Job — Lesson 1

THE BOOK OF JOB — LESSON 1
The Helping Hand Sabbath School Series
pdf
Dr. Paul Manuel—2004
 

William Blake 1823

Lesson #1: Job Chapter 2

 

What Does It Mean?

The book of Job parts the curtain, as it were, that separates the physical realm from the spiritual realm, the world in which men and women dwell from the world in which God and His angels dwell. It offers a rare glimpse of the heavenly court and of the proceedings there. Other Old Testament texts mention the existence of such a place and of those who populate it (Isa 6:1-4; Ps 89:6), but only a few passages portray the interactions that happen beyond our normal ability to perceive (Gen 1:26; 1 Kgs 22:19-23). This book also illustrates the contact that may occur between the two realms, as heavenly beings enter our world (Gen 28:12; 32:1; Zech 1:10-1 1) and influence events here (Gen 19:1; Judg 6:12), sometimes (perhaps often) without our realizing it (Num 22:34; 2 Kgs 6:17). One of these supernatural beings, Satan (also "called the devil" Rev 12:9), is a main character in this book and the chief antagonist. The name is actually a title (Hebrew ha-satan) that means "the adversary" or "the accuser," and his appearance in other Old Testament books marks him as one who opposes God's people (1 Chr 21:1; Zech 3:1-2).

The text for the lesson is chapter two of Job, which opens in the heavenly court where "the sons of God," another term for angelic creatures (Job 38:7; cf. Gen 6:2), report their activities. One of those present is Satan, who states that he has been "roaming through the earth" (v. 2). By this, Satan does not mean that he has been on vacation or sightseeing. It is, instead, a general reference to his undirected activity, that he goes where he pleases rather than where God directs. This accords with Peter's description of the devil, who "prowls around like a roaring lion looking for someone to devour" (1 Pet 5:8). Despite this apparent freedom, though, Satan must still give an account of his actions to God.

When Satan finally has his audience, God raises an issue they had discussed earlier, in chapter one: the character of a man named Job. In both chapters, God describes Job in similarly laudatory terms. "There is no one on earth like him; he is blameless and upright, a man who fears God and turns from evil" (Job 1:8; 2:3; cf. 1:1).

• To be "blameless" (Hebrew tam) is to have sound moral character. Noah is the only other person in scripture to have this title (Gen 6:9).
• To be "upright" (Hebrew yashar) is to do the right thing. David and several of his successors to the throne of Judah bore this title because they heeded God's law (1 Kgs 15:5, 11; 2 Kgs 12:2; 15:3, 34; 18:3; 22:2).
• To "fear" (Hebrew yare) God is to consider Him with a mixture of dread and awe. Abraham and the Hebrew midwives had this attitude, which enabled them to perform exceptionally difficult tasks (Gen 22:12; Exod 1:17,21).
• To "turn" (Hebrew sar) from evil is to choose a different path and, thus, to avoid taking the wrong path. According to Solomon, the primary incentive for avoiding evil is another attribute (the previous one in this list): fearing God (Prov 3:7; 16:6).

While others in scripture possess one or more of these qualities, Job is the only person God describes so fully, which is probably why Job presents such a tempting target to Satan. If the devil can bring a man of Job's exemplary character to the point of forsaking God, then those of lessor character will surely fall as well, and with less effort.

In their previous discussion, Satan questioned Job's devotion to God and received permission from God to test that devotion. Satan caused Job to suffer the sudden loss of his great wealth and of his beloved children but discovered that Job was virtuous, for "In all this, Job did not sin by charging God with wrongdoing" (Job 1:22). When next in the heavenly court, Satan refuses to admit defeat and insists that a more direct assault will surely topple the virtuous Job (2:4). God agrees to lift His previous restriction, preventing Satan from harming Job himself (Job 1:12) and, this time, Satan causes Job to suffer the loss of his health (Job 2:7).

Lessons of loyalty — Ruth 1:8-22

OLD TESTAMENT LESSONS OF LOYALTY:
Ruth to Naomi (daughter-in-law to mother-in-law) — Ruth 1:8-22¹
pdf
Dr. Paul Manuel—2017

There was a time when most marriages were arranged by parents or by someone other than the couple. Today the hunt for a prospective spouse commonly uses the dating method, which does not always go well,

After being with her all evening, the man could not take another minute with his blind date. Earlier, he had secretly arranged to have a friend call him to the phone so he would have an excuse to leave if something like this happened. When he returned to the table, he lowered his eyes, put on a grim expression and said, "I have some bad news. My grandfather just died, and I have to leave." "Thank goodness!" his date replied. "If yours hadn't...mine would have had to."

