Embed Size (px)
Citation preview
The God of Easter
Lesson 1God Is My Creator ..........................................................3Genesis 1:1-5, 26–2:4a
Lesson 2God Is My Protector ........................................................8Genesis 7:1-5, 11-12; 8:13-18; 9:8-13
Lesson 3God Is My Liberator ......................................................13Exodus 14:10-31; 15:20-21
Lesson 4God Gives Me Wisdom ..................................................18Proverbs 8:1-8, 19-21; 9:4-6
Lesson 5God Restores Me ..........................................................23Ezekiel 36:22-32
TABLE OF CONTENTS
Prepare Before the SessionRead the session for today in the Study Guide. Then read the options in this Teaching
Guide, placing checkmarks beside the activities you plan to include. After you have decidedwhich options to use, gather the appropriate materials.
WHAT’S IN YOUR TEACHING GUIDE
This Teaching Guide has three purposes:➤ to give the teacher tools for focusing on the content of the session in the Study Guide.➤ to give the teacher additional Bible background information.➤ to give the teacher variety and choice in preparation.
The Teaching Guide includes two major components: Teacher Helps and Teacher Options.
Teacher Helps
Teacher Options
Bible BackgroundThe Study Guide is your mainsource of Bible study material.This section helps you more fullyunderstand and interpret the Scripture text.
Teaching Outlineprovides you with an outlineof the main themes in theStudy Guide.
The next three sections provide a beginning, middle, and endfor the session, with focus paragraphs in between.
Focus Paragraphsare printed in italics at the top of the page because they
are the most important part of the Teaching Guide. Theseparagraphs will help you move your class from “what the text
meant” to “what the text means.”
You Can Choose!There is more material in each session than you can use, so choose the options from each sectionto tailor the session to the needs of your group.
Bible BackgroundThe First Three DaysOur passage begins abruptly
with an aside that is seem-ingly directed at an
understanding audience: “When Godbegan to create the heavens and theearth…” (Gen 1:1). The storyteller givesus a vague sense of when this story isoccurring—it is “in the beginning,” butwhen is that?—and introduces the majorcharacter, God. The storyteller thenproceeds to establish the setting: “theearth was without shape or form, it wasdark over the deep sea, and God’s windswept over the waters” (1:2).
The imagery of darkness and waterswould have evoked deep dread in theminds of ancient Israelites. These wereimages of chaos and destructionthroughout the Old Testament. PlacingGod in opposition to darkness and deepwaters sets God in opposition not onlyto the forces of chaos but also to someof Israel’s central fears.
God’s first explicit action in ourstory is to speak, which gives it a specialconnection to the opening words of theGospel of John ( Jn 1:1-3).
Additionally, it is significant thatGod’s first action is to drive back dark-ness, and not by struggle or effort butby a simple command. This is not a
story of a titanic struggle, a commonfeature in other ancient creation stories,but rather the story of a God who rulesover the universe and pushes backchaos by speaking the word.
Having created light and separatingit from darkness, God creates the firstday and night. There is no mention ofwhere or how this light is produced,since it will be three more days beforeGod creates the heavenly bodies thatgive off light. The biblical storytellerseems unconcerned with this conun-drum and makes no effort to explainthe “how” of the story. The storytellerisn’t writing a science textbook butsomething bigger and more meaning-ful. This is a story about God, creation,and humanity. It is a story not about“how” but “why.”
On the second day, God “separate[s]the waters from each other” (Gen 1:6).This creative act is accomplished byplacing a “dome” in the midst of thewaters to hold them back. Consider thatthe first audience could see a blue skyand sea by day and a black sky and seaby night. Having no concept of outerspace, it made sense for the ancientHebrews to deduce that water was abovethem and held back by an unknownbarrier (Seely, 234).
On the third day, God further drivesback the chaotic water by gathering it
1Lesson Teaching Guide
GOD IS MY
CREATOR
Genesis 1:1-5, 26–2:4a
“into one place” (Gen 1:9). Thus Godcreates dry land, or “earth.” God nextcreates vegetation in all its complex-ity and with the ability to reproduceitself (1:11-12). Plant life is the firstliving thing God creates, foreshadowingthe direction in which the storyproceeds. Also, from here on, each actof creation is more and more specific.
The Ascent of Creation to HumanityThe fourth, fifth, and sixth days directlyparallel the first, second, and third. Ifthe first three days deal with the factthat creation is “without shape or form”(1:2), then the next three address thefact that it is empty or “void” (Gen 1:2,KJV). The first three days provide formthrough acts of separation: light fromdarkness, waters above from watersbelow, and sea from dry land. The nextthree days fill what was empty.
On the first day, God created lightgenerally, but on the fourth day, Godcreates the sun, moon, and stars—that isto say, light-giving bodies (Gen 1:15-18).
On the second day, God created thesky and the sea, whereas on the fifth dayGod created creatures to populate thesky and the sea (Gen 1:20-21). Thesecreatures are of a higher order than theplant life of the third day. Unlike theplants, the animals are given acommand to obey (1:22), and it isassumed that they will feed upon theplant life.
Finally, notice the parallel that onthe third day dry land is created and onthe sixth day land creatures and eventu-ally humans appear (1:24-25).
The storyteller arrives at humanswith a masterful narrative sweep thatindicates that these beings are theheight of creation. Each creative act ismore and more specific and more andmore unique, but only humans aredescribed as being made “in [God’s]image” (v. 26).
