Category: religion

Christianity, religion, Sunday School, Sunday School Lesson

Sunday School Lesson (June 9, 2019) Jesus Seals The New Covenant Mark 15:6-15, 25-26, 33-39

Sunday School Preacher
Jesus Seals The New Covenant Mark 15:6-15

Hello Sunday school teachers, preachers, and students! Welcome to SundaySchoolPreacher.com.  This week I take a look at how Jesus Seals The New Covenant.  In the forty-seven verses of this 15th chapter of Mark we see Jesus before Pilate, Pilate handing Jesus over to be crucified, the soldiers mocking Jesus, The crucifixion of Jesus, The death of Jesus, and the burial of Jesus.  In this text we see a crowd ask for Barabbas instead of Jesus.  Only a few days ago a great crowd had welcomed Jesus into Jerusalem shouting Hosanna to the highest.  Perhaps the crowd is the same; perhaps it’s a different crowd.  I think one point we can take away from this lesson is that crowds can’t be trusted.  Some of the ideas surrounding this week’s text include the terms: 

Covenant

Son of God

Son of Man

Background: 

This week we continue to focus on how the New Covenant came to be.  With that in mind I’ll provide some background on Mark the person, a bit more on the book of Mark, and then a bit more on this week’s chapter of study. 

Who’s Who In The Bible notes that “the second century Christian writer Papias first recorded the tradition that this gospel was written by Mark”.  This Mark would have been a follower of Peter name Mark (I Peter 5:13).  The New Interpreter’s Study Bible adds that “Augustine seems not to have known this tradition, for he argued that the Gospel of Mark was merely an abbreviation of the Gospel of Matthew”.  Additionally, “Jerome, the translator of the Bible into Latin, believed that the author of Mark was John Mark of Acts 15:37-38 (NISB).  This is the same Mark who’s other name was John in Acts 12:12.  John would have been his Hebrew name and Mark would have been his Latin Name.  Having two names like this was a common practice for Hellenized Jews (WWITB).  This is the same Mark who accompanied his cousin Barnabas and Paul on their first missionary journey.  When Mark left them and returned to Jerusalem it displeased Paul because when Barnabas asked that Mark go with them on a second missionary journey Paul refused (WWITB).  Acts 15:39 tells us this refusal created a sharp contention between Paul and Barnabas.  The writer of this Gospel may also be associated with Peter who referred to him as “my son” in I Peter 5:13.  However, most modern scholars are hesitant to make this link (NISB).  With that in mind, “The Gospel of Mark, like the other canonical Gospels, probably originally circulated anonymously among Christian groups” (NISB).  In other words we cannot definitively know who the author is.

The book of Mark was likely written “in the decade of 65 to 75 Common Era when Nero’s persecutions of Christians in Rome was soon followed by the first Jewish-Roman war.  In this war Jerusalem and the Temple were destroyed by the Romans” (NISB).  Most scholars agree that Mark is the first Gospel to be written.  It is written to suit the needs of Christians under persecution.  This Gospel does not mention the name of its author and it is not written as a letter to anyone in particular.  Mark intends to portray Jesus as a Servant Redeemer.  “Mark shows his Gentile readers how the Son of God – rejected by his own people – achieved ultimate victory through apparent defeat” (Nelson’s Bible Handbook).  

The forty-seven verses of this fifteenth chapter of Mark show us

Jesus before Pilate

Pilate handing Jesus over to be crucified

The soldiers mocking Jesus

The crucifixion of Jesus

The death of Jesus

And the burial of Jesus.

Our Scripture text is interspersed through most of this chapter.  Some important words to consider from these two texts include:

Son of God

Son of Man

King of the Jews

Review Of Last Week and How it Connects to This Week: 

Last week our lesson came from two separate texts in the New Testament but the Hebrews text was really a long quote from the Old Testament.  We studied parts of Mark 14th chapter and Hebrews 8th chapter.  The text in Mark began with the 14th chapter 17th verse where Jesus and the twelve disciples were gathered together for the evening Passover meal.  As they ate the Passover meal Jesus told his disciples one of them would betray him.      

Distressed, upset, and sorrowful the disciples took turns asking “is it I”.  Jesus explained “it is one of the twelve, one who is dipping bread into the bowl with me”.  We mentioned how the NISB noted that “Dipping bread into the bowl emphasized the bond of hospitality and intimacy that was about to be broken by betrayal”. 

We discussed verses twenty-two through twenty-four where Jesus instituted the Lord’s Supper otherwise known as Holy Communion.  We also discussed verse twenty-four where “He said to them, this is my blood of the covenant, which is poured out for many”.  This was where Jesus mentioned the covenant that was the basis for the new and better covenant mentioned in the text in Hebrews.  That closed the discussion of Mark and then we skipped to Hebrews 8.

Hebrews 8:6 began by explaining that Jesus was the mediator of a better covenant with better promises.  We noted that verse seven explained if the first covenant had been faultless, there would be no need to look for a second one.  No one could keep all the rules and regulations of the Old Testament.  But more importantly, this new covenant would replace the practice of animal sacrifices.  Jesus was the one sacrifice for all eternity to absolve or release humanity of the consequences of sin and separation from God.     

This week’s lesson is the second lesson of the Summer quarter and the second lesson in the Gospel According To Mark.  We will return to Hebrews in the third week of the quarter.  The focus for each lesson remains on the idea of covenant and specifically the New Covenant established by Jesus Christ.  The aim of this week is to show us how Jesus Seals the New Covenant.  As the Nation of Israel rejects Jesus he is turned over to Pontius Pilate for crucifixion.  It is the sacrificial death of Jesus that seals the covenant and establishes our relationship with God.  Standard Lesson Commentary, Townsend and Boyd’s Commentary all title this week’s lesson Jesus Seals The New Covenant.  The scripture text comes from Mark 15:6-15, 25-26, and 33-39. 

What Takes Place in This Passage: 

This Gospel is probably written in the decade of 65 to 75 Common Era.  The events of this chapter take place thirty-five to forty-five years earlier.  Mark 15:6 begins by reminding us that it was customary for Pilate to release a prisoner.  This was customary during the Passover feast.  It could have been any prisoner.  Barabbas was in prison with people who had committed murder during the insurrection.  So Barabbas was likely charged with murder whereas Jesus was charged with insurrection.

