Prayer – Sunday School Preacher

Sunday School Lesson (February 23, 2020) Perseverance in Prayer / Ever-Persevering Petitions Luke 11:5-13

February 17, 2020February 17, 2020 Sunday School Preacher

Hello Sunday school teachers, preachers, and students! Welcome to SundaySchoolPreacher.com. In this week’s lesson I give a brief review of the Winter Quarter and show how Jesus teaches his disciples the importance of perseverance in prayer. After teaching the disciples the model prayer (what we often call the Lord’s Prayer) he uses a parable to explain the importance of ever-persevering petitions. We need to pray and keep on praying. In this parable Jesus uses the example of a shameless neighbor and an earthly father to help his disciples understand that relationships matter. He also helps them understand that because of their relationship with God they can trust that God is a loving, merciful, kind, gracious, and generous God. Jesus helps the disciples to know that perseverance pays off. When we are in God’s will, God answers our prayers. He also helps them to know that we don’t pray to change God’s mind. God already knows what we need; we pray to get in God’s will. It’s our job to ask for God’s will; it’s our job to seek God’s will. When we ask for God’s will, when we seek and search for God’s will, God will open the door to answer our prayers. Some key ideas surrounding this week’s text includes the terms:

Parable

Perseverance

Background:

The Gospel According to Luke is the third of the four Gospels and the third of the three synoptic Gospels. Mathew, Mark, and Luke are synoptic whereas John is not. As I explained last week the synoptic Gospels, in large part, talk about the same things and talk about them in the same ways. The Gospel According to John stands alone. It talks about some of the same things but talks about them differently and it also talks about things the other Gospels does not mention.

Nelson’s Bible Handbook notes that “the author does not identify himself by name, but does tell us a good deal about himself.” It notes that “the author is educated, with the best command of Greek of any New Testament writer. He also counts among his acquaintances a person of high social standing, the “most excellent” Theophilus.” Other important facts from Nelson’s include:

As a Gentile the author is interested in Gentiles and equally disinterested in matters purely Jewish.
Luke was probably written some time shortly after 70 A.D.
Later tradition identifies the author as Luke, the companion of Paul.
Luke is the most socially minded of the gospels.

The New Interpreter’s Study Bible explains that “Luke is most noteworthy for its narrative of the birth of Jesus (chaps 1-2), the lengthy “travel account” in the central section (9:51-19:48), and its unrelenting interest in the marginalized and the dispossessed.” So, in this Gospel we see how Jesus shows particular interest in the marginalized and dispossessed. Luke highlights these interactions while also highlighting the “theme of salvation for Israel.”

Our scripture text falls within the long travel account on the way to Jerusalem. This is Jesus’ journey to Jerusalem. The NISB notes that “Jesus’ journey is especially concerned with the formation of disciples.” For example, in chapter 11:1 note how the disciples ask Jesus “Lord, teach us to pray, as John taught his disciples.” The NISB also notes that this journey is “also characterized by a growing hostility that reaches its acme in Jerusalem.” Nelson’s Bible Handbook notes that “knowing He is on his last journey to Jerusalem, Jesus instructs His disciples on a number of practical matters including prayer, covetousness, faithfulness, repentance (and more).” After the triumphal entry of Jesus into Jerusalem he faces the hostility of the Scribes and Sadducees. The hostility escalates until ultimately Jesus is crucified.

The eleventh chapter of Luke deals with what we call The Lord’s Prayer, perseverance in prayer, Jesus and Beelzebul, the sign of Jonah, and among other things Jesus denounces Pharisees and lawyers. The focus of this week’s lesson is perseverance in prayer. Some important terms to consider about this text include:

Parable

Perseverance

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

In last week’s lesson Jesus gave his disciples an example of a kingdom seeking prayer. We often call this model prayer of Jesus the Lord’s Prayer. In this portion of the Sermon on the Mount, Jesus was showing his disciples a more excellent way to pray. He was correcting them so they wouldn’t pray like hypocrites. He was correcting them so they wouldn’t pray to be seen like others or to draw attention to themselves. When Jesus says “pray then in this way” He was teaching his disciples how to pray. That is to say, this is a better way to pray. He had already told them don’t pray like the hypocrites in the synagogue and in the streets. He had already told them don’t pray to bring attention to yourself. And it’s not as if the disciples weren’t already praying or didn’t know how to pray. This prayer Jesus was teaching his disciples continued his instruction on the new rules and new commands that would govern the citizens of the new kingdom of heaven. It is perhaps the most well known prayer of all time and many of us learned it at the feet of our mothers. Townsend and Boyd’s Commentaries title this week’s lesson “Perseverance in Prayer” Standard Lesson Commentary titles this week’s lesson “Ever-Persevering Petitions.” The scripture text comes from Luke 11:5-13.

Again, these are the words of Jesus. He uses this parable not to give the disciples the answers, but to help them think through a situation and come to the right conclusion.

What Takes Place in This Passage:

This final lesson of the quarter opens at chapter eleven verse five. This is the 13th and final lesson of the Winter Quarter. Each of the 13 lessons focused on Honoring God. We began with David honoring God, then we saw how David remembered how good God had been to him. He knew where God had brought him from. God had been with King David down through the years and David wanted to honor God by building God a house. David’s heart was in the right place and he was well able to build a great house for God. But just because you can, don’t mean you should. It was not God’s will for David, but it was God’s will for David’s son Solomon. I talked about the Davidic Covenant and then moved on to unit two which focused on how Solomon honored God.

Solomon made a place for the Ark of the Covenant of the Lord and then he made sure to move the Ark so that only the priests would touch the Ark. Then Solomon made a great celebration to dedicate this new home for God. No longer would God dwell in the tabernacle, the moveable, mobile tent made by Moses; now the Ark of the Covenant would have a permanent place to dwell.

In unit three we see how Jesus honors God as he teaches about true worship with single minded obedience, piety, prayer, and perseverance. First God dwelt in the tabernacle. Then God dwelt in the Temple. Now God dwells in our hearts and it’s our duty to honor God even in our prayers.

Verse five begins with Jesus asking his disciples a rhetorical question. He asks “suppose one of you has a friend, and you go to him at midnight and ask your friend for three loaves of bread.” Jesus isn’t really expecting the disciples to give an answer. This is a parable. Jesus is about to teach his followers an important lesson. Westmininister’s Dictionary of Theological Terms defines parable as “A short story based on common experiences that contains a meaning.” This is a common experience that his followers would be able to identify with. Lexham Bible Dictionary explains that Jesus’ parables:

Are often introduced with a question.
Use everyday images.
Uses nameless characters.
Often describe the Kingdom of Heaven.
Sometimes have a shocking punchline.