I. Establishing the Setting (Gen 1:1-2)A. When: in the beginning (v. 1).B. Where: a formless, dark, and watery
earth (v. 2).
II. The First Three Days: Separating (Gen 1:3-13)
A. Day one: God creates light and sepa-rates light from darkness (vv. 3-5).
B. Day two: God creates order in themidst of chaos by separating thewaters above from the waters below(vv. 6-8).
C. Day three: God separates the landfrom the water, and also createsplant life (vv. 9-13).
III. The Next Three Days: Filling (Gen 1:14-31)A. Day four: God creates the sun, the
moon, and the stars to separate dayfrom night and to mark the passingof time (vv. 14-19).
B. Day five: God creates animals topopulate the sea and the sky andcommands them to reproduce (vv. 20-23).
C. Day six: God creates land animalsand humans (vv. 24-31).
1. Humans are made in the imageof God.
2. Humans are told to “be fertileand multiply” (v. 28).
3. Humans are given dominionover the other living creatures.
IV. The Seventh Day (Gen 2:1-4)A. God completes the work of creation
(v. 1).B. God rests (v. 2).C. God blesses the seventh day and
makes it holy (v. 3).D. Thus concludes the account of how
the heavens and earth were created(v. 4).
4 Lesson 1
❍ Epic Is as Epic DoesDiscuss “epic stories” and what makesthem epic. Suggest a variety of examplesof epic stories that are appropriate toyour class. You might mention classicepics from ancient times such asHomer’s The Odyssey and The Iliad or theancient Epic of Gilgamesh. Or, you mightthink of contemporary “epics” such asStar Wars, The Lord of the Rings, or HarryPotter.
Questions➤ What makes some stories larger than
life?➤ In what ways do the characters in
these stories represent somethingbigger than themselves?
➤ Are all the mysteries of this storyexplained by the end, or are somethings left unexplained? Why mightthis be?
➤ What are the central messages ofthese stories? What are stories likethis trying to teach us about life andthe human condition?
❍ Quick RecallBefore participants get out their Biblesor lesson materials, challenge them torecall the events of the biblical creationstory. Let them work together as oneteam, separately as two or more teams,or individually—however you prefer.
Have participants jot notes not onlyabout “what happens when, and how,”but also to recall some significantphrases, words, or sentences from thestory.
After a few minutes, invite partici-pants to share what they haveremembered. Finally, ask them whatmade these events and words stick outin their minds. Was it the meaning ofthe events and words? Was it the repeti-tion?
Discuss what makes this story easyto remember—and what makes it diffi-cult to remember.
Genesis 1:1–2:4a reads like a story that was told by word of mouth for manyyears and was only committed to writing to preserve it for posterity, andperhaps to establish the “right” version of the account. In keeping with its
epic scope and style, the story deals with foundational issues concerning the relationshipbetween God and humanity. It is a story that arrests the readers and demands their atten-tion and consideration.
A Way to Begin
Teaching Guide 5
Furthermore, humans are described as having dominion over all of creation.They are something like co-regents with God over all that God has created.
From the second through the fifth day, we hear the refrain that God declarescreation “good.” After creating humans, however, God calls creation “supremelygood” (Gen 1:31).
Something, it seems, has changed in the very fabric of reality. Now the whole ofcreation is apparently greater than the sum of its parts.
Finally, on the seventh day, God rests. By resting, God makes this day holy (Gen2:2-3). That is to say, God sets this day apart for God’s own use.
In these verses, a grand story has begun, and something peculiar is going on inthe midst of all of God’s created things. Something very good is happening.
❍ Day by DayDistribute copies of theresource page “Day byDay.” Guide participants tofill in the blanks using
information from the Bible Backgroundsection. Ask the following questions.
Questions➤ How does this exercise help us better
understand the creation story?➤ What details in this story do we tend
to focus on? Based on the structure ofthe passage, do these details deservethe attention we’ve given them?
➤ What other details come forwardwhen looking at the passage in thisway?
❍ From General to SpecificRead Genesis 1:1-5, 26–2:4a. (If youwish, read the entire creation account.)Using information from the BibleBackground section, describe the paral-lelism between days one, two, and threeand days four, five, and six. Ask thefollowing questions.
Questions➤ Is God’s movement from the general
to the specific meaningful in anyparticular way?
➤ Does this pattern show a movementtoward the creation of humans in anyparticular way?
➤ What does this pattern say abouthumanity, God, and the relationshipbetween the two?
Reread Genesis 1:26-31. Discuss howthe creation of humans is both similarand different from the previous acts ofcreation. What did the biblical writerwant us to understand about the rela-tionship between humans and God?
❍ The Sixth DayRead Genesis 1:26-31. Remind partici-pants of the story of Genesis 1, but askthem to focus on the sixth day ofcreation, and especially on the creationof human beings. What details makethis day different from the others? Listthese on the board.
Questions➤ What do the details in these verses
say about the relationship betweenGod and human beings?
➤ What does it mean that humans arecreated in God’s image?
➤ What does this story say about why orfor what purpose we were created?
A Way to Explore Scripture A careful exploration of the creation story should lead participants toward expos-ing what lies beneath the events of the story. In so doing, we find that the heart
of this passage actually lies not in the mechanics of creation but within theestablishment of a unique relationship between God and humanity. This relationship is thefoundation for all that occurs in the rest of Scripture.