There was a time when most marriages were arranged. It may have been that way for the sons of Elimelech who managed to snag two good women, at least according to Naomi, the sons' mother. Unfortunately, the three men died, leaving Naomi and her daughters-in-law bereft of their father and their husbands. In this sermon series entitled Old Testament Lessons of Loyalty, we come to the loyalty of one daughter-in-law to her mother-in-law, the loyalty of Ruth to Naomi, of how one woman followed another despite the bleak prospect of their future.

Israel was not alone in the Ancient Near East; there were several other people groups.² Some, like the Amalekites, were hostile and opposed Israel's passage in the wilderness.³ Others, like the Moabites, were wary of Israel but were generally friendly, yet they attempted to corrupt Israel as the people traveled through the wilderness. The Moabites had an advantage before God over other Canaanite groups in that they were descendants of Lot who lived just outside the Promised Land (east of the Dead Sea) and off limits to the Israelite conquest.⁴ In any case, Israel and Moab were geographically and politically separate.⁵ Please turn to the book of Ruth, and we will consider the first chapter together:

Ruth 1:1 In the days when the judges ruled, there was a famine in the land, and a man from Bethlehem in Judah, together with his wife and two sons, went to live for a while in the country of Moab. 2 The man's name was Elimelech, his wife's name Naomi, and the names of his two sons were Mahlon and Kilion. They were Ephrathites from Bethlehem, Judah. And they went to Moab and lived there. 3 Now Elimelech, Naomi's husband, died, and she was left with her two sons. 4 They married Moabite women, one named Orpah and the other Ruth. After they had lived there about ten years, 5 both Mahlon and Kilion also died, and Naomi was left without her two sons and her husband. 6 When she heard in Moab that the LORD had come to the aid of his people by providing food for them, Naomi and her daughters-in-law prepared to return home from there. 7 With her two daughters-in-law she left the place where she had been living and set out on the road that would take them back to the land of Judah.

The setting for this story is the time of the judges (c. 1200-1020), a period of domestic uncertainty as there was no national political structure in Israel. This meant there was no centralized army, no national protection from invaders:

Lessons of loyalty — II Kings 2:1-15

OLD TESTAMENT LESSONS OF LOYALTY:
Elisha to Elijah (disciple to teacher) — 2 Kings 2:1-15¹
pdf
Dr. Paul Manuel—2017

In any field of endeavor it is helpful to have a goal, to have some idea what the endgame is.

The school of agriculture's dean of admissions was interviewing a prospective student, "Why have you chosen this career?" he asked. "I dream of making a million dollars in farming, like my father," the student replied. "Your father made a million dollars in farming?" echoed the dean, much impressed. "No," replied the applicant... "but he always dreamed of it."

In any field of endeavor it is helpful to have a goal. In this sermon series entitled Old Testament Lessons of Loyalty, we come to the loyalty of a student to his teacher, the loyalty of Elisha to Elijah, of how one man followed another in his quest to become a prophet in Israel.

 

The Bible does not indicate how Elijah becomes a prophet or under whom he studied. He appears on the scene already in office and engaging in ministry:

Now Elijah the Tishbite, from Tishbe in Gilead, said to Ahab, "As the LORD, the God of Israel, lives, whom I serve, there will be neither dew nor rain in the next few years except at my word" (1 Kgs 17:1).

Elijah spends his time in the northern kingdom of Israel where he serves both king and commoner.²

 

Elisha has a more traceable pedigree. There are prophetic guilds, and Elisha may have begun his training in one of them.³ At some point, though, an angel tells Elijah to take Elisha as his apprentice:⁴

Anoint Elisha son of Shaphat from Abel Meholah to succeed you as prophet.... So Elijah went from there and found Elisha son of Shaphat.... Elijah went up to him and threw his cloak around him.... Then he set out to follow Elijah and became his attendant. (1 Kgs 19:16b, 19,21b)

Elisha presumably trains exclusively with the senior prophet,⁵ although they appear together only at the end of Elijah's life.

 

I. Elisha is with Elijah on his travels (2 Kgs 2:1-7).

A. Elisha accompanies Elijah from Gilgal to Bethel (vv. 12).⁶

2 Kgs 2:1 When the LORD was about to take Elijah up to heaven in a whirlwind, Elijah and Elisha were on their way from Gilgal. 2 Elijah said to Elisha, "Stay here; the LORD has sent me to Bethel." But Elisha said, "As surely as the LORD lives and as you live, I will not leave you." So they went down to Bethel.

The senior prophet seems to be on a farewell tour, going to places he has been before or places he has yet to visit. Either way, Elijah is following the Lord's itinerary. Elisha may sense that Elijah is nearing the end of his life, and so the student is reluctant to leave his teacher, this being the last opportunity to enjoy his company.

• The prophets at Bethel tell Elisha about Elijah's departure (v. 3).

2 Ks 2:3 The company of the prophets at Bethel came out to Elisha and asked, "Do you know that the LORD is going to take your master from you today?" "Yes, I know," Elisha replied, "but do not speak of it."

