13 jan 19

Light on the Lessons Isaiah 43:1-7; Acts 8:14-17; Luke 3:15-17, 21-22 The Baptism of Our Lord (First Sunday after the Epiphany); Cycle C; January 13, 2019 Leader Guidance Materials Needed + Bibles for everyone (variety of translations often useful) + Lectionary sheets (very convenient if you use them in worship) + Chalkboard, newsprint, overhead, or another means for displaying information and recording thoughts + Basic reference books for use as needed: Bible dictionary, Bible atlas, concordance, a one-volume Bible commentary + Read a Bible dictionary article on “Samaritans” and “Philip the Evangelist” (not the apostle) I Getting Started Read the lessons aloud before discussing them, either in advance or as they are studied. Ask participants to share prayer concerns. Then turn to the questions in “Getting Started.” 1. Responses will vary. The point is that our intimate relationship with God involves challenge as well as comfort. As a family member, we take on the family lifestyle. 2. Responses will vary. Encourage sharing. 3. Responses will vary. “Wet,” of course, refers to baptism, so “walking wet” means living the baptismal life as a forgiven child of God. II Check the Texts 1. Isaiah 43:1-7 A. Verses 18-25 castigate Israel and a people deaf and blind to God’s will; the tone is judgment, in contrast to the redemption in 43:1-7. Verses 19-20 makes the point that Israel knew what God wanted but refused to do it. (This is a theme in Isaiah; see 6:10-11) Verses 21-22 contrast the glory of the LORD’s teachings with the plight of the exiles “in prisons” with no one to say “Restore!” Yet in verses 24-25, the LORD accepts responsibility for their plight; he has punished Israel. “Fire” and “fury of war” likely point back to the sacking of Jerusalem. The exile serves more than punishment. It will purify and strengthen the people. B. “Called by name” suggests intimacy and God’s personal concern. Verse 43:2 alludes to the Exodus. The Second Exodus (the return) will be far easier. (See Isaiah 35:1-10 for an expansion of that idea.) C. The term is “Savior,” Only Second Isaiah uses it. It is appropriate because God is delivering Israel from the consequences of their sin and giving them a new chance. In 43:3b, God says he gave up other nations for the sake of Israel, an expression of his love in 4a. (The nations mentioned were those some expected Cyrus to conquer after he conquered Babylon.) D. Isaiah 11 and 43:5-6 both speak of the Israel Diaspora gathering again in Zion. (Historically, only a remnant actually returned to rebuild Judah. The ten tribes of Ephraim in the north were lost to history.) The image of forming and creating recalls Genesis 2:16. The authority (dominion) of humans derives from God, Genesis 1:26? 2. Acts 8:14-17 A. The mission to Samaria was initiated by Philip the Evangelist. He meets a famous worker of magic (a “Magus”) named Simon, whom people thought had the power of God. Verse 10 sets Simon up as an opposite of Philip; both have power, but Simon’s is the lesser power. He came to believe, verse 13. Verse 13b accents Simon’s interest, preparing the way for he later quest to buy the power of the Spirit. B. Peter and John are introduced; they bring apostolic authority and their presence authenticates the mission to Samaria. The apostles convey the Holy Spirit through laying on of hands. Verse 16 distinguishes baptism in Jesus’ name from reception of the Holy Spirit. Acts 2:38 connects baptism and the Spirit as one act, while Acts 19:5-6 describes two actions done close together. In verses 15-16, the two actions are separated in time. Acts 10:44 describes the Spirit coming spontaneously, with laying on hands as in verse 17. (The relationship of baptism and reception of the Spirit is still unsettled. Lutherans combine both into the baptismal act. Roman Catholics and Anglicans bring the Spirit at confirmation by the laying on of the bishop’s hands. Pentecostals perceive baptism of the Spirit as a “second baptism,” completing the first water baptism and marked often by speaking in tongues.) C. Simon attempted to buy the power to bestow the Spirit from the apostles. Peter condemned him, but unlike Ananias and Sapphira, Simon had opportunity to repent. 3. Luke 3:15-17, 21-22 A. John’s message is called “good news” or “gospel.” In 3:3, he announces God’s forgiveness, and in 3:15-17 he announces a new relationship with God. These are the “good news” aspects of his message. B. Verses 3:15-17 point ahead to Jesus. Luke envisions John as ending the Old Era (or covenant) by heralding the New in Jesus. The Holy Spirit and fire point to Pentecost and establish the Church as the organ of the new era, even as Israel was the organ of the old era. C. Jesus was praying, after his baptism by John, when the Spirit came. The voice is clearly that of the Father. Luke 9 records the Transfiguration, with a similar voice, now urging Jesus’ inner circle to “listen to him.” D. Matthew and Mark use the pronoun “he” hinting that perhaps only Jesus heard the voice. Luke, however, describes a public event. John 1:32-34 tells us that John the Baptist saw the dove. III What Does It All Mean? 1. Responses will vary. Simony derives from Simon’s actions. In later tradition, Simon Magus became an arch-heretic. 2. Responses will vary. This reflects a conflict of wills: our will vs. God’s will. Two factors complicate the issue: a, we are capable of civil righteousness, but we are still sinners who can will some bad things we think are good; and b, we don’t know, in every instance, what God’s will is and we often filter God’s will through our own will. We need humility in this area. Too many people are entirely too confident about what God’s will is. Because none of our actions are totally pure, even when we love we also pray, “Forgive me, Lord.” 3. Responses will vary. Generally speaking, many Christians have forgotten all about God’s wrath and judgment. While God’s Word comes to us as Law and Gospel, much of the contemporary church focuses on the Gospel and puts aside the Law. Still, the days when people spoke of “sinners in the hands of an angry God” don’t seem any better than today. Christians know they are safe in the final judgment because of God’s grace in Christ, in which they place their trust. The more we grasp God’s great love for us, the more we desire to serve him in thankfulness. 4. Responses will vary. We need to perceive ourselves self-consciously as Christians and use our faith and our relationship with Christ to continually evaluate our lives and our loves. It’s a matter of taking our faith seriously, which is what discipleship is about. Our adoption and forgiveness in baptism should do a lot for our self-image. 5. Responses will vary. Encourage sharing. 6. Responses will vary. Discipleship is another term to describe this growth. Make a clear distinction between being “saved” and being “a disciple.” We are “saved” by faith; what we do or don’t do has no effect; this is God’s action. Discipleship is the process of living out the implications of God’s saving grace in our life. The Holy Spirit gives increasingly deeper insights and commitments to what it means to be a Christians in our situation. Discipleship builds on study and prayer and action; it is a growth process built on change.. 7. Responses will vary. Share expected joys, both spiritual and material. IV Into the Week Talk about last week’s suggestion.. Talk about #2.