6 Lesson 1
❍ I Was Created for…Distribute paper or bumper-sticker-sized pieces of poster board as well asmarkers and pens to each participant.Challenge them to write the phrase “IWas Created for…” in a creative andartistic way on their papers.
Invite your class to quietly andprayerfully consider how to finish thatsentence while you read Genesis 1:26-31one more time. Read slowly and reflec-tively. Afterward, have participantscomplete their sentences. Ask them tokeep these papers in a conspicuous loca-tion for the next several weeks toremind them that God is their Creator.
❍ The Seventh DayNote that God rested not because Godwas tired, but because rest is good.
Discuss how rest and silence help usto hear God’s voice in the midst ofcreation.
Invite participants to take a fewmoments of silence to rest and listen forGod’s voice. Remind them that half ormore of prayer should be listening andnot simply talking.
Close with a brief word of prayer,thanking God for being created in God’simage and entrusted with the care ofGod’s creation.
ResourcesFrancis Brown, The Brown-Driver-Briggs Hebrew and EnglishLexicon (Peabody MA: Hendrickson, 2006).
Paul H. Seely, “The Firmament and the Water Above,” TheWestminster Theological Journal 53 (1991), 227–40.
It’s easy to find meaning in an epic story such as the creation account because it isdesigned specifically to convey deep meaning. But applying these truths to daily
life can still be a challenge. Consider this difficulty as you select how best to helpparticipants move from mere understanding to life-transformation.
A Way to End
Teaching Guide 7
2Bible Background
Corruption and RighteousnessThe story of the flood begins
in Genesis 6. This chapterreveals God’s assessment that the
human race is “thoroughly evil” (6:5), tothe extent that God regrets havingcreated humanity in the first place (6:6).The chapter goes on to describe God’sdecision to erase all life from the face ofthe earth (6:7) and God’s grace in decid-ing to spare Noah because “the LORD
approved of him” (6:8). Godcommanded Noah to build an ark tosave a remnant of life on the earth(6:14-21). Noah’s obedience to God’scommand is a constant theme in thestory of the flood (6:22).
Having completed the ark accordingto God’s instructions, Noah boards theark along with his whole household. Inchapter 6, remember, God extendedmercy because Noah found favor inGod’s sight. In chapter 7, God tellsNoah that he is spared because “amongthis generation I’ve seen that you are amoral man” (Gen 7:1).
At God’s command, Noah loadsanimals onto the ark. Unlike the storiesand songs we teach our children, Goddoes not simply command Noah to take“two of every kind” upon the ark.Rather, God commands one pair of all
unclean animals to be taken on the arkas well as seven pairs of all cleananimals (7:2).
Extra clean animals are broughtbecause there will be a need for some-thing to be eaten and for something tobe sacrificed. These careful instructionsseem to anticipate the questions thatthe audience might have about necessi-ties aboard the ark. We shouldn’toverlook, however, that God’s mercy isextended to animals consideredunclean, even though it is God’s inten-tion to “wipe off ” the corruption ofGod’s creation (7:4).
The FloodIn Genesis 7:11, the storyteller indicatesthe timing of the flood with great preci-sion. Perhaps this is simply to establisha starting point for comparison againstthe future notations of time that occurin chapter 8. The storyteller nextdescribes the flood as commencing notonly from above but also from below as“all the springs of the deep sea erupted”(Gen 7:11). This sudden deluge alludesto the creation story in Genesis 1, inwhich God separates the waters abovefrom the waters below (1:6-7).
If separating the waters broughtorder out of chaos, then unleashingthese waters represents a great reversal.By sending the flood, God’s ordering
Lesson Teaching Guide
GOD IS MY
PROTECTOR
Genesis 7:1-5, 11-12; 8:13-18; 9:8-13
hand is removed from creation. Theresult is chaos and destruction. It isnot, however, that God visits destruc-tion upon creation so much as it isthat God refrains from intervening inthe natural consequences humancorruption and sin have brought about.As Howard Wallace remarks, “humansin, with its devastating effects andinsidious trait of corrupting all aroundit, is a problem of earth-size dimen-sions.”
After the flood, the storyteller iscareful to indicate precisely how long ittook for the land to dry out after thewater receded (8:13-14). This may giveus an explanation as to why the textpreviously included time notations. Itcertainly indicates the storyteller’s—andthe audience’s—awareness that floodsare cataclysmic events that are notquickly overcome or dismissed. Thiswas clearly a culture that respected andeven feared water as a destructive butalso cleansing force.
The Aftermath of DisasterAfter Noah, his family, and the remain-ing animals depart from the ark, theyare again given the command to “befertile, and multiply on the earth” (Gen8:17; see Gen 1:22, 28). With thesewords, our minds are once again drawnback to the story of creation as we talkabout re-creation and renewal. It can beno accident that God repeats himself toanimals and humans alike in the wakeof the flood. Life is receiving a secondchance. Humanity’s sin has not doomedall of creation.
Finally, in Genesis 9:8-9, God estab-lishes a new covenant with Noah andhis descendants. This covenant extendsto “every living being with you” (9:10).This covenant is not simply with thehuman race—beings created in God’sown image—but is with “all life” (9:11).
Specifically, this covenant is a promiseof peace between God and an earthformerly overwhelmed with corruptionand sin: “never again will all life be cut
I. Before the Flood (Gen 7:1-5)A. God commands Noah, a moral
man, to take refuge with his familyin the ark (v. 1).