Fellow student prophets confirm Elisha's suspicion about Elijah's imminent departure, but Elisha does not want to discuss with his mentor such a potentially painful subject.

Lessons of loyalty — I Sam 20:1-18

OLD TESTAMENT LESSONS OF LOYALTY:
Jonathan to David (friend to friend) — I Sam 20:1-18¹

pdf

Dr. Paul Manuel—2017

Nothing forges loyalty between two friends more than sharing common experiences, events both can look back on later and say, "We did that."

Jim and Jeff were two friends who got a pilot to fly them into the far north for elk hunting. They were quite successful in their venture, and bagged six big bull elk. The pilot came back as arranged to pick them up. They started loading their gear into the plane, including the six elk. But the pilot objected, saying, "The plane can take out only four of your elk; you will have to leave two behind." They argued with him indicating that the year before they had shot six and that pilot had allowed them to put all aboard, and the plane was just the same model and capacity as this. Reluctantly the pilot finally permitted them to put all six aboard. But when they attempted to take off and leave the valley where they were, the little plane could not make it, and they crashed in the wilderness. Climbing out of the wreckage, Jim said to Jeff, "Do you know where we are? "I think so," his friend replied. "This is the same place where the plane crashed last year."

Nothing forges loyalty between two friends more than sharing common experiences. David and Jonathan were also friends, and they had common experiences, like the need to deal with King Saul. In this sermon series entitled Old Testament Lessons of Loyalty, we come to the loyalty of two friends to each other as they face the machinations of Israel's first monarch.

 

After David's stunning victory against Goliath and his hero's welcome at home, King Saul is jealous of the boy's popularity and attempts to eliminate him.² Saul views David as a political rival, a potential claimant to the throne, despite David's protestation that he has no such aspiration. Complicating matters for Saul is the friendship that has developed between Jonathan, the king's son, heir to the throne, and David. Jonathan refuses to believe that his father would harm David despite indications of the king's growing animus toward the boy.³ David has already escaped Saul's deadly machinations several times, so when Jonathan comes to him and assures David that the king does not wish to harm him, David is suspicious of the king's true agenda.

 

I. Saul is hostile toward David and wants to harm him (I Sam 20:1-4).

I Sam 20:1 David...went to Jonathan and asked, "What have I done? What is my crime? How have I wronged your father, that he is trying to take my life?" 2 "Never!" Jonathan replied. "You are not going to die! Look, my father doesn't do anything, great or small, without confiding in me. Why would he hide this from me? It's not so!" 3 But David took an oath and said, "Your father knows very well that I have found favor in your eyes, and he has said to himself, 'Jonathan must not know this or he will be grieved.' Yet as surely as the LORD lives and as you live, there is only a step between me and death." 4 Jonathan said to David, "Whatever you want me to do, I'll do for you."

A. Jonathan doubts the king's evil intentions (v. 2).

The author attributes Saul's animosity to "an evil spirit from the Lord" (19:9). How can God use such a means? ...The answer lies in understanding the sequence of events. God did not precipitate Saul's spiritual decline. That was a decision Saul made when he twice chose to disobey Samuel, God's representative.

• Before Israelite troops fought the Philistines, Saul sacrificed a burnt offering, which only a prophet or priest could do. Samuel rebuked him: "Now your kingdom will not endure; the LORD has sought out a man after his own heart and appointed him leader of his people, because you have not kept the LORD's command." (1 Sam 13:9b, 14)
• After Israelite troops fought (and defeated) the Amalekites, Saul took the spoils of war, contrary to the prophet's instruction. Again Samuel rebuked him: "Rebellion is like the sin of divination, and arrogance like the evil of idolatry. Because you have rejected the word of the LORD, he has rejected you as king." (1 Sam 15:23)

When Saul's disposition toward God changed, God's disposition toward Saul changed: The Spirit of the LORD departed from Saul, and an evil spirit from the LORD tormented him (1 Sam 16:14). Because Saul displayed a lack of devotion to God, God chose another: The LORD does not look at the things man looks at. Man looks at the outward appearance, but the LORD looks at the heart (1 Sam 16:7b-c).

B. David affirms the king's evil intentions (v. 3).

The king's son is in denial about his father's deadly plans for David, which Jonathan thinks is less than an "inkling" (v. 9). How can David convince his friend, who refuses to recognize his father's extreme jealousy? The spear toss was an obvious accident. The soldiers who came to David's home must have been looking for someone else, a terrorist or a spy. There are no tapes of Saul's conversation, no incriminating film footage of the various attempts on David's life. Jonathan refuses to believe that his father would do such a thing:

"Never!" Jonathan said. "You are not going to die! Look, my father doesn't do anything, great or small, without confiding in me. Why would he hide this from me? It's not so!" (1 Sam 20:2)

How can David convince him? In the absence of corroborating evidence, the fugitive does the next best thing.

