6 jan 19

Light on the Lessons Isaiah 60:1-6; Ephesians 3:1-12; Matthew 2::1-12 The Epiphany of Our Lord; Cycle A-B-C, January 6, 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. +Candle for prayers. I Getting Started Have the lessons read aloud while others follow the text. Place a lit candle on a table. Ask participants to offer prayer petitions and end each with the group saying, “Jesus, Light of the World, hear our prayer.” 1. Responses will vary. Generally, when we are paralyzed by a difficult problem, we are freed to address it once we have a plan that shows promise of working. So, a vision for a future, including one that depends totally on God, gives a sense of hope in the present. 2. Responses will vary. Many Christians wonder most about the mystery of the Holy Trinity. Others dwell on the mystery of evil in God’s world. What about your group? 3. Responses will vary. Ideally, they would know about the grace of God and the power of forgiveness that Christ brought to clarity. 4. Responses will vary. II Check the Texts 1. Isaiah 60:1-6 A. Judah faced near total spiritual and social depravity. This was far from the idealistic dreams of the returnees as they journey to Judah to restore the land. This context only sharpens the prophet’s words of hope for a better future. B. The prophet envisions Judah’s future as a beacon reflecting God’s light to the world, drawing in all nations. They are to be servants, sharing God with the world, rather than the selfishness they now exhibit, according to Isaiah 59. C. Verses 4-6 seem to expand on verse 3. D. Verses 5-6 give a materialistic twist. The nations will shower Israel with wealth. Verse 4 seems to look to the gathering of Israel like a family brought together from their dispersion. Discuss how we, too, often mix up the spiritual and the material when we talk about blessings. E. The themes of God’s light and sharing that light with the world, plus the mention of gold and frankincense in verse 6b, make this a good Epiphany lesson. In fact, verse 6b may be one source of the tradition about the Magi’s gifts.. 2. Ephesians 3:1-12 A. “This reason” in verses 1 and 14 connect the verses and set verses 2-13 off as a parenthetical insert into Paul’s prayer. The phrase “for surely…” in verse 2 also suggests the beginning of a digression. The digression, of course, summarizes Paul’s apostleship to the Gentiles. B. Paul was a prisoner, likely at Rome, which resulted from his offending some Jewish people, described in Acts 21. Jews took great pride in their customs based on the Law. It was this lifestyle that identified them as God’s people. Now Paul was giving the blessings of being God’s people to people who did nothing to keep the Law. Further, Gentiles were the ones who were oppressing Israel. On several counts, Paul with his fixation on Gentiles could be accused on being a traitor to his faith, his race, and his nation. C. The “mystery” (something hidden) now revealed is God’s plan to incorporate Gentiles into the Israel, making the world the people of God. For a devout Jew, this kind of universalism was not palatable. For us, the idea of the Gospel for all peoples seems like commonsense, but in Paul’s pioneering days, it was definitely not. Paul wanted to stress that bringing in Gentiles was God’s idea, not his, so he uses the idea of a mystery hidden in God’s plan until now. D. The church proclaims God and God’s ways of wisdom (i.e., salvation). The rulers are cosmic powers, dark spiritual forces which in the Hellenistic world dominated the thoughts and fears of most people. 3. Matthew 2:1-12 A. Micah writes, “who are one of the little clans of Judah,” while Matthew renders it in an opposite sense: “by no means the least among the rulers of Judah.” In Matthew’s view, apparently, Bethlehem, as the city of David, should not be spoken of as a little town! B. The Magi saw a star that they felt had significance. The star went before them and located the house where the child was. No star can do that. Medieval paintings often show the star as a light over the house. No one back then really understood what a star was. C. The star image may reflect the idea of stars being associated with angels. Thus, a messenger (angel) could have shown the way. In any case, the stars in Job rejoice at God’s creation of the earth and are associated with heavenly beings (angels). In Revelation 1:20, stars are specifically identified with angels. D. The Gentile Magi, and not the high priests, are the first, in Matthew’s telling, to honor Jesus. In Luke, the first to honor the Son are shepherds, the poorest of the poor. Both Gospels start as they end: the ones expected to honor Jesus do not, and the least likely, do. III What Does It All Mean? 1. Gentiles often forget that they are part of God’s family by God’s grace, a late addition indeed. If we had taken that thought more seriously in the past (and the present), Christian relationships with Jews would have traced a more honorable and appreciative trajectory. 2. As a nation we can hardly be a beacon for Christ because we are not a wholly Christian people. However, our nation – in fact, any nation -- can be a beacon of promise, aid, care, justice, and truth, which express God’s desire for just societies everywhere. After Iraq and Afghanistan, some are seriously rethinking America’s role in the world. 3. Responses will vary. The big inclusivity issue for many societies and communities in the future may well be accepting open and practicing homosexuals and their marriages. 4. Talk frankly about verbal witnessing, which challenges very many of us. Consider practicing conversations, such as how do answer a friend who asks, “Why do you go to church so regularly?” or “Why do you believe in Jesus as your Savior, and what is a Savior anyway?” 5. Help the participants feel free to express their frustrations with prayer as well as they rich experiences. IV Into the Week Talk about the possibilities given. Invite suggestions for other ideas that will put the learning of this session into practice in the coming week.

