Tag: Redemption

Sunday School Lesson

Sunday School Lesson (August 18, 2019) A Covenant To Marry – Ruth 3:1-6, 8-12, 16-18

Sunday School Preacher
A Covenant To Marry – Ruth 3:1-6, 8-12, 16-18

Hello Sunday school teachers, preachers, and students! Welcome to SundaySchoolPreacher.com.  This week I take a look at a covenant to marry.  The lesson comes from Ruth 3:1-6, 8-12, 16-18.  In this lesson we see Naomi’s specific instructions to Ruth, Ruth’s marriage proposal to Boaz, Boaz’s covenant to marry Ruth and ultimately the redemption of Naomi through Boaz as the kinsman-redeemer.  What I found particularly interesting about this lesson is how in its Hebrew form it is replete with puns and innuendo of a sexual nature.  The writer is definitely telling us something, but it’s up to us to figure out what it is.  Some of the ideas surrounding this week’s text include the terms: 

Redeemer

Widow

Background: 

This week’s lesson is the second from the book of Ruth.  As noted last week, Nelson’s Bible Handbook records that the author of Ruth is unknown although some scholars credit it to the prophet Samuel.  In these four chapters and eighty-five verses seated between Judges and 1 Samuel we find the story of a woman whose name means pleasant but her life has been bitter.  Although this book is named Ruth because of her undying love for her mother-in-law, it tells the story of Naomi. 

After hearing that the famine in her homeland has ended Naomi and Ruth return to Judah.  When they arrive Naomi’s homeland Naomi is broken, bitter, and no doubt destitute.  Ruth asks Naomi if she can glean grain “behind someone in whose sight she might find favor” (2:2).  “As it happened, she came to the part of the field belonging to Boaz, who was of the family of Elimelech” (2:3).  Ruth gleans from Boaz’s field and as Boaz comes from Bethlehem he notices Ruth.   Boaz treats her with kindness telling Ruth to glean in his field and to stay alongside his servants.  Boaz knows how faithful Ruth has been to Naomi and now he has seen for himself how diligent she works in the field.  After Boaz shares a meal with Ruth and after a full day gleaning in the field she returns to Naomi and explains how kind Boaz has been.  “Naomi said to Ruth, “It is better, my daughter that you go out with his young women otherwise you might be bothered in another field”.  So Ruth stayed close to the young women of Boaz, gleaning until the end of the barley and wheat harvests” (2:22-23). 

That brings us to the scripture text for this lesson.  But first I should note the puns and innuendos excursus recorded in the New Interpreter’s Study Bible. 

“In chapter three, the narrator uses a series of puns that can have either innocent or sexually suggestive meanings.  The Hebrew word shakab, “lie down” is used eight times in 3:3-14.  Shakab can simply mean “sleep” but the word is also frequently used in biblical texts to imply sexual intercourse (e.g. Gen 19:33-35; 30:15-16; 38:26).  Similarly, the word galah (“uncover”) is frequently found in texts that prohibit incest (Lev. 18:6-19); regalim (“feet” or “lower body”) is a common euphemism for the genitals (Deut 28:57; Isa 7:20; Ezek 16:25); and “threshing floors” were traditionally associated with sex for hire (Hos 9:1).  The verb yada (“make known” in 3:3 “observe” in 3:4; “know” in 3:11 and “known” in 3;14) is also used in OT texts as a euphemism for sexual activity.  When Ruth asks Boaz to “spread your cloak over your servant” (3:9), she uses a phrase that has sexual overtones in Deut. 27:20 and Ezek. 16:8.  Thus, while the narrator does not spell out for us what happened between midnight and morning, the language used throughout the chapter is both ambiguous and playfully suggestive. 

So these numerous puns and innuendoes may be a simple case of the writer being playful with words. Or it may be the writer telling us a lot without saying it in so many words.  At any rate, we can be sure that the people spoken of in Holy Scripture are recorded as real people with hopes, ambitions, and desires, as well as faults and failures just like people today. 

Additionally, I should note that Boaz becomes Naomi’s redeemer.  Ruth alone has no claim to Elimelech’s property.  The NISB notes that “The redeemer is the designated family member who is expected to recover that which has been (or is in danger of being) removed from family control”.  Boaz is the kinsman redeemer for Naomi. 

Our lesson this week is entitled A Covenant To Marry.  After Ruth’s marriage proposal, Boaz makes a covenant saying “don’t’ be afraid, I will do for you all you ask” (3:11).  From this marriage, Obed would be born.  Obed is the father of Jesse and grandfather of King David.  Also, Matthew 1 records the genealogy of Jesus.  In this genealogy only four women are named and Ruth is one of them.  Some important words to consider from this text include:

Redeemer

Widow

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

Last week our lesson was taken from Ruth chapter 1.  I noted that leading up to verse six, the timeframe of Naomi’s story was when the Judges ruled.  During this time there was a famine in Judah and Elimelech, his wife Naomi, and their two sons left their home country and crossed into Moab.  I noted how “Bethlehem means “House of Bread / Food”.  Yet during Naomi’s time there was no food due to the famine.  I also noted the meaning of the names of Naomi, Elimelech her husband, and Mahlon and Chilion her two sons.  You may remember that after living in Moab for some time Elimelech dies and so do Naomi’s two sons.  I quoted Dr. Wil Gafney from the Africana Bible writing that “Naomi is a postmenopausal widow bereft of her childless sons.  Naomi has no (male) family left.  But she has a home.  She returned to her people, the land of her ancestors”.  

Verses six and seven told us that Naomi with her daughters-in-law start the return home because she has heard that the Lord has given Judah food. 

Verses eight and nine told us how Naomi pleaded with her daughters-in-law to go back to your mother’s house.  I noted how the term “mother’s house” is an indication that Naomi is urging them to look for new husbands”. 

In verse nine she wished that they would find security in the homes of new husbands.  The NISB notes that “In their world, marriage was assumed to be the only respectable way for a woman to achieve social and economic security”.  In a male dominated, patriarchal society, these husbandless women and this sonless mother would have a hard time just to survive.  