Lessons of loyalty — Exod 19, 20, 24

OLD TESTAMENT LESSONS OF LOYALTY:
Israel to God (subject to sovereign) — Exod 19:3-8; 20:1-17; 24:3-11¹

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Dr. Paul Manuel—2017

As fallen people, we know there is always room for improvement; yet that no matter how hard we try, we still fall short.

Tom was a retiree who volunteered to entertain patients in nursing homes and hospitals. He went to one hospital and brought his portable keyboard along. He told some jokes and sang some funny songs at patients' bedsides. When Tom finished, he said in farewell, "I hope you get better." One elderly gentleman replied... "I hope you get better, too."

As fallen people, there is always room for improvement. That applies to much of life, including one's devotion to God and obedience to what He has commanded. In this sermon series entitled Old Testament Lessons of Loyalty, we come to Israel's loyalty to God, which the nation expresses by heeding the instructions He has given.

 

In the second millennium B.C. the contract between a lord and his vassal was called a suzerainty treaty (Kaiser 1990:415). The Hittite treaty² is the main model for this contract and resembles the structure of Exodus having several standard features:

• Preamble or prologue,
• List of stipulations,³
• Provision for regular reading,⁴
• Divine witness,⁵
• Blessings and curses according to compliance,⁶
• Sacrificial meal.

The covenant between God and Israel, after the nation's departure from Egypt is very much like that agreement in form and content.⁷

 

I. God's prologue introduces His covenant with Israel (Exod 19:3-8).

A. He delivers the people from their bondage (vv. 3-4).

Exod 19:3 Moses went up to God, and the LORD called to him from the mountain and said, "This is what you are to say to the house of Jacob and what you are to tell the people of Israel:⁸ 4 'You yourselves have seen what I did to Egypt, and how I carried you on eagles' wings and brought you to myself. ⁹

The exodus from Egypt was just one step in God's election of Israel to a central role in His plan, a role that began with Abraham about 2000 B.C. It was not the first of God's mighty acts for His people, but it was the one event which the biblical writers cite most often as a display of His power and love.

Exod 6:7 I will take you as my own people, and I will be your God. Then you will know that I am the LORD your God, who brought you out from under the yoke of the Egyptians.

Israel's election is unique.¹⁰ As the psalmist writes, Israel's revelation is also unique: "He has done this for no other nation; [moreover] they do not know his laws" (Ps 147:20). The heart of God's covenant with Israel is Torah, and it is unique as well. To be sure, there are some similarities with other legal codes of the period,¹¹ but those aspects that relate to the people's relationship with God have no parallel in other codes because the LORD has no parallel with other deities.¹² The revelation of God's uniqueness was one purpose of the exodus:

Moses replied, "It will be as you say, so that you may know there is no one like the LORD our God" (Exod 8:10).

Lessons of loyalty — Gen 22:6-14

OLD TESTAMENT LESSONS OF LOYALTY:
Isaac to Abraham (son to father) — Gen 22:6-14¹
pdf
Dr. Paul Manuel—2017

The relationship between a father and his son is special, characterized by moments of understanding...or not:

A five-year-old boy was eating an apple in the back seat of the car, when he asked, "Dad, why is my apple turning brown?" "Because," his father explained, "after you ate the skin off, the meat of the apple came into contact with the air which caused it to oxidize, thus changing the molecular structure and turning it a different color." There was a period of silence. Then the son asked... "Dad, are you talking to me?"

The relationship between a father and his son may be characterized by moments of understanding, but not always. In this sermon series entitled Old Testament Lessons of Loyalty, we come to the loyalty of a son to his father, the loyalty of Isaac to Abraham, and of how a boy, who is probably a little older than five when he accompanies his father to Mount Moriah, may not understand fully the reason for their trip.²

 

When Abraham tells his son and his servants they will be traveling together, he does not include many details, only that they are going to offer a sacrifice to the Lord. There is no indication the Patriarch made regular offerings, although he did construct altars in the various places he lived. These altars, however, may have functioned more as boundary markers or commemorative markers than as places for sacrifice. In any case, Abraham set up altars in the various places he lived in Canaan:

Abram traveled through the land as far as...Shechem.... He built an altar there to the LORD.... From there he went on toward the hills... There he built an altar to the LORD.... [Then] Abram moved...to...Hebron, where he built an altar to the LORD. (Gen 12:6-8; 13:18)³

The next mention of an altar is when God sends Abraham to Moriah to present a burnt offering. God does not explain why the altar close to home at Hebron is an unsuitable site for this sacrifice. In any case, the Patriarch travels to the new location.

Gen 22:4 On the third day Abraham looked up and saw the place in the distance. 5 He said to his servants, "Stay here with the donkey while I and the boy go over there. We will worship and then we will come back to you."

