Taxes and Resurrection

This is the Bible study page for the Thursday Night Bible Study Group meeting December 15 to study Luke 20:20-40. This passage has two challenges/questions posed to Jesus by those seeking to find fault in His teaching.  Luke doesn't tell us when during the week these occur, but is clear that they occur as a direct result of His embarrassment of the leaders when they questioned His authority.

Read through these passages in a few translations (KJV, NIV, ESV, and maybe NLT).  Be looking for differences in word-choice and where the translators seem to explaining something.  Make notes on observations and questions.  At that point consider commentary options you have (Blue Letter Bible, study Bible notes, ones on your shelf, etc.), and revise your notes as needed.

After you have gone through with your own study, go back through with the questions below:

• Why do you think the religious leaders wanted to get Jesus in trouble with the Roman authorities?  If they were trying to prevent a "riot", why involve the Romans?
• The "spies" puff Jesus up a bit, and lower their "boom".  What do you think they hoped to gain by setting Him up this way?  What do you think their introduction had to do with the question?
• Jesus "perceives" their craftiness or trickery.  How do you think this affected Jesus answer?  
• Verse 23 is longer in the King James Version.  This question Jesus asks is found in a few texts dating back to the 4th Century AD, but not very many texts of any period.  So it's not in the earliest texts, but is pretty early, nor is it a common reading, but in a few.  The question does occur in Matthew and Mark.  So, how do you think it might have come to be in a few Luke texts after the 3rd Century?  By the way, it also appears in the Aramaic text, which has early attestation.
• The denarius was a Roman coin used for trade everywhere in the Roman Empire.  Clearly it belonged to Rome.  So what do you think corresponds to "the things that are God's"?
• How do you "give to God the things that are God's"?
• The Sadducees come to test Jesus.  This is possibly a question they have used to test Pharisees and anyone else who claims to believe in any sort of resurrection.  They refer to the Levirate Law (Deuteronomy 25:5-10).  Why do you think they assumed marriage extended to resurrection?
• Jesus says that resurrected ones do not marry.  What clues do you think He could have referenced in the Torah (first 5 books) to support this claim?  (The Sadducees only accepted the Torah)
• But then Jesus supports resurrection in the Torah by citing Moses' claim that Yahweh is the God of the living Abraham, Isaac, and Jacob. What do you think might be a problem here? 
• Look at Matthew 22:32 and Mark 12:27, where "for all live to Him" is missing.  If these patriarchs haven't "risen from the dead", how do you think Jesus' point about the resurrection is being made?
• The leaders lack the courage to ask further questions.  Why do you think they were so scared?

That should give us plenty to discuss in the time we have.  Be sure to find those areas where the Holy Spirit is revealing to you an area of your life to change.  

Blind Persistence

This was the Bible study page for the Thursday Night Bible Study Group meeting October 27 to study Luke 18:31-43.  But now this is the Bible study page for Thursday, November 3.  This has a prediction of Jesus' death, burial, and resurrection, and then the healing of a blind man as Jesus enters Jericho.

Read the passages in multiple translations, especially the prediction in verses 31-34.  Look for word and grammar choices in translations.  Notice the similarities, over the differences.  That will actually tell you a lot about this passage.  Jot down notes and questions.  Be sure to walk through the healing account as if you were there noting what you see, smell, and hear.

After you have made your own study, look through commentaries you have at hand.  Revise questions and notes, and then go back through with the questions below:

•  Jesus calls the Twelve together.  This is the select group He has called, and not the troop of camp-followers.  To these He relates what will happen.  Why do you think Jesus would limit this just to them?  Why not the larger group to whom He appears after His resurrection?
• Everything will be completed as predicted about the Son of Man by the Prophets.  How do you think the disciples (and therefore Judaism) taught in that day about the "Messiah"?  They don't get this so it had to diverge significantly.
• Jesus goes on to describe the treatment He will receive, and it's not all beatings and crucifixion.  Why do you think Jesus makes a point of including both here?
• In Matthew 20:17-19 and Mark 10:32-34 this prediction is mirrored to an extent.  In all three Jesus takes the Twelve aside, and in each account He includes His humiliation.  But why do you think that Luke would leave out the chief priests and scribes which Matthew and Mark include?  Luke has "Gentiles" instead, which matches the majority of his audience.
• The disciples are not able to "bring these things together" (i.e. "understand") but they can't, not because they're unintelligent, but because it was "hidden".  Who do you think hid it from them, and why hide it?
• The blind beggar "hears" the commotion, and learns it's "Jesus the Nazarene".  What do you think it means for the beggar that he is able to connect "the Nazarene" to "Son of David"?  Why call Jesus the "Son of David"?
• The crowd, having told the blind beggar Jesus is coming, then tells him to be quiet.  Why do you think they were upset about the beggar crying out to Jesus?  Later they love the healing, and it was known that Jesus heals, so why prevent this man in need of it from crying out?
• Jesus stops and orders the beggar to be brought to Him.  Why do you think the crowd is now engaged on the bind man's behalf? What changed?
• Jesus asks what the mans wants Him to do for him.  Why ask a blind man what he wants?
• Literally the man wants to "look up".  There is a Greek verb for "see", but it's not used here.  What do you think might be inferred by "to look up" over "to see"?
• Look at the variety of ways the word "to look up" is used.  Sometimes it's for "look up" as into heaven.  But also notice the Gospel writers use it a as a "pun" in some healing accounts.  How does this usage help you understand why it might be used here instead of "to see"?
• Jesus says his faith has "saved" or "made him well" ("given life" in one translation).  The word is normally "saved" elsewhere (93 times).  Why do you think this applies here?  What do you think this healing was about?
• What role do you think what the man cried out to Jesus played in his "faith" about Jesus?
• The man could see immediately and "praises God".  The people see it and "glorify God". What do you think is the difference, if any, between "praising" and "glorifying" God?