It should be noted that “the Jewish council had the power to put offenders they condemned to death.  So this second trial on different charges before Roman authorities seems unnecessary” (NISB).  It also seems remarkable that this crowd would ask for Barabbas instead of Jesus.  Only a few days ago a great crowd welcomed Jesus into Jerusalem shouting Hosanna to the highest.  Perhaps the crowd is the same; perhaps it’s a different crowd.  I think one point for us to take away is that crowds can’t be trusted. 

It’s important to also note that ultimately it is the Roman government that crucifies Jesus not the Jewish council leaders.  That’s an important distinction.  Across the centuries people have used this event to provoke anti-Jewish feelings in those who blame the Jews for Jesus’ crucifixion.  While it’s true the Jewish council turned Jesus over to Roman authorities, it cannot be said that the Jews crucified Jesus.

Verse 25 identifies the time of Jesus’ crucifixion.  The third hour was nine o’clock in the morning.  It was 9AM when they crucified him.  Verse 26 was the charge against him.  Although it read “The King of the Jews” the crime was insurrection.  He was charged with being king in Caesar’s place. 

Verses 33 through 39 speak to the death of Jesus.  The sixth hour is 12 o’clock noon.  The ninth hour is 3PM.  It was at 3PM when Jesus cried out “My God, My God, why have you forsaken me”.  In this text, these are the last words Jesus speaks before his death, burial, and resurrection.  When the some of the bystanders hear his cry they think he is calling for Elijah.  After someone filled a sponge with sour wine and gave it to him to drink they said “wait, let us see whether Elijah will come to take him down”. 

In verse 37 Jesus breathes his last breath.  In verse 38 the text leads us to believe that the curtain of the temple was immediately torn in two from top to bottom.   This tearing of the curtain is significant.  It symbolizes the new direct access to God through Jesus Christ.  Now the high priest no longer needs to enter into the holiest of holies on our behalf.  Now we have direct access through this New Covenant with Jesus Christ. 

Verse 39 closes our lesson text with the centurion proclaiming “Truly this man was God’s Son”!  It is the Roman centurion that proclaims Jesus as God’s son.

Context:

Anti-Semitism is opposition to or hatred of Jews.  It may take the form of discrimination, arrest, or extermination.  Throughout Christian history anti-Semitism has been a real problem spread by the view that Jews crucified Jesus.  It’s important that all Christians prevent the spread of this false narrative.  Although rejected by his own people, It was the Roman government that crucified Jesus.  The good news is the crucifixion, the willing sacrifice of Jesus was part of God’s plan.  Through this sacrifice now all of humanity has direct access to God through Jesus Christ. 

Key Characters in the text:

Jesus Christ – Jesus of Nazareth as the Messiah and according to the Christian church the incarnate second Person of the Trinity.  He was crucified on a cross and was raised from the dead by the power of God. 

Barabbas – a man who had been arrested and sentenced to death by crucifixion for insurrection against Rome and murder.  He was freed by Pilate, instead of Jesus, at the request of the crowd during the Passover feast.

Pilate – The Roman governor of Judea from about 26 to 37 Common Era.  Pontius Pilate presided over the trial of Jesus and ordered his execution. 

Key Words (not necessarily in the text, but good for discussion): 

Son of God – An individual who stands in a special relationship with God is a son or child of God (Gal 4:6-7).  The concept is used in the Old Testament for Israel as a nation, David, and kings.  In the New Testament, Jesus Christ is God unique Son.

Son of Man – A Hebrew or Aramaic expression that may be a synonym for humankind or refer to an apocalyptic figure who will judge the righteous and unrighteous at the end time.  It is also used as a title for Jesus in each sense. 

Themes, Topics, Discussion, or Sermon Preparation Ideas: 

1.  What shall I do with him?  (see vs 12)

2.  The Centurion called Him Son of God.  What do you call Him?

Questions: 

1.  The title of our lesson is Jesus Seals The New Covenant.  What is the seal?

2.  Mark 15:10 identifies the chief priests as the ones who handed Jesus over to Pilate but it was the Romans that crucified Jesus.  Why should Christians refuse to entertain the idea that the Jews crucified Jesus?

Concluding thought:

We’ve been focused on how the New Covenant came into existence.  The short answer is through the shed blood of Jesus Christ in Calvary’s cross.  But just as important is the fact that this New Covenant brings reconciliation.  We are reconciled to God through the grace of Christ on Calvary.  If God would go this far for our reconciliation, shouldn’t we also do the work of reconciliation with our family members, friends, and acquaintances?   

Preview of Next Week’s Lesson:

Next week we return to the book of Hebrews.  As we focus on how the New Covenant came to be I will bring the New Covenant’s sacrifice into view.  That sacrifice is the shed blood of Jesus Christ.  It’s this same sacrifice that gives us hope to look forward.  I Corinthians 15:17 reminds us “If Christ has not been raised, your faith is futile and you are still in your sins”.  The good news is that Christ is risen and we have salvation through his sacrifice. 

Christianity, religion, Sunday School, Sunday School Lesson

Sunday School Lesson (June 2, 2019) Jesus Institutes The New Covenant Mark 14:17-24, Hebrews 8:6-7, 10-12

Sunday School Preacher
Jesus Institutes The New Covenant – Mark 14:17-24

Hello Sunday school teachers, preachers, and students! Welcome to SundaySchoolPreacher.com.  This week we take a look at how Jesus institutes the New Covenant at the Passover meal and how Hebrews shows the new covenant was foretold in the Old Testament.  There are several covenants throughout Scripture but this New Covenant is the one covenant available to all humanity for salvation throughout eternity.  The old covenant had its purpose but the new covenant fulfills the requirement for righteousness through Jesus Christ and for all eternity.  Hebrews will tell us that now; there is no need for the Jewish practice of animal sacrifice.  Some of the ideas surrounding this week’s text include the terms: 

Testament

Covenant

Holy Communion

Background: 

This week’s lesson is focused on how the New Covenant came into existence.  Jesus plainly institutes the New Covenant in Mark and this section of Hebrews reflects back to how the New Covenant was foretold in the book of Jerimiah.  But before we go any further, it’s important to understand what we’re really talking about when we use the term New Covenant.  So I’ll define covenant, New Covenant, and then take a look at the backgrounds of Mark and Hebrews. 

The term covenant and testament are used interchangeably.  We have the Old Testament and the New Testament.  The Old Testament can be called the Old Covenant and the New Testament can be called the New Covenant.  It is an Old Agreement and a New Agreement. 