30 des 18

Light on the Lessons 1 Samuel 2:18-20, 26; Colossians 3:12-17; Luke 2:41-52 First Sunday after Christmas; Cycle C; December 30, 2018 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 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.” The First Lesson and Gospel reveal parental feelings with which participants can easily identify. These are very “human” lessons. 1. Responses will vary. Also ask those who received such gifts how the gifts made them feel. 2. Responses will vary. The birth of Jesus is one possibility. 3. Responses will vary. Perhaps some participants have had this experience themselves. It is surely one of the worst scares parents can experience. II Check the Texts 1. 1 Samuel 2:18-20, 26 A. In 2:121-17, Eli’s sons are corrupt priests, taking for themselves forbidden portions of the sacrifice; compare Leviticus 3:16b and 7:30-36. In 2:22-25, Samuel admonishes his sons but only to warn them that they are endangering themselves. He might have added that they were faithless to their calling from God, or some other more noble, higher admonishment. B. Verse 2:9 states the Deuteronomic view that God blesses the righteous and punishes the wicked without fail; thus, Eli’s sons will appropriately be killed. That event is described in 4:10-11. Inserting verse 26 immediately after predicting the death of Eli’s sons indicates clearly that in this book, Samuel will replace Eli and his line as the true prophet-priest. C. Making the little robe and taking it to Samuel each year when they visited give a warm, family insight. Even 21st-century folks can relate to it. The “gift” from Hannah, verse 20, is her first-born son, Samuel, now devoted to God’s service. Exodus 1:21 shows that many children were thought to be God’s gift to the righteous. Her gift of a son caused God to give Hannah more children, thus blessing her. 2. Colossians 3:12-17 A. As the newly baptized put on a garment of pure white to indicate that they were washed clean and chosen by God, so Paul urges should Christians robe themselves with the fruits of their baptism, listing the baptismal virtues. B. “Living One’s Faith,” “Walking the Talk,” or Walking Wet” are possible titles. Share contributions from the participants and work on them to select or create the “best” title. Comments on the virtues will vary. However, encourage them to view humility and meekness and similar virtues in a positive light because our culture tends to denigrate them. They are part of what we call “civility” – thinking about the other person as well as our self. C. In verse 13b, we are to forgive as God forgave us in Christ. The recalls the Lord’s Prayer: “Forgive us as…” Forgiveness has a reciprocal, responsive aspect. D. In verse 14, “love” is boosted to first place by the phrase “above all.” Love brings unity and harmony; it makes life in “one body” possible. The loving actions defined in 1 Corinthians 13:5-7 all contribute to harmony and unity in community life. E. Let your participants play with the imagery in John 14:25-31. What “feeling” or “sense” does this passage give them about the “peace of Christ”? Responses will vary, but the passage does associate peace with the Holy Spirit as an on-going, growing experience. It removes fear that might paralyze our witness. It gives us a realistic perspective and the power and pleasure of this world. F. “Teach” likely means teaching doctrine and such. “Admonish” probably means moral or ethical instruction. Note that the two go together. .The three kinds of song are likely not intended to be different. It simply means to express joyful gratitude for both receiving and passing on teaching and admonishment. (Many of us prefer to receive rather than to pass on. Luther wrote his “Small Catechism” so that the head of the household could teach his family and servants the Christians basics. How many parents take on that role today?) 3. Luke 2:41-52 A. Luke 2:52 echoes 1 Samuel 2:26. B. Luke 2:41-51 describes how it happened that Jesus grew and became strong, verse 40, and 2:52 summarizes the process. Thus verses 40 and 52 for very effective literary brackets for the event in 41-51, which is chosen as an example of Jesus’ upbringing. C. Jesus’ family was clearly devout. They also gave him some freedom (verse 44) along with a disciplined family life (verse 51a). Participants will have their own views on how this contributed to Jesus growth. D. The conflict is this: Who is Jesus real Parent, God or Joseph and Mary? Many parents have experienced a child going against their hopes and dreams in order to pursue a “higher calling” of some kind. (Luther’s parents are an example.) Jesus says he must be in his Father’s house. He meant something like “within my Father’s realm of influence” rather than the specific Temple buildings. Talk about “be in my Father’s house” as an image of our Christian life. How does pursuing that role sometimes cause misunderstandings, even among loved ones? E Mary and Joseph had to contend with parenting a child of exceptional ability who, in many ways, was beyond their understanding. III What Does It All Mean? 1. Responses will vary. Plummeting birth rates pose threats to old-age benefits in Europe and the US. Some countries are reconsidering “child bonuses.” 2. Responses will vary. Share all ideas; this is an important skill to learn. As with other communications, we do well to begin not with advice but with developing a personal relationship. 3. Responses will vary. “Love” will probably be mentioned. Do any mention passing on the faith? 4. Responses will vary. We can’t forget a hurt for it has become part of our story. We can however through forgiveness let go of the hurt so that it does not drag us down. 5. Responses will vary. 6. Responses will vary. 7. Responses will vary. The element of “the name of Jesus” makes an act a Christian act. 8. Responses will vary. 9. Responses will vary. 10. Responses will vary. Encourage this kind of sharing of spiritual experiences. 11. Responses will vary. IV Into the Week Talk about last week’s suggestion.. Encourage the group to undertake #2.