It continues, “parables were not stories that merely educated, entertained, or satisfied curiosity; they demanded interpretation and application.” It is the interpretation and application that nourished and inspired his followers and confounded and confused his detractors. Lexham also notes that ““parable” occurs 48 times in the synoptic Gospels and twice in Hebrews. And while Jesus used metaphors such as light, vine, gate, and shepherd in the Gospel of John, none of Jesus’ teachings recorded there are considered parables and the word “parable” is not mentioned in John.”

One of the points of this parable is to highlight that perseverance pays off. The friend is in bed. He and his children are asleep. If he wakes up to get the loaves of bread not only will it disrupt his sleep, it will also wake up the entire family. Jesus uses everyday images and situations that made his listeners think. He didn’t give them the answers in his parables. He helped them think through to their own conclusions. Was it rude to wake the friend and his family? Was it even more rude to not provide some food for a friend who has probably been traveling through the day and arriving late at night. Townsend’s Commentary notes that “Hospitality was an important cultural practice. The suggestion that the sleeping man would deny his friend’s request was unthinkable in their culture.” It seems to me that this parable is also about relationships. Their is relationship between the traveller and his friend. There is a relationship between the person asking for bread and the sleeping friend. The friend asking for the loaves was not ashamed to keep knocking, to keep asking. It is his perseverance that gets the result he wants. Likewise, it can be our perseverance that gets the results we want when we are in line with God’s will. God knows what we stand in need of before we ask. Yet, it delights God to answer our prayers. 1 John 5:14,15 reminds us “And this is the boldness we have in him, that if we ask anything according to his will, he hears us. 15 And if we know that he hears us in whatever we ask, we know that we have obtained the requests made of him.” Perseverance pays off. When we are in God’s will, God answers our prayers. We don’t pray to change God’s mind, we pray to get in God’s will.

In verse nine Jesus continues, “So I say to you, Ask, and it will be given you; search, and you will find; knock, and the door will be opened for you.” That’s the point Jesus is driving home. Prayer is important. Making our requests known to God is important. Trusting God to answer our prayers is important. God is a generous, loving, kind, and merciful God. It’s our job to ask for God’s will; it’s our job to seek God’s will. When we ask for God’s will, when we seek and search for God’s will, God will open the door to answer our prayers.

I need to interject here to say that sometimes we really don’t know God’s will. I’ve been in situations in my own life where I honestly didn’t know which way to pray. The only thing I knew how to do was to trust that God was still a loving God, that God was still merciful and kind. And that I was still God’s son. Sometimes you don’t know what to do, and sometimes there is nothing you can do; but simply trust God.

In verses eleven and twelve Jesus continues “Is there anyone among you who, if your child asks for a fish, will give a snake instead of a fish? Or if he asks for an egg will he give him a scorpion?” Jesus is making the point that God can be trusted to treat God’s children right. Our God is a loving, merciful, kind, gracious, and generous God. It is unthinkable that any loving parent would give their child a snake instead of a fish or a scorpion instead of an egg. Likewise, it is unthinkable that our loving God in heaven would give us something harmful instead of something good.

Verse thirteen closes this lesson with Jesus stating the obvious to his disciples. 13 If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!” In other words, if your earthly fathers know how to give you good gifts, how much more will your heavenly Father give good gifts? Jesus is making his point by moving from the disadvantaged earthly father’s perspective to the omnipotent heavenly Father’s perspective. If your disadvantaged earthly father knows how to give good gifts, how much more will the God of the universe do for God’s children.

Context:

People who say God may not come when you want Him, but He’s always right on time, say that because they have probably experienced God for themselves. They already know that God is an on time God. Jesus has already taught the disciples the model prayer and in this parable he is teaching them to persevere in prayer. He is driving home the point that persistent prayer, persevering prayer, changes things. What we should know and believe is that prayer changes things. If not our circumstances or situations, then perhaps us.

Key Words:

Parable – A short story based on common experiences that contains a meaning. Parables make up approximately 35% of Jesus’ recorded sayings.

Perseverance – persistence in doing something despite difficulty or delay in achieving success.

Themes, Topics, Discussion, or Sermon Preparation Ideas:

1. Prayer changes things.

2. Why do we pray?

Question:

If God already knows what we need before we ask why is it important to ask?

Preview of Next Week’s Lesson:

Next week is the first week of the Spring Quarter. The focus for next quarter is justice and the prophets. The lesson for March 1, 2020 comes from Amos 5:18-24 and is titled “Called to Accountability” and “A Call to Accountability”.

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Sunday School, Sunday School Lesson

Sunday School Lesson (February 16, 2020) The Prayer of Jesus / Kingdom Seeking Prayer Matthew 6:9-15

February 10, 2020 Sunday School Preacher

The Prayer of Jesus / Kingdom Seeking Prayer

Hello Sunday school teachers, preachers, and students! Welcome to SundaySchoolPreacher.com. In this week’s lesson Jesus provides his disciples with a kingdom seeking prayer. We often call this prayer of Jesus the Lord’s Prayer. In this portion of the Sermon on the Mount, Jesus is showing his disciples a more excellent way to pray. He is correcting them so they won’t pray like hypocrites. He is correcting them so they won’t pray to be seen like others or to draw attention to themselves. When Jesus says “pray then in this way” He is teaching his disciples how to pray. That is to say, this is a better way to pray. He has already told them don’t pray like the hypocrites in the synagogue and in the streets. He’s already told them don’t pray to bring attention to yourself. And it’s not as if the disciples weren’t already praying or didn’t know how to pray. This prayer Jesus is teaching his disciples continues his instruction on the new rules and new commands that will govern the citizens of the new kingdom of heaven. It is perhaps the most well known prayer of all time and many of us learned it at the feet of our mothers. Some key ideas surrounding this week’s text includes the terms:

Doxology

Kingdom of God

Background:

This is the third lesson of three from the early chapters of the Gospel According to Matthew. Over the last two weeks some of the major points I’ve discussed include:

How The Gospel According to Matthew and the other three Gospels are placed at the beginning of the New Testament to form a foundation and basis upon which we learn about the life, work, death, and resurrection of Jesus Christ.
How this book is the writer’s recollection of words Jesus spoke decades earlier.
How the main subject of Matthew is “the kingdom of heaven” or the “kingdom of God.”
How this Gospel presents Jesus as a sort of Moses who delivers the nation of Israel like Moses delivered the nation from Pharaoh in Egypt.
How the NISB explains that “the Gospel was probably a rewriting of Mark’s Gospel, written around 70 CE.”
How the NISB explains “the antagonism toward the synagogue in Matthew suggests a date in the 80s.”