Verses ten and eleven told us again that Naomi wants them to look for other husbands.  Naomi told them “do I still have sons in my womb that that they may become your husbands”?  She knows how hard it is to survive without a husband and she believes it would be best for them to find other husbands.  I noted how this is really Naomi looking out for their best interest.  This is Naomi showing them love.  She knows she can do little to nothing to make life better for her daughters-in-law. 

The lesson then skipped to verse fourteen where again they wept aloud.  Naomi is heartbroken, distressed, and probably destitute and by her own words bitter.  She has set her mind to return to her home and she knows that she has nothing to offer her daughters-in-law.  Orpah is convinced of her mother-in-law’s argument.  It’s logical, it makes sense, and she knows Naomi is speaking from a place of love.  Orpah departs from Naomi and returns to her people, to her culture, and to her gods.  But Ruth clings to Naomi.  She knows Naomi is speaking the truth.  She knows she has nothing really to look forward to.  She knows that she is a Moabite and Israelites look down on and almost always have nothing to do with Moabites.  But still, she clings to her mother-in-law.  She clings because there is something more powerful than the pain of living among people who don’t like you because of your ancestry.  She clings because there is something more powerful than suffering because there is no man in your home.  She clings because there is something more powerful than the sorrow she has already faced and the hardships she is likely to face.  She clings because she loves this woman.  She loves her mother-in-law more than the comfort of living with her own people.  She clings because she loves this woman more than the familiarity of her own customs and her own gods.  She clings because Naomi is a woman who has no doubt shown Ruth the kind of love that transcends customs.  Naomi has shown her a love that transcends culture. And for Ruth, Naomi’s love transcends familiarity. 

In verses sixteen and seventeen Ruth speaks the words that are so often repeated in marriage ceremonies.  These words are Ruth’s unequivocal love for her mother-in-law.  Ruth is going to cling to Naomi regardless of what may come.  Where ever she goes, where ever she lives, whatever God she serves, and where ever she dies, Ruth declares that the same will be to her. 

I also highlighted the fact that this sentiment of love is certainly appreciated, respected, and esteemed; yet we should be mindful of the context.  The NISB notes that “these words spoken by one woman to another woman must be taken out of context in order to be used as a pledge of love between a man and a woman”.  Yet it is this sentiment and the deep meaning of this kind of love that we all ought to strive for in our marriage relationships.  This is Ruth’s covenant with Naomi. 

Verse eighteen closed last week’s lesson with Naomi resigned to Ruth’s commitment.  Naomi realizes that Ruth is determined and committed; not just to go with her but to demonstrate her love toward her. 

That should be our goal.  To demonstrate our love for one another in ways that leaves no doubt about our care and concern.

This week’s lesson deals with a covenant of marriage.  Ruth proposes marriage to Boaz.  Boaz understanding the character of Ruth, her faithfulness to her mother-in-law, and her work ethic makes a covenant to marry Ruth.  This marriage would redeem Naomi, provide a home for Ruth and Naomi, give Boaz access to Elimelech’s property, and produce the grandfather of King David.  Townsend, Boyd’s, and Standard Lesson Commentary title the lesson A Covenant To Marry.  The scripture text comes from Ruth 3:1-6, 8-12, and 16-18. 

What Takes Place in This Passage: 

Verses one and two begin with Naomi’s concern for Ruth’s security.  Naomi’s care and concern for Ruth underscores her love for her daughter-in-law.  After realizing Boaz has shown interest in Ruth, Naomi knows exactly what to do.  Naomi knows the customs of the barley harvest and as the reaping season draws to a close she gives her daughter-in-law specific instructions on how to conduct herself. 

In verse three Naomi tells Ruth to wash, anoint herself with perfume, and to put on her best clothes.  Naomi tells her to go to the threshing floor but to not make herself known to Boaz until after he has finished eating and drinking.  Naomi knows what she is doing.  With these specific instructions she hopes to ensure Ruth’s success with convincing Boaz to marry her. 

The instructions continue in verse four.  Naomi tells Ruth “when he lies down, observe the place then go and uncover his feet and lie down; and he will tell you what to do”.  In verse five Ruth demonstrates her obedience to Naomi telling her “all that you tell me I will do”.  The NISB notes that the Hebrew word for “lie down” is used eight times in 3:4-14.  “Lie down” can simply mean “sleep” but this word is also frequently used in biblical texts to imply sexual intercourse.

Verse six tells us Ruth followed Naomi’s instructions.  Verse seven in not in the lesson, but it tells us how after Boaz was content with eating and drinking he lies down at the end of a heap of grain and how Ruth “came stealthily and uncovered his feet, and lay down”.  The New Interpreter’s Bible One Volume Commentary notes that “The Hebrew of this scene is filled with words that may have either ordinary meanings or sexual overtones, especially the words “feet” (used euphemistically for genitals) and “lie down” (for sleeping or sexual relations).  Both in content and choice of vocabulary, the storyteller establishes the possibility for a sexual tryst outside of marriage, yet draws back from saying exactly what took place”.

Verse eight tells us that at midnight Boaz is startled discovering a woman laying at his feet.  It’s easy to understand how he might be startled having gone to sleep alone only to wake in the middle of the night with a woman lying next to him.  Boaz is likely a pious man given his greeting in chapter two verse four. 

In verse nine Ruth explains “I am your servant; spread your cloak over your servant, for you are next-of-kin”.  This is Ruth’s marriage proposal.  The NIBOVC notes that “spread your cloak over your servant” is in effect elevated language for a marriage proposal.  Verse ten helps us understand just how wise Naomi was.  Naomi had given Ruth specific instructions and now Boaz says “may you be blessed by the Lord, my daughter; this last instance of your loyalty is better than the first”.  Here Boaz recognizes Ruth’s actions toward him as better than her actions toward her mother-in-law.  He knows how loving and faithful Ruth has been toward Naomi.  Now he sees that same kind of love and faithfulness toward him by Ruth. 

Verse eleven is the covenant to marry that Boaz makes toward Ruth.  In verse nine Ruth proposes marriage.  In verse eleven Boaz makes the covenant to marry Ruth.  He promises her “do not be afraid, I will do for you all that you ask”. 

Verse twelve introduces a twist.  Boaz tells Ruth there is another kinsman more closely related than he is.  Yet, Boaz will be determined to see this matter through successfully.