Covenant = Testament

Old Covenant = Old Testament

New Covenant = New Testament

Covenant is defined as a formal agreement or treaty between two parties that establishes a relationship and in which obligations and mutual responsibilities may be enacted.  Westminster Dictionary of Theological Terms defines New Covenant as the anticipated action of God in establishing a personal relationship with people (this was foretold in Jeremiah 31:31-34).  Christians see this New Covenant as fulfilled in Jesus Christ.  The term New Covenant is used by Jesus in relation to his death (Luke 22:20; I Cor 11:25) and elsewhere in the New Testament for the effects Jesus Christ brings.  New Covenant is also, a term for the New Testament. 

So the main point is there is an old covenant or an old agreement.  I should also note that there are at least seven covenants in Scripture.  In a general sense when we are talking about covenants; Protestant Christians recognize the Old Covenant as the 39 books of the Old Testament.  There is a New Covenant, and Protestant Christians recognize this New Covenant as the 27 books of the New Testament. 

So with that in mind, I’ll take a look at the background of Mark and Hebrews as they both help us understand this New Covenant. 

 The Gospel of Mark does not mention the name of its author.  “Biblical scholars have tended to date the composition of the Gospel to the decade of 65 Common Era to 75 Common Era” (New Interpreter’s Study Bible).  “Mark was believed to have written the Gospel after Peter’s death in Rome during Nero’s persecutions (NISB)”.  Nelson’s Bible Handbook notes that Mark’s theme is to portray Jesus as a Servant and as the Redeemer of men. 

In the fourteenth chapter of Mark Jesus is at the Passover meal.  Christians recognize this as The Lord’s Supper or Holy Communion.  It is here that Jesus institutes the New Covenant.  It is a new agreement that is a better agreement.

Now, for some background on Hebrews.  The book of Hebrews is one of eight general epistles or letters that are not addressed to a specific church.  The author is not known and Hebrews is more of a sermon/treatise than a letter (NISB).  One of the main emphases in Hebrews is the superiority of the new covenant to the old and the old covenant’s practice of animal sacrifices (NISB). 

The eighth chapter of Hebrews deals with the true high priest (Jesus) and the two covenants (old and new).  It naturally, takes a Christological interpretation of the Old Testament book of Jerimiah 31:31-34.  This is the longest quotation from the Old Testament in the New Testament (Townsend Commentary).

Some important words to consider from these two texts include:

Covenant

Testament

New Covenant / Agreement

Holy Communion

Review Of Last Week and How it Connects to This Week: 

Last week we discussed how Paul began Romans 8 by imploring, pleading with, urging, and what seemed like begging the believers at Rome to “offer their bodies as a living sacrifice”.  We discussed how Jesus Christ is the ultimate sacrifice for all humanity and that we should bring our entire life, all of who we are, our entire bodies as a living, breathing, thinking, sacrifice in service to Jesus Christ. 

We also talked about the different translations of the end of verse one.  The King James Version ends verse one saying “this is your reasonable service”.  The New Revised Standard Version says “this is your spiritual worship” and the New International Version translates it as “your true and proper worship”.  The idea is the same in either translation; we are expected to offer our complete selves holy to God. 

We discussed how verse two tells us to not emulate or conform to the world but rather be transformed or changed and how it is this transformation that is the new life in Christ.  We are transformed by the renewing of our minds.  We discussed how verse three is a gentle reminder and warning not to boast.  This was not doubt wise advice for both the Jewish Christians and Gentile Christians coming from different cultures, customs, and practices who needed to work together. 

We also listed the six spiritual gifts that Paul mentions in verses six through eight.  Those are gifts are prophecy, ministry, teaching, exhortation, leading, and mercy.  Those various gifts are given to each of us by grace.  Paul mentions other spiritual gifts in I Corinthians 12 and Ephesians 4.

This week’s lesson is the first lesson of the Summer quarter.  The theme for this week and this quarter will focus on ideas surrounding covenant.  In particular we will try to understand how the New Covenant came to be, how Jesus is the embodiment of the New Covenant and what that means in our day to day living.  Standard Lesson Commentary, Townsend and Boyd’s Commentary all title this week’s lesson Jesus Institutes The New Covenant.  The scripture text comes from Mark 14:17-24, and Hebrews 8:6-7, 10-12.

What Takes Place in These Passages: 

Mark 14:17 begins with Jesus and the twelve disciples gathered together for the evening Passover meal.  As they eat the Passover meal Jesus tells his disciples one of them will betray him.  They all knew betrayal would mean a cruel and painful death.  They also knew that betrayal would likely put them in danger as well.  Can you imagine sitting at the dinner table with friends and someone says one of you will have me killed?  Just knowing that someone close to you is capable of this kind of betrayal is astonishing.    

Distressed, upset, and sorrowful the disciples take turns asking “is it I”.  Jesus explains “it is one of the twelve, one who is dipping bread into the bowl with me”.  The NISB notes that “Dipping bread into the bowl emphasizes the bond of hospitality and intimacy that is about to be broken by betrayal”. 

In verses twenty-two through twenty-four Jesus institutes the Lord’s Supper otherwise known as Holy Communion.  Note especially verse twenty-four.  “He said to them, “This is my blood of the covenant, which is poured out for many”.  Here Jesus mentions the covenant that is the basis for the new and better covenant Hebrews mentions. 

Hebrews 8:6 begins by explaining that Jesus is the mediator of a better covenant with better promises.  Note that verse seven explains if the first covenant had been faultless, there would be no need to look for a second one.  No one could keep all the rules and regulations of the Old Testament.  But more importantly, this new covenant would replace the practice of animal sacrifices.  Jesus was the one sacrifice for all eternity to absolve or release humanity of the consequences of sin and separation from God.      

Context:

Jesus institutes the New Covenant.  When I think about the New Covenant I am also reminded of new life in Christ.  “Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come. (II Cor. 5:17).  We have taken off the old and put on the new.  The old ways, the old habits, the old routines that created problems, caused sin, and produced confusion in our lives should be put to rest.  We have a new covenant, a new agreement, a new testament that is created in Jesus Christ.  This new covenant is based on righteousness, but its Christ’s righteousness, not ours.  We live in an age of grace and it is that grace that finds us in the newness of Christ’s covenant. 