In this week’s lesson Jesus gives the disciples a model prayer. It is perhaps the most well known prayer of all time. Keep in mind that this prayer is a part of Jesus’ Sermon on the Mount discourse. In the Sermon on the Mount Jesus outlined some of the rules and commands that the kingdom of God will be governed by. In this prayer Jesus is showing his disciples a more excellent way to pray.

I want to highlight that this text is likely written after the Temple in Jerusalem has been destroyed. That’s significant because the Temple was central, or one of the most important aspects of the Jewish religion. As we have studied in previous lessons the Temple was the place where God would be present among them. Now that place was destroyed. God’s house was destroyed. And the Jewish people are trying to figure out what that means for them as a people. They want to know if it means that God has abandoned them. After suffering such a heavy defeat they are confused about their place in the world, what all this means for the Davidic covenant, and if God has truly forsaken them. One of the reasons The Gospel According to Matthew is written is to answer that question. The writer wants them to know that Jesus is the answer. The sixth chapter of Matthew deals with almsgiving, prayer, fasting, treasures, serving two masters, and worry. In our text for this week Jesus provides an example of how to pray. This model prayer is perhaps the most well known prayer in all of history. Some important terms to consider about this text include:

Doxology

Kingdom of God

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

In last week’s lesson Jesus gave instructions on how to do good deeds, where to pray, how to pray, and how not to pray. All of this was a part of Jesus’ Sermon on the Mount. Jesus had been baptized by John the Baptist, he had endured forty days and forty nights of fasting in the desert, then tempted by the satan. He had begun his ministry in Galilee, called his first disciples, and ministered to the crowds before his first major discourse – the Sermon on the Mount. The instructions in his Sermon on the Mount included how to do good deeds, how to give alms, and how to pray our prayers in ways that won’t draw attention to ourselves. Because when it’s all about us, when it’s all about drawing attention to ourselves, it’s not about the will of God for our lives. And it’s not about the others that Jesus sacrificed his life for. In last week’s text we also began to see a bit of the antagonism The Gospel of Matthew has toward the synagogue. That antagonism was a result of the division between what I call the old school traditional Jews (who reject Jesus) and the new Jewish Christians who believe Jesus is the Messiah. I also noted that Matthew does not offer a friendly glowing depiction of the synagogue. I noted how as the Mattheian writer writes to the Jewish-Christian community he recalled the words of Jesus from decades earlier yet his focus was still God honoring Piety. Townsend and Boyd’s Commentaries title this week’s lesson “The Prayer of Jesus.” Standard Lesson Commentary titles this week’s lesson “Kingdom Seeking Prayer.” The scripture text comes from Matthew 6:9-15.

Again, these are the words of Jesus. This prayer is a part of his sermon on the mount and it should not be considered as a separate, isolated text. It is in the context of all the words he just spoke in verses 1-8. This prayer is a part of his first major discourse – the Sermon on the Mount. It is a part of the rules and commands that govern the citizens of this new kingdom of God Jesus is preaching.

What Takes Place in This Passage:

The lesson opens at chapter six verse nine with Jesus having already given instructions on piety or as the King James version puts it almsgiving. He has given instructions on how to pray, where to pray, and how not to pray. Jesus has warned the disciples to beware of being pious in order to be seen by others and He has told the disciples “do not be like the hypocrites.” Now he teaches his disciples a model prayer.

This is the prayer that many of us learned from our mothers when we were but little children. And because we have known this prayer for so long it can be easy to simply say the words without meaning what we say. We know it by rote. And since we are so familiar with it and have known it for so long we can fall into the sin of verse 7 which says “When you are praying, do not heap up empty phrases as the Gentiles do.

When Jesus says “pray then in this way” He is teaching his disciples how to pray. That is to say, this is a better way to pray than the way you have been praying. He has already told them don’t pray like the hypocrites in the synagogue and in the streets. He’s already told them don’t pray to bring attention to yourself. It’s not as if the disciples weren’t already praying or didn’t know how to pray. Jesus is correcting the way they pray. Remember the verses before this one talked about not being a hypocrite and not praying to be seen by others.

The prayer begins by addressing God in heaven. Westminster’s Dictionary of Theological Terms defines heaven as “The place beyond earth that is the abode of God. In Christian theology, it is the future eternal abode of those who receive salvation in Jesus Christ. It is portrayed as a place of blessedness, without pain or evil, distinguished by the presence of God”. This place where the abode of God is, is also referred to as the third heaven. The first heaven is the atmosphere where we breath, the birds fly, and the clouds exist. The second heaven would be outer space where the sun, the moon, and the stars exist. And the third heaven would be God’s throne; that place where God most manifests God’s self. Check Genesis 1:1, 2 Corinthians 12:2-4, and Deuteronomy 26:15. Westminster’s defines “hallow” as “To consecrate, set apart, or regard as holy”. So Jesus is telling his disciples to address God in heaven knowing that God is – set apart, and holy.

In verse ten Jesus says “your kingdom come, your will be done.” That’s the WHOLE point. God’s kingdom on earth. This is the central reason behind The Gospel According to Matthew. God’s kingdom on earth, ruled by Jesus Christ. God’s kingdom on earth won’t be like the Roman kingdom that has oppressed the Jewish people and destroyed the Temple. It won’t even be like the old Jewish kingdoms of David and Solomon. This will be a new way of living, a new kingdom with new rules that govern the citizens of the new kingdom. This kingdom ruled by Jesus Christ will establish the perfect kingdom of God on earth and in the universe.

In verse eleven Jesus reminds his disciples to pray for daily provisions also. Jesus is not so heavenly minded that he is of no earthly good. He knows his disciples and followers often struggle for daily provision. And he wants us to bring those needs to God in prayer. 1 Peter 5:6, 7 reminds us “Humble yourselves therefore under the mighty hand of God, so that he may exalt you in due time. 7 Cast all your anxiety on him, because he cares for you”.