In verse sixteen Ruth returns to her mother-in-law who asks “how did things go with you, my daughter”.  Ruth tells Naomi all that happed and in verse seventeen she says “He gave me these six measures of barley, for he said; do not go back to your mother-in-law empty-handed”.  Naomi’s plan has worked.  Boaz sends Ruth home with six measures of barley to show his appreciation.  And in verse eighteen Naomi tells Ruth to simply wait.  She knows Boaz will not rest until this marriage is settled. 

Context:

“I am redeemed.  I’ve been bought with a price.  Jesus has changed my whole life”.  The words of this song, written by Jessy Dixon, seem appropriate to express the gratefulness of being restored into God’s family.  Naomi was redeemed.  Where her life had been bitter and empty; after Ruth’s marriage and the birth of Obed, Naomi is restored, renewed, and redeemed.  Many of us have experienced a season (if not seasons) of bitterness in life.  It’s my hope and prayer that we all come through those seasons better.  Filled with better love, better hope for tomorrow and better grace for today. 

Key Characters in the text:

Naomi – The mother-in-law of Ruth and wife of Elimelech.  Her name means “sweet” or “pleasant” but she becomes bitter toward God after the death of her husband and two sons.  She is later redeemed and the sweetness of her life restored. 

Ruth – A Moabite woman who becomes the grandmother of King David and in the bloodline of Jesus Christ.  Ruth demonstrates her undying love for her mother-in-law Naomi and through her she becomes Naomi’s redemption. 

Boaz – A rich farmer from the City of Bethlehem and a kinsman to Elimelech.  He was made the kinsman-redeemer when he agreed to marry Ruth, and he therefore became the great grandfather to King David and direct ancestor of Jesus Christ (Townsend).

Key Words: 

Redeemer – God as the rescuer and recoverer of Israel.  A designation for Jesus Christ, who brings salvation and the redemptive relationship God, intends to have with those who believe.  

Widows – Women who remained unmarried after the death of their husbands were of special concern in ancient Israel as powerless persons (Ex 22:22).  They were recipients of Christian care by churches in Acts 6:1-3 and 1 Tim 5:3-16. 

Themes, Topics, Discussion, or Sermon Preparation Ideas: 

1.  I am redeemed.  (Song written by Jessy Dixon)

2.  Teamwork makes the dream work.        

Questions: 

1.  A marriage between Naomi and Boaz would not have kept the “name” of Elimelech alive.  Naomi was past childbearing age.  Discuss what a marriage between Ruth and Boaz accomplishes.    

2.  Naomi instructed Ruth to approach Boaz in an intimate way to propose marriage (Townsend).  Why do you think this was necessary?      

Concluding Thought:

“It takes a village to raise a child” is an Igbo and Yoruba proverb that exists in many different African languages. It reflects the emphasis African cultures place on family and community and may have its origins in a biblical worldview (Reference.com).  Marriage, family, and community are foundations of society.  When our marriages, our families, and our communities are rooted in love all of our lives are made better.  After their husband’s death, Ruth willingly remained with Naomi.  She later willingly married Boaz, a kinsman-redeemer.  As a result their family grew, the community was made better, and the result was Naomi’s redemption.  Working together, makes the dream work.                

Preview of Next Week’s Lesson:

Next week we move back to the New Testament but remain on the idea of love and marriage in the context of a covenant.  Next week the lesson text is taken from Ephesians 5:21-33.  The lesson is entitled Marriage: A Covenant of Mutual Love. 

Sunday School Lesson

Sunday School Lesson (August 11, 2019) A Mother-Daughter Covenant Ruth 1:6-11, 14-18

Sunday School Preacher
A Mother Daughter Covenant Ruth 1:6-11, 14-18

Hello Sunday school teachers, preachers, and students! Welcome to SundaySchoolPreacher.com.  This week I take a look at a covenant between a family.  The lesson comes from Ruth 1:6-11 and 14-18.  In this lesson we see women who are ethnically different.  They worship different gods, they have different customs, and they have different cultures.  Yet something binds these women together more powerfully than their differences could separate.  In this lesson Ruth leaves everything she knows, all of her traditions, practices, and all of her people to go with Naomi.  What this highlights for me is the powerful way in which Naomi must have impacted Ruth.  This mother-in-law must have had a profound, deep, intense, and life changing impact on her daughter-in-law for her to leave everyone and everything she was accustomed to.  Ruth knows that she is a Moabite and Israelites look down on and almost always have nothing to do with Moabites.  But still, she clings to her mother-in-law.  She clings because there is something more powerful than the pain of living among people who don’t like you because of your ancestry.  She clings because there is something more powerful than suffering because there is no man in your home.  These two women have a bond of love.  It is this love that becomes a mother daughter covenant; a covenant that we all should strive to emulate in our own relationships.  Some of the ideas surrounding this week’s text include the terms: 

Redeemer

Widow

Background: 

This week’s lesson is the first of two lessons from the book of Ruth.  Nelson’s Bible Handbook notes that its author is unknown although some scholars credit it to the prophet Samuel.  The New Interpreter’s Study Bible notes that “Christian Bibles place Ruth in between Judges and Samuel.  This leads the reader directly from the era when “there was no king in Israel” (Judg. 21:25) to the time of David, the exemplary King noted in Ruth 4:17-22”.  The Hebrew Bible, instead, places Ruth among the writings. 

Townsend commentary notes that Ruth begins during the closing days of Judges.  “Judges was a four-hundred year timeline of anarchy and oppression during which the Israelites were not ruled by kings but rather had judges who were deliverers whom God periodically raised up to deliver Israel”.  Judges Closes with “There was no King in Israel”.  Ruth takes us from the anarchy of no king to the time of the great King David. 

Perhaps the strongest theological point in Ruth is the idea of the redeemer.  Although this book is named Ruth, it tells the story of Naomi.  “Naomi lived in Bethlehem in the time of the Judges.  A famine drives Naomi and her family to seek refuge in Moab, where her two sons marry (abduct) Moabite women as wives.  When Naomi’s husband and sons die, she returns to Bethlehem, destitute, bitter and “empty” but accompanied by her Moabite daughter-in-law Ruth” (New Interpreter’s Study Bible).  Again, this book is named Ruth, but it is really the story of Naomi. 