Key Characters in the text:

Jesus Christ – Jesus of Nazareth as the Messiah and according to the Christian church the incarnate second Person of the Trinity.  He was crucified on a cross and was raised from the dead by the power of God.   

Key Words (not necessarily in the text, but good for discussion): 

Covenant – A formal agreement or treaty between two parties that establishes a relationship and in which obligations and mutual responsibilities may be enacted.  Many biblical covenants are found, some providing only divine promises while others entail obligations. 

Covenant of grace – The relationship into which God entered to provide, by grace, the promise of salvation to sinful humanity.  It extends throughout the Old Testament by means of various covenants to its final fulfillment in Jesus Christ.    

Testament – A person’s last will to dispose of property.  Also, a covenant – as at Sinai.  Both senses are found in Gal 3:15-18.  The term is also used for the division of the Bible into Old and New Testaments (covenants). 

Passover Meal – The commemorative Jewish meal recalling the deliverance of the nation of Israel from slavery in Egypt through the exodus event. 

Lord’s Supper – The sacrament of Communion, or the Eucharist. (Baptist believers use the term ordinance, not sacrament)  It celebrates the death of Christ, his presence with the church, and his future kingdom (reign).  It was instituted by Jesus (I Cor. 11:23-26) at the Last Supper, the last meal which Jesus shared with his disciples before his crucifixion.  

Themes, Topics, Discussion, or Sermon Preparation Ideas: 

  1. A better way
  2. A new agreement.  (Compare and contrast agreement with contract, bond, indenture, testament, etc.)

Questions: 

1.  What does it mean when Hebrews 8:7 says “For if the first covenant had been faultless”?  Does this mean there was an error in the Old Testament?

2.  There are several covenants throughout Scripture.  Jesus established the New Covenant.  Does that mean we are bound by the old covenants? 

Concluding thought:

Jesus institutes the New Covenant.  The old covenant required the shedding of blood from animals for the remission of sins.  This New Covenant is established by the sacrifice of Jesus on Calvary’s cross.  His sacrifice was once and for all humanity because Jesus lived a sinless life. 

It’s now up to us.  We will never be sinless, but that should be the goal we strive for.  Jesus has established the new covenant and that agreement requires each of us to follow the teachings and example of Jesus.  

Preview of Next Week’s Lesson:

Next week we continue in the Gospel according to Mark.  The aim of next week is to show us how Jesus Seals the New Covenant.  As the Nation of Israel rejects Jesus he is turned over to Pontius Pilate for crucifixion.  We will look at what it means to be in relationship with one another, Jesus Christ, and God.  These relationships are made possible by the unselfish sacrifice of Jesus Christ on Calvary. 

Christianity, religion, Romans, Sunday School, Sunday School Lesson

Sunday School Lesson (May 19, 2019) Called to Mutual Acceptance / The Call Of The Gentiles Romans 11:11-24

Sunday School Preacher
Called to Mutual Acceptance / The Call of the Gentiles – Romans 11:11-24

Hello Sunday school teachers, preachers, and students! Welcome to SundaySchoolPreacher.com.  This week we take a look at the importance of working together as one body.  Paul writes to the Jewish and Gentile Christians at Rome and encourages mutual acceptance as he acknowledges the full authority and call of the Gentile Christians.  They were different people from different backgrounds but serving the same God.  Some of the ideas surrounding this week’s text include the terms: 

Apostle

Metaphor

Acceptance

There are a number of ways we experience acceptance.  Self-acceptance, social acceptance, and expressed acceptance are just a few.  The Gentile and Jewish Christians at Rome needed each of these to work together in their time.  That much certainly has not changed for Christians today. 

Background: 

Paul’s letter to the church at Rome is written approximately 57 Common Era. When this letter is written, the Jewish Christians had been expelled from Rome about eight years earlier by Emperor Claudius (New Interpreters Study Bible).  When Emperor Claudius died in 54 CE the edict lapsed and Jewish Christians began returning to Rome.  They returned to a different and mostly Gentile church.  In this letter Paul is writing to Gentile Christians and Jewish Christians who have different religious practices.  Some of the central points he writes about are righteousness, justification, grace, sin, and the Holy Spirit.  It is his longest letter and considered foundational to Christian doctrine today. 

In this eleventh chapter keep in mind that Paul is an Israelite.  He does not reject his Jewish religion yet he understands and supports the growth and development of Gentile Christians who would have different religious practices.  Part of chapter eleven deals with Paul calling the Gentile and Jewish Christians toward mutual acceptance.  While he accepts the Gentile Christians as full partners in the Christian faith, he also acknowledges the centrality of Judaism as its origin.  Even still, many Israelites have rejected Jesus and Paul’s hope and desire is that they will be won to Christ. 

Some important words to consider in this chapter include:

Gentile

Apostle

Pharisee

Review of Last Week and How it Connects to This Week: 

Last week was the second of four lessons in Romans.  The text came from Romans eight and focused on the Holy Spirit in the life of the Christian.  The lesson began with a rejection of condemnation for Christians who walk after the Spirit.  In other words there is no condemnation for Christians who walk in the Spirit and not in the flesh.  Chapter eight answered the question of how to deal with the inadequacy of the Law. 

We were reminded in Verse three of the weakness of the law and the flesh.  In other words, no one can keep all of the rules of the Law.  We need a righteous savior and the answer to that need is Jesus Christ.  God sent Jesus in the likeness of sinful flesh as the eternal answer for a fallen and sinful humanity.

Verse four reminded us that righteousness is required, yet the requirement is fulfilled in those who walk after the Spirit.  So then, the law is a guide to righteousness but a guide that no one could perfectly follow.  Verse five reinforced the point that the flesh is concerned about the things of the flesh and the Spirit the things of the Spirit. 

Verses six through eight dealt with the conflict between the flesh and the Spirit.  We were reminded that Christians should be governed by the Holy Spirit, not by our own lustful, self-serving desires.  In fact, Paul writes that being governed by the flesh is death but being governed by the Spirit is life and peace. 

Verses ten and eleven helped us understand that it is the Spirit of God that brings life through righteousness.  Paul begins to wrap-up his thoughts on life in the Spirit beginning in verse twelve.  He reminds us that we have an obligation to live according to the Spirit, not according to the flesh.  “For those who are led by the Spirit of God are the children of God”.  

This week we consider how Paul encouraged unity between the Jewish and Gentile Christians as well as the call of the Gentiles.  Townsend and Boyd’s, Commentary title this week’s lesson The Call of the Gentiles.  Standard Commentary titles it Called to Mutual Acceptance.  The Scripture text comes from Romans 11:11-24.