In verse twelve Jesus instructs the disciples “forgive us our debts, as we also have forgiven our debtors.” I think this verse should be interpreted to mean exactly what it says. We ask God to forgive our debts, just as or in the same way, we forgive our debtors. However, Marvin R. Vincent in Word Studies in the New Testament notes that “sin is pictured as a debt and the sinner is the debtor (compare Matt. 18:28, 30).” That a fine picture and it works for this verse but again, I don’t think this verse needs further interpretation. Forgiveness is an important theme in both the Old and New Testaments and we bear the duty and responsibility of forgiving when forgiveness is warranted.

In verse thirteen the New Revised Standard Version says “And do not bring us to the time of trial, but rescue us from the evil one.” The KJV says “and lead us not into temptation but deliver us from evil”. And The New International Version says “and lead us not into temptation but deliver us from the evil one.” The difference between the three translations is “time of trial instead of temptation” and deliver us from evil versus deliver us from the evil one. The Handbook on the Gospel of Matthew by Barclay M. Newman notes that “This final petition is especially difficult to interpret. The Greek word translated temptation may also mean “trail or persecution.” As I have noted in previous lessons, God does not tempt. James 1:13 reminds us. “No one, when tempted, should say, “I am being tempted by God”; for God cannot be tempted by evil and he himself tempts no one.” Note also that the KJV includes the doxology – “for thine is the kingdom, and the power, and the glory forever. Amen.” These words are not included in the NRSV or the NIV. The Pulpit Commentary explains

“indeed it was so usual for doxologies of one kind or another to be added by the jews to prayers, that, though we cannot for one moment accept the words here as genuine, we must consider it very doubtful if the Lord’s Prayer was ever used in Jewish circles without a doxology, or that our Lord, as Man, ever intended it to be so used.”

So, the doxology we quote in this verse was not a part of the original text of the Matthian writer nor is it in Luke’s account of this prayer.

Verses fourteen and fifteen close the lesson on a note about forgiveness. Just as God forgives us, we should forgive others. It’s important to do unto others as you would have them do unto you. We ought always to treat people right. Jesus is teaching a new way of living. No longer are the Jews to practice “an eye for an eye” now they are to forgive so that God in heaven will forgive them. These are new rules and a new way of living for the citizens of this new kingdom of Heaven.

Context:

Why do we pray? I pray because I believe God can do something about my situation or circumstances. I pray to have a conversation with God, to praise, or thank God. I pray to process my thoughts and to hear God’s direction. There are a number of ways and reasons we can and should pray. But in our praying we should know and remember that God is more concerned with the pray-er, than God is with the prayer. Let’s strive to do as Jesus taught his disciples to pray.

Key Words:

Doxology – a form of praise to God, such as “Glory be to the Father, and to the Son, and to the Holy Ghost (Spirit).

Kingdom of God – God’s Sovereign reign and God’s rule was the major focus of Jesus’ teaching (Matt. 6:23; Mark 1:15; Luke 6:20). Its fullness is in the future (Luke 13:29; 22:18) and yet it has also come in Jesus himself (Luke 10:9; 17:21).

Themes, Topics, Discussion, or Sermon Preparation Ideas:

1. Praying for our daily bread. (In the same way Jesus taught his disciples about spiritual and heavenly things he also taught them to pray for their daily provisions)

2. Why do we pray? (as in all things, our motivations matter. We ought to pray from a genuine heart)

Question:

Jesus took the time to instruct his disciple on prayer. Why is this an important part of the Christians’ life?

Preview of Next Week’s Lesson:

Next week, we move to the Gospel According to Luke but we cover the same subject content of this week. Next week we again study the Lord’s prayer but this time from Luke’s perspective. The lesson for February 23, 2020 comes from Luke 11:5-13 and is titled “Perseverance in Prayer” and “Ever-Persevering Petitions.” Again, Jesus teaches us about true worship through prayer.

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Sunday School, Sunday School Lesson

Sunday School Lesson (February 9, 2020) Piety That Honors God / God Honoring Piety Matthew 6:1-8

February 3, 2020January 31, 2020 Sunday School Preacher

Piety That Honors God / God Honoring Piety – Matthew 6:1-8

Hello Sunday school teachers, preachers, and students! Welcome to SundaySchoolPreacher.com. In this week’s lesson Jesus instructs us on piety that honors God. This God honoring piety begins with instruction on how to do good deeds. Then Jesus switches to where to pray, how to pray, and how not to pray. All of this is a part of Jesus’ Sermon on the Mount. Jesus has been baptized by John the Baptist, he has endured forty days and forty nights of fasting in the dessert followed by temptation from the satan. He has begun his ministry in Galilee, called his first disciples, and ministered to the crowds before he begins his first major discourse – the Sermon on the Mount. In this week’s text Jesus instructs us to do our good deeds, to give our alms, and to pray our prayers in ways that won’t draw attention to ourselves. When it’s all about us, when it’s all about drawing attention to ourselves, it’s not about the will of God for our lives. And it’s not about the others that Jesus sacrificed his life for. Additionally, in this week’s text we begin to see a bit of the antagonism The Gospel of Matthew contains toward the synagogue. This antagonism is a result of the division between what I call the old school traditional Jews (who reject Jesus) and these new Jewish Christians who believe Jesus is the Messiah. Matthew does not offer a friendly glowing depiction of the synagogue. In this week’s text, as Matthew writes to the Jewish-Christian community he recalls the words of Jesus from decades earlier and his focus is God honoring Piety. Some key ideas surrounding this week’s text includes the terms:

Hypocrisy

Kingdom of God

Background:

This is the second lesson of three that comes from the early chapters of the Gospel According to Matthew. Last week I mentioned how Matthew is the first book of the New Testament and the first book of what we call the four Gospels. I noted how Nelson’s Bible Handbook explains that “Matthew, Mark, Luke, and John are placed at the beginning of the New Testament as the theological backdrop for the rest of the New Testament”. So these four books help form the foundation and basis upon which we learn about the life, work, death, and resurrection of Jesus Christ. Each of the four Gospels tell the story of Jesus from their own unique perspective. Matthew, Mark, and Luke are synoptic Gospels. That means in large part, they tell the same stories, and they tell them pretty much the same way. They go together hand-in-glove. They are very much alike whereas the Gospel According to John is not synoptic. John stands alone recording events the other Gospels does not record and when it tells the same stories it tells them in a different way.