6 jan 19

Light on the Lessons Isaiah 60:1-6; Ephesians 3:1-12; Matthew 2::1-12 The Epiphany of Our Lord; Cycle A-B-C, January 6, 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. +Candle for prayers. I Getting Started Have the lessons read aloud while others follow the text. Place a lit candle on a table. Ask participants to offer prayer petitions and end each with the group saying, “Jesus, Light of the World, hear our prayer.” 1. Responses will vary. Generally, when we are paralyzed by a difficult problem, we are freed to address it once we have a plan that shows promise of working. So, a vision for a future, including one that depends totally on God, gives a sense of hope in the present. 2. Responses will vary. Many Christians wonder most about the mystery of the Holy Trinity. Others dwell on the mystery of evil in God’s world. What about your group? 3. Responses will vary. Ideally, they would know about the grace of God and the power of forgiveness that Christ brought to clarity. 4. Responses will vary. II Check the Texts 1. Isaiah 60:1-6 A. Judah faced near total spiritual and social depravity. This was far from the idealistic dreams of the returnees as they journey to Judah to restore the land. This context only sharpens the prophet’s words of hope for a better future. B. The prophet envisions Judah’s future as a beacon reflecting God’s light to the world, drawing in all nations. They are to be servants, sharing God with the world, rather than the selfishness they now exhibit, according to Isaiah 59. C. Verses 4-6 seem to expand on verse 3. D. Verses 5-6 give a materialistic twist. The nations will shower Israel with wealth. Verse 4 seems to look to the gathering of Israel like a family brought together from their dispersion. Discuss how we, too, often mix up the spiritual and the material when we talk about blessings. E. The themes of God’s light and sharing that light with the world, plus the mention of gold and frankincense in verse 6b, make this a good Epiphany lesson. In fact, verse 6b may be one source of the tradition about the Magi’s gifts.. 2. Ephesians 3:1-12 A. “This reason” in verses 1 and 14 connect the verses and set verses 2-13 off as a parenthetical insert into Paul’s prayer. The phrase “for surely…” in verse 2 also suggests the beginning of a digression. The digression, of course, summarizes Paul’s apostleship to the Gentiles. B. Paul was a prisoner, likely at Rome, which resulted from his offending some Jewish people, described in Acts 21. Jews took great pride in their customs based on the Law. It was this lifestyle that identified them as God’s people. Now Paul was giving the blessings of being God’s people to people who did nothing to keep the Law. Further, Gentiles were the ones who were oppressing Israel. On several counts, Paul with his fixation on Gentiles could be accused on being a traitor to his faith, his race, and his nation. C. The “mystery” (something hidden) now revealed is God’s plan to incorporate Gentiles into the Israel, making the world the people of God. For a devout Jew, this kind of universalism was not palatable. For us, the idea of the Gospel for all peoples seems like commonsense, but in Paul’s pioneering days, it was definitely not. Paul wanted to stress that bringing in Gentiles was God’s idea, not his, so he uses the idea of a mystery hidden in God’s plan until now. D. The church proclaims God and God’s ways of wisdom (i.e., salvation). The rulers are cosmic powers, dark spiritual forces which in the Hellenistic world dominated the thoughts and fears of most people. 3. Matthew 2:1-12 A. Micah writes, “who are one of the little clans of Judah,” while Matthew renders it in an opposite sense: “by no means the least among the rulers of Judah.” In Matthew’s view, apparently, Bethlehem, as the city of David, should not be spoken of as a little town! B. The Magi saw a star that they felt had significance. The star went before them and located the house where the child was. No star can do that. Medieval paintings often show the star as a light over the house. No one back then really understood what a star was. C. The star image may reflect the idea of stars being associated with angels. Thus, a messenger (angel) could have shown the way. In any case, the stars in Job rejoice at God’s creation of the earth and are associated with heavenly beings (angels). In Revelation 1:20, stars are specifically identified with angels. D. The Gentile Magi, and not the high priests, are the first, in Matthew’s telling, to honor Jesus. In Luke, the first to honor the Son are shepherds, the poorest of the poor. Both Gospels start as they end: the ones expected to honor Jesus do not, and the least likely, do. III What Does It All Mean? 1. Gentiles often forget that they are part of God’s family by God’s grace, a late addition indeed. If we had taken that thought more seriously in the past (and the present), Christian relationships with Jews would have traced a more honorable and appreciative trajectory. 2. As a nation we can hardly be a beacon for Christ because we are not a wholly Christian people. However, our nation – in fact, any nation -- can be a beacon of promise, aid, care, justice, and truth, which express God’s desire for just societies everywhere. After Iraq and Afghanistan, some are seriously rethinking America’s role in the world. 3. Responses will vary. The big inclusivity issue for many societies and communities in the future may well be accepting open and practicing homosexuals and their marriages. 4. Talk frankly about verbal witnessing, which challenges very many of us. Consider practicing conversations, such as how do answer a friend who asks, “Why do you go to church so regularly?” or “Why do you believe in Jesus as your Savior, and what is a Savior anyway?” 5. Help the participants feel free to express their frustrations with prayer as well as they rich experiences. IV Into the Week Talk about the possibilities given. Invite suggestions for other ideas that will put the learning of this session into practice in the coming week.