What Takes Place in This Passage: 

This chapter begins with Paul writing directly to the Jewish Christians.  They are a minority group in the Roman church.  This first part of chapter eleven is sympathetic to their plight and he writes using Israelite history that will resonate with them.  Paul mentions Elijah and how God had reserved a remnant of 7,000 when Elijah thought he was alone.  These Jewish Christians in Rome could identify themselves as a remnant also.  These words are no doubt comforting to the Jewish Christians.  They are a minority in their own religious family.  For the Jewish Christians in Rome that included being a minority in their Christian faith as well as a minority from the broader Jewish faith. 

Our text picks up at verse eleven.  Here Paul continues by asking “have they (his Israelite nation) stumbled so as to fall”?  Paul is referring to the broader Jewish religion.  He continues “By no means”!  Paul tells the Jewish Christians that “salvation has come to the Gentiles, so as to make Israel jealous”. 

Paul switches to address the Gentiles in verse thirteen.  He declares himself the Apostle to the Gentiles and writes “I glorify my ministry in order to make my own people jealous, and thus save some of them”.  Here, Paul hopes to use jealousy of the Christian’s salvation to win some of his Israelite nation to faith in Jesus Christ.  If jealousy works, if envy works, then Paul is prepared to use it.  I am reminded of Paul’s writing in I Corinthians 9:22: “To the weak I became weak, so that I might win the weak.  I have become all things to all people that I might by all means save some”.

Verse fifteen repeats the idea of Israel stumbling but offers hope that acceptance will be life from the dead.  Verse sixteen continues with a literary device using the first fruits of dough and the root of a tree as a metaphor.  This metaphor paints a mental picture that shows how both the Jewish Christians and Gentile Christians are Holy through their connection to the Jewish religion which was God’s first covenantal family. 

Verses seventeen through twenty-four uses a different metaphor.  In these verses both Jewish Christians and Gentile Christians are branches.  Whereas the Jews were broken off, the Gentiles were grafted in to the tree.  In verses eighteen through twenty Paul asks the Gentile Christians not to boast that they have been grafted in.  Rather, they should recognize that the Israelites were broken off because of their unbelief.  After Paul notes the kindness and severity of God he closes this metaphor with a note of hope that the “natural branches would be grafted back into their own olive tree”.  

Context:

A metaphor is “a figure of speech by which one thing is spoken of in terms of another”.  For example Paul uses the metaphor of a part of dough to explain how the Jewish Christians at Rome are a remnant that can make the entire lump of dough holy.  Metaphors are used in everyday language to help paint a mental picture and often to emphasize a point.  It’s raining cats and dogs, she’s sharp as a tack, or these instructions are Greek to me.  These are all metaphors that people understand are not literal but figurative. 

In the text today, Paul uses figurative language to make his point.  The broader Jewish community had rejected faith in Jesus Christ as savior.  Paul writes in Chapter ten that his “hearts desire and prayer to God for Israel is that they might be saved”.  Paul is writing to the Jewish and Gentile Christians at Rome but He wants all of Israel to be saved along with the Gentiles.  Although this writing is figurative, it gets the point across in ways the Jews and Gentiles understood then and in ways we still understand today.        

Key Characters in the text:

Paul – Originally known as Saul of Tarsus before his conversion to Christianity.  He was the most influential leader in the early days of the Christian church.  Paul was a primary instrument in the expansion of the gospel to the Gentiles.  His letters to various churches and individuals contain the most thorough and deliberate theological formulations of the New Testament (Baker Encyclopedia of the Bible). 

Gentile – A term used by Jews for one who is not Jewish by racial origin.  In the Old Testament, “the nations” is used.    

Key Words (not necessarily in the text, but good for discussion): 

Apostle – One sent to act on the authority of anther.  Refers to the earliest, closest followers of Jesus. 

Pharisee – A Jewish party during Jesus’ time that obeyed the written law of Moss and its unwritten law of Moses and its unwritten interpretations, known as the tradition of the elders (Mark 7:3).  They focused on holiness (Lev 19:2).  Some were hostile (John 7:32), others were helpful to Jesus (Luke 13:31).

Israel – The nation of Israel as descended from Jacob (Gen 32:28), after whose twelve sons the twelve tribes of Israel were named.    

Judaic – Pertaining to Judaism or the Jewish people.    

Judaism – The religion and culture of the Jewish people.   

Jew – A term for one who is of Hebrew descent or who adheres to the Jewish faith, or both.     

Themes, Topics, Discussion, or Sermon Preparation Ideas: 

  1. Teamwork makes the dream work.
  2. Ubuntu – I am who I am because of who we are.

Question: 

Metaphors can help get the point across in easily understandable and sometimes humorous ways.  List some commonly used metaphors.    

Concluding thought:

Israel, Israeli, Judean, Judaic, Judaism, and Jewish are all terms used in various degrees to describe the Hebrew people, their religion, their descendants or their nationality.  Sometimes the same term is used to describe ethnicity while at other times nationality or religion of a person or group of persons.  An article that explains some of these differences can be found here.  It’s important to use the right term because they are not synonymous although many people use them synonymously simply because they don’t know the difference.  There is also the risk of being misunderstood as anti-Semitic when using the wrong term.

Preview of Next Week’s Lesson: Next week is our final lesson this month on the book of Romans and the final lesson for the Spring quarter.  We study the twelfth chapter of Romans where Paul “turns the corner” from the doctrinal portion of writing to practical application.  Last week Paul used metaphor as a literary device.  This week he returns to a paradox as he begins to explain how we are called to new life in Christ and called to be transformed.

Christianity, religion, Romans, Sunday School, Sunday School Lesson

Sunday School Lesson (May 12, 2019) Called To Life in The Spirit Romans 8:1-14

Sunday School Preacher

Hello Sunday school teachers, preachers, and students! Welcome to SundaySchoolPreacher.com.  This week we take a close look at how we are called to life in the Spirit.  Several ideas surrounding this call are discussed in our text this week.  Those include: 

The Law

Sin

The Requirement for Righteousness

Life in the Spirit

This life in the Spirit is indeed a paradox.  In as much as we are sinful beings we are separated from God.  Yet through the indwelling presence of God’s Holy Spirit we are no longer condemned but made righteous through Jesus Christ. 