It is Naomi who “needs redemption and ultimatly she receives it.  It is Naomi’s life that is renewed (4:15); her feelings of bitterness, emptiness, and hopelessness are turned around.  Like Naomi, we are the recipients of unmerited love, and our redemption is due to someone else’s faithfulness, not our own” (NISB). 

It is also important to note the full context in which Ruth pledges her love to Naomi.  Dr. Wil Gafney writes in The Africana Bible – Reading Israel’s Scriptures From Africa and The African Diaspora that “Ruth’s embrace of Naomi is particularly striking remembering that they were from different ethnic communities, practiced different religions, and Naomi was there – and presumably did not object – when Ruth and Orpah were abducted into marriage.  So Ruth really leaves everything she knows, all of her traditions, practices, and people to go with Naomi.  What this highlights for me is the powerful way in which Naomi must have impacted Ruth.  This mother-in-law must have had a profound, deep, intense, and life changing impact on her daughter-in-law for her to leave everyone and everything she was accustomed to. 

Our text this week is focused on a covenant between a family.  A family that is ethnically different but bound in love nonetheless.  Ruth is marginalized as a Moabite and as a widowed or unmarried woman.  She knows she will likely be unwelcome in Bethlehem.  The Israelites did not like, nor did they get along with the Moabites.  Yet, her love for her mother-in-law compels her to go anyway.  Some important words to consider from this text include:

Redeemer

Widow

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

Last week was the first in a series of lessons that deal with covenants between people.  As we saw in last week and will see again in this week’s lesson, love is a significant theme that drives these covenants.  Last week’s lesson was taken from 1 Samuel chapters eighteen and nineteen.  The love that secured the covenant between Jonathan and his friend David was the central theme.  Chapter eighteen began with a continuation of the David and Goliath story.  In verse one David had already killed Goliath and presented Goliath’s head to Saul.  David was seen as a hero and of course this bothered King Saul.  David had single handedly won the war and defeated the Philistine enemy of Israel.  Verse one told us that the soul of Jonathan was bound to the soul of David.  Townsend Commentary noted that “the traditional, mainstream view of the relationship between David and Jonathan is that it was platonic, brotherly love”. 

Verse two helped us understand that Saul was pleased with David because Saul “took him that day and would not let him return to his father’s house”.  

Verses three and four helped us understand that Jonathan and David had a mutual agreement; they made a covenant.  Verse three told us that Jonathan loved David as his own soul.  The terms of their covenant are not mentioned but based on the actions of Jonathan in verse four we can consider Jonathan’s loyalty to David surpassed his own claim to the throne.

Verse five helped us understand David’s obedience and wisdom.  David conducted himself wisely.  He was successful in all that Saul put before him.  He was so successful that “all the people, even the servants of Saul approved”.  The fact that even the servants approved really says something about the fame, celebrity, and prominence of David.  That same fame and prominence is what would make King Saul jealous. 

At this point the lesson text skipped chapter 19.  I noted that between verses 6 and the beginning of Chapter nineteen a lot transpires.  Townsend Commentary noted “the events of 1 Samuel 18-20 occurred between 1018 and 1013 BC, and David would have been between fifteen and twenty-two.  He spent approximately seven years living with King Saul before Saul began trying to kill him”.  Additionally, “There is a twenty-five year age gap between David and Jonathan”. 

Verse one of chapter 19 tells us that Saul speaks to Jonathan and to all his servants that they should kill David.  Saul is jealous of David.  This jealousy is the basis of his hatred for David without cause.

Verse two of chapter nineteen told us of Jonathan’s treason against his father Saul.  Jonathan’s love for David and his covenant with David means more to him than carrying out the wishes of his father the King.  Jonathan warns David and advises him to hide in a secret place until morning.  

Verses three, four, and five detailed the plan Jonathan came up with to save his friend and how with courage and commitment Jonathan spoke truth to power.  If warning David wasn’t treason, reporting his private conversation with the King surly was.  Verse four shows Jonathan speaking up for and on behalf of David his friend. In verse five Jonathan reminds his father the King how David risked his own life to kill the Philistine.   He reminds the King that David is innocent.  In this way, Jonathan showed his true loyalty.  He risked his own life for the safety of his friend.  He spoke truth to power.  He was courageous and committed to the covenant he made with David.

Verses six and seven reveal the results of Jonathan’s plea to his father.  Saul listened to his son and he swore “as the Lord lives, he shall not be slain”.  Jonathan took the risk for his friend and in this occasion it was worth it.  It was a tremendous risk for Jonathan.  He had to choose between loyalty to his father and loyalty to his friend.  As Jonathan noted, David was innocent.  Jonathan choose to stand up for what was right.  His loyalty was to his friend, but his loyalty was also to what was right.

That should be our goal.  To stand up for what’s right; to be loyal to our friends but more so, to truth and righteousness. 

This week’s lesson deals with another covenant based in love.  David and Jonathan’s love is through friendship.  Naomi and Ruth’s love is based in family.  Although the family circle has been broken with the death of the husbands of Naomi, Orpha, and Ruth the love Ruth demonstrates to her mother-in-law is just as powerful as any other.  Townsend, Boyd’s, and Standard Lesson Commentary title the lesson A Mother-Daughter Covenant.  The scripture text comes from Ruth 1:6-11, and 14-18. 

What Takes Place in This Passage: 

Leading up to verse six we learn the timeframe of this story is when the Judges ruled.  There was a famine in Judah and Elimelech, his wife Naomi, and their two sons left their home country and crossed into Moab.  The New Interpreter’s Study Bible notes that “Bethlehem means “House of Bread / Food”.  Yet at this time there is no food due to the famine.  Elimelech means “My God is King” in ironic contrast to the end of Judges which states that there was no king in Israel.  Mahlon and Chilion sound like the Hebrew words for “Diseased” and “perishing” suggesting that the sons are likely to die young.  And Naomi means “Sweet” or “pleasant” in ironic contrast to the bitterness she will face in life”.  After living in Moab some time Elimelech dies.  After living there about ten years the two sons also die.  When verse six picks up Dr Wil Gafney writes in the Africana Bible “Naomi is a postmenopausal widow bereft of her childless sons.  Naomi has no (male) family left.  But she has a home.  She returned to her people, the land of her ancestors”.  

