Bible Commentary

The “servant” image connected to Jesus appears first in the Old Testament writings, not as a form of bondage, but as a position of joy

John's Gospel does not begin with the Bethlehem narrative, instead laying a theological foundation reminiscent of the creation poetry found in Genesis 1:1-2:3. John understands that Jesus' appearance on earth is the continuation of God's original plan to love and bless the human race.

The problem with Christmas is we know the story too well. We have seen the lavish details year after year in movies, on concert stages and in magnificent works of art. But once in a while we catch the real magic of that moment in Bethlehem when eternity and this physical world witnessed the incomparable act of God.

Ezekiel and John the Baptizer are two of the most colorful characters in the Bible. Ezekiel was a dramatic visionary who never minced his words about God's judgment and Israel's sins, experienced bizarre visions and declared God's unbroken love for his people. John the Baptizer was also a mysterious and colorful person who appeared out of the Dead Sea wilderness, condemning the Jews' devotion to rules and rituals in the place of submission to the God who loved them, and powerfully calling them to the Messiah who could bring them back to God.

As I write this lesson, it is the first week of November, yet the retailers already have their Christmas decorations up, television shows are offering Christmas cooking segments, and schools are practicing for holiday concerts. I still have leaves to rake, a family event to plan, and the distractions of unsettling news stories.

The situations of our world can distract us from what is of greatest importance. When least expected, we may encounter heartache or situations that disrupt life and challenge the normal.

When people are desperate for hope they often gravitate to any person who seems to promise what they want. Our study compares and contrasts two biblical texts about the same redemption of God event, but positioned in a different context.

Herod Agrippa II, son of Agrippa I, ruled Galilee for 42 years, while Judea, in the south, continued to be administered by a string of Roman governors in order to maintain tight control of Jerusalem. Luke describes this king's devotion; he “understood well all the Jewish customs and controversies” (v. 3). Agrippa II was loyal to Rome, which explains his long rule, and – unlike his predecessors – avoided violence as a pattern for control. He is the sole reasonable Herod.

Is there no end to the Herods? Here we are studying the third ruler in the Herodian dynasty. Herod Agrippa I, grandson of Herod the Great and nephew of Herod Antipas, appears only in Acts 12 in the Bible. But this Herod is different from his royal relatives in that he is the religious king.

In the plainspoken New Testament letter called “James,” the writer contrasts two opposing ways to live (James 3:13-18). The first way is marked by “bitter jealousy and selfish ambition in your heart,” warning “do not be arrogant and so lie against the truth” (v. 14 NASV).

My wife and I attended worship with family members in a large Baptist church in Ft. Worth, Texas. It was Father’s Day and the sermon was based on the story of Sampson. On the long drive home to Missouri we discussed why the preacher used the tragic story of a man who lived selfishly and immorally as an example for fatherhood.