That will keep us busy I'm sure.  Be thinking of how you are or are not like the disciples as you read Scripture, and are and are not like the blind beggar and his faith.  These are the best points of application.  Jot down some thoughts about that.

Stop the Bleeding, Raise the Sleeper

This is the Bible study page for the Thursday Night Bible Study Group meeting March 3 to study Luke 8:40-56.  This is a rather detailed account of the healing of two people, one from bleeding and the other from death.  In a sense, with the preceding passage of the man with the legion of demons, there are three healed. 

Read through the passage a few times, jotting down notes and questions.  Use a few different translations.  Look for various ways they translated descriptions and so on.  Once you have your own set of notes, then look at some sort of commentary.  You'll have some questions answered, but also get new ones, and more notes. 

After you've gone through your own study, then go back through with the questions below:

• Jesus returns to the region of Galilee and was welcomed.  What do you think the people thought about His disappearance?
• Official of the local synagogue has a sick daughter.  What do you think he risks asking Jesus for help when Jesus is not working to make friends among the Pharisees?
• The daughter is 12, and the bleeding woman has been bleeding for 12 years.  What significance do you think Luke might intend here?
• The crowds are not making it easy for Jesus to reach the father's house to save his daughter.  But this makes it easier for the bleeding woman.  What do you imagine her doing, as she reaches for Jesus' robe?
• Verse 43 in various versions will be translated differently.  Why do you think that might be?
• Jesus asks who touched Him. Obviously this would be confusing in the pressing crowd.  But why do you think "they were all denying it"?  Why not go, "we all did!"?  What do you think was being denied?
• This is all taking time away from the dying girl.  What do you imagine Jairus doing while Jesus is asking who in the press of people touched Him?
• Peter asks in obvious confusion.  But Jesus said He felt the power go out.  What do you think that means about how healing affects Jesus?
• The woman realizes she's been noticed, and confesses "before everyone".  Why do you think that detail was important for Luke? (it's not detailed in the other three Gospels)
• Jesus tells her that her faith saved her, and to go in peace.  Right then, the people find Jairus and tell him about his daughter's death.  Jesus has already raised the widow's son in Nain, why do you think they didn't think it necessary to "trouble" Jesus?
• Jesus counters Jairus' fear with a challenge to have faith instead of fear.  How do you think Jesus' confidence affected Jairus at this point?
• In what sense do you think the girl "sleeps"?  Why do you think Jesus said she did?
• Jesus keeps everyone out but James, John, and Peter, and the parents.  Why do you think He was so "exclusive" with His miracle?
• There are mourners who know the girl died, and the crowd heard what happened.  So what difference do you think it makes that the parents tell no one of this miracle?  What would the point be to that?

Think back through the passage.  What in the passage grabs your attention specifically about your own life?  If you're honest with yourself, what action might God be leading you to take?

That should do for our hour.  Blessings upon you all!

Dead Sons and Doubting Prophets

This is the Bible study page for the Thursday Night Bible Study Group meeting January 28 to study Luke 7:11-35.  This passage connects Jesus' miracles to John the Baptist's questions of Him.  It has a parallel in Matthew 11:2-19 for John's questions but there is no parallel for this miracle.

I'm hopeful you've already been reading through the passage and jotting down notes and questions, perhaps even checking out commentaries, perhaps on Blue Letter Bible.  It's only after all such activity that these questions will be helpful. 