27 jan 19 b

Light on the Lessons Nehemiah 8:1-3, 5-6, 8-10; 1 Corinthians 12:12-31a; Luke 4:14-21 Third Sunday after the Epiphany; Cycle C; January 27, 2019 Participant Resources I Getting Started 1. What do you gain by reading and studying Scripture? 2. “Our faith preaches cooperation. Our culture teaches competition. So, where do we go?” How would you answer? 3. In one sentence, how would you describe your sense of your mission as a Christian believer? II Check the Texts 1. Nehemiah 8:1-3, 5-6, 8-10 Ezra and Nehemiah were originally one book. They provide our only biblical information about the returnees from Exile who rebuilt Jerusalem and the tiny province of Judah, under Persian rule. Nehemiah was a governor of the province. Ezra was the religious leader. It’s useful to look at the whole passage, verses 1-10, without omissions. The date is (probably) 485 BC. A. Consider this incident as a whole: What happened? Who was the chief player? Why do you think he did what he did? B. In 621 BC something similar occurred in Jerusalem, before the Exile, in the time of King Josiah, during the reconstruction of the Temple. Read 2 Kings 22:8-10 and 23:1-2. What are the similarities with Nehemiah 8? Also compare Nehemiah 9:1-3 with 2 Kings 22:3. What was the outcome of each event? C. What in verses 3-4 suggests that this reading was a formal, staged event? Who do you think are those in verse 3 who “could hear with understanding”? What does the audience description in verses 2-3 indicate? T D. What do verses 7-8 suggest to you? How do you understand the meaning of interpretation? E. How did the people mark this day, verse 9? What might have caused the people to weep? Who do you think are those in verse 10 “for whom nothing is prepared”? (Clue: Check Deuteronomy 14:29, 26:12-13) 2. 1 Corinthians 12:12-31a Keep last week’s lesson, 1 Corinthians 12:1-11, in mind as the context for this lesson. A. How does Paul’s use of the body metaphor in Romans 12:4-8 compare with this passage? What meaning does Paul give to the “one body” image in Galatians 3:27-28? What common theme connects Galatians 3:27 with verse 13? How does the “one Spirit” idea in verse 13 relate to Paul’s argument in 12:4-11? B. What do you think was the situation in Corinth that caused Paul to make the argument he does in 12:14-21? C. What do you think underlies his statements in 12:22-26? D. Compare 12:24b-25 with 12:27-28. Then discuss this statement: “In Paul’s vision, everyone is equal and no one has authority over another because of their office or gifts.” E. In your own words, how would you express the point Paul is making in this passage? 3. Luke 4:14-21 A. How would you describe the function of verses 14-15 in Luke’s story? In terms of where Luke places the incident in verses 16-21, what function do you think it has in the whole narrative? (Clue: Skim chapters 1-3) B. Verses 18-19 are drawn from Isaiah 58:6 and 61:1-2 in the Septuagint (Greek) version. Read these passages in our translation. What meaning do they give to the term “poor” as Luke uses it verse 18b. What would “good news” be for this group? C. “The year of the Lord’s favor” refers to the year of Jubilee. Read about the Jubilee year, celebrated every 50 years, in Leviticus 25:8-17, 23-55. What theory of land ownership appears in verses 23-24? How would you summarize the benefits of the Jubilee year? Why would this be a good image for Jesus’ ministry? How does Luke 7:22 connect with verses 18-19? D. What is the significance of Jesus’ statement in verse 21? The audience responded favorably at first, and then turned hostile, verses 22-30. What was their basic misunderstanding, verse 22? If the stories about Elijah and Elisha would suggest God’s judgment, why might they have turned the people from Jesus? III What Does It All Mean? 1. Luther said that the Bible proclaims Christ, pointing to him in the Hebrew Scriptures and revealing him in the New Testament. Thus Christians analyze and interpret Scripture in light of their understanding of Jesus’ life, death, resurrection, and ascension. Not every part of Scripture, therefore, has equal authority or significance for Christians. (Luther famously disparaged James and thought that we could get by nicely with John’s Gospel and Paul’s letters, especially Romans.) What do you think of his understanding of Scripture? 2. If you had to condense the Bible down to just a few pages to take with you on a long journey through outer space, what are some of the books or passages you would want to include? 3. “A middle-class, white Christians will feel more at home with a middle-class white person who couldn’t care less about Jesus and the faith than with a fervent black or poor white believer.” How do you react to that statement? To what extent do you feel solidarity with other baptized persons? What are the important elements that make you feel at home and comfortable with other Christians? 4. What qualities make another Christian someone to whom you look up to and want to learn from? 5. Work as a group to write a job description for a 21st -century disciple. Include understandings and attitudes, as well as actions. 6. Oppression takes many forms. What might you do to “let the oppressed go free,” for even one such person? IV Into the Week 1. You go home and someone asks, “What did you learn today?” How do you reply? 2. Many people are oppressed by the amount and extent of troubles and problems in their lives. Consider your circle of friends and colleagues. Are such persons there? What could you do this week to help or at least give encouraging support?

27 jan 19

Light on the Lessons Nehemiah 8:1-3, 5-6, 8-10; 1 Corinthians 12:12-31a; Luke 4:14-21 Third Sunday after the Epiphany; Cycle C; January 27, 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 + In a Bible dictionary, read articles on “Ezra,” “Nehemiah,” “Josiah,” and “Sources of the Pentateuch” 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. 2. Responses will vary. At a basic level, this expresses the “counter cultural” quality of our faith. Perhaps we need to apply our critical faculties to determine when competition works best for all and when cooperation is the way to go. “Win-win” solutions generally bring more happiness than “win-lose” outcomes. 3. Responses will vary. Rabbi Hillel was challenged to summarize the whole Law while standing on one foot. Just for fun, could your participants state their mission summaries in the same pose? II Check the Texts 1. Nehemiah 8:1-3, 5-6, 8-10 A. Ezra, the scribe and “first rabbi,” read the Law to the returnees at a special gathering. He did this, no doubt, to unite the people around a religious vision, to fulfill God’s purpose for Judah. You might discuss: Why did the people not know the Law? (Most scholars believe that the final editing of the five books of Moses, combining the J, P, D, and E strands, took place in the post-exilic period.) B. In Josiah’s day, a book of the Law was discovered in the Temple. Scholars generally think this was at least part of our present Deuteronomy. When the new Law was read to Josiah, he immediately instituted the reforms required to get in line with the new Law code. In a similar way, the people who heard Ezra were led to repentance. C. They gathered in the square; Ezra spoke from an especially made pulpit; and he was flanked by key leaders. Those who could “hear with understanding” were probably children above a certain age. The audience description of men, women, and children indicates that all classes of the population were represented. D. Responses will vary. The Levites were lay leaders. They may have circulated to explain what the Law provisions meant. Or, many scholars think, the Law text was read in Hebrew and the people spoke Aramaic and needed interpretation or paraphrased translations. (A similar translation process later gave rise to Targums; check your Bible dictionary.) E. They marked the day as holy. They either wept for joy at God’s word, or in sadness for unknowingly not doing what God wanted them to do, being ignorant of the Law. Those “for whom nothing is prepared” likely were the poor and marginalized. Discuss: In times of celebration, how can we remember the “poor” in our midst? 2. 1 Corinthians 12:12-31a A. Both Romans and 1 Corinthians deal with the same theme: diverse gifts used for a common purpose and coming from the same Spirit. In Galatians, the “one body” image embraces genders and social classes rather than gifts and offices. The “clothe” image connects Galatians 3:27 with verse 13, but Galatians uses it to refer to baptism. Verse 13 picks up the “baptized by one Spirit” theme to connect the ensuing discussion with verses 4-11. The shift is from varieties of spiritual gifts to varieties of spiritual offices and ministries. B. Responses will vary. Apparently the Corinthians like to engage in “one-up-man-ship.” They took the “to each his own” position and failed to jell as a community in mission. They also seem to have trouble accepting apostolic authority. C. Verses 22-26 suggest that the Corinthians were playing favorites and kowtowing to the “important people” in their community. D. In verses 24b-25 Paul implies that inferior members should get the greater honor, which means a kind of “affirmative action” to create an egalitarian community. But in 27-28 he does present a hierarchy of offices, ranking apostles (his office) highest. At the same time, he places one supreme gift above all others -- love, the “greater gift” of verse 31a, which is the subject of chapter 13 to be studied next week. The egalitarian aspect seems to be that all, from highest to lowest, have the obligation and opportunity to love. E. Responses will vary. He seems to stress respect for varied gifts and differences in ministries, and support for unity of purpose and mission in the Christian community. 3. Luke 4:14-21 A. Verses 14-15 summarize Jesus’ initial ministry after his baptism and temptation, although no details are given. Verses 16-21 could be viewed as Jesus’ announcing his program for his public ministry. What he does subsequently will fit the program he cites from Isaiah. B. Responses will vary. The Isaiah references suggest that the “poor” are the oppressed and those burdened by yokes. This means they are the marginalized, those on the edges of society and those unable to keep the strict religious observances demanded by the dominant Pharisees. They are not limited to the economically poor or the spiritually poor. For these poor, good news would come in the form of God’s love and renewal; they, too, are God’s children. C. The Jubilee concept was based on the notion that God owned the land. The people only had temporary use of it and Jubilee practices highlighted the fact that concepts of private property and ownership did not apply to the land God gave them. Thus those burdened by debt and other reversals could obtain release. This well pictures what Jesus did in his public ministry. Luke 7:22 shows that Jesus did in fact do what he said he would do at Nazareth. D. When Jesus said that he fulfilled Isaiah’s words, he announced that he was to usher in God’s new age, the one promised in Isaiah. But the crowd perceived him as a local lad, Joseph’s son. While admiring his skill, they could not get beyond their local sense to appreciate what Jesus was saying. When Jesus laid out judgment stories, they probably couldn’t believe this local boy had such arrogance. Sometime we understand least those whom we know best. III What Does It All Mean? 1. Responses will vary. It is important for Christians to understand that while all Scripture is useful in some way, historical or otherwise, we give authority to those parts that speak clearly to us of God’s living Word, Jesus Christ. Also, we need to recognize which behavioral injunctions in Scripture are historically conditioned and which have universal application. 2. Responses will vary. Make a list of all the books and passages the participants suggest. 3. Responses will vary. We need to address the major extent to which our sense of community and solidarity draws on economic, educational, racial, and social similarities rather than our common faith in Christ. We may never get to that ideal sense of unity Paul hoped for, but it won’t help to deny the problem. (Interestingly, Pentecostals seem to do better than most groups in forming worship communities across economic and racial lines.) 4. Responses will vary. 5. Responses will vary. You might make this a group effort, collecting ideas from the group and writing the “job description” on chalkboard or newsprint. 6. Responses will vary. IV Into the Week Talk about last week’s suggestion.. Talk about ways to implement #2.