B. God commands Noah to bring cleanand unclean animals into the ark (vv. 2-3).
C. God promises to send the flood (v. 4).
D. Noah is obedient (v 5).
II. The Flood (Gen 7:11-12)A. The date of the flood is specified
(v. 11).B. Water comes from below and above,
reversing the second day of creation(v. 11).
C. The duration of the flood is noted(v. 12).
III. The Flood Recedes (Gen 8:13-18)A. The floodwaters at last recede. Once
again, the date is specified (v. 13).B. The earth has returned to normal
(v. 14).C. God commands Noah to depart the
ark with his family and the animals(vv. 15-17).
D. Once again, Noah is obedient (v. 18).
IV. A Covenant and a Promise (Gen 9:8-13)A. God establishes a covenant with
Noah and his descendants (vv. 8-9).B. The covenant is extended to all living
things (v. 10).C. There will be no more earth-destroy-
ing floods (v. 11).D. God gives the rainbow as a token or
sign of this promise (vv. 12-13).
Teaching Guide 9
❍ What Makes Noah Different?Read Genesis 7:1. Noah is a peculiarcharacter within the early stories ofGenesis. This uniqueness makes himworthy of special attention. Brainstormwith the class what makes Noah standout as a character worthy of salvation inthe midst of a corrupted world that isdoomed to destruction.
Questions➤ What could it mean that God says to
Noah, “Among this generation I’veseen that you are a moral man” (Gen7:1)?
➤ Does this suggest that God’s judg-ment that the rest of the world isthoroughly corrupt might be an exag-geration?
➤ If so, why use such exaggeration inthis story? What point does it empha-size?
❍ Wait, What Does the Bible Say?Read Genesis 7:1-5, 11-12; 8:13-18; 9:8-13. (You may want to enlist severalvolunteers.) Ask participants if there arepieces of the story that seem to bemissing. Have they heard anything elseabout Noah, or are they surprised thatother details are not included?
You may have to prompt them, butmany people are surprised not to seemention of Noah preaching to thepeople or of the people making fun ofNoah while he built the ark. (Thesedetails arose in extrabiblical traditionand are only hinted at in 2 Peter 2:5 andHebrews 11:7.)
Ask participants to propose explana-tions for the absence of these commonperceptions. Discuss the importance ofreading closely and the role of traditionin storytelling.
It’s a wonder that “Noah’s Ark” is so popular as a children’s Bible story. Afterall, we’re talking not only about the deaths of nearly every animal the story-teller and audience can imagine, but also the deaths of nearly every human
alive at the time. This story’s themes of sin, corruption, judgment, and death seem an odd fitfor children, who are otherwise shielded from stories this gruesome. As adult believers, wehave to find ways to talk plainly not only about the darkness of this passage, but also aboutthe grace and mercy hidden within it.
A Way to Begin
10 Lesson 2
off by floodwaters,” God promises (Gen 9:11). Though our story began with Godsorrowful over a corrupted and fallen creation, it ends with God vowing never againto wash away the world. God makes this vow not only to the co-regents of creation,but also to all living things, clean and unclean alike. Things have changed.
As if that wasn’t surprising enough, God gives a token of this vow, something toremind God and the entire world that God has freely given up the weapon of theflood (Gen 9:12-13). God’s “bow” in the sky is not merely a clever explanation forwhy rainbows exist or what they represent. This sign is, in fact, a token that God hasset down God’s own mighty bow. God has made peace with a broken world, full ofclean and unclean animals—full of both sinners and saints. What began in theharsh yet righteous execution of justice has ended in surprising mercy and self-sacrifice by God Almighty.
❍ Hard QuestionsIf you have not already done so, readGenesis 7:1-5, 11-12; 8:13-18; 9:8-13.(You may want to enlist several volun-teers.) Discuss some of the unspoken“hard questions” associated with thispassage: how could God be the authorof such destruction, what about thechildren, why do so many other cultureshave a flood story, etc.
Assure participants that it’s okay toname some aspects of the story thatmake us uncomfortable. Model thisassurance by listing some of your ownhard questions. Encourage participantsnot only to ask these questions outloud, but also not to satisfy the compul-sion to quickly provide an “easy answer”that makes the problem go away.
Questions➤ What do we fear by asking difficult
questions about this text?➤ What do we stand to gain from facing
these questions with honesty?➤ What is the real message of this text?
As troubling as some of these detailsare, do you think they were what thebiblical writer wanted us to focus on?Explain.
The overall theme of the flood storyis the same as many other biblicalstories, and, in fact, it is the theme of thebiblical story: despite the destruction itbrings, God’s ultimate response tohuman sin is mercy and grace.
❍ Mercy versus JudgmentDistribute copies of theresource page “Mercyversus Judgment.” Workthrough the table as a
class. Discuss how the themes of mercyand judgment are both present in ourpassage. How does the tension betweenthese two themes produce a deeper andmore meaningful narrative?
❍ The Story behind the StoryThere is a temptation with any of thestories in Genesis 1–11 to get boggeddown in questions of history andscience. Encourage participants,however, to look for “the story behindthe story.” Specifically, help them seewhat the story says about its characters.
For example, note how the storyportrays God as relenting from punish-ment, or humanity as not completelywithout representation before God. If we focus on these kinds of details,what might the flood story have to sayabout the human condition as we expe-rience it?