Abraham leaves his servants at the base of the mountain while he and Isaac make the final ascent:

Gen 22:6 Abraham took the wood for the burnt offering and placed it on his son Isaac, and he himself carried the fire and the knife. And the two of them went on together.

Apparently the dictum: "Children should be seen and not heard" is applicable even in the second millennium B.C., because the trip is very quiet until...

 

I. Isaac questions the expectation of his father (Gen 22: 6-9).

Gen 22:7 Isaac spoke up and said to his father Abraham, "Father?" "Yes, my son?" Abraham replied. "The fire and wood are here," Isaac said, "but where is the lamb for the burnt offering?"

A. Abraham assembles most items for the sacrifice.

Lessons from the parables of Jesus

LESSONS IN LUKE FROM THE PARABLES OF JESUS
pdf (24 pages)
Dr. Paul Manuel—2017

Outline:

I.	The Playing Children	Luke 7:29-35
II.	The Two Debtors	Luke 7:36-50
III.	The Persistent Friend	Luke 11:05-13
IV.	The Rich Fool	Luke 12:13-21
V.	The Ready Servants	Luke 12:35-40
VI.	The Wise Servant	Luke 12:42-48
VII.	The Mustard Seed	Luke 13:18-19
VIII.	The Leavened Loaf	Luke 13:20-21
IX.	The Great Banquet	Luke 14:15-24
X.	The Lost Items (sheep, silver, son)	Luke 15:03-32
XI.	The Temple Petitioners	Luke 18:09-14

Jesus employed various methods of instruction in his ministry, elements that would engage the attention of an audience and make his words memorable. One of his favorite trope was the parable, a rhetorical device that couched a single point in the form of a fictional but true-to-life story to which people could relate easily. Each of the synoptic gospels preserves examples of this method, although the greatest numbers of parables appear in Matthew (26) and Luke (27). Mark has far fewer (9), and John has none. There is considerable overlap, with many of the same parables appearing in two or three gospels. This brief study treats the eleven parables exclusively or primarily in Luke.¹ The format here will accord with a three point outline:

• Determine the setting (or occasion).
• Divide the story (into major and minor details).
• Discover the significance (the single point).

How far would you go? (Gen. 22:1-19)

THE BINDING OF ISAAC (Gen 22:1-19)¹
pdf
Dr. Paul Manuel—2017

One of the least favorite aspects of education for typical students is exams. Most students (as well as most teachers) would be content to omit them. They are, however, an obligatory part of the educational process.

A female college English teacher was known for being a hard grader. After receiving a B minus on an exam, and hoping to improve his grade, Jack decided to take advantage of the impending Valentine's Day holiday, and he sent her a heart-shaped box of chocolates with the inscription, "Be Mine." The following day, he received a note that read: "Thank you, for the candy, but it's still Be Mine-Us."

Some tests are not amenable to grade adjustment. Thankfully, the tests God gives are all pass-fail, like the test He gave Abraham in the story, The Binding of Isaac.

The Binding of Isaac (Ha'akedah in Gen 22), is about a boy's trust in his father and a father's trust in his God. It recounts how Abraham almost kills his only son as a sacrifice to the Lord and how the boy is spared at the last moment, offering an important lesson to the Patriarch, a lesson his descendants will retell for generations. It begins as a test (or "temptation") of Abraham's obedience.

I. The Lord orders the patriarch (Gen 22:1-2).

Gen 22:1 God tested Abraham.² He said to him,³ "Abraham!" "Here I am," he replied. 2 Then God said, "Take your son, your only son, Isaac, whom you love,⁴ and go to the region of Moriah.⁵ Sacrifice him there as a burnt offering on one of the mountains I will tell you about."

Let us take stock of events leading to this 'test.' What prompted God to examine the extent of Abraham's obedience? Did God doubt the Patriarch's devotion? Like most exams, this 'test' was for the student's benefit, to probe not the depth of Abraham's knowledge about God but the degree of Abraham's commitment to God. Because God knows all things before they happen (foreknowledge), He knew Abraham's heart as well as how he would respond to this command,⁶ but that did not mean obedience was easy for Abraham.

The epistles to the Thessalonians

PAUL'S EPISTLES TO THE THESSALONIANS:
ANTICIPATING THE PAROUSIA
pdf
Dr. Paul Manuel—2017

Outline:

Paul's First Epistle to the Thessalonians

I. Paul addresses the Thessalonian church (1 Thess 1:1-10).

A. He extends a greeting (v. 1).
B. He expresses his thanksgiving (vv. 2-10).

Application: God places into your life those who are more mature in the faith as models for you to imitate, and it is important for you to emulate them (Phil 3:17).