Verses six and seven tell us that Naomi with her daughters-in-law start the return home because she has heard that the Lord has given Judah food. 

Verses eight and nine tell us that Naomi told her daughters-in-law to go back to your mother’s house.  The NISB notes that using the term “mother’s house” is an indication that Naomi is urging them to look for new husbands”.  And it’s here that we get the first glimpse of the kind of woman Naomi is.  She tells them “May the Lord deal kindly with you, as you have dealt with the dead and with me”.  Regardless of Naomi’s motivation for sending them back she wishes them well and acknowledges how they have treated her dead sons, and how they have treated her as their mother-in-law.  In verse nine she wished that they will find security in the homes of their new husbands.  The NISB notes that “In their world, marriage was assumed to be the only respectable way for a woman to achieve social and economic security”.  In a male dominated, patriarchal society, these husbandless women and this sonless mother would have a hard time just to survive.  After she kisses them, they all wept aloud.  But surely, this isn’t the first time they have wept aloud together.  These women have experienced great trials and tribulations.  They have experienced the death of their husbands and Naomi’s sons.  And they have likely faced the struggles of providing for themselves without their husbands. 

Verses ten and eleven tell us again that Naomi wants them to look for other husbands.  Naomi tells them “do I still have sons in my womb that that they may become your husbands”?  Naomi knows how hard it is to survive without a husband and she believes it would be best for them to find other husbands.  And this is really Naomi looking out for their best interest.  This is Naomi showing them love.  She knows she can do little to nothing to make life better for her daughters-in-law. 

The lesson text skips to verse fourteen where again they wept aloud.  Naomi is heartbroken, distressed, and probably destitute and by her own words bitter.  She has set her mind to return to her home and she knows that she has nothing to offer her daughters-in-law.  Orpah is convinced of her mother-in-law’s argument.  It’s logical, it makes sense, and she knows Naomi is speaking from a place of love.  Orpah departs from Naomi and returns to her people, to her culture, and to her gods.  But Ruth clings to Naomi.  She knows Naomi is speaking the truth.  She knows she has nothing really to look forward to.  She knows that she is a Moabite and Israelites look down on and almost always have nothing to do with Moabites.  But still, she clings to her mother-in-law.  She clings because there is something more powerful than the pain of living among people who don’t like you because of your ancestry.  She clings because there is something more powerful than suffering because there is no man in your home.  She clings because there is something more powerful than the sorrow she has already faced and the hardships she is likely to face.  She clings because she loves this woman.  She loves her mother-in-law more than the comfort of living with her own people.  She clings because she loves this woman more than the familiarity of her own customs and her own gods.  She clings because Naomi is a woman who has no doubt shown Ruth the kind of love that transcends customs.  Naomi has shown her a love that transcends culture. And for Ruth, Naomi’s love transcends familiarity. 

In verses sixteen and seventeen Ruth speaks the words that are so often repeated in marriage ceremonies.  These words are Ruth’s unequivocal love for her mother-in-law.  Ruth is going to cling to Naomi regardless of what may come.  Where ever she goes, where ever she lives, whatever God she serves, and where ever she dies, Ruth declares that the same will be to her. 

These are certainly beautiful words and I remember them repeated in my own wedding years ago.  While the sentiment is certainly appreciated, respected, and esteemed we should be mindful of the context.  The NISB notes that “these words spoken by one woman to another woman must be taken out of context in order to be used as a pledge of love between a man and a woman”.  Yet it is this sentiment and the deep meaning of this kind of love that we all ought to strive for in our marriage relationships.  This is Ruth’s covenant with Naomi. 

Verse eighteen closes our lesson with Naomi resigned to Ruth’s commitment.  Naomi realizes that Ruth is determined and committed; not just to go with her but to demonstrate her love toward her. 

That should be our goal.  To demonstrate our love for one another in ways that leaves no doubt about our care and concern.    

Context:

Do you have a friend or family member that will do anything they can for you?  Do you have someone who will “walk the last mile” with you?  Do you have someone who will stand by you and support you through “thick or thin”?  Do you have a “ride or die”?  Do you have someone that loves you unconditionally?  Do you have someone who gives you unmerited love?  All of this and more is what Ruth is to Naomi.  This book bears the name of Ruth; but Naomi is the real MVP.  Ruth gets credit for demonstrating her undying love for her mother-in-law but it is Naomi who impacted her daughter-in-law in ways to warrant that kind of love.  I can think of no strength, no power, and no purpose stronger than love.  Love can cause you to sacrifice yourself for the ones you love.  Love is the greatest power in the universe.

That is what this mother-daughter covenant is.  It is a covenant based in love.  As followers of Jesus Christ our love should be so strong, so unmistakable, so committed and devoted that our loved ones will know we are their “ride or die”.     

Key Characters in the text:

Naomi – The mother-in-law of Ruth and wife of Elimelech.  Her name means “sweet” or “pleasant” but she becomes bitter toward God after the death of her husband and two sons.  She is later redeemed and the sweetness of her life restored. 

Ruth – A Moabite woman who becomes the grandmother of King David and in the bloodline of Jesus Christ.  Ruth demonstrates her undying love for her mother-in-law Naomi and through her she becomes Naomi’s redemption. 

Key Words: 

Redeemer – God as the rescuer and recoverer of Israel.  A designation for Jesus Christ, who brings salvation and the redemptive relationship God, intends to have with those who believe.  

Widows – Women who remained unmarried after the death of their husbands were of special concern in ancient Israel as powerless persons (Ex 22:22).  They were recipients of Christian care by churches in Acts 6:1-3 and 1 Tim 5:3-16. 

Themes, Topics, Discussion, or Sermon Preparation Ideas: 

1.  Who are you riding for?

2.  Don’t sleep on Naomi.        

Questions: 

1.  Ruth was a Moabite who was likely abducted into marriage.  She knew Israelites frowned upon and did not like Moabites.  Does Ruth rely on faith that things will work out, or does she simply love her mother-in-law regardless of how things will work out? 

2.  Ruth a Moabite woman becomes the ancestress of King David and thereby Jesus.  What does this say about racial purity?    