Nelson’s Bible Handbook notes that the main subject of Matthew is the “kingdom of heaven” or “Kingdom of God”. It continues, “this kingdom of God means the rule or reign of God – in the entire universe, in the world, and in our hearts.” That’s significant because this week’s lesson deals with some of the rules that govern the kingdom of God. These are new rules that the Jewish people had not heard before. In this new kingdom of God, with these new rules, people’s lives and society will be changed so they are not oppressing others and not living under oppression. Nelson’s Bible Handbook explains that “the kingdom is already here in Jesus (12:28), but it is not yet fulfilled (13:43; 25:34).” So God reigns sovereign throughout the universe right now, but the Kingdom of God that Jesus is preaching is not yet fully complete. If you have a red-letter edition of the Bible you will notice a lot of red in chapters five, six, and seven. In those chapters, Jesus is outlining his rules to govern this new kingdom of God. Those rules begin with what we call the Beatitudes in chapter 5:1-13.

In last week’s background I noted how the NISB explains that “the Gospel was probably a rewriting of Mark’s Gospel, written around 70 CE.” The NISB continues “the antagonism toward the synagogue in Matthew suggests a date in the 80s.” This antagonism The Gospel of Matthew contains is a result of the division between what I call the old school traditional Jews (who reject Jesus) and these new Jewish Christians who believe Jesus is the Messiah. In this week’s lesson a bit of that antagonism toward the synagogue begins to appear. Matthew does not offer a friendly glowing depiction of the synagogue.

The sixth chapter of Matthew deals with almsgiving, prayer, fasting, treasures, serving two masters, and worry. In our text for this week Jesus gives us instruction on how to do good deeds, where and when to pray; and how to and how not to pray. Some important terms to consider about this text include:

Hypocrisy

Kingdom of God

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

In last week’s lesson we saw a prime example of single minded obedience as Jesus demonstrated true worship. After being baptised by John the baptist, experiencing God the Father in a voice from the opened heavens, and the Holy Spirit in the form of a dove, Jesus was immediately taken into the wilderness by the Spirit where he fasted for forty days and forty nights. After fasting forty days and forty nights Jesus was famished. He may have been God in the flesh but his flesh desperately needed sustenance. Jesus is no doubt in a weakened state physically and emotionally. It was at this point when Jesus was vulnerable that the adversary, the accuser, the tempter, the devil tried to short circuit Jesus’ journey to become King of Kings and LORD of Lords. Jesus was tempted three times by the satan. Each time he engaged the devil by quoting holy Scripture. If it’s in you, it will come out of you. Jesus fought the devil with what was inside him – scripture. We would do well, if we could do the same when faced with adversity. Townsend and Boyd’s Commentaries title this week’s lesson “Piety that Honors God.” Standard Lesson Commentary titles this week’s lesson “God Honoring Piety.” The scripture text comes from Matthew 6:1-8.

Again, these are the words of Jesus. They are a part of his first major discourse – his Sermon on the Mount and they are a part of the rules and commands that govern the citizens of this new kingdom of God Jesus is preaching.

What Takes Place in This Passage:

The lesson opens at chapter six verse one with Jesus giving instructions on piety or as the King James version puts it almsgiving. His focus in this verse is piety. Westminster’s Dictionary of Theological Terms define “piety” as devotion and commitment to God expressed in the Christian life through a variety of actions. Different expressions and emphases for piety are found throughout Christian history. The term is sometimes used synonymously with “spirituality”.” So piety can be seen as part of one’s religious duty. Something that is done because of and required by one’s religious commitment. For us today, piety might be as simple as praying before we eat or visiting the sick or elderly.

In this verse, in the New Revised Standard Version (NRSV), Jesus warns us to beware of being pious in order to be seen by others. The King James Version uses the word alms, the New International Version uses the term right-eousness. And the New Revised Standard Version uses the term piety. Those are three different words in three different translations. The Pulpit Commentary explains several reasons why “alms” should not be the word used in this verse. One reason is that “it is improbable that the [Greek] word used here should be rendered “alms” because it has this meaning no where else in the New Testament.”

At any rate, Jesus is teaching us about the motives of why we do what we do; whether it’s called piety, doing good deeds, righteousness, or some other term. Jesus warns us to beware of doing what we do in order to be seen by others. He says, “for then you have no reward from your Father in heaven.” The implication then, is if we are doing these good deeds not to be seen by others but from a pure motive, then there will be a reward for us. But the question that immediately comes to mind is whether that reward will be received in this life or in the life to come.

In verse two we begin to see a bit of the animosity the Gospel writer has with the synagogue. As the Mattheian writer recalls the words Jesus spoke decades earlier he does not gloss over his disdain for the members of the synagogue. He calls them hypocrites. Note also that the correct word for alms is now used in the NRSV, the KJV, and the NIV translates alms as “giving to the needy.” In this verse, Jesus tells us “do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be praised by others.” The idea is that those who give should not draw attention to themselves for the good works they do. When they draw attention to themselves for the work they do the attention they receive is their reward.

The NISB explains “this passage promotes practices that benefit the other and serve God.” Serving others and not serving our own self interests is a theme that runs through both Old and New Testaments. In verses three and four Jesus tells us “when you give alms, do not let your left hand know what your right hand is doing.” Giving alms or doing righteousness does not require a great announcement. I think this takes into account the feelings of the person receiving alms also. Who wants to be the subject of someone making a big deal about how much they helped you. No matter how grateful a person may be, it can be embarrassing for someone to make a big deal about how they helped you. I think Matthew is concerned about the person on the receiving end of the good deed also. When our alms are done in secret, when we do good works without drawing attention to ourselves, God sees and God knows and that’s what counts.

First Jesus gives us instruction on piety then in verse five Jesus switches the subject to prayer. Again the Mattheian writer notes that hypocrites can be found in the synagogue “for they love to stand and pray in the synagogue.” They are hypocrites because they love to be seen. They are hypocrites because they love to look pious but their motives are for self glorification and not from a genuine heart. Jesus tells us “do not be like hypocrites.” The hypocrites have already received their reward.

In verse six, Jesus gives us instruction on where to pray. He tells us to go into our room, shut the door, and pray to the Father who is in secret, and the Father who sees in secret will reward you. Note that the KJV includes the word “openly”. The NIV and NRSV does not include this word. Public prayer for the praise and approval of others is vain and conceited. Westminster’s Dictionary of Theological Terms defines “prayer” as: human approach to God and addressing God in praise and adoration, confession, thanksgiving, suppliction, and intercession. A consciousness of God’s presence, love, direction, and grace may be experienced.” We pray to communicate with God, not to show off or be praised by others.