20 jan 19 b

Light on the Lessons Isaiah 62:1-5; 1 Corinthians 12:1-11; John 2:1-11 Second Sunday after the Epiphany; Cycle C; January 20, 2019 Participant Resources I Getting Started 1. What are some behaviors or attitudes on the part of a Christian which would cause an observer to say, “The LORD delights in you!”? 2. What is the difference between a “talent” and a “gift”? 3. If Jesus’ miracles are “signs,” to what do they point? II Check the Texts 1. Isaiah 62:1-5 These words are likely addressed the returnees now resettled in Jerusalem. A. Who is the speaker? Vindicate means to justify, defend, or protect. How do you understand the meaning of vindication in verses 1 and 2? B. What does God promises in verse 2b? Read Genesis 17:3-7, 15-16. What is the significance of this action? Who gives this? What is the significance, in your view, of this one being the giver? C. To what do the names in verse 4a refer? What is the imagery behind the names in verse 4b? Check the RSV/NRSV footnotes. What word is in Hebrew “beulah”? “Beulah” comes from the root meaning “fertility.” What does this suggest to you about the meaning of the contrast between the names in verses 4a and 4b? D. What does the image of the LORD as “builder,” verse 5a, mean to you? What do you think the image of the LORD “marrying” Israel? 2. 1 Corinthians 12:1-11 1 Corinthians 12, 13, and 15 supply the Second Lesson through the Sixth Sunday after the Epiphany. This might be a good time to read the whole of this important letter from St. Paul. A. Our Bibles list this letter as “The First Letter of Paul to the Corinthians.” But what does verse 5:9 suggest? B. What do the opening words of 12:1 suggest to you, especially “now”? (Clue: Compare against 11:33-34) What hints that Paul may have had a letter from the Corinthians before him? (Clue: Check 7:1, 25; 8:1; 16:1) C. What is the contrast in verses 4-11 between clauses with “same” and clauses with “another”? What do you think is the point Paul wants to make by repeating “same” and “another”? In what way does verse 7 summarize verses 8-11? D. How would you characterize the gifts in this list? How does this list of gifts differ from the one in Romans 12:4-8? What does verse 9a say to you about faith? E. What does verse 3 say about saving faith, our confession of Christ as Lord? 3. John 2:1-11 A. What is John’s word for a miracle, in verse 11? How does John define the purpose of Jesus’ miracles? B. In the Gospels, Mary the mother of Jesus is presented as an ideal faithful disciple. What in this incident at Cana shows Mary in that light? C. John uses heavily symbolic, allegorical language. It is proper to try to probe his “deeper meaning,” even though we can never know exactly what John had in mind. Use your spiritual insight to work though possible deeper significance for the following: a, third day, verse 1; b, wine (Clue: Think color, then check Exodus 7:14-19 and John 6:53-56); c, the wedding feast (Clue: Check Revelation 19:6-9); and d, the abundance of wine, for six stone jars contain about 120 gallons (Clue: Check Amos 9:13-15). D. What do you think is the “deeper meaning” of the steward’s remark in verse 10? (Clue: Check John 1:17) Another possibility: If this points ahead to John 6:22-34, what do you think is the connection? E. What do you think Jesus means by his “hour,” verse 4b? (Clue: Check 4:25 and 12:27) III What Does It All Mean? 1. Several TV shows and segments deal with makeovers, of individual appearances or homes. If you could make a new start, what three things would you change about yourself? What new name would you adopt to mark these changes? 2. How do you see God working to “build” or “rebuild” your life? Do you view God the “builder” as building a new house, adding on to and expanding the existing house, or remodeling and tinkering with the basic house? 3. “Sure, I am a Christian. I trust Jesus as my Savior. But I can’t say that I have ever experienced the Holy Spirit.” How would you answer? (Lutherans might consult Luther’s explanation of the Third Article of the Creed in his “Small Catechism.”) 4. Name three gifts that you have. How can they be used in service to others? 5. We tend to separate people into categories according to their gifts, and we prize some gifts more than others (especially gifts that make one wealthy!). Paul argues that all gifts are equal because they come from the same source and work together for a common purpose, service to others. How might we come to think of this sort of human diversity more as Paul does? 6. Have you or someone you know experienced the gift of glossolalia or “speaking in tongues”? If so, share your experience. 7. What “signs” do you see that show God at work in the world to achieve his purposes? 8. In a prayer to God the Holy Spirit, what is the chief thing that you would include? IV Into the Week 1. You go home and someone asks, “What did you learn today?” How do you reply? 2. Reflect this week on your gifts. Work on developing a list of 25 gifts or strengths that you have. (This can be difficult because we are raised not to toot our own horns. Forget all that; don’t be afraid to praise yourself. God has given you more than you can imagine.) Think about how you have used these gifts to help others. Identify one or two of your least-used gifts and put them to work.

