Session 1

December 1, 2024

LOOKING FORWARD WITH HOPE

Isaiah 40:1-5, 9-11

This week, many churches will celebrate the first Sunday of the season called “Advent.” Historically, the season covers the four Sundays leading up to Christmas. The term itself means “arrival,” and refers to the arrival of some notable event. For Christians around the world, Advent is a celebration of the coming of Christ. The “first advent” refers back to Christ’s birth. The “second advent” looks forward to Christ’s return. Whether or not your church marks these days formally by lighting colorful candles or marks them informally by simply focusing on the birth of Christ in the Sundays leading up to Christmas, no one will dispute the importance of Christ’s first “advent.”

Isaiah was one of God’s most prolific prophets. His ministry spanned four different Judean kings, from 739–681 BC. His message was one of pending judgment, but also pending deliverance. And no other prophet foretold the Advent of Christ more clearly than Isaiah. Three key activities are mentioned.

Pardon (vv. 1-2).  Chapter 40 begins a fifteen-chapter series often referred to as the “servant passages.” Throughout, the twin themes of God’s servant nation (Israel) and God’s saving servant (Christ) are prominent. This chapter reminds God’s people that while judgment would come—in the form of the Babylonian captivity—it wouldn’t last forever. His deliverance would be characterized in four key ways. First, it would be a time of comfort. The double-use of the term (v. 1) is emphatic. In the midst of their suffering, the people would find comfort in the news that their punishment would come to an end. Second, their deliverance would end a time of enslavement and the forced labor their captivity would bring (v. 2). Third, their deliverance would have a spiritual component: their “iniquity” would be pardoned (v. 2). The word “iniquity” means “crookedness.” It likely referred to their overall sinfulness in general, and to their notorious sin of idolatry specifically. Finally, their deliverance was marked by a double-portion (v. 2). The meaning here is unclear. If connected to their sinfulness, receiving “double from the Lord’s hand” would refer to the Lord delving out “more than enough” judgment to cover their sins. If, however, the thought is connected to their future, it would refer to God’s blessings which would come in much greater portions than their judgements. For reflection: Read Psalm 103:8-10. How do these verses inform our study?

Preparation (vv. 3-5). Here, the prophet shifts his focus from the relatively near future to what I call the “messianic future.” Judah’s captivity by Baylon began about 586 BC and ended around 516. This familiar passage was not culminated until the ministry of John the Baptist five hundred years later (see John 1:23 and Matt 3:3). Notice Isaiah’s easy transition from the physical to the spiritual. Historians recount how the bumpy roads of antiquity were cleared, leveled, and smoothed to allow gentle passage for kings. But the imagery here is vaster! Isaiah had in mind not the rugged paths leading up to Jerusalem but rather the rugged path of human corruption that needed God’s further preparation. Only then would the “Glory of the Lord” appear. For reflection: Read Galatians 4:3-4. How does this passage inform this week’s study?

Provision (vv. 9-11). Here, the cry of comfort in verse 1 shifts into outright jubilation! The bearer of good news is Jerusalem itself. First, the people of God would proclaim their deliverance from the oppression of Babylon. But again, there is a messianic aspect. The deliverer to come was no earthly king, but rather a sovereign savior. He is introduced in verse 9 as “your God.” But His title is expanded in verse 10 to “the Lord God.” Notice that He brings with Him three things: power, rule, and reward. After generations of bondage to sin and depravity, humanity would receive its savior. And that is the good news of Advent. For reflection: Look at the description of God’s provision in verse 11. What is the emphasis here? Why do you think the prophet here used such “soft” imagery?

Special Focus 

November 24 

THE GOD WHO RESCUES 

Psalm 30:1-12 

There’s an old saying, “When it rains...it pours.”  

How many times have we felt that way? It sure does seem that everything goes wrong at once. That’s the feeling I get from David here in Psalm 30, as he bounces around from emotion to emotion, all of which seem negative! Even the positive solutions that God provided insinuate negative issues that David was facing. If a man after God’s own heart went through difficult times, I think it’s safe to assume that we will, too. Fortunately, the same God who rescued David is willing and able to rescue us. Three themes emerge from the psalm. 

Lifted up (vv. 1-5). David was always quick to give God His due. Hence, he starts the psalm from the position of the delivered, then uses the remainder of the psalm to describe the many difficulties he had been facing, the strong emotions that came as a result, and the feeling of exuberance at being delivered. The word for “lifted up” in verse 1 is descriptive. The term applies to a bucket being drawn up from a well. Interestingly, the connotation is one of repetitive motion. David may well have been talking about a series of events that plunged him into despair over and over again. Here, he understands the importance of staying ahead of his enemies. Not only would defeat bring ruin, but even small victories would give the enemy opportunity to gloat. Verse 2 presents a challenge. If it attaches to verse 1, it likely indicates emotional turmoil associated with his enemies. But attached to verse 3, it more likely describes a physical ailment that may have proven deadly. In either case, God was faithful: David was “healed” and “spared” from among those headed to the grave. Because of the significant deliverance, David exalts the Lord (vs. 1) and sings praise to His name (v. 4).  In my opinion, verse 5 is Davidic poetry at its very best. Notice the four sets of antithetical terms: anger versus favor; moment versus lifetime; weeping versus joy; and night versus morning. For reflection: As you read verse 5, what imagery comes to mind? Do you think these statements are meant to convey separate thoughts, or should they all be considered as one overriding truth?    