Background: 

Paul’s letter to the church at Rome is written approximately 57 Common Era.  It is written to a church that likely has cultural tensions.  The Jewish Christians likely wanted to maintain their Jewish customs and culture.  The Gentile Christians would have practiced religion in different ways.  At this point, the Roman Church was primarily a gentile church.  When this letter is written, the Jewish Christians had been expelled from Rome about eight years earlier by Emperor Claudius (New Interpreters Study Bible).  After Emperor Claudius died in 54 Common Era the edict lapsed and Jewish Christians began to return to a different and mostly Gentile church.  Romans is written to both Jews and Gentiles to let the Jews know they cannot boast of their Jewish heritage and to let the Gentiles know that righteousness through faith in Jesus Christ is all they need for salvation.  Its central focus is salvation by grace through faith in Jesus Christ. 

Chapter eight deals with the Holy Spirit’s work in the lives of Christians.  It is the Holy Spirit that indwells and, in fact, must indwell every believer.  Paul makes a resolute stand in verse nine that anyone who does not have the Spirit of Christ does not belong to him.  Thus, we clearly see the importance of the presence of the Holy Spirit in the life of the Christian.  Additionally, other important themes in this chapter include:

Law

Sin

Grace

Carnality

Review of Last Week and How it Connects to This Week: 

Last week we began a study in Romans, Paul’s longest letter. At the time he writes this letter to Jewish and Gentile Christians, they are likely experiencing some tension with religious customs and cultures in Rome.  We discussed how the righteousness of God is now not just through the law.  Now, there is another way to righteousness and that new way was through Jesus Christ.  That’s important because righteousness deals with right relationships.  And it is our relationship with God that secures righteousness for the Christian.  We also mentioned how Romans 3:23 stands as a perpetual reminder that no one is perfect (except Jesus Christ).  We all have sinned and come short of the glory of God. 

Paul is writing this letter to both gentile and Jewish Christians who likely still practice the tenets of the Torah.  He reminds both groups that neither is perfect, that all have sinned, and that God’s righteousness is received through faith in Jesus Christ.  Paul is essentially answering the question before it gets asked.  Why is this righteousness necessary?  The answer is because all have sinned. 

 Finally, we were reminded in verse 27 that the Jewish Christians could not boast of their heritage, or their works, because even the law requires faith.  And it closed reminding us that God is God of both Jews and Gentiles.  There is only one God who justifies the circumcision by faith and the uncircumcised through the same faith.

This week we consider the work of the Holy Spirit in Romans 8.  Townsend, Boyd’s, and Standard Commentary title this week’s lesson Called To Life in The Spirit.  The Scripture text comes from Romans 8:1-14.

What Takes Place in This Passage: 

Verse one begins by rejecting condemnation for Christians who walk after the Spirit.  While this verse seems to indicate the qualification that one must not walk after the flesh; it can be understood that if you are a Christian you are no longer controlled by the flesh.  An even more pressing question is who was doing the condemning?  Chapter seven holds the answer.  Chapter seven dealt with the law and sin.  Chapter eight answers the question of how to deal with the inadequacy of the Law.  We deal with it as verse two says through – “the law of the Spirit of life in Christ Jesus [who] has set you free from the law of sin and of death” ( that was the condemnation) (NRSV).  Note also that “no condemnation does not mean believers are free from the struggle against sin, but that we are free from the sentence of death and judgement on the last day” (NISB). 

Verse three reminds us of the weakness of the law and the flesh.  In other words, no one can keep all of the rules of the Law.  We need a righteous savior and the answer to that need is Jesus Christ.  God sent Jesus in the likeness of sinful flesh as the eternal answer for a fallen and sinful humanity.

Verse four takes it a step further.  It reminds us that righteousness is required, yet the requirement is fulfilled in those who walk after the Spirit.  Again, notice the importance of the Holy Spirit.  So then, the law is a guide to righteousness but a guide that no one could perfectly follow.  In fact, in Chapter seven, Paul takes issue with the Law (7:5-6).

Verse five reinforces the point that the flesh is concerned about the things of the flesh and the Spirit the things of the Spirit. 

Verses six through eight deal with the conflict between the flesh and the Spirit.  The King James Version uses the term “carnally minded” in verse six.  Carnal is defined as “that which relates to the body, usually associated with desires such as sensuality, lust, and indulgence”.  The New Revised Standard Version uses the phrase “to set the mind on the flesh”.  The idea is Christians should be governed by the Holy Spirit, not by our own lustful, self-serving desires.  In fact, Paul writes that being governed by the flesh is death but being governed by the Spirit is life and peace.  That’s because the carnal or flesh governed mind is hostile to God.  Note also that verse eight says “those who are in the realm of the flesh cannot please God”.  Conversely, Hebrews 11:6 reminds us that “without faith it is impossible to please God”.  So again, we see the importance of faith and the Holy Spirit.  If we are in the flesh, we cannot meet the requirement for righteousness.  Verse nine reassures us.  We are not in the flesh if the Spirit of God dwells in us.  But note also Paul’s warning.  “If anyone does not have the Spirit of Christ, they do not belong to Christ”.

Verses ten and eleven help us understand that it is the Spirit of God that brings life through righteousness.  In fact, it is this same Holy Spirit that raised Jesus from the dead that indwells the Christian and will give life to our mortal bodies also. 

Paul begins to wrap this thought up beginning in verse twelve.  He reminds us that we have an obligation to live according to the Spirit, not according to the flesh.  “For those who are led by the Spirit of God are the children of God”. 

Context:

A paradox is a true statement that appears to be contradictory.  Some paradoxical Christian affirmations are:  God as “one God in three Persons,” Jesus as “fully divine and fully human,” and the believer as “righteous yet a sinner”.  We see elements of this definition in these verses.  In fact, in my opinion, it is paradoxical that the Holy Spirit indwells humans.  In as much as we rebel against the will of God we are sinful beings.  Our text tells us the Law condemns, but the Spirit liberates.  II Corinthians 3:6 reminds us that God “has made us competent to be ministers of a new covenant, not of letter but of spirit; for the letter kills, but the Spirit gives life”.  Where the law condemns us, the Spirit liberates us.  We need a righteousness that cannot be attained through the law.  King David writes in Psalm 51:5 “Indeed, I was born guilty, a sinner when my mother conceived me”.  Yet, through acceptance of Jesus Christ as our Savior we have the privilege of being indwelt by the Holy Spirit.  We are called to life in the spirit.       