Interpreting difficult passages like this one is perhaps one of the most importanttasks for careful students of Scripture. As we draw meaning from darker stories,
we learn a vital set of skills that can deepen our faith. Careful reading can alsoenhance our appreciation of good questions and mysteries. In this passage, our challenge is todraw out the theme of mercy and God’s unceasing love from the midst of colossal devasta-tion and death. We should proceed carefully and intentionally.
A Way to Explore Scripture
Teaching Guide 11
12 Lesson 2
❍ God’s BowAsk participants if they think there isany particular significance to the bowthat God uses as a symbol of futureprotection.
Questions➤ What might it mean for God, the
Lord of hosts, to lay aside his bow asa sign of peace? Is this a peace treatybetween God and humanity, thesurrender of the conquering party, orsomething else?
➤ What does it say about God’s mercythat God is moved to make suchunprecedented covenants?
Observe that many believers act as ifGod is still at war with humanity. Theyfind it hard to grasp the promise ofgrace and mercy because they fear thenext act of divine judgment is justaround the corner. How can Christiansdemonstrate that they take the promiseof the rainbow seriously?
❍ Clean and Unclean AnimalsObserve that it is not only the cleananimals that are saved in the ark but theunclean ones as well. Ask the followingquestions.
Questions➤ What does it mean that God saves the
animals that God labels unclean?➤ What does it say about God’s charac-
ter and mercy that a remnant of theunclean earth is saved aboard Noah’sark?
➤ Does God love even the unclean?Explain.
ResourceHoward Wallace, “Genesis 9:8-17,”hwallace.unitingchurch.org.au (26 February 2012)<http://hwallace.unitingchurch.org.au/WebOTcomments/LentB/Lent1.html>.
There is comfort to be taken from the story of Noah and the flood, but we can onlyfind it by also acknowledging the mysterious ways of God as well. This is not aneasy story where we can draw a clear application and a simple meaning. Instead,
this is the kind of story we should encourage students to chew on after they leave. It is thekind of story we want both to comfort and to bother them.
A Way to End
3Bible Background
The Mindset of a SlaveBecause of its familiarity, it is
easy to assume that we knowthe exodus story well. We can
easily ignore its profound and provoca-tive message when it is told again. Inthis passage, the storyteller is evidentlystruggling with a big question: will Godfight Israel’s enemies (McElroy)? Yetbehind this question is perhaps an evenmore essential one: what does liberationmean in the face of adversity and evenslavery?
As we join the story in Exodus 14:10,the Israelites have packed up theirthings and have taken their first stepstoward the promised land. Once theIsraelites have left slavery and oppres-sion behind in Egypt, however, Pharaohchanges his mind and dispatches anarmy of “six hundred elite chariots andall of Egypt’s other chariots withcaptains on all of them” (14:7).
The army bears down upon theIsraelites just as they begin to recognizethat Pharaoh has reneged on his agree-ment to let them go. The Israelites areclearly terrified by the prospect of anEgyptian army, especially one with char-iots and horsemen, since they arelargely unarmed and unarmored.
In their terror, they lament theirsituation to Moses with stinging words,
asking if it’s because there weren’tenough graves for them all in Egyptthat Moses led them out of Egypt (Ex14:11). They even suggest that slavery inEgypt was not that bad after all. Indeed,they asked Moses to leave them aloneand not lead them out of slavery (14:12).Moses tells them not to fear, however,because the same God that called themout of bondage would fight on theirbehalf against the Egyptians (14:13-14).
The Intentions of a LiberatorGod, however, responds to the lamenta-tions of Israel and to Moses’expectation by demonstrating acomplete lack of concern about whatappears to be impending destruction.With the sea in front of them and theterrible army of Egypt advancing frombehind, God tells Moses to lead Israelforward into the sea (Ex 14:15).
The God who challenged Pharaohand all of Egypt does not suggest a mili-tary solution. God does not rally theIsraelite horde against Egypt or senddown legions of angels to annihilate theEgyptian soldiers. Instead, God intendsto fight the oppressors of God’s peoplewith their own hearts and with creationitself.
God commands Moses to stretchout his hand over the sea, that seem-ingly insurmountable obstacle to
Lesson Teaching Guide
GOD IS MY
LIBERATOR
Exodus 14:10-31; 15:20-21
14 Lesson 3
Israel’s freedom and safety, becauseGod is going to do something mirac-ulous. God’s plan is to make a wayfor the people through the midst ofdeath and danger (Ex 14:16). The liber-ation of Israel will then turn into themeans by which the Egyptians aredestroyed, God hints to Moses, oncetheir hearts are hardened and they onceagain move to dominate and oppressGod’s people (14:17-18). To give Israeltime to make their miraculous escape,God directs the angel of God thatappears as a pillar of cloud by day and apillar of fire by night to place itself inthe way of the Egyptians (14:19-20).
Moses is obedient to God’scommands. He stretches out his handover the sea, and God sends a strongwind to drive back the waters and leavea strip of dry land the Israelites canwalk across (Ex 14:21). The Israelitesdescend into this muddy haven andbegin to cross the sea (14:22). It istempting to imagine an orderly progres-sion of Israelites from danger to safety,but the text suggests that not only wasthis a large and unorganized horde ofpeople, but they are also in a state ofpanic. Consequently it’s safe to say that,in spite of the miraculous nature ofGod’s intervention, this was a chaoticand anxious moment in the story.