II. Paul recounts the initial visit (1 Thess 2:1-20)

A. He touts their success (vv. 1-12).
B. He expresses his thanks.. .again (2:13-20).

Application: You may face more serious threats than from secular authorities, so it is important that you recognize them and that you resist them (Jms 4:7).

III. Paul reviews his protégée's visit (1 Thess 3:1-13).

A. He recalls Timothy's ministry (vv. 1-5).
B. He recounts Timothy's return (vv. 6-10).
C. He petitions God's blessing (vv. 11-13).

Application: There are too many unforeseen and unforeseeable variables to plot the course of your life with certainty (Jer 29:11).

IV. Paul offers his readers instruction (1 Thess 4:1-12).

A. He teaches about satisfying God (vv. 1-8).
B. He teaches about loving others (vv. 9-12).

Application: Your responsibility to care for others is not the same for everyone but is greatest for those closest to you (Gal 6:10).

V. Paul explains about Jesus' return (1 Thess 4:13-5:11).

A. He tells how some expect it (vv. 13-18).
B. He tells how most ignore it (vv. 1-1 1).

Application: Do not lose your hope in him, and do not lapse in your devotion to him (Matt 24:13).

VI. Paul gives some closing remarks (1 Thess 5:12-28).

A. He instructs about church life.. .again (vv. 12-22).
B. He appends a benediction (vv. 23-24)
C. He solicits their prayers (vv. 25-28).

Application: You should be careful to acknowledge and not ignore other believers. (2 John 7a, 10-11).

Paul's Second Epistle to the Thessalonians

I. Paul addresses the Thessalonian church...again (2 Thess 1:1-4).

A. He extends a greeting (vv. 1-2).
B. He expresses his thanksgiving (vv. 3-4).

Application: Proper pride is not conceitedness you have in yourself but confidence someone else has in you or you have in God (Prov 27:2; Jer 9:23-24).

The Prison Epistles: Philemon

EPISTLE TO PHILEMON:
GREAT JOY AND ENCOURAGEMENT
pdf
Dr. Paul Manuel—2017

 (This is one of four posts, each studying one of the four epistles the apostle wrote while in prison in Rome.) 

Outline:

I. Paul addresses a good friend (Philemon 1-7).

A. He extends a greeting (vv. 1-3).
B. He expresses his thanks (vv. 4-7).

Application: If you want to benefit from God's good impressions, it is important to recall and to heed the advice He has left you (Ps 103:17-18).

II. Paul intercedes for a slave (Philemon 8-21).

A. He attests Onesimus' industry (vv. 8-16).
B. He requests Philemon's indulgence (vv. 17-21).

Application: Keeping your relationships with others in good order may be more important than completing a religious obligation (Matt 5:23-24).

III. Paul gives some closing remarks (Philemon 22-25).

A. He anticipates a visit (v. 22).
B. He greets some individuals (vv. 23-24).
C. He appends a benediction (v. 25).

Application: The challenge for you is to find your particular role in the church and then to fulfill it (Rom 12:4-5).

Paul's letter to Philemon (62) was one of four epistles he composed (with Timothy) from a Roman prison after his third missionary journey to Asia Minor.¹ The missive was in response to a visit from Onesimus, who then returned to Philemon with this letter from Paul:²

I am sending him—who is my very heart—back to you. (v. 12)

Perhaps the reason he was separated from you for a little while was that you might have him back for good. (v. 15)

The moral imperative for the letter is to repair the estranged relationship between Philemon and Onesimus.

I. Paul addresses a good friend (Philemon 1-7).

A. He extends a greeting (vv. 1-3).

Phlmn 1 Paul, a prisoner of Christ Jesus, and Timothy our brother,³ to Philemon our dear friend and fellow worker, 2 to Apphia our sister [Philemon's wife/sister?], to Archippus [Philemon's son?] our fellow soldier and to the church that meets in your home:⁴ 3 Grace to you and peace from God our Father and the Lord Jesus Christ.

In the letter's prescript, Paul directs his missive to a small group of Christians. Some early believers were part of established synagogues, while other early believers, such as this group, were so few in number that they met in private homes.⁵ The leader of this group was Philemon, a man of some financial means and social standing, having a house with a dedicated "guest room" (v. 22) and at least one servant.

B. He expresses his thanks (vv. 4-7).

Phlmn 4 I always thank my God as I remember you in my prayers, 5 because I hear⁶ about your faith in the Lord Jesus and your love for all the saints. 6 I pray that you may be active in sharing your faith, so that you will have a full understanding of every good thing we have in Christ.⁷ 7 Your love has given me great joy and encouragement, because you, brother, have refreshed the hearts of the saints.

As was his custom, Paul begins this letter with an expression of gratitude for the recipients' faith and love.⁸ The apostle's practice of prayer is evident here in its consistency ("always" v. 4) and content ("thank...God" and "remember you" v. 4).