Key Characters in the text:

Paul – Originally known as Saul of Tarsus before his conversion to Christianity.  He was the most influential leader in the early days of the Christian church.  Paul was a primary instrument in the expansion of the gospel to the Gentiles.  His letters to various churches and individuals contain the most thorough and deliberate theological formulations of the New Testament (Baker Encyclopedia of the Bible). 

Holy Spirit – The third Person of the Trinity.  God the Father, God the Son, and God the Holy Spirit constitute the eternal Godhead.  The Spirit inspired biblical writers, makes known the saving work of Jesus Christ, and is God as present in and with the church.  The Spirit acts to incorporate all things into the life of the triune God. 

Key Words (not necessarily in the text, but good for discussion): 

Carnal – that which relates to the body, usually associated with desires such as sensuality, lust, and indulgence.

Paradox – A true statement that appears to be contradictory.  Some paradoxical Christian affirmations are:  God as “one God in three Persons,” Jesus as “fully divine and fully human,” the believer as “righteous yet a sinner”. 

Law – That which is prescribed to regulate behavior.  The Old Testament law includes the Ten Commandments and various ritual prescriptions found in the Pentateuch or the books of the Law (Torah).  Theologically, law expresses the will of God and is to be valued (Ps 119). 

Law and Grace – Two differing ways or forms of God’s relating to humanity.  A number of theological views as to the regulation of the two terms have emerged (John 1:17; Rom 4:16; 5:20; 6:14, 15).

Law of Nature – The universal moral law, believed by some theologians to be given by God to all persons or accessible to them through the use of their reason in relation to the order found in nature. 

Themes, Topics, Discussion, or Sermon Preparation Ideas: 

  1. What the Law can’t do.
  2. The Law versus the Spirit.

Questions: 

1) We were created in the image of God, yet, born in iniquity.  Explain this paradox. 

2) The text tells us we must be governed by the Spirit.  How are we governed by the Spirit on a day to day basis?           

Concluding thought:

We need righteousness and that righteousness is only found in Jesus Christ.  In John chapter 14 beginning at verse 15, Jesus promised the Holy Spirit (the Comforter).  It is the Holy Spirit who comforts, secures, and empowers us.  The importance of this gift cannot be stressed enough.  Our good works aren’t enough to secure righteousness.  The Christian Jews Paul included in this letter could not claim their heritage or their customs keeping the law as acceptable righteousness.  It is though the work of Jesus and the presence of the Holy Spirit in our lives that this desperately needed righteousness is secured. 

Preview of Next Week’s Lesson: Next week we will look at the call of the gentiles.  In Romans chapter eleven Paul, a Judean himself, speaks directly to the Gentile Christians as the Apostle to the Gentiles.  He does so in hopes of saving some of his Judean people.  But he also admonishes the Gentile Christians to not be arrogant.

Christianity, religion, Sunday School, Sunday School Lesson

Sunday School Lesson (April 28, 2019) Call and Commissioning / Called To Make Disciples Matthew 28:16-20, Acts 1:6-8

Sunday School Preacher
Call and Commissioning / Called To Make Disciples

Hello Sunday school teachers, preachers, and learners! Welcome to SundaySchoolPreacher.com.  In this week’s Lesson, we continue in Matthew where we left off last week and then transition to the Acts of the Apostles. Jesus has been resurrected, he has left the women along the road who were going to tell the disciples to meet him in Galilee and Jesus and the disciples are now in Galilee.  While in Galilee, Jesus appears to the eleven disciples and after all they have seen, heard, and experienced some still doubt.  Jesus gives the great commission to the disciples essentially telling them that the Gospel message is not just for Israel, but for all the world.  When the lesson transitions to Acts, the disciples want to know if Jesus will now restore the kingdom to Israel.  Again, He points them not to a worldly kingdom but to be witnesses to all the world.  Stay tuned to learn about our call and commissioning and how we are called to make disciples.    

Background for today’s text begins with The Gospel according to Matthew and then transitions to The Acts of The Apostles: 

The Cross

This is the fifth week we’ve studied the Gospel According to Matthew.  This week I’ll simply reinforce a few of the central themes to remember and then cover the background of Acts.  Matthew is written about 70 A.D. after the fall of the temple.  It is written to Jewish Christians who are struggling with their own identity. They are not accepted in the mainstream Jewish community because they believe in the divinity of Jesus.  Matthew writes to reassure them of God’s plan and God’s place in their lives.  While writing to this group of Jewish Christians, Matthew provides sacred hope and guidance to a marginalized community that is every bit relevant today as it was when written. 

The New Interpreter’s Study Bible explains that The Acts of the Apostles “is a sequel to the Gospel of Luke and continues the narrative account of the early church”.  The author is the same and Acts is written with similar theological themes, and style.  Whereas Matthew is written primarily to Jewish Christians, Acts is written “to a mixed community of predominantly Gentile Christians about 80 and 85 A.D. shortly after the Gospel of Luke”.  Additionally, “Luke, presumably a Gentile Christian, helps his readers to know how to remain faithful to tradition while reinterpreting it for their new circumstances”.  So the book of Acts continues in this theme.  Acts helps these mostly Gentile believers to both understand Jewish customs but also to know that they are not Jewish.  Nor are they beholden to Jewish customs and tradition. 

Review of Last Week and How it Connects to This Week: 

Last week two women, Mary Magdalene and the other Mary, went to see the sepulcher where Jesus was supposed to be.  We discussed that perhaps Matthew was trying to tell us that:

1.  It is women who first acted on the belief of the resurrection.

2.  It was women who first saw the risen savior.

3.  It is women who first proclaim that Jesus was raised from the dead. 

You may also recall that there was a great earthquake, the earth shook.  And the Angel of the Lord certainly delivered earth shaking news.  The angle rolled back the stone of the sepulcher and told the women “Don’t be afraid; I know that you’re looking for Jesus who was crucified.  And then the angel delivers perhaps the greatest news of all time.  “He’s not here; for he has been raised, as he said”.  Then the Angel tells them to “go quickly and tell the disciples that he is risen from the dead; he will meet you in Galilee”.  The women leave to proclaim the resurrection and as they went to tell his disciples, Jesus met them along the way.  Jesus tells them again “go tell my brethren to go to Galilee and there they shall see me”.  We noted how Jesus calls the disciples his brethren.  He calls them brethren even after they have denied, rejected and fled from him in his time of trouble. 