When God releases the pillar of fireand cloud from before the Egyptians,the army descends into the gap andsoon finds itself in the midst of theparted sea (Ex 14:23-24). The Egyptianswere well known for the strength oftheir chariots and charioteers. As theybegin to cross the seabed, however, Godsteps in to panic the army, just as theirchariots become bogged down in themud (14:25).
The panic, combined with thestalled ranks of chariots, gives room forGod to execute a final stroke. At God’scommand, Moses once again stretches
out his hand over the sea, and the wind gives way to nature’s status quo.The water returns to its natural placeand overcomes the Egyptian army (Ex 14:26-28).
I. The Israelites’ Impending Destruction (Ex 14:10-14)
A. Pharaoh’s army advances upon theIsraelites (v. 10).
B. The Israelites lament—slavery ispreferable to death (vv. 11-12).
C. Moses restates God’s earlier promiseof protection (vv. 13-14).
II. God’s Response to Israel’s Cry (Ex 14:15-20)
A. God gives Moses a plan for escapeand commands him to follow (v. 15-17).
B. God declares, “The Egyptians willknow that I am the LORD” (v. 18).
C. God protects the Israelites’ rearagainst Egyptian advance (v. 19-20).
III. God’s Saving Work (Ex 14:21-31)A. Moses stretches out his hand over
the sea, in obedience to God (v. 21).B. God parts the sea with a “strong
east wind” (v. 21).C. Israelites flee on dry ground (v. 22).D. The Egyptians pursue, but they are
slowed and panicked (vv. 23-25).E. The Egyptians decide to retreat
“because the LORD is fighting forthem” (v. 25).
F. God commands Moses again, andMoses stretches out his hand overthe Red Sea (vv. 26-27).
G. God releases the sea, and it drownsthe Egyptian army (vv. 27-28).
H. The Israelites are saved by God (vv. 29-30).
I. Israel’s faith in God is restored (v. 31).
IV. Israel’s Response: Praising God (Ex 15:20-21)
❍ A Slaver Set FreeBefore class, research the story of JohnNewton, a former slaver and author ofthe hymn “Amazing Grace.” Share whatyou’ve learned with the class. Haveparticipants list the themes they hear inJohn Newton’s story. Discuss howknowing his story influences theirperception of the hymn for which he isfamous.
Questions➤ In what ways was John Newton a slave
to something bigger than himself?➤ Who (or what) controlled John
Newton?➤ How was he set free?
❍ Our PursuersInvite participants to name some of thethings that they fear or worry about. Beprepared to get the ball rolling bysharing some of your own fears. On theboard, write a few words describingeach fear or worry. Once several itemshave been listed, ask participants todiscuss how these things might becompared to pursuing enemies or pred-ators.
Discuss what it is like to be pursuedby fears or perceived threats to our livesand security.
In today’s lesson, we read about theIsraelites being pursued by theEgyptians and ultimately being rescuedby God to live in freedom.
In the story of the exodus of Israel from Egyptian slavery, we find a powerfulwitness to God’s capacity to make free and whole people out of slaves. But inthe verses we’re studying, we also see the gritty reality that it is possible to
be physically free yet still have enslaved hearts and minds. In this in-between place, we see avision of ourselves as slaves to sin and corruption who have been set free, but who wonder ifperhaps we weren’t better off as slaves. This is an excellent story to help us understand what ittruly means to be free.
A Way to Begin
Teaching Guide 15
Images of LiberationThe exodus and especially God’s victory at the sea have long been cherished asimages of liberation. Christian interpreters have read the story as a foreshadowingof God’s saving work through Jesus.
When the people of Israel find themselves safe on the other side of the sea,having miraculously escaped slaughter by walking through a literal valley of theshadow of death, they cannot help but praise the God who led them through dangerand liberated a people with much more experience at being slaves than at being free(Ex 14:30-31).
Finally, in response to God’s surprising intervention and liberation, the story-teller relates how Miriam, Moses’ sister, led the women of Israel to sing songs ofpraise and celebration (Ex 15:20-21).
This is the image Scripture gives us of true liberation. A formerly doubting andterrified people are set free by walking through the water at God’s command. Andonce safely on the other side, they rejoice.
Questions➤ Was there a time when you looked
back and thought it would be betternot to grow or follow Jesus if it wasgoing to be so scary or uncomfort-able?
➤ Did you get mad at God?➤ Did you wonder if it wasn’t all a huge
mistake?
Read Exodus 14:10-31; 15:20-21.Compare and contrast the Israelites’experience at the sea with our own expe-riences of fear in difficultcircumstances. What can we learn fromGod’s rescue of the Israelites?
Question➤ How does God set us free from what-
ever binds us to the past?
❍ The Muddy WayDistribute copies of theresource page “The MuddyWay.” Have participants fillin the worksheet. Let them
share what they’ve written to the extentthat they are willing. Discuss what theyand others have shared.
❍ The Lord Is Fighting for Them!Read Exodus 14:10-31; 15:20-21. Askparticipants to share examples of timeswhen God has fought somebody orsomething on their behalf. This may besomething we only perceive in hindsightwhen a difficult situation is resolved inways far better than we might havehoped.
Questions➤ Who are our “enemies” now? (Nudge
participants to think more in termsof difficult circumstances than actualpeople!)
➤ How does God fight them for us?
Discuss whether God has everfought us (our interests, our comfortzones, etc.) on behalf of others? Howshould we react to that experience?