Settled down (vv. 6-10). Here, David reflects on the contrasts in his life, and the contradictions in his emotions. Again, the notion of the bucket going up and down in the well (from v. 1) comes to mind. With security comes confidence. When the bucket is on solid ground (so to speak), there is the feeling of great stability. Rather than water being splashed, David felt as though he was a mountain immovable. But when God’s presence was “hidden” from him (v. 7), he was “terrified.” The word is also translated “disturbed;” “shaking;” or “troubled.” Verses 8 through 10 are wonderful illustrations of bargaining with God. As though God needed convincing, David   made his case for securing God’s deliverance. The emotion is evident in the emphatic construction: both “called” and “sought favor” are strong verbs used back-to-back in the same verse (v. 8). For reflection: If David was sure of God’s continued deliverance, why do you think he continued to plead for it? Why do you think he tried to “convince” God that he needed His favor? Is there a lesson here? 

Singing out (vv. 11-12). David ends his entreaty with a flourish of both praise and poetry. In regard to praise, the “I will praise you forever” in verse 12, circles back to the “I will exalt You” in verse 1. In terms of poetry, notice the three sets of antithetical terms that close the psalm: lament versus dancing; mourning (“sackcloth”) versus gladness; and singing versus silence. Notice, in the midst of all of his trouble, David turned to the “Lord my God” (v. 3), then found his deliverance in the “Lord my God” as well (v. 12). For reflection: As we approach Thanksgiving, can you name some of the “deliverances” God has performed in your life? Maybe, like David, they can best be seen in your own, personal antitheses. Try saying, “God exchanged my___ for ___.”  

Session 6 

November 17, 2024 

JOSEPH AND HIS BROTHERS: FAMILY RECONCILIATION 

Genesis 42:3-5, 21-24a; 45:1-5 

Some events bring out the best in our families...and some bring out the worst. I’ve seen the untimely death of a loved one bring estranged families back together at times and turn close families into warring factions at other times. Some of it depends on past history. But most of it depends on the willingness of family members to soften their hearts, swallow their pride, look to the future, and seek mutual forgiveness. The story of Joseph and his brothers had all the makings to end in bitterness and hatred. But by God’s grace, love prevailed.     

Events and opportunities (42:1-5). The previous chapter made it abundantly clear that after seven years of plenty, the rains ended and famine set in, just as Joseph as had predicted in Pharoah’s dream. While the famine struck all the lands—including Egypt—only Egypt had prepared. The result was that while the rest of the region was suffering, Egypt was prospering. And through it all, Joseph had become enormously powerful (see 41:44, 57). Meanwhile, back home in Canaan, Joseph’s family was becoming desperate, and starvation of both men and animals was a distinct possibility (v. 2). But word had quickly spread that there was grain to be bought in neighboring Egypt, so Jacob the patriarch called the family together and sent ten of his sons on the month-long journey to purchase grain. Out of both fear and affection, Benjamin—the youngest and only true sibling of Jacob’s lost son Joseph—was kept behind. Remember: twenty-two years had passed since Joseph had seen his brothers. Hence, the stage was set for real family conflict. The tables were now turned, and Joseph was in control. For reflection: Notice that the coming confrontation was the result of events and circumstances beyond anyone’s knowledge or control. How many times in your life and family have you found yourself in similar situations? Do you normally think these are coincidences? Bad luck? God’s providence?      

Explanations and opinions (42:21-24). By the time this scene unfolds, a lot has happened! Joseph recognized his brothers, but they did not recognize him (v. 8). They tried their best to answer Joseph’s inquiries humbly and truthfully (v. 13), but Joseph was going to make them work for it! Having the upper hand, he accused them of being spies and had them imprisoned (v. 17). As their luck went from bad to worse, the brothers had the nagging feeling that their wicked deed twenty-two years earlier was somehow to blame. Remember, they had no idea that Joseph was in Egypt, much less standing before them. Yet look at the details they could never get out of their minds: the sight of his tormented face as he was being tossed into the pit, then being rescued from it only to be sold into slavery (v. 21); the sound of his frantic cries pleading with them to stop their treachery. But they would not listen to young Joseph. Nor did they listen to Reuben, the eldest son, when he tried to maneuver a way out (v. 22). Verse 23 is both funny and tragic. As they lamented their evil treatment of Jospeh, and unbeknownst to them, he was listening in! But the moment stirred deep emotion, and Joseph turned aside and wept. For reflection: Why do you think Joseph “toyed” with his brothers the way that he did? Was he just having fun? Getting some revenge? Or were there other motives in play?    

Evaluations and options (45:1-5). As with many family situations, there was a variety of ways things could have gone from here. Clearly, Joseph could have done anything he wanted with his brothers at this point. Revenge would have been an easy—and natural—option. After all, Pharaoh had made him second in command of Egypt (see 41:40) and no one would have questioned him. Yet, Joseph had as much authority to restore as he did to punish, and that is the path that he chose. His loud, authentic weeping (v. 2) demonstrated the depth of his love for his family, and his enthusiastic forgiveness was couched in his deep conviction that even in his own severe distress, God’s purpose was being served (v. 5). For reflection: In this section, what evidence can you see that Joseph had been concerned with the welfare of his family? Do you think his forgiveness and subsequent restoration was conditional or unconditional? Why?