Concluding Thought:

Love is the most powerful force in the universe.  Ruth’s love for Naomi is a demonstration of what love can do.  It can cause a person to willingly sacrifice their own comfort and convenience for the sake of someone else.  This is the kind of love God demonstrated for us through Jesus Christ.  God sacrificed God’s only begotten son for our salvation and redemption.              

Preview of Next Week’s Lesson: Next week we continue our study in the book of Ruth.  As we continue to learn about covenants between people we explore how virtuous Ruth charms Boaz and becomes the grandmother of King David.  Next week the text comes from Ruth 3:1-6, 8-12, and 16-18. 

Christianity, religion, Sunday School, Sunday School Lesson

Sunday School Lesson (June 16, 2019) The New Covenant’s Sacrifice Hebrews 9:11-22

Sunday School Preacher
The New Covenants Sacrifice Hebrews 9:11-22

Hello Sunday school teachers, preachers, and students! Welcome to SundaySchoolPreacher.com.  This week I take a look at the ninth chapter of Hebrews as it explains the new covenant’s sacrifice.  Of course that sacrifice is the shed blood of Jesus Christ.  Everything the Old Testament required for redemption and restoration is fulfilled in the New Testament with Christ.  In the Old Agreement the high priest went into the tabernacle and the Holy Place to sprinkle blood for the redemption of the people.  In the New Testament Jesus symbolically goes into the Holy of Holies with his own blood.  In the Old Testament the high priest had to continually offer sacrifices for the people.  In the New Covenant, Jesus needs only go in once and it is for all humanity and for all eternity.  Some of the ideas surrounding this week’s text include the terms: 

Tabernacle

Covenant

Testament

New Covenant / Agreement

Redemption

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Background: 

The focus of this week is the new covenant’s sacrifice.  Of course that sacrifice is Jesus Christ.  With that in mind I’ll provide some background on the book of Hebrews, a bit of background on the chapter preceding this weeks study, and then narrow the focus to this week’s study which is the ninth chapter of Hebrews. 

The New Interpreter’s Study Bible notes that the book of Hebrews “is not really a letter, and certainly not written by Paul.  It does not begin like a letter, and in fact, is more of a sermon/treatise”. 

Hebrews is likely written about 65 Common Era.  Scholars date its composition before the destruction of the Temple in Jerusalem (70 CE).  “It is extremely difficult to believe the author would not mention the destruction of the Temple if it had already occurred, since that would have been the validation of his entire argument concerning the outmoded character of the Old Testament sacrificial system” (NISB).  “One of the main emphases in Hebrews is the superiority of the new covenant to the old and its regimen 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). 

The ninth chapter deals with the sacrifices of the Old Testament in verses 1-10. This was the first covenant.  It describes some of the protocol for priests entering into the Old Covenant tabernacle to atone for the sins of the people and to offer gifts.  Verses 11-22 of our study will contrast Jesus Christ with the Old Covenant as the one and only High Priest that fulfills the new covenant.  These verses deal with the “definitive nature of Christ’s work” (NISB).

Some important words to consider from this text include:

Covenant

Testament

New Covenant / Agreement

Redemption

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

Last week Mark 15:6 reminded us that it was customary for Pilate to release a prisoner during the Passover feast.  Barabbas was in prison with people who had committed murder during the insurrection.  So Barabbas was charged with murder whereas Jesus was charged with insurrection.  Yet the crowd cried out to release Barabbas instead of Jesus.

I also noted that “the Jewish council had the power to put offenders they condemned to death”.  If the Jewish high council wanted to put Jesus to death themselves they could have done so.  But remember that only a few days ago a great crowd welcomed Jesus into Jerusalem shouting Hosanna to the highest.  Perhaps the crowd was the same; perhaps it was a different crowd.  But the high priests didn’t want to order the death of Jesus so they turned Jesus over to the Roman government.    

I also noted the importance of the distinction between who was responsible for the murder of Jesus.  Ultimately, it was the Roman government that crucified Jesus not the Jewish council leaders.  That’s important because across the centuries people have used the crucifixion of Jesus 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.

I also noted in verse 25 that the third hour was nine o’clock in the morning.  It was 9AM when they crucified him.  Verse 26 was the charge against him.  He was charged with being king in Caesar’s place. 

Verses 33 through 39 spoke to the death of Jesus.  The sixth hour was 12 o’clock noon.  The ninth hour was 3PM.  It was at 3PM when Jesus cried out “My God, My God, why have you forsaken me”. 

In verse 37 Jesus breathed his last breath.  In verse 38 the curtain of the temple was torn in two from top to bottom.   This tearing of the curtain was 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 closed the lesson with the centurion proclaiming “Truly this man was God’s Son”!  It was the Roman centurion that proclaimed Jesus as God’s son. 

This week’s lesson continues with the theme of a fulfilled new covenant through Jesus Christ.  We have returned to the book of Hebrews as Hebrews references the Old Testament extensively to prove the point that Jesus fulfills the new covenant.  It is through the righteousness of Jesus Christ and the grace of God that we now have a new covenant with God.   This would not be possible without the new covenant’s sacrifice.  That sacrifice is Jesus Christ on Calvary’s cross.  Townsend, Boyd’s, and Standard Lesson Commentary all title this week’s lesson The New Covenant’s Sacrifice.  The scripture text comes from Hebrews 9:11-22. 

What Takes Place in This Passage: 

Verse eleven describes Christ as a High Priest of the good things that have come.  These good things are the salvation, restoration, and redemption provided through Jesus Christ.  We have these good things now because of the sacrifice of Jesus on Calvary’s cross. 

Verse twelve describes Jesus as entering once into the Holy Place.  The New Interpreter’s Study Bible notes that “this place is ideal and not an actual place, but pointing to the ultimate reality of Christ’s atoning work”.  In other words, Jesus symbolically entered into the Holy Place.  This Holy Place is what we have to look forward to.  It is what will ultimately become our reality.  Note also that Jesus did not enter with the blood of goats and calves, but with his own blood. 

Verses thirteen and fourteen explain that the blood of goats and calves and ashes only sanctifies the outward flesh.  It is Christ’s blood that purifies the conscience or inner person from the dead works of the Old Testament animal sacrifice system.

Verse fifteen explains that because Jesus replaces this old covenant, he is the mediator of the new covenant so that we may receive the promised eternal inheritance.  This is possible because his death redeems believers from transgressions under the old covenant. 