In verse seven Jesus tells us how to pray. He says we should not “heap up empty phrases as the Gentiles do. The KJV calls Gentiles “heathen”. The NIV uses “pagans” for the same word. The KJV uses heathen, the NIV uses pagan, and the NRSV uses Gentile. At any rate, this implies to me that heathens, pagans and Gentiles pray also. But I think the point the writer is making is that non-christian people pray and our prayers should not be like those of people outside the faith. The NISB explains that “heaping up empty phrases or babbling is polemic.” In other words, the Mattheian writer is harshly disagreeing with, if not attacking the way Gentiles pray.

Verse eight closes our lesson with an admonition not to be like the Gentiles and a reassurance that God the Father knows what we need before we ask. You may have heard some people say “ it don’t take all that”. In this case, it’s true. We don’t need long wordy prayers that sound a certain way. God already knows what we stand in need of. I especially like Hebrews 4:16 as a guide to my own prayer. “Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need.” And God knows, it’s always a time of need.

Context:

Why do we do what we do? What is our motivation? Do our good works come from a place of genuine concern for others without expecting something specific in return? I think these are questions that can help guide us in this Christian journey. Jesus instructs us to do our good deeds, to give our alms, and to pray our prayers in ways that won’t draw attention to ourselves. When it’s all about us, when it’s all about drawing attention to ourselves, it’s not about the will of God for our lives. And it’s not about the others that Jesus sacrificed his life for. Let’s strive to stay grounded in the reasons that matter.

Key Words:

Hypocrisy – The outward appearance of conveying truth or righteousness that masks the inner state of mind or intention of untruth or evilness (Matt 23:28; Mark 12:15; James 3:17).

Themes, Topics, Discussion, or Sermon Preparation Ideas:

1. Stay grounded in the reasons that matter. (Some things matter more than others, we should always stay grounded in the reasons that really matter)

2. Why do we do what we do? (our motivations matter. If we are seeking our own praise we can be sure we’ve already received all the reward we’ll get)

Question:

Why do words like humbleness, modesty, and meekness seem to be so much more valued for Christians?

Preview of Next Week’s Lesson:

Next week, we pick up where we left off in Matthew sixth chapter. The lesson for February 16, 2020 comes from Matthew 6:9-15 and is titled “The Prayer of Jesus” and “Kingdom Seeking Prayer.” Next week’s study deals with what is commonly called the Lord’s prayer. Again, Jesus teaches us about true worship; this time through prayer.

Thank you for joining me on this journey. I am Rev. Dexter Alexander and you’ve been listening to SundaySchoolPreacher.com.

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Christianity, Religion, Genesis, Sunday School Lesson

Sunday School Lesson (September 8, 2019) Faithful During Grief / God Answers Prayer 1 Samuel 1:9-20

September 3, 2019September 3, 2019 Sunday School Preacher

Faithful During Grief / God Answers Prayer 1 Samuel 1:9-20

Hello Sunday school teachers, preachers, and students! Welcome to SundaySchoolPreacher.com. This week I review how God answers prayer for Hannah. Hannah is a childless woman in a society that values women with children and male children in particular. Hannah is distressed, distraught, and discouraged. She faces “baby mama drama” from her husband’s other wife and she’s had about enough of living in this pain. In the end, Hanna’s situation works out. God answer’s her prayer. But for so many people, things don’t always work out the way we think they should. Like Hannah, many people are unable to do anything about their circumstances, knowing that only God can work it out. Like Hannah, we rejoice when things do work out. But when life throws us twists and turns we can be confident that God loves us no less, and in fact God’s love for us is infinite. Hannah didn’t know things were going to work out. But after hearing the man of God tell her to go in peace; her soul was no longer troubled. She had a calm assurance that somehow God was still on her side.

As we continue to understand how God is faithful, this week I focus on Hannah as she responds to God with calm assurance after promising to give her firstborn child back to God as a Nazarite. Some of the ideas surrounding this week’s text include the terms:

Vows

Nazarite

Background

The books of 1 Samuel and 2 Samuel bear the name of the Priest / Judge / Prophet however, Samuel dies before 1 Samuel ends. The New Interpreter’s Study Bible notes that “these two books were originally one book and remain one book in the Jewish canon. The division into two books probably originated in the second century BCE with the translation of the Hebrew into Greek”. Regardless of whether Samuel is read as one or two books, its major themes remain the same and are seen through both books. The NISB notes “there are two large and interlocking themes in 1 Samuel. The first is public: the importance of good government. The second major theme which continues in 2 Samuel is personal: the complexity of relationships both between people and God and among people”. Additionally, Nelson’s Bible Handbook explains that “1 Samuel records the critical transition in Israel from the rule of God through the judges to God’s rule through kings”. It also notes that “all of 2 Samuel and a major portion of 1 Samuel deal with events that happened after Samuel’s death”. This is likely an indication of the importance of Samuel as a major figure during a transitional time for the Israelites.

The NISB notes as part of the second major theme in Samuel “the complexity of relationships between families. These inter-human relationships are almost always conflicted, beginning with Hannah and Peninnah and going through Eli and his sons, Samuel and his sons, and Saul and his children. Listen, Parent/child relationships are a constant concern in all of Samuel”.

This first chapter of 1 Samuel opens with the story of Samuel’s mother Hannah praying to conceive a man-child. Hannah, a barren woman has been tormented by Peninnah the other wife of Hannah’s husband Elkanah. They have come to Shiloh to offer sacrifices unto the Lord. The text notes that Elkanah gave portions to his wife Peninnah and to all her sons and daughters; but to Hannah he gave a double portion, because he loved her, though the Lord had closed her womb.

The NISB explains that “there are three themes in this story:

1) Strife within the family.

2) God acting behind the scenes in ways that are apparent only to those who look for such actions.

3) God’s penchant for unexpectedly raising up the lowly”.

The central theme of this week’s lesson continues to be God’s faithfulness – this time during grief, and that God answers prayer. In this text we see a powerless woman beset with family conflict and we see how God moves on her behalf to answer her prayer. Our text will reveal how Hannah prayed, how God answered, and how Hannah honored God for answering her prayer. One note of caution… Please be considerate knowing that God has not favorably answered the prayer of every woman and every man who desires to have a child. Many women and men struggle for years to have a child only to be disappointed. We know that God is able and that God can change their situation. What we don’t know is when or even if God will. So please be considerate. Some important words to consider from this text include:

Vows

Nazarite

Review of Last Week

Last week’s lesson was taken from Genesis nineteenth chapter. It was titled Faithful During Distress and Faith and Doubt. Verse one began with two angels arriving Sodom in the evening. When Lot sees them from the gates of Sodom he got up to greet them. The text then skipped to verses four and five and then fifteen. I covered verses two through fourteen as a way to more fully understand the entire story.

