep on keepin’ on” when life is difficult. Becoming a more consistent believer requires determined, disciplined effort. We will learn in this week’s lesson that this is achieved by removing the hindrances of sin, accepting discipline from God and putting our faith in action.

This lesson is designed to help you choose God’s best for your life by discovering steps you can take to be more consistent in your Christian walk; and determining to be more consistent in your Christian walk.

Remove hindrances (Hebrews 12:1-4)

Perhaps you’ve watched runners in races. They wear special shoes that reduce their weight and give maximum support. They wear loose fitting clothes to allow for comfortable movement, and are yet fitting enough to reduce wind resistance. A runner works to remove everything that would reduce her speed and hinder her race.

So it is with the Christian lifestyle. To walk consistently with God, we must remove all the hindrances in the “race.” Primarily, sin is the thing that holds us back most often. We need to lay aside anything that hinders our progress and keeps our focus off of Jesus, our supreme example.

We must apply discipline and effort to remove the sins causing problems. Begin by making an honest self-assessment. If laziness is keeping you down, get active. Set goals, make a plan, move forward. If alcohol is distracting you from accomplishing a closer walk with God, put it aside. If an obsession with sex is causing you to chase after the wrong things, refocus your life on following God and put these things second in your priority list.

Consider a time when you tried to lose weight and get in shape. When we first decide to diet or take better care of ourselves, we do pretty well. But a few days into it, we find we lack the consistency to follow through. But when we make a change for good in our lives, we need to look to the “large cloud of witnesses” who have gone before us and allow their legacy of faithfulness to encourage us when opposition is high, or consistency is elusive. 

Hebrews 12:2 tells us to keep our eyes on Jesus. Practical ways of doing this include creating and keeping a special time for prayer and Scripture reading. It might also include finding someone who knows you well and discussing how they might keep you honest about who you are in all the areas of life. This creates accountability outside yourself and leads to a more consistent lifestyle. Ask your learners for more ideas about how to maintain consistency in their faith.
       
Accept discipline (Hebrews 12:5-11)
   
No one enjoys discipline. Correction can be embarrassing, even painful. When we receive discipline, we can feel ashamed or even angry. Hebrews suggests the difficulties of life are discipline from God, and the goal of God’s discipline is the possibility of holiness. It’s a worthy goal, but it can be a bitter pill to swallow.

We do well, however, if we can view discipline and correction from God as opportunities for growth in our holiness. You might ask your learners to reflect on a time from their own lives when they learned a hard but important lesson about life through difficulty or adversity. Ask them to identify how they grew as a result of the discpline/difficulty.

It’s also hard to keep perspective on why we are disciplined. It breaks my heart to have to punish my children, but I do so because I know correcting them is more loving than allowing them to continue down a path that leads to an unhappy life. When we move the perspective to God, it is easier to see that God’s correction and discipline in our lives are a sign God loves us and cares about our future.

Put faith into action (Hebrews 12:12-15)

This last section of Scripture is really about strength training and conditioning that will allow us to put our faith in action. The 2008 Olympics are going on at the time of this writing, and it is fascinating and inspiring to watch the athletes in prime physical conditioning. But they did not get that way over night. They didn’t even decide six months prior to enter the Olympics, but began conditioning and competing many years beforehand. Through their striving and practice they made it. 

Believers are in a similar situation. “Strengthen your feeble arms and weak knees” says the text. Prepare for action in our faith, and work always to make our faith the defining mark of how we live our lives. We believers race together and have a mutual responsibility to support and encourage one another “… make level paths” says Hebrews 12:13.

The striving for spiritual health and holiness produces consistent Christian living, a lifestyle where our faith is put into action.

• Hebrews 10:19-29, 32-36

“I am able to do all things through him who strengthens me” wrote Paul in Philippians 4:13. Confidence in ourselves always is helpful in difficult situations, and it makes a difference in our relations with others.

Remember Reggie Jackson predicting he’d hit three home runs in a World Series game and then did it? Or consider that successful salespeople are confident they can sell anything to anybody. 

So where does confidence fit into the life of a Christian? Is it right for a Christian to even feel confident? And if so, when does it border on arrogance?

This week’s passage indicates believers can radiate the same kind of confidence as Martin Luther or William Carey or Martin Luther King Jr. Christians can worship and witness with confidence when that confidence is based on the sacrificial work of Christ. Let’s talk about the specifics of that. 

Know the source of confidence (Hebrews 10:19-23)

Simply put, the source of our confidence as Christians lies in the person and work of Jesus Christ. Because of his work, we are able to approach God with confidence, without need to make a sacrifice. The blood of Jesus has opened the way to God, and we can draw near to God with a cleansed and guilt-free heart.

The idea then, is that we stand before God not on our own merit, but on the merit of what Jesus did for us. So then, if we have any confidence to approach God, it is only because of Jesus’ sacrifice for us.

Ask your learners what keeps them from approaching God with confidence. Mostly we keep ourselves from God by failing to confess our sins and by believing wrongly that the sins of the past are still being tallied by God.  Once we have confessed our sin, it is possible for us to stand with confidence before God.

Stay connected to Christians (Hebrews 10:24-25)

The Christian faith was never meant to be practiced in isolation. Jesus travelled with 12 disciples and stayed connected to the temple and its community of scholars and leaders. Hebrews instructs us to band together and meet regularly to foster community and accountability.

Our gathering times are not simply about being “fed,” however, because the idea of fellowship is that we encourage one another, pray for one another and grow closer to one another.

Believers will find it difficult to have confidence in their relationship to God if they are not actively connected to a community of faith—made up of like-minded believers. Serving in church alongside other believers helps us to stay connected to each other and to Christ.

Ask your learners to consider completing a service project in Jesus’ name sometime in the next 30 days. Observe the connectedness to one another that will occur in such a scenario.

Ask your learners to make a commitment to attend church together and make a commitment to miss no Sundays for six months.

Take sin seriously (Hebrews 10:26-29)

This passage is a call to take sin seriously, but it is not to be understood as teaching we can lose our salvation. The writer of Hebrews simply is warning us about the seriousness of sin and the consequences of sin upon our lives now. It is impossible to have confidence in our lives when God is not in control. It also is impossible to have control of our lives when sin is in control. 

Remember past victories (Hebrews 10:32-36)

One of the ways we can be confident in our life is to remember the victories of the past—both the ones we have accomplished and the ones God has accomplished.

The writer of Hebrews is complimenting the readers for being strong in the face of persecution.  It is this kind of confidence we want to have when facing challenges in life. 

Maintaining confidence is easier when we’ve had past victories, and those memories make us less likely to throw away our confidence in the present.