Finally, the text describes how the priests attempt to cover up the resurrection of Jesus by bribing the guards to say his disciples stole the body while they slept.  We discussed the two different messages that left the tomb.  Boyd’s Commentary mentioned “The women with a message of hope and victory for the disciples, and the guards with a message of confusion and failure for the chief priests”.  Then the women go forth proclaiming the victory of Jesus.  He lives!  This week we pick up where we left off in Matthew and continue into Acts 1.  We explore the ideas of Call and Commissioning in Townsend Commentary and Boyd’s Commentary and Called to Make Disciples in Standard Commentary.  The Scripture text comes from Matthew 28:16-20 and Acts 1:6-8.

What Takes Place in This Passage: 


Verse 16 The text begins in Matthew exactly where it ended last week.  The resurrection of Jesus has just occurred and now the eleven disciples have gone away to Galilee.  The scene begins with Jesus now in Galilee after the resurrection.  Verse 17 tells us when they saw Jesus they worshipped him but some doubted.  After all they had heard, seen, and experienced some of the disciples still doubted.  I suppose that can be said of many people today.  After all God has done in and with and through, and for us, some still doubt. 

Verse 18 tells us Jesus spoke to them saying “all power (or all authority) in heaven and on earth has been given to me”.  Townsend Commentary explains this term from power or authority means “the power of influence and the right of privilege”.  In other words, Jesus has all the right, all the privilege, all the freedom and all the license to stand as God has given him victory over death.  After his announcement Jesus gives them instructions.  He begins by telling the disciples to go.  And let me just interject here that God is a sending God.  He tells the disciples to go.   But not just to go, but to go and teach.  The Savior, who was once called teacher, now sends his disciples to teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. 

This is the great commission.  This is the commission that Jesus gives the disciples and that commission applies to all who call the name of Jesus as their Savior. Townsend Commentary tells us that it is “after the death and resurrection of Jesus that the limitation of the Gospel to Israel is removed.  In other words, the good news is not just for Israel anymore.  The direct commission is given to take the message of Jesus to all nations.  Only Matthew records the command of Jesus for them to baptize”. 

It’s also interesting to note that entire denominations have been started based on whether people baptize in the name of the Holy Ghost.  Sometimes we can make mountains out of mole hills. Trinity   I also want to highlight the fact that verse 19 is one of the few places in scripture where we see mentioned the Father, the Son, and the Holy Ghost in the same place.  While you won’t find this term in the protestant Bible, the doctrine of the Trinity refers to these three distinct personalities as the same person.

Verse 20 closes with Jesus reassuring the disciples that “I am with you always, even unto the end of the world.”  That is perhaps the second greatest news of all time.  Knowing that Jesus is present with us in good times and not so good times helps us to bear the burdens and trials and tribulations of life. 

Our text then moves to Acts chapter one verse six.  In this scene the disciples are gathered together and they ask Jesus “Lord, are you at this time going to restore the kingdom to Israel”.  The disciples are envisioning Jesus on the throne much like King David reined on the throne about one thousand years earlier.

Jesus tells them in verse seven, “it is not for you to know the times or the dates the Father has set by his own authority”.  So Jesus plainly tells them you don’t need to know.  There are some things that we simply can’t know and some things we just don’t need to know.  There are some things that God is going to handle in God’s own good time. 

But Jesus doesn’t leave them there.  In verse eight he tells them “you will receive power when the Holy Spirit comes on you.  And you will be witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth”.  Again, in the book of Acts we see Jesus is a sending God.  He sends his disciples into the entire world to become witnesses of who Jesus was and what Jesus means to the world.  Again, this is our mission today, to be witnesses for Jesus Christ in our everyday living. 

Context:

LTC Alexander with wife and mother

A few weeks ago I mentioned how a few decades ago several truly amazing young men and women and I were commissioned as Second Lieutenants in the United States Army.  We swore the oath of office to support and defend the constitution of the United States against all enemies, foreign and domestic.  That commissioning oath was our fundamental baseline purpose.  Everything we would do over the next years and decades would be tied to that oath.  The last time I took the oath of office was for my promotion to Lieutenant Colonel.  I’ve been retired over a decade now, but hearing the words of the oath still holds special meaning to me.  In today’s text, Jesus gives his great commission to the disciples.  He empowers them and he empowers us to go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.  This is our great commission and the words of the commission should hold special meaning to every Christian today. 

Key Characters in the text:

Jesus Christ – Jesus of Nazareth as the Messiah and according to the Christian church the incarnate second Person of the Trinity.  He was crucified on a cross and raised from the dead by the power of God (Acts 3:15; 13:30).  His followers (Christians) worship him and seek to obey his will.

Key Words (not necessarily in the text, but good for discussion): 

Missionary – One who is sent on a mission, usually by the church, with a focus on sharing the gospel of Jesus Christ in some way.     

Trinity, Doctrine of the – The Christian church’s belief that Father, Son, and Holy Spirit are three Persons in one Godhead.  They share the same essence or substance.  Yet they are three “persons”.  God is this way within the Godhead and as known in Christian experience. 

The Great Commission – The command of Jesus to his disciples to go into all the world and preach the gospel, as recorded in Matthew 28:19-20.  While some scholars dispute its authenticity as being Jesus’ own utterance, the passage has served as a warrant for the church to spread the gospel and for Christian evangelism. 

Themes, Topics, Discussion, or Sermon Preparation Ideas: 

  1. God is a sending God
  2. When God sends you, God is with you

Questions: 

1) Does the great commission apply to all Christians today?    

2) Some of the disciples doubted after Jesus appeared to them in Galilee.  Discuss why they might have doubted.         

Concluding thought:

The great commission is a charge to every Christian to make disciples.  One does not have to be a preacher to do this.  In fact, many fathers and mothers have discipled their children and children’s friends for Jesus Christ.  The points is, we all should go forth into our own communities and make disciples for Jesus.  It is our job to teach and train the words of Christ.  It is the Holy Spirits job to do the rest.         

Preview of Next Week’s Lesson:

Next week we begin a four week study in the book of Romans.  Jesus has now been resurrected and he has given us the great commission.  Over the next four weeks we will explore the spread of the Gospel in relation to our own calling.  We will hear a very familiar passage in Romans 3 verse 23.  “For all have sinned, and come short of the glory of God”.