In verses two and three Lot invited the two angels to spend the night at his house where he showed them great hospitality by providing shelter and making a feast. Before they fall asleep all the men from the city, both young and old, surrounded Lots house and demanded “bring them out to us so that we may know them”. I quoted the NISB’s explanation that “since know them is a veiled reference to sexual intercourse (4:1), the men of Sodom must be intent on homosexual relations with Lot’s guests”. I also quoted the NISB explaining

“While Israelite law prohibited sexual relations between men (Lev 18:22, 20:13); the narrator appears more appalled by other aspects of the Sodomites’ behavior. This story is particularly critical of their mistreatment of guests and disregard for the inviolable (unbreakable) codes of hospitality and of their mistreatment of an alien in their midst. This is an instance of the social oppression identified as the cities chief sin (18:20-21)”.

I noted that this is a story focused on the punishment of Sodom because of inhospitality toward its guests as well as its violence toward aliens in their midst. The men of Sodom were evidently seeking to gang rape these guests. And for these transgressions God would destroy this city. I quoted the The New Interpreter’s Bible One Volume Commentary noting that “The obligation to extend generous hospitality to vulnerable strangers is deeply rooted in Israelite law (Exod. 22:21; 23:9; Lev. 19:33; 23:22; Deut. 10:19; 24:17-21)”. Additionally, it notes their intention to have sexual relations with these strangers

“Signals their intention to commit the violent act of male rape, a technique of humiliation and torture of vulnerable people (both men and women). The wickedness of Sodom here is not homosexuality. Sodom’s sin is the lack of hospitality and the threatened violence by heterosexual men against vulnerable people in the community, those considered aliens and strangers in their midst”.

Again, this text is not primarily focused on homosexuality, but more so the violence and inhospitality. Ezekiel 16:48 – 50 explains the sin of Sodom.

48 As I live, says the Lord God, your sister Sodom and her daughters have not done as you and your daughters have done. 49 This was the guilt of your sister Sodom: she and her daughters had pride, excess of food, and prosperous ease, but did not aid the poor and needy. 50 They were haughty, and did abominable things before me; therefore I removed them when I saw it.

Lot begs the men to not act so wickedly. Then surprisingly he makes the horrible offer to give the men his two virgin daughters instead of the two guests. Keep in mind that this was a patriarchal society. Women were often if not always treated as property. Women had little if any rights at all and were treated at best as second class citizens. The men refuse Lots offer and then threaten that they will deal worse with Lot than with his guests. The NISB notes that “this is a desperate act of a man trying to preserve both his life and the ancient codes of hospitality; but it also reveals the perilous place of women as second-class citizens in ancient society”.

After these two guests rescue Lot by reaching out to bring him in the house and shut the door behind him the angels strike the men outside the door with blindness.

When morning dawned, the angels urged Lot to take his wife and two daughters out of the city so they would not suffer the same punishment of the city. Lot lingers, the angles seize him, his wife, and two daughters by the hand and took them outside the city. The text does not say why Lot lingered.

Verse seventeen told us “When they brought them outside they said, flee for your life; do not look back or stop anywhere in the plain; flee to the hills or else you will be consumed”. These guests are intent on sparing Lot and his family.

Verses eighteen and nineteen show Lot’s gratefulness but they also show his doubt that he could make it to the hills.

In verse twenty, Lot offers an alternative. Instead of fleeing to the hills he asks to flee instead to a nearby small city. Lot believes he can make it to this nearby city and there his life would be spared.

In verse twenty-one the angel says to Lot “very well, I grant you this favor too, and will not overthrow the city of which you have spoken”. The angels have indeed been gracious to Lot. God’s compassion and mercy toward Lot has been on display throughout this story.

In verses twenty-four through twenty-six the Lord rained on Sodom and Gomorrah sulfur and fire from the Lord out of heaven and he overthrew those cities and all the plain, and all the inhabitants of the cities, and what grew on the ground. Because of their sins of inhospitality and the mistreatment of aliens in their midst God destroys these two cities, the plain surrounding the cites, all of its inhabitants, and all that grew on the ground therein.

Verse twenty-nine restates how God destroyed the cities of the Plain, but remembered Abraham. Because God remembered Abraham, Lot and his two daughters were saved from the destruction of the cities. It was Abraham’s faith that God would do justly that saved Lot. “Shall not the Judge of all the earth do what is Just”?

This week’s lesson continues with the theme of God’s faithfulness. This time God is faithful during grief; but God ultimately answers Hanna’s prayer. In the same way Abraham pleaded with God on behalf of Lot and his family, now Hannah pleads with God to answer her prayer for a man-child. Last week we saw how God was faithful to Abraham. This week we see how God is faithful to Hannah and how Hannah honors God for God’s faithfulness. The lesson this week is entitled Faithful During Grief and God Answers Prayer. The scripture text comes from 1 Samuel 1:9-20.

What Takes Place in This Passage:

The lesson opens at verse nine. Hannah along with her husband Elkanah and Elkanah’s other wife Peninnah are gathered at the temple in Shiloh. After eating and drinking, Hannah arose and presented herself before the Lord to pray. Eli the priest is seated in the temple door. The NISB notes that at this point “Shiloh is the central Israelite shrine which contains the Ark of the Covenant”.

In verse ten Hannah is deeply distressed as she prays to the Lord weeping bitterly. Hannah is a woman without a child in a society that values women who have sons. She weeps bitterly because not only is she childless but Peninnah her husband’s other wife is her rival and provokes her severely to irritate her (verse 6). Dr. Theodore W. Burgh writes in The Africana Bible that “Hannah’s antagonistic rival torments her with vicious barbs and taunts. Hannah is caught in the midst of what could be understood in contemporary street vernacular as “baby mama drama””.

Townsend Commentary notes that “ancient Eastern legal texts allowed an infertile wife to provide her husband her maidservant to bear children for her as his heir. Therefore, the principal wife may possess legal rights to the children of her servants”; if you watch The Handmaid’s Tale that sounds familiar. But this however, is not the desire of Hannah’s heart. Hannah desires a man-child birthed from her own body. Hannah is distressed, she is distraught, and she is ready for her circumstances in life to change. She’s tired of being picked on and talked about. She’s tired of being laughed at and scorned. Even though her husband loves her, she’s tired of being treated badly about something for which she has no control. She has no child of her own and there is nothing she can do about it. In the Africana Bible Dr. Theodore W. Burgh explains “Hannah feels the pressure of the high value her society placed on bearing a child – particularly a male – in order to confirm her womanhood, she prays diligently to her god asking to become pregnant.