20 jan 19

Light on the Lessons Isaiah 62:1-5; 1 Corinthians 12:1-11; John 2:1-11 Second Sunday after the Epiphany; Cycle C; January 20, 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 “spiritual gifts.” If Lutheran, have on hand copies of Luther’s “Small Catechism.” 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. These are probably behaviors and attitudes your participants think are “most Christian,” such as loving and forgiving. 2. Responses will vary. A “gift” comes from another and is given freely. We tend to think of a “talent” as something we own and possess and control. When the Bible speaks of “gifts” it means what we tend to call “talents.” 3. Responses will vary. Biblically, “signs” point to Jesus as the one who ushers in the Kingdom. II Check the Texts 1. Isaiah 62:1-5 A. The LORD speaks. Vindication here means that the LORD will restore Israel’s fortunes and take away her shame, proving that, in the end, the defeated nation is still the LORD’s own. In Isaiah 40:2, studied in Advent 2, the LORD seems to repent of his punishment for Israel. Could the vindication imply the LORD making up for his excesses? Part of vindication is seen also in Isaiah 61:5-7, where Israel, which other nations stepped upon, will now step upon the nations. Some of this does not fit the Christian perspective with echoes of revenge. B. God offers them a “new name.” In Genesis 17, both Abraham and Sarah receive new names to mark a major change in their life and their relationship with God. God gives the new name because the new situation celebrated by the new name comes about because of the LORD’s initiative. The focus is on the LORD. C. The names “Forsaken” and “Desolate” point to Israel’s despair in exile. The images in 4b, however, draw on marriage and love, joyous themes. Beulah = married; the word implies fertility and fecundity. As marriage represents the start of a new family, so Israel will leave behind desolation and enter a fertile, rich age. D. Responses will vary. “Builder” suggests that God works to build our lives; here it may refer to the rebuilding of Jerusalem or Zion. “Marry” points to God’s love and intimacy with us. 2. 1 Corinthians 12:1-11 A. Verse 5:9 mentions an earlier letter. Our 1 Corinthians may well be Paul’s answers to questions raised in the earlier correspondence mentioned in 5:9. B. “Now” suggests a shift in thought onto a new topic, as we see comparing 11:33-34 with 12:1ff. The string of sections beginning with “concerning” suggests that Paul had a list of questions from the Corinthians before him as he deals with them one by one. C. The “same” references relate to the common sources of all gifts, the Holy Spirit. The clauses with “another” emphasize the apportionment and distribution of the gifts, different gifts to different people. Verse 7 tells the purpose of the gifts: They are for the common good rather than personal enhancement. Our gifts serve (minister to) others. D. These gifts are spiritual ones, while Romans 12 has a more practical listing. But teaching and giving are as much gifts of the Spirit as speaking in tongues. Verse 9a speaks of faith as a special gift that some have, implying that others do not. All Christians have faith given by the Spirit, verse 3. This is faith sufficient for salvation. But some have a degree of fervency and vibrancy in their faith that all do not share. Some of these “faith heroes” have emerged as “saints” over the years. E. Faith comes as a gift of the Spirit. It is not a psychological attitude we offer. Faith is a gift, not a work. The presence of the Holy Spirit makes it possible for us to respond positively to the Gospel. If we confess Jesus, we have the Spirit. 3. John 2:1-11 A. John calls miracles “signs.” They serve to reveal his glory and to call for faith. B. Responses will vary. Mary makes a request of Jesus, who answers by chiding her. Then she tells the servants do whatever Jesus says. A disciple may be perplexed by what God says – and no one seems to understand why Jesus said what he said – but nevertheless obeys. C. We can seek allegories in John’s Gospel because that is his style, unlike that of the synoptic Gospels. Invite participant to offer other allegorical meanings and let the group evaluate them. A: Jesus rose from the dead on the “third day.” B: Red wine is the color of blood, which evokes memories of Israel’s deliverance from Egypt and the Eucharistic reference to blood in John 6. C: This wedding feast hints at our heavenly marriage feast, Revelation 19. It also looks back to images from Isaiah, as in the First Lesson. D: Israel saw its future under God in terms of rich abundance, representing God’s blessings and care. D. Perhaps the steward refers to Jesus’ coming as the “good wine,” in a similar way that John compares Moses and Jesus in 1:17. Or, we might read this as John pointing ahead to his narrative of Jesus as the bread of life. E. “Hour” generally means the revelation of Jesus as the Messiah. “Hour” is the point where the world sees Jesus in his glory as God’s Redeemer and Son. In 4:25 Jesus is revealed to the woman who was expecting the Messiah. In 12:27, he speaks of his death as an “hour,” meaning his death would reveal who he truly is. III What Does It All Mean? 1. Responses will vary. This can be a fun exercise, especially when the new names are shared. How do your participants identify God’s role in making changes in their lives? 2. Responses will vary. The “builder” metaphor opens conversation about how extensive a role in changing our lives we attribute to God. Ideally, Christians place their entire life – body, mind, and spirit – under the lordship of Christ. Most of us, though, are still journeying to that point. 3. Responses will vary. All who confess Jesus as Lord have received the Holy Spirit who alone makes that confession possible. Luther is very clear on that in the “Small Catechism.” Faith is not a work but a gift. We have the Holy Spirit now, and the adventure for the future is to explore, test, and discover the gifts the Spirit has especially given to each of us. 4. Responses will vary. 5. Responses will vary. We need to look on ourselves and others as God does, rather than being trapped in our limited, human vision. 6. Responses will vary. Not every group will have a participant with this experience. 7. Responses will vary. We need to learn to look for and to celebrate the “signs.” The outpouring of support for victims of recent fires and other disasters might offer an example. 8. Responses will vary. Encourage praying to the Holy Spirit, whom few of us seem to address in prayer. IV Into the Week Talk about last week’s suggestion. Encourage them to undertake #2.