A Way to Explore Scripture As we interpret this familiar text, we mustn’t forget that God still speaks newwords through old stories. Help participants go beyond everything they already
think they know about this passage. Don’t let them hurry through this story as ifthey’ve already mastered it. Instead, lead them to approach the story with reverence andanticipation. It is a text through which God can speak to them once again.
❍ Led into a Scary PlaceAsk participants to tell stories about when they’ve felt that God has led them to anuncomfortable or scary place in their lives. Have a story of your own prepared toinspire others to trust the group with their own stories.
Discuss how it felt to be led into a scary place like that.
16 Lesson 3
❍ Hear Our Prayer, O LordAsk participants to write a prayer aboutthings from which they’d like to be setfree. Have them list things that threatento make slaves out of them and ask Godto provide a “sea” for them to walkthrough to escape these sins andpursuers.
❍ Miriam’s Song Is Our SongReread Exodus 15:20-21. Challengeparticipants to write a song modeled onMiriam’s that celebrates how God hasacted in their lives. It doesn’t have to beset to music or even be poetic.Challenge them to fill in the blanks:
“Sing to the LORD, for he has___________ in my life;________ he has thrown into thesea.”
Invite participants to find otherways of proclaiming God’s victory intheir lives. Encourage them to repeattheir song to themselves in the comingdays to remind them that God is stillour liberator.
❍ Free IndeedShare John 8:36: “Therefore, if the Sonmakes you free, you really will be free.”Discuss what it means to be “really free.”What would this look like in our dailylives?
ResourcesFlavius Josephus, Antiquities of the Jews,<http://www.biblestudytools.com/history/flavius-jose-phus/antiquities-jews/book-2/chapter-15.html>.
Geoff McElroy, “September 14, 2008 – Eighteenth SundayAfter Pentecost,” Desert Scribblings<http://gmcelroy.typepad.com/desertscrib-blings/2008/09/september-14-2008-eighteenth-sunday-after-pentecost.html>.
Tertullian, “On Baptism,” Anti-Nicene Fathers, ed. PhilipSchaff (Grand Rapids MI: Eerdmans, 2009).<http://www.ccel.org/ccel/schaff/anf 03.vi.iii.ix.html>.
Every story of liberation and divine intervention provides an inroad to discussingthe application of Scripture. Today’s passage emphasizes that God is still a
liberator and that we are still at risk of becoming slaves, even if our chains arenot physical.
A Way to End
Teaching Guide 17
Bible BackgroundTo Those Who Will ListenThe book of Proverbs is tradi-
tionally said to be written bySolomon, but this seems to be in
acknowledgment of the idea thatSolomon was a producer of many of thestatements of wisdom included in thebook (Hester, 309–10). As with many ofthe books of the Old Testament, it’shard to say who finally put pen to paperin that sense of authorship. Whoeverthose ancient compilers were, Proverbsis clearly the product of thoughtfuleffort in collecting and arranging awealth of wisdom sayings. The book isundoubtedly the product of a Hebrewwisdom “school” or tradition. It mighttherefore be assumed that the originalreaders of Proverbs were also, in part,its authors.
As the collected wisdom of a peoplemuch acquainted with struggle andloss, these statements of wisdom arevaluable not only as a literary artifact,but also as a practical guide on how tolive life. Ellen Davis writes,
What makes it possible for theproverbs to come alive even todayamong people of biblical faith isthat they shed light on things all ofus worry about, for ourselves andfor our children, the things people
regularly consult their pastorsabout: how to avoid bitter domesticquarrels, what to tell you childrenabout sex and about God, what todo when somebody asks to borrowmoney, how to choose the rightfriends and be a good friend, howto make a living that is decent, bothethically and financially. In short,the proverbs are instruction in theart of living well. (12)
Our passage gathers up the argu-ments of Proverbs 1–7. The value ofwisdom is described using the literarytechnique of personification. Wisdom isdepicted as a woman who offers herblessings to all who are willing to learn.
A Message to All PeopleLady Wisdom calls to everybody, as ismade clear in the opening verses ofchapter 8. When we reach verse 4, wefind a clear statement of the universalnature of Wisdom’s speech: “My voicegoes out to all of humanity.”
Even before this declaration, inverses 1-3, we learn that Wisdom is notspeaking her message to a select crowd,but rather to anyone who falls withinthe sound of her voice. In the first partof verse 2, we see Wisdom on a highplace beside a road. Presumably, this is aplace of traffic and is very conspicuous.As if that wasn’t clear enough, the
Lesson Teaching Guide
GOD GIVES ME
WISDOM
Proverbs 8:1-8, 19-21; 9:4-64
image shifts to an even more obviousplace of traffic: a crossroads. Movingfrom the crossroads, we envisionWisdom speaking in a place synony-mous with frenetic activity and massesof people: “the gate before the city” (8:3).
At the beginning of Wisdom’sspeech (8:5-8), she extols the impor-tance of understanding and carefulattention to what she has to say. Hilaryof Poitiers makes this distinction clearwhen he writes,
In the first place while wisdomaddresses everyone, it warns thesimple to understand subtlety andthe unlearned to apply their heart,in order that the zealous and atten-tive reader may evaluate themeanings of words that are distinctand different. It teaches, therefore,that all things are to be done,understood, praised and graspedaccording to its methods and plans.(Proverbs, Ecclesiastes, Song of Solomon,57-58)
This command to seek wisdom comeswith a solid pedigree: “I speak thingsthat are correct…. My mouth utters thetruth…. All the words of my mouth arerighteous” (8:6-8).