In verse eleven Hannah makes a vow. She vows to God that if God will remember her with a man-child she’ll give him back to God as a Nazarite until the day of his death. Elkanah loves Hanna despite the Lord having “closed her womb” (vs 5). And now Hannah believes this is something only God can fix. She makes a bargain with God. If only God will bless her with a man-child, she’ll give the child back to God as a Nazarite.

Westminster Dictionary of Theological Terms define “vow” as that which one has promised, particularly to God or to other persons, that binds one to them. And as much as Hannah wants a child of her own she promises God she’ll return the child to God if only God remembers her with this blessing. We can look upon Hanna’s vow with compassion and understanding as a powerless woman desperately desiring to change her circumstances. However there are numerous other uses of vows throughout scripture that we can look at both favorably and unfavorably. Jonah makes a vow inside the great fish (Jon. 2:9). Jezebel vows to kill Elijah (1 Kings 19:1-2). Jacob vows at Bethel if God will keep him, that he’ll serve God. (Gen 28:20, 21). And in Acts 23:12 certain Jews vow to kill Paul.

But Hannah’s vow was specific. Hannah vowed to give God a Nazarite. Westminster defines a Nazarite as a member of a group of Israelites who vowed abstinence from eating or drinking the fruit of the vine, who let their hair grow long, and who sought to avoid contact with dead bodies (num. 6), as a way of expressing their devotion to God. Hannah’s child will be special. Hannah’s child will serve God in a specific way. This child will be set apart for service to God and as the rest of 1 Samuel will show how Samuel indeed becomes an iconic servant of God. Hannah like many parents today wanted her child to make a difference in the world.

Additionally, Dr. Theodore W. Burgh explains in the Africana Bible that “a Nazarite was a male or female who dedicated himself or herself, or who was dedicated to YHWH by others, through specific vows (Num. 6:1-21, Judges 13:7).

In verses twelve, thirteen and fourteen Hanna continues praying silently with only her lips moving. Eli the high priest notices her and thinks she is drunk. Eli said to her “how long will you make a drunken spectacle of yourself? Put away your wine”. The NISB notes that Eli’s first speech shows his inability, unexpected in a priest, to distinguish between prayer and drunkenness. This raises the question of how effective a leader such an out-of-touch man can be, especially one who is the priest of the nation’s most important shrine”. Eli was indeed out of touch. He could not distinguish between the sincere prayer of a powerless woman and the antics of someone drunk with wine. Perhaps there are ways in our own lives we mistake someone’s sincerity for what we see as playful antics.

In verses fifteen and sixteen Hannah sets the record straight. Hannah tells Eli she hasn’t been drinking. She’s been pouring out her soul before the Lord. She informs Eli that she has been “speaking out of great anxiety and vexation all this time”.

After having set the record straight, verses seventeen and eighteen show Eli is at least an understanding priest. Now he recognizes Hannah’s pain and distress. Now he sees her for the woman she is and he tells her to “go in peace; the God of Israel grant you the petition you have made to God”. So many people have been in Hanna’s situation. Unable to do anything about their circumstances and knowing only God can work it out. After hearing the man of God tell her to go in peace her soul is no longer troubled. Hannah has a calm assurance that somehow God is going to work it out. She left her place of prayer, went to her quarters, ate and drank with her husband, and she was no longer sad.

Verses nineteen and twenty close this lesson as Hanna and the others rise the next morning, worship God, and then travel back to their home in Ramah. At some point Elkanah has sex with Hannah and the Lord remembered her. Hannah conceives the son she wanted so desperately and names him Samuel. Verse twenty says “she named him Samuel, for she said “I have asked him of the Lord””. Hannah gets the answer to her prayers. The birth of Samuel changes her life and her circumstances.

Context

Hannah’s prayers were answered. She was blessed with the child she so desperately wanted. Her circumstances changed for the better and she has a happy ending to her story. But sometimes our stories don’t end like we thought they should. Life takes us on twists and turns that we would not have chosen on our own. Regardless of the bargains we make or the vows we take with God, our circumstances will be what God purposes for them to be. Sometimes we desperately hang on to any thread of hope that God will hear our prayer and answer for us positively. We rejoice when things work out. But sometimes things don’t work out like we thought they should. Beloved, even when things don’t work out like we think they should, know that God’s love for you is infinite and what we don’t understand now, we’ll understand better by and by.

Key Characters in the text:

Hannah – She is the mother of Samuel and wife of Elkanah. She prays fervently at the temple in Shiloh for God to relieve her bareness.

Elkanah – He is the father of Samuel and husband of Hannah. Despite Hannah’s barrenness he confesses and demonstrates his love for her.

Eli – He is the high priest at the temple in Shiloh. Also one of the last minor judges; in the latter role he is said to have served for forty years (Townsend).

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

Vow(s) – That which one has promised, particularly to God or to other persons, that binds one to them. In the Roman Catholic tradition, the entrance into the religious life is marked by vows. Other vows may be made for undertaking specific actions.

Nazarite – A member of a group of Israelites who vowed abstinence from eating or drinking the fruit of the vine, who let their hair grow long, and who sought to avoid contact with dead bodies (num. 6), as a way of expressing their devotion to God.

Ark of the Covenant – The chest carried by the Hebrews that contained the tablets of the law. It was lost from history after the time of Nebuchadnezzar’s destruction of Jerusalem (586 B.C.).

Themes, Topics, Discussion, or Sermon Preparation Ideas:

1. Let your request be made known to God (Phil 4:6).

2. Praying your heart’s desire.

Questions:

1. Why did Hannah want her child to become a Nazarite?

2. God answered Hannah’s prayer positively. How should we respond when we see no positive results to our prayer?

3. Did you know women could take the Nazarite vow in the Old Testament?

Concluding Thought:

God answers prayer. Sometimes the answer is yes, sometimes the answer is no, and sometimes the answer is not now, maybe later. At any rate, God answers prayer. It’s up to us to understand the answer and continue to move forward in God’s plan.

Preview of Next Week’s Lesson:

Next week the lesson comes from the book of Exodus. We see God’s faithful provision for the Israelites in the wilderness. Very soon after departing Egypt the Israelites face difficult times and they began to mummer against Moses and Aaron. When they face hard times in the wilderness God demonstrates God’s faithfulness by miraculously supplying their needs. The lesson is entitled “Bread From Heaven”.