After all that, go back through with the questions below:

• We don't really know where Nain was located, but there are theories.  See what maps you can find think it was.  See if you can find one that puts it near Tyre or Sidon.  Why do you think it would do that?  Why or why do you not think this happened in Phoenicia?
• In commentaries, this miracle of Jesus is connected to Elijah and Elisha.  Look at 1 Kings 17:17-24 and 2 Kings 4:32-37.  What sorts of parallels do you see?
• A consistent word used for resurrection here is "wake".  So Jesus tells the son to "wake up", the people say a prophet has "awaken among us" and Jesus tells the disciples of John that the dead are wakened.  In light of that, what do you think about the people's statement that "a prophet has awakened among us"?  What do you think the people think has happened here?
• Jesus' motivation for this miracle is that He is moved with compassion for a widow loosing her only son.  Why do you think that's important here?
• The people stop when Jesus approaches the "coffin" or funeral bier. What do you think they thought was going to happen? Why stop as Jesus approaches? What do you think they were feeling as He approaches?
• Jesus gives the man back to his mother.  What do you think is significant about that?
• The news about this goes out throughout Judea and the neighboring district.  How does that help you locate Nain?
• It's after hearing about this resurrection account that John sends his disciples to Jesus.  Why do you think it would be at hearing about this event?  What do you think it meant to John?
• Having heard about a resurrection from the dead, why do you think John would ask whether they were to wait for someone else? What more do you think John was looking or waiting for?
• The disciples of John arrive as Jesus is healing up a storm and casting out demons.  What do you think they thought of their question in that context?  How comfortable do you think they were asking their question?
• Jesus' response seems to allude to Isaiah 35.  Read that chapter.  What parallels or connections do you see with that passage and Jesus' ministry? What parallels or connections do you see with that passage and John's ministry (if any)?
• His response also seems to allude to Isaiah 61, which Jesus read in Nazareth before they threw Him out.  What parallels do you see between that passage and this one?
• In verse 23, what do you think Jesus is telling John?
• As Jesus speaks to the crowd about John, he asks them what they expected to see when they went out to see John.  Why do you think He would point that out to them?  What do you think is His point?
• Jesus says John is great, yet winds up with "yet the one who is least in the Kingdom of God is greater than he."  What do you think Jesus means there?  Is He slamming John, is John not going to heaven (i.e., is John not saved), is John less than believers?
• Luke seems to have a "parenthetical" comment in verses 29 and 30.  Why do you think he needed to add that detail right there? Did we not already get that from previous elements in Luke's account?
• Jesus calls the "generation" children.  Who does that also include beyond Pharisees and Lawyers?
• Why do you think Jesus means by "children in the market calling"? Who are these "children"?
• The children call out complaining that there was no response to their "songs".  What do you think Jesus is getting at?  What is the "expectation" He is correcting?
• The Pharisees weren't pleased with John and they weren't pleased with Jesus.  What do you think they wanted from either or both?
• Jesus concludes with "But wisdom is vindicated by all her children."  What do you think that means?

 Be sure to note anything that "wakes you up" in this passage.  These awakenings are part of what we're looking for as we study.  If you're honest, what action do you need to take in response to what you've read? (see what I did there?)

Blessings upon you until we meet Thursday!

Point, Resurrection

This is the Bible study page for the Thursday Night Study Group meeting October 30 to study 1 Corinthians 15.  This is a pretty focused chapter (resurrection), but convoluted in approach.  One of the most problematic statements in Scripture is found here.  The transitions are odd, the structure of his argument a bit difficult to sense, and some elements are just down right confusing.

While some of the difficulties are due to a missing historical context or detail, some just are that way and would have been for them too.  Another issue is that this is possibly the most technically theological chapter in the entire letter.  I suspect that this chapter forms a major foundational element to how the commentator I've been reading understands the rest of the letter; that the church held a totally busted end-time view.

Some of what we'll find has to do with a mixing of pop-philosophy with the theology Paul taught them.  Sometimes, if they couldn't explain something Paul taught, they just ditched it in preference to the popular philosophical idea.  But that doesn't work in every problem we face in this chapter.

Read through the chapter a few times.  You may find it helpful to read the whole letter to see if you can find any of these concepts throughout the rest of the letter.  Jot down questions, observations, and insights you gain as you read through it.  Try and find Paul's structure to his argument.