Application: Making a good impression, as Philemon did on Paul, is not necessarily easy, and only God leaves consistently good impressions. Moreover, His are not merely good feelings but influences that can benefit you. So calls to remember something He did or something He said span generations and have a lasting impact:⁹

The Prison Epistles: Colossians

THE EPISTLE TO THE COLOSSIANS:
THE MYSTERY OF GOD—CHRIST IN YOU
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Dr. Paul Manuel—2017

 (This is one of four posts, each studying one of the four epistles the apostle wrote while in prison in Rome.)

Outline:

I. Paul addresses the Colossian church (Colossians 1:1-14).

A. He extends his greeting (vv. 1-8).
B. He offers a prayer (vv. 9-14).

Application: As you evaluate your life, you must have a realistic view of your own relevance.... God will commend you if you are commendable (Jms 4:10).

II. Paul describes a new relationship (Colossians 1:15-29).

A. He recognizes Christ's supremacy (vv. 15-20).
B. He reviews their reconciliation (vv. 21-23).
C. He introduces God's mystery (vv. 24-29).

Application: God has revealed some future events, not all you might like to know but all you need to know to make good choices now (Matt 24:13).

III. Paul extols the Savior's preeminence (Colossians 2:1-23).

A. He explains God's plan (vv. 1-5).
B. He minimizes sin's corruption (vv. 6-23).

1. A circumcised nature is now controlling (vv. 6-12).
2. A restricted lifestyle is now free (vv. 13-23).

Application: The challenge in your adopting any extra-biblical practice is to do so without your attributing to it the authority of scripture (1 Cor 4:6).

IV. Paul advocates a radical change (Colossians 3:1-4:1).

A. He counsels a new viewpoint (vv. 1-11).
B. He recommends a new attire (vv. 12-17).
C. He teaches about various relationships (vv. 18-25; 4:1).

Application: You determine how others view your savior by the way you treat your brethren (John 13:35; Gal 6:10).

V. Paul gives some closing remarks (Colossians 4:2-18).

A. He solicits their prayers (vv. 2-6).
B. He commends several individuals (vv. 7-18).

Application: Your commitment to God...should be manifest in your communion with God... (Luke 18:1).

The Prison Epistles: Philippians

EPISTLE TO THE PHILIPPIANS:
AN ANTIDOTE FOR ANXIETY—REJOICE!
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Dr. Paul Manuel—2017

(This is one of four posts, each studying one of the four epistles the apostle wrote while in prison in Rome.)  

Outline:

I. Paul addresses the Philippian church (Philippians 1:1-30).

A. He extends a greeting (vv. 1-1 1).
B. He describes his situation (vv. 12-26).
C. He recognizes their struggle (vv. 27-30).

Application: You should be able to keep from becoming discouraged by considering what God will do for you ultimately (2 Cor 4:17).

II. Paul advocates a worthy lifestyle (Philippians 2:1-30).

A. He extols Christ's humility (vv. 1-1 1).
B. He encourages their progress (vv. 12-18).
C. He commends his companions (vv. 19-30).

Application: Although you must consider the needs of others, you must recognize that there is a hierarchy to meeting others' needs (Gal 6:10).

III. Paul cautions them against overconfidence (Philippians 3:1-21).

A. He reviews his lineage (vv. 1-11).
B. He presses toward the goal (vv. 12-16).
C. He awaits the glorious return (vv. 17-21).

Application: God calls you to be involved with His program, but He will not force you to play a particular role (Matt 22:14).

IV. Paul gives some closing remarks (Philippians 4:1-23).

A. He offers his encouragement (vv. 1-9).
B. He extols their generosity (vv. 10-20).
C. He extends a benediction (vv. 21-23).

Application: Wherever possible it is best to simplify your life, whether your expectations or your expenditures (1 Tim 6:8).

Addendum: The Value of Rejoicing

The Prison Epistles: Ephesians

EPISTLE TO THE EPHESIANS:
THE MYSTERY OF CHRIST AND THE CHURCH
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Dr. Paul Manuel—2017

(This is one of four posts, each studying one of the four epistles the apostle wrote while in prison in Rome.)

Outline:

I. Paul addresses the Ephesian church (Ephesians 1:1-23).

A. He extends a greeting (vv. 1-2).
B. He voices some praise (vv. 3-10).
C. He acknowledges their election (vv. 11-14).
D. He reveals his prayer (vv. 15-23).

Application: Although salvation is free, it is not automatic, and obtaining it takes initiative on your part (Rom 10:13).

II. Paul recounts the believers' redemption (Ephesians 2:1-22).

A. He describes their reconciliation to God (vv. 1-10).
B. He describes their reconciliation to others (vv. 11-22). 

Application: The joining of believing Jews and gentiles is part of God's plan, so you should become familiar with it (Gal 3:26, 28).