13 jan 19 b

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 Participant Resources I Getting Started 1. We are assured that God says, “You are mine.” What comfort and what challenge does that truth present to you? 2. In what ways do you experience the presence of the Holy Spirit in your life? 3. Some refer to the Christian life as “walking wet”? To what do you think that “wet” refers? What do you think the expression means? Check the Texts 1. Isaiah 43:1-7 These words are addressed to the exiles in Babylon when it appeared that Cyrus was about to allow them to return home. A. Read 42:18-25. How does the tone of this section compare with 43:1-7? What point do you think verses 19-20 make? Verses 21 and 22 pose a contrast; how would you describe it? In verses 24-25, what is the LORD’s role in the exiles’ present plight? To what do you think the images of “fire” and “fury of war” in verse 25 refer? (Clue: Think just before the exile) What then is implied about the function of the exile? B. In 43:1, what do you think is the significance of “called you by name”? To what does 43:2 allude? Isaiah considers the return from exile to be like a “second Exodus.” How does 43:2 suggest the way the “second Exodus” differs from the first? C. What term for the LORD is used in 43:3a, 45:15, and 49:26? Why is this term appropriate to this context? How does the LORD express his commitment to Israel in verse 43:3b? How does 43:4 expand on 43:3b? D. How does Isaiah 11:11-12 connect with 43:5-6? What connection can you see between 43:7c and 43:1c with Genesis 2:16 (in connection with Genesis 1:26)? 2. Acts 8:14-17 The Samaritans occupied the territory between Galilee in the north and the region around Jerusalem called Judea. While they shared some traditions with normative Judaism, they once had their own temple on Mt. Gerizim, and pursued different legal traditions. In Jesus day, orthodox Jews considered them to be unclean heretics and avoided contact with them. A. Read 8:4-24 to gain a sense of the context for this lesson. Who initiates this mission? Where is the mission? Who is Simon? What did the people think of him, verse 10? From a literary standpoint, what dramatic moment does verse 10 set up? What happened to him in verse 13? Why was he so fascinated, as described in verse 13b? B. Who are the new characters introduced in verse 14? What did these new characters do, verses 15-17? What distinction is made in verse 16? How did the apostles convey their gift? What difference do you find between Acts 2:38 and Acts 19:5-6, compared with verses 15-16? How does Acts 10:44-48 differ from verse 17? What do these variations suggest to you? C. What was Simon’s reaction, verses 18-19? What was Peter’s reaction, verses 20-23? Acts 5:1-11 tells of another incident that involves misuse of money; how did the outcome of that incident differ from this one involving Simon? 3. Luke 3:15-17, 21-22 Luke 3:1-18 was studied in the Second and Third Sunday in Advent. Reread this whole section to establish the context for today’s lesson. A. What does Luke 3:18 call John’s message? How do 3:3 and 3:15-17 define the content of that message? B. “John the Baptist is the last prophet of the old era. In the New Testament, he marks the transition to the new era of Christ.” How do verses 3:15-17 support that statement? Luke also wrote Acts, making a two-volume work, Luke-Acts. How does Acts 2:1-4 pick up on Luke 3:16b? What point do you think Luke is making? C. What is Jesus doing, verses 21-22, when he receives the Holy Spirit? What had happened just previously? Who is the voice in 22b? What event does Luke 9:28-26 record? The voice speaks in verse 35; what does the voice add to what was said at Jesus’ baptism? D. Compare three baptismal accounts: Matthew 3:13-17, Mark 1:9-11, and Luke 3:21-22. Which of the accounts might support the interpretation that only Jesus saw the dove and heard the voice? Which seem to suggest that all in attendance heard the voice and saw the dove? What does John 1:32-34 say? III What Does It All Mean? 1. “si-mo-ny (n.) the buying or selling of a church office or ecclesiastical preferment” What do you think is the origin of that term? 2. Many of us think of ourselves as able, autonomous persons capable of making sound, independent decisions. Yet biblically we are a people totally claimed by God. To what degree does that conflict affect your spiritual life and your behavior in society? How do you deal with the conflict? 3. In Luther’s day, many sincere Christians felt they could never please God and were terrified of God’s judgment. Today most Christians feel more comfortable with God because they understand his grace in Jesus Christ. But some say we’ve gone too far with our cozy Daddy; a little astringent “fear of the Lord” would push us to take God’s way seriously. What do you think? What do you think is the best motivation for striving after a faithful Christian life? 4. What difference does the fact that you are baptized into Christ make in your attitude toward yourself? Your relationships with others? Your sense of the importance of social justice? 5. How have you experienced God’s strength in your life? 6. “The process of growth in Christ or sanctification is that of bringing more and more of our life under the lordship, the authority, of Christ.” What do you think of that statement? How well does it reflect your aspirations? What do you find most difficult to turn over to Christ? 7. What are you most looking forward to in this new year? IV Into the Week 1. You go home and someone asks, “What did you learn today?” How do you reply? 2. Reflect this week to identify one thing you know God wants you to do that you are not doing. Pray about it. Why is it difficult? What can you do to break through?