In verses sixteen and seventeen we see terminology dealing with the ideas of wills, testaments, and covenants.  The Greek word for covenant is interchangeable with testament.  It is the same term for which we get the phrase “last will and testament”.  The author makes a play on this term to highlight the double meaning of covenant and testament. 

In verse eighteen the author makes his point from the previous verses; “not even the first covenant was inaugurated without blood”.  The author is trying to help us understand the importance of Christ’s shed blood.  A sacrifice had to be made for the new covenant to become effective.  But a sacrifice of goats and calves would never be sufficient.  It had to be the once and for all sacrifice of Jesus Christ. 

Verses nineteen through twenty-two deal again with how the Old Testament required blood.  In verse nineteen the author reminds us of Moses sprinkling blood on the scroll and the people saying “This is the blood of the covenant that God has ordained for you”.  The remaining verses describe the other things Moses sprinkled blood on and closes by proclaiming “under the law, almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins”. 

Context:

The new covenant’s sacrifice is the shed blood of Jesus Christ on Calvary’s cross.  This was a gracious way for God to deal with our sin.  It was a once and for all eternity sacrifice that held the key for humanity’s salvation, restoration, and redemption back to God.  One of the central points the author of Hebrews makes is the importance of the shedding of blood.  It was required in the Old Testament.  Hebrews makes the point that Jesus fulfills that requirement with his own blood in the new covenant.  The blood of Christ is defined by Westminster’s Theological Dictionary as a theological symbol of his atoning death effecting a new covenant, reconciliation, and salvation.  It is the central point Hebrews makes in our lesson. 

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): 

Tabernacle – The portable tent in which the Hebrews worshiped during the wilderness period of wandering.  The Jerusalem Temple replaced it.  In the Roman Catholic tradition, the “tabernacle” is the boxlike receptacle for the Eucharistic elements. 

Mediator – One who stands between parties in order to effect reconciliation.  The term is applies to Jesus Christ as the “one mediator between God and humankind” in I Timothy 2:5, who has effected reconciliation by overcoming sin. 

Sacrifice – Something of value offered as an act of worship or devotion to God.  Sacrifices were offered throughout the Old Testament, accompanied covenant making, and were of various types.   

Redemption – A financial metaphor that literally means “buying back”.  Used theologically to indicate atonement, reconciliation, or salvation wherein liberation from forms of bondage such as sin, death, law, or evil takes place through Christ. 

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. 

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). 

Themes, Topics, Discussion, or Sermon Preparation Ideas: 

1.  The only acceptable sacrifice (Jesus Christ).

2.  The Old Covenant and the New You.

Questions: 

1.  We are no longer under the Old Testament system of animal sacrifices.  What sacrifice do we need for salvation today?   

2.  The Old Testament tabernacle was destroyed.  The Temple in Jerusalem was destroyed.  Is there a temple or tabernacle for Christians today?  (See verse 11)      

Concluding thought:

This week’s study of Hebrews compared and contrasted the Old Testament or Old Agreement with the New Testament or New Agreement.  What was needed to remit sins in the Old Testament is fulfilled once and for all in the new agreement or the new covenant with Jesus Christ.  The Old Testament required the shedding blood.  That requirement in the New Testament is fulfilled in the shed blood of Jesus Christ.      

Preview of Next Week’s Lesson: Next week we move to the book of Colossians.  As we understand the fulfilled covenant in Jesus Christ we will discuss the fullness of Jesus Christ in the Godhead and how to avoid false teaching.  Colossians will show us the importance of Heart’s united in love. 

Christianity, Sunday School, Sunday School Lesson

Sunday School Lesson (May 5, 2019) Called To Righteousness Romans 3:21-31

Sunday School Preacher

Hello Sunday school teachers, preachers, and learners! Welcome to SundaySchoolPreacher.com.  This week we take a deep dive on ideas surrounding righteousness.  Significant themes include:

Atonement of Sin

Justification Through Grace

Redemption

Paul is writing to the church at Rome.  A church he has never visited.  At the time he writes this letter these Jewish Christians and Gentile Christians are likely experiencing some tension with customs and cultures.  This letter will eventually end up playing a significant part of the doctrinal foundation of Christian faith

Background: 

This is the first week of a four week study in the book of Romans.  The author is Paul.  You may remember Paul was once a great persecutor of Christians.  And now this work is perhaps one of the most significant Christian texts in terms of explaining foundational Christian doctrine.  The New Interpreter’s Study Bible explains that Paul writes Romans “near the conclusion of the third missionary journey to Asia Minor and Greece”. While Paul is the author of Romans, he “dictated it to Tertius (16:22) while he was in Corinth, probably in the spring of 57 CE”.

Townsend’s Commentary highlights some interesting history about the Roman Christians.  Townsend states “Christianity in Rome began among the Jews, yet because of the ongoing conflicts within the Jewish community, Emperor Claudius expelled the Jews from Rome.  In their absence, Christianity in Rome became predominantly Gentile”.  That’s interesting because it is yet another example of governmental persecution endured by our Jewish siblings.  The expulsion occurred in 49 CE.  “When Claudius died in 54 CE and the edict lapsed, Jews began returning to Rome.  These Jewish Christians returned to churches that had become increasingly Gentile which likely created considerable tension between them and Gentile Christians (NISB)”. 

Chapter three introduces a number of significant doctrinal terms.  Those include the ideas of:

Sin

Justification

Grace

Redemption

Salvation

The central focus of verses 21 through 31 is the idea of righteousness through the grace of faith in Jesus Christ. 

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

In last week’s lesson the resurrection of Jesus had just occurred and the eleven disciples were in Galilee.  After Jesus appearing to the eleven disciples some doubted.  After all they had heard, seen, and experienced some of the disciples still doubted.  When Jesus spoke to them saying “all power (or all authority) in heaven and on earth has been given to me” he was saying he had all the right, all the privilege, all the freedom and all the license to stand as God has given him victory over death.  Jesus then gave them instructions, telling them to go.  Not just to go, but to go and teach.  The Savior, who was once called teacher, sent 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 commission that Jesus gave the disciples and that commission applies to all who call the name of Jesus as their Savior.

The text then moved 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 were envisioning Jesus on the throne in the same way King David reined on the throne about one thousand years earlier.