After you've complied a good list of questions and observations, read through again with the list below:

• Why do you think, at the end, finally, he brings up the 'gospel' which he goes to great lengths to substantiate with a 'pedigree'?
• Verses 1 through 11 stand as one piece.  What do you think is the point of this first piece of Paul's argument?
• What two things does Paul specifically point to which he says are Scriptural?  Where do you think he gets that?
• In verse 12, Paul reveals that there are some who say that there is no resurrection.  Read Acts 17:22-32, where might this problem be coming from?
• Verses 12 through 19 seems to set off a second element, though not necessarily.  Here Paul stress the problems we face if there is no resurrection.  What do you think of these problems?
• Why would it be necessarily true that no resurrection means Jesus wasn't raised?  What is it about Jesus do you think Paul refers to here?
• Paul 'chains' four things together from verse 13 through 15.  What do you think of his progression here?  It makes some sense, but what about the 'false witnesses' piece, how do you think that fits in the progression, or does it?
• In verses 16 through 19 seems to start his point from 13 over again.  This progression is very different though.  Why do you think if Jesus died for our sins, but wasn't raised, we're still in our sins?  Wasn't it 'the cross' that saves us?
• In verse 18, Paul says then that those who die, really are lost, and then in 19 that we have no hope.  What do you think of his argument here?  What hope is there if there is no resurrection?
• In verse 20, Paul possibly begins a third section/point.  Here Paul begins a discussion on one of his favorite topics, Jesus over against Adam as the 'antithesis' of the fall.  How difficult is it here to see Paul's connection between Jesus and Adam?  
• In verse 23, there is now some sort of order in resurrection, and Paul describes the end times.  As you read verses 23 through 28, do you think Paul is assuming that Jesus reigns now?  That His Kingdom is current?
• The last enemy is death, which, for Paul, requires resurrection.  But when do you think this enemy will 'fall'?
• Finally, in verses 27 and 28, Paul describes a convoluted authority structure between the Father and the Son.  What do you learn of God's 'Trinitarian' nature from this description?
• Okay, so 'Baptism for the dead'; what commentary do you find on this subject?  Just bring it, because this is perhaps one of the weirdest side comments in all of Scripture.
• In verse 30, Paul goes into why he risks his life.  Why would he if there is no hope of resurrection?
• In verses 29 through 32, Paul is unpacking the lack of hope, but what turn does his argument take in verse 33?  What do you think 'bad company' might mean for this issue?
• What clue do you find in verse 34 that might indicate how this issue underlies the other pieces of the letter?
• In verse 35 is thought to be another break, but I suspect that actually it goes with verse 33 and 34.  So, I would break at 33 not 35.  What do you think?
• From 35 through much of the rest of the chapter, Paul argues for the reality of the resurrection in more concrete terms.  What do you think is his point in verses 36 through 41?
• What do you think of his contrasting argument after verse 41?  Does this clarify or obscure your understanding?
• He seems to state his contrasting elements in verses 42 through 49, but then in 50 and to the end, he 'goes off' on what it means for us.  How does Paul's description in 50 through 58 give you hope personally?
•  Do you get the feeling that at the next battle, a bunch of Christians will start looking at the skies when the signal trumpet sounds? 
• The implication of verse 58 is that the Corinthians have not been steadfast so far.  What do you think happened to cause them to waver?  How do you think this has or does happen to us?

This should keep us busy for a while, possibly a few weeks.  I look forward to studying with you!

No Likie Thessaloniki - Athens Okay, But Berea Is Best

This would have been the study page for the Thursday Night Small Group meeting January 31, 2013, but few could make it.  So now it's the study page for the Thursday Night Small Group meeting February 7, 2013.  The passage for this week is Acts 17.  A lot happens and not all of it is sensible.

Be sure to read the passage several times through.  Also, bracket a few of those passes with the end of chapter 16, and the first part of 18, just for context.  See if you can find a map which details the area traveled through by Paul.  Here's a great opportunity to pay attention to pronouns and person once more.

Once you've been through the passage a few times yourself, go through again considering the questions below:

• From verse 1, who is now no longer traveling with Paul and Silas?
• How long does Paul and Silas discuss in the Thessalonikian synagogue?
• Who do the "Jews" find to help them form an angry mob?
• Who do they substitute for Paul since they can't find he and Silas?
• What do the authorities do in response to the mob?
• What do the believers do in response to the local peace disturbance?
• What proves the Bereans were "more noble" than the Thessalonikans?
• How different is the make up of believers in Berea than Thessalonika?
• What disturbs the peace in Berea?  Who is the disturbance centered around?
• Look at a map.  How much further is it to Athens from Berea than from Thessalonika to Berea?  What send him that far away?
• What "sharpens" Paul's spirit in Athens?
• He discusses in the synagogue here too, but where else is he discussing Jesus?
• Where is "Mars Hill" or the Areopogus in Athens? How about in relation to the market?
• What "Scripture" does Paul use in his "defense"?
• Where would Paul have learned of these 'poets'?
• Is Paul finished, did he just lose his audience, or what?
• How successful is his defense?

That'll do for now.  Be sure to bring your own questions as well.

See you Thursday!