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.

Light on the Lessons 1 Samuel 2:18-20, 26; Colossians 3:12-17; Luke 2:41-52 First Sunday after Christmas; Cycle C; December 30, 2018 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 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.” The First Lesson and Gospel reveal parental feelings with which participants can easily identify. These are very “human” lessons. 1. Responses will vary. Also ask those who received such gifts how the gifts made them feel. 2. Responses will vary. The birth of Jesus is one possibility. 3. Responses will vary. Perhaps some participants have had this experience themselves. It is surely one of the worst scares parents can experience. II Check the Texts 1. 1 Samuel 2:18-20, 26 A. In 2:121-17, Eli’s sons are corrupt priests, taking for themselves forbidden portions of the sacrifice; compare Leviticus 3:16b and 7:30-36. In 2:22-25, Samuel admonishes his sons but only to warn them that they are endangering themselves. He might have added that they were faithless to their calling from God, or some other more noble, higher admonishment. B. Verse 2:9 states the Deuteronomic view that God blesses the righteous and punishes the wicked without fail; thus, Eli’s sons will appropriately be killed. That event is described in 4:10-11. Inserting verse 26 immediately after predicting the death of Eli’s sons indicates clearly that in this book, Samuel will replace Eli and his line as the true prophet-priest. C. Making the little robe and taking it to Samuel each year when they visited give a warm, family insight. Even 21st-century folks can relate to it. The “gift” from Hannah, verse 20, is her first-born son, Samuel, now devoted to God’s service. Exodus 1:21 shows that many children were thought to be God’s gift to the righteous. Her gift of a son caused God to give Hannah more children, thus blessing her. 2. Colossians 3:12-17 A. As the newly baptized put on a garment of pure white to indicate that they were washed clean and chosen by God, so Paul urges should Christians robe themselves with the fruits of their baptism, listing the baptismal virtues. B. “Living One’s Faith,” “Walking the Talk,” or Walking Wet” are possible titles. Share contributions from the participants and work on them to select or create the “best” title. Comments on the virtues will vary. However, encourage them to view humility and meekness and similar virtues in a positive light because our culture tends to denigrate them. They are part of what we call “civility” – thinking about the other person as well as our self. C. In verse 13b, we are to forgive as God forgave us in Christ. The recalls the Lord’s Prayer: “Forgive us as…” Forgiveness has a reciprocal, responsive aspect. D. In verse 14, “love” is boosted to first place by the phrase “above all.” Love brings unity and harmony; it makes life in “one body” possible. The loving actions defined in 1 Corinthians 13:5-7 all contribute to harmony and unity in community life. E. Let your participants play with the imagery in John 14:25-31. What “feeling” or “sense” does this passage give them about the “peace of Christ”? Responses will vary, but the passage does associate peace with the Holy Spirit as an on-going, growing experience. It removes fear that might paralyze our witness. It gives us a realistic perspective and the power and pleasure of this world. F. “Teach” likely means teaching doctrine and such. “Admonish” probably means moral or ethical instruction. Note that the two go together. .The three kinds of song are likely not intended to be different. It simply means to express joyful gratitude for both receiving and passing on teaching and admonishment. (Many of us prefer to receive rather than to pass on. Luther wrote his “Small Catechism” so that the head of the household could teach his family and servants the Christians basics. How many parents take on that role today?) 3. Luke 2:41-52 A. Luke 2:52 echoes 1 Samuel 2:26. B. Luke 2:41-51 describes how it happened that Jesus grew and became strong, verse 40, and 2:52 summarizes the process. Thus verses 40 and 52 for very effective literary brackets for the event in 41-51, which is chosen as an example of Jesus’ upbringing. C. Jesus’ family was clearly devout. They also gave him some freedom (verse 44) along with a disciplined family life (verse 51a). Participants will have their own views on how this contributed to Jesus growth. D. The conflict is this: Who is Jesus real Parent, God or Joseph and Mary? Many parents have experienced a child going against their hopes and dreams in order to pursue a “higher calling” of some kind. (Luther’s parents are an example.) Jesus says he must be in his Father’s house. He meant something like “within my Father’s realm of influence” rather than the specific Temple buildings. Talk about “be in my Father’s house” as an image of our Christian life. How does pursuing that role sometimes cause misunderstandings, even among loved ones? E Mary and Joseph had to contend with parenting a child of exceptional ability who, in many ways, was beyond their understanding. III What Does It All Mean? 1. Responses will vary. Plummeting birth rates pose threats to old-age benefits in Europe and the US. Some countries are reconsidering “child bonuses.” 2. Responses will vary. Share all ideas; this is an important skill to learn. As with other communications, we do well to begin not with advice but with developing a personal relationship. 3. Responses will vary. “Love” will probably be mentioned. Do any mention passing on the faith? 4. Responses will vary. We can’t forget a hurt for it has become part of our story. We can however through forgiveness let go of the hurt so that it does not drag us down. 5. Responses will vary. 6. Responses will vary. 7. Responses will vary. The element of “the name of Jesus” makes an act a Christian act. 8. Responses will vary. 9. Responses will vary. 10. Responses will vary. Encourage this kind of sharing of spiritual experiences. 11. Responses will vary. IV Into the Week Talk about last week’s suggestion.. Encourage the group to undertake #2.