III. Paul reveals the gentile inclusion (Ephesians 3:1-21).

A. He presents the gospel's expansion (vv. 1-13).

1. It is his message (vv. 1-6).
2. It is his mission (vv. 7-13).

B. He prays for their comprehension (vv. 14-2 1).

Application: The redemption Christ has accomplished means that you, as a gentile, are immediately part of God's people (Rom 10:12).

IV. Paul reflects on their progress (Ephesians 4:1-32).

A. He contrasts their situation (vv. 1-13).
B. He recognizes their growth (vv. 14-19).
C. He advocates their change (vv. 20-28).

Application: Because sin starts inside you then spreads outside you, it is important to nip it quickly, even before it occurs (Eph 4:27).

V. Paul instructs about being moral (Ephesians 5:1-6:9).

A. He applies it to general interactions (vv. 1-7).
B. He applies it to confronting evil (vv. 8-14).
C. He applies it to spirit-filled living (vv. 15-20).
D. He applies it to close relationships (5:21-6:9).

1. The married must relate properly to their spouses (vv. 21-23).
2. The children must relate properly to their parents (vv. 1-4).
3. The slaves must relate properly to their masters (vv. 5-9). 

Application: As you have opportunity to "contend for the faith" (Jude 3), you are not left to your own devices.... Are you availing yourself of what God provides?

VI. Paul gives some closing remarks (6:10-24).

A. He prepares for battle (vv. 10-18).
B. He solicits their prayers (vv. 19-20).
C. He commends an individual (vv. 21-22).
D. He extends a benediction (v. 23).

Application: By using the equipment God provides you will be able to withstand the devil's onslaught and move forward to advance God's agenda (2 Cor 10:4).

Addendum: The Mystery of the Gospel

Mother's Day (Luke 10:38-42)

MOTHER'S DAY:
 Choosing What is Better (Luke 10:38-42)

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Dr. Paul Manuel—2015

Children often have different ideas about how things should be, and the challenge is to find a useful way of illustrating that difference.

When Jack was still quite young, his mother read to him the Nativity story. Jack asked her what a stable was. She thought for a moment how to explain it to him in terms he could understand, then said, "It's something like your sister's room...but no stereo or computer."

Children often have different ideas about how things should be. Martha and Mary had different ideas about how they should respond to Jesus' visit, Choosing What Is Better.

Martha and Mary, and their brother Lazarus, live in Bethany, a town "less than two miles from Jerusalem" (John 11:18). We do not know how they first had contact with Jesus, only that they became model disciples and good friends. John records that "Jesus loved Martha and her sister and Lazarus" (John 11:5), a distinction unique to that family. As their home was along the route to Jerusalem, the capital, Jesus probably visited them whenever he came to the city.¹

On this occasion, Jesus arrives, perhaps with the disciples in tow, so Martha and Mary may have a house full of guests. How large a group is uncertain.² It was evidently enough to require extensive preparation. Martha is probably the older of the two sisters. Luke says it is "her home," so the chief responsibility for the household, such as entertaining out of town guests, falls to her.³ Nevertheless, she naturally expects her sister to help. When Mary does not, Martha is a bit annoyed. Please turn to Luke 10 where as the story opens in v. 38...

The Passover seder

PASSOVER INTRODUCTION
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Dr. Paul Manuel—1996

(When Dr. Paul and Linda lived in Madison they annually invited friends to celebrate the Passover seder with them. 
This is how Paul would introduce the service.)

God told His people to observe the Passover, and their obeying this command is one way they demonstrate their devotion to Him, as this rabbinic story illustrates. Why is the Exodus from Egypt mentioned in connection with every commandment?

...The matter can be compared to a king, whose friend's son was taken prisoner after the father's death. For the sake of his friend, the king ransomed the young man, though not as a son but as a slave, so that if he should disobey the king at any time, the king could say, "You are my slave." When the lad returned, the king said, "Put on my sandals for me and take my clothes to the bath house," but the young man protested. Then the king took out the bill of sale and said, "You are my slave."

So it was when God redeemed the children of Abraham, His friend, He redeemed them not as children but as slaves. If He imposed decrees upon them and they did not obey, He could say, "You are my slaves." When they went into the desert, He gave them some light and some heavy commands (e.g., Sabbath, sexual purity, fringes, phylacteries), but they began to protest. Then God said, "You are My slaves. I redeemed You on the condition that I would command and you would obey." (Montefiore 1974:117-118)

God's people have been observing the Passover annually for thousands of years, not only as a means of demonstrating their devotion to Him but also as a review of His care for them.

The Passover seder (service) we use today is a traditional one that dates back hundreds of years. We can trace most aspects of the seder at least to the late Second Temple Period, when Jesus ministered, and the major elements we can even trace to the exodus from Egypt that the Passover commemorates. We need two things to conduct the seder: certain symbols of the exodus and the story of the exodus.