Jesus tells them “it is not for you to know the times or the dates the Father has set by his own authority”.  So in plain words, Jesus 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. 

This week we begin a four week study in the book of Romans.  Over the next four weeks we will explore the spread of the Gospel.  We will consider the ideas of righteousness, life in the Spirit, the call of gentiles, and called to new life in Christ.  Townsend, Boyd’s, and Standard Commentary title this week’s lesson Called To Righteousness. The Scripture text comes from Romans 3:21-31.

What Takes Place in This Passage: 

In the New Revised Standard Version, verse 21 begins “But now, apart from law, the righteousness of God has been disclosed, and is attested by the law and the prophets,”.  I like how this verse begins with “but now”.  But now, is placed against what was.  In other words, the righteousness of God is now not just through the law.  Now, there is another way to righteousness.  That’s important because righteousness deals with right relationships.  And it is our relationship with God that secures righteousness for the Christian.  We need a right relationship with God. 

Verses 22 and 23 says “the righteousness of God through faith in Jesus Christ[d] for all who believe. For there is no distinction, 23 since all have sinned and fall short of the glory of God;”. In other words, this righteousness we so desperately need is available to anyone and can be received through faith in Jesus Christ.  Verse 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 gentiles 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.  Both Jews and gentiles have sinned and cannot receive God’s righteousness in their own efforts or by keeping the law.

Verse 24 says they are now justified by his grace as a gift, through the redemption that is in Christ Jesus.  So, there are three significant theological terms in this one verse. 

Justified (justification)

Grace

Redemption

See below for the definitions for each of these terms but I want to highlight that our justification is freely given.  Paul is emphasizing this for the Jewish Christians.  They need to know there is no need for the sacrifices of the past.  God’s grace through the atonement of Jesus Christ is enough. 

In the King James Version Verse 25 introduces the term propitiation.  The NIV and NRSV use “sacrifice of atonement” for the same concept.  Here Paul is telling us the shed blood of Jesus Christ is the only acceptable sacrifice to be received by faith.  And again, Paul answers the question of why before it is asked.  Why is the shedding of Jesus’ blood necessary?  Verse 25b says “He did this to demonstrate his righteousness, because in his forbearance he had left the sins committed beforehand unpunished”.

Verse 26 explains “he did it to demonstrate his righteousness at this present time”.  Paul is telling us here that God had and has a plan.  That plan includes those who will be justified by faith in Jesus Christ. 

Verse 27 reminds the Jewish Christians that they cannot boast of their heritage, or their works, because even the law requires faith.  And he takes it a step further in verse 28 when Paul says “a person is justified by faith apart from the works of the law”. 

The lesson closes with 29-31 reminding us that God is God of both the Jews and Gentiles.  There is only one God who justifies the circumcision by faith and the uncircumcised through the same faith.  And finally, he essentially says it is by faith that we uphold the law. 

Context:

A good theological dictionary will list several definitions relating to the term righteousness.  There is civil righteousness, human righteousness, righteous indignation, original righteousness, righteousness of faith, and righteousness of God to name a few.  It is a term that encompasses many aspects of both Godly and human virtue.  But given all these terms, I’m inclined to simply define it as doing right by God and doing right by God’s people.  If the saints are doing what’s right, they’ll be alright.  I can think of no circumstance where God would be displeased with a saint doing what’s right.  We are called to righteousness.  We are called to do right. 

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. Moreover, his letters to various churches and individuals contain the most thorough and deliberate theological formulations of the New Testament (Baker Encyclopedia of the Bible). 

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

Righteousness – Biblically the term embraces a number of dimensions relating to God’s actions in establishing and maintaining right relationships.  Ethically it is a state of moral purity or doing that which is right.       

Glory of God – The divine essence of God as absolutely resplendent and ultimately great (Rev 21:23).  The praise and honoring of God as the supreme Lord of all (I Cor. 10:31; Phil. 2:11)  

Justification – “A reckoning or counting as righteous”.  God’s declaring a sinful person to be “just” on the basis of the righteousness of Jesus Christ (Rom 3:24-26; 4:25; 5:16-21).  The result is God’s peace (Rom. 5:1), God’s Spirit (8:4), and thus “salvation”.

Grace – Unmerited favor,  God’s grace is extended to sinful humanity in providing salvation and forgiveness through Jesus Christ that is not deserved, and withholding the judgement that is deserved (Rom 3:24; Eph. 1:7; Titus 2:11). 

Redemption – A financial metaphor that literally means “buying back”.  Used theologically to indicate atonement, reconciliation, or salvation wherein liberation from forms of bondage such as sin, death, law, or evil takes place through Christ. 

Atonement – The death of Jesus Christ on the cross, which effects salvation as the reestablishment of the relationship between God and sinners. 

Propitiation – A theological term for making atonement for sin by making an acceptable sacrifice.  Some English translations us the term to describe the death of Christ.  Some theories of the atonement relate this to God’s wrath.  

Sin – Various Hebrew and Greek words are translated “sin” with many shades of meaning.  Theologically, sin is the human condition of separation from God that arises from opposition to God’s purposes.  It may be breaking God’s law, failing to do what God wills, or rebellion.  It needs forgiveness by God.  (The Westminster Dictionary of Theological Terms lists over 30 definitions related to sin.)

Themes, Topics, Discussion, or Sermon Preparation Ideas: 

  1. Do The Right Thing (film by Spike Lee)
  2. Sin versus Grace

Questions: 

1) What is a right relationship with God?

2) All have fallen short of the glory of God.  How do we bring glory to God?         

Concluding thought:

There are a number of definitions related to the word righteousness.  Likewise there are at least 30 definitions related to the word sin.  Both words carry nuanced meaning and both can be explained in several ways.  What is most important with either is to remember the love of God.  It is that love that provides righteousness for a sinful people and again that love that forgives sinful people.  Choose love, do right, and you’ll be alright.  

So how do you show love when someone has sinned against you?         

Preview of Next Week’s Lesson:

Next week is our second week in Romans.  We will look at the idea of being called to life in the Spirit.  Just as we covered sin this week we look at the burden of sin in the life of the saint and how that burden is lifted through the Spirit of God.  The Holy Spirit plays a significant role in the life of every believer.