This praise of Wisdom goes beyondappreciation for the teachings andwisdom of the writers’ culture toinclude the note that wisdom is some-thing God has given. After all, howcould wisdom be so intricately linkedwith justice, righteousness, truth, right,and the endowment of wealth if it werenot the gift of God?
Verses 19-21 make this connectionclear to an audience that connectswealth and bounty to the God who callsthem to listen to wisdom. It accom-plishes this through the use of gold andsilver imagery and with direct state-ments such as the claim in verse 21 that
Wisdom provides for those who loveher and will “fill up their treasuries.” Inshort, wisdom is worthy of pursuitbecause God has made its pursuit richwith incentives.
As Wisdom’s speech continues, shereaddresses herself to “those who lacksense” (9:4). In 9:1-3, Wisdom builds her
I. Wisdom is personified as a woman (Prov 8:1-3).
A. She calls out to be heard by thosewho will listen (v. 1).
B. She is found in conspicuous loca-tions (vv. 2-3): the high places onthe road, the crossroads, and thegates where people enter the town.
II. Wisdom speaks to everybody (Prov 8:4-8).
A. The audience to whom Wisdom isspeaking is identified (v. 4).
B. People need to gain understanding(v. 5).
C. Why? Because Wisdom is going tosay some very important things thatpeople need to know (vv. 6-7).
D. Everything Wisdom says is right andgood (v. 8).
III. Wisdom offers benefits to those wholisten (Prov 8:19-21).A. Wisdom’s offerings are better than
wealth (v. 19).B. Those who love Wisdom will truly be
wealthy (vv. 20-21).
IV. Wisdom addresses those who need hermost (Prov 9:4-6).A. She addresses “those who lack
sense” (v. 4).B. She invites those without sense to
join her meal (v. 5).C. She contrasts immaturity and
insight, indicating that her way isthe way of the living (v. 6).
Teaching Guide 19
❍ Wisdom or Intelligence?Make two columns on the board. At thetop of the left column, write “Wisdom.”At the top of the right column, write “Intelligence.” Invite participants todiscuss the difference between the two.Write their comments in the appropri-ate column.
You might help them get started byasking them to name some people whopersonify wisdom, then others whopersonify intelligence. Ask how thesepeople are alike and how they are differ-ent.
Questions➤ How does a wise person act and
speak?➤ How does an intelligent person act
and speak?➤ Is it possible to be intelligent without
being wise? Is it possible to be wisewithout being intelligent? Explain.
❍ More Modern ProverbsChallenge participants to list as manycontemporary proverbs as they canrecall. (For example, “Haste makeswaste,” “All work and no play makesJack a dull boy,” etc.)
Either write them on the board orhave participants recall as manyproverbs as they can, as quickly as theycan. Ask the following questions.
Questions➤ Are any of the proverbs you named
especially important to you? Why?➤ What lessons do proverbs teach?➤ Is every proverb always true?➤ Can a proverb be true for some situa-
tions but not others? Explain.
Wisdom literature, like the book of Proverbs as a whole and like our passagespecifically, tends to strike a balance between clear statements of what is goodand right and poetic statements that are beautiful but perhaps unclear.
Encourage participants to appreciate both of these aspects of our passage. Begin the lessonby exploring both of these aspects.
A Way to Begin
20 Lesson 4
house with seven pillars, a fact that many of the earliest scholars and authors foundpeculiar and significant. Some of the great fathers and mothers of the Churchunderstood the allusion to bread and wine in verse 5 to be a reference to theChristian practice of the Eucharist or “Lord’s Supper” and the “house” of verse 1 tobe the temple in Jerusalem, a prefiguring of the church itself (Proverbs, Ecclesiastes,Song of Solomon, 72-74).
Wisdom’s new audience (that is, those who lack sense) is commanded to take upthe way of wisdom and be remade by doing so. She proclaims that not only are theincentives mentioned in previous verses worth pursuing, but that life itself proceedsfrom wisdom and wise choices.
The biblical writer goes on to state the benefits of following her direction inverses 7-12. Then, the remainder of the book of Proverbs explores the content ofthat wisdom.
❍ The Value of WisdomRead Proverbs 8:1-8. Explain the biblicalwriter’s use of personification topresent Wisdom as a compelling figurewho is worth getting to know. Discusswhy the writer would use such a tech-nique.
Questions➤ Why does the author portray Wisdom
as crying out in a public place? Whatmight this say about the relative easeor difficulty in acquiring wisdom?
➤ Why does the author portray Wisdomas crying out to everyone?
Read Proverbs 8:19-21. Have partici-pants share things that friends or lovedones have taught them that changedtheir lives for the better. Be prepared toshare an example or two from your ownlife to stimulate conversation and guideit in an appropriate direction.
Questions➤ How much money would you accept
to erase that wisdom from your life?➤ Is there any way to put a price on
something like wisdom well receivedand understood?
➤ How does this discussion help usunderstand the claim that wisdom’sfruit is “better than gold” (8:19)?
Read Proverbs 9:4-6. What does itmean that Wisdom makes a specialappeal to the “naïve” and “those wholack sense” (9:4)?
❍ A Profile of WisdomRead Proverbs 8:1-8, 19-21; 9:4-6.Discuss what is meant by “wisdom” inthese verses. Where does it come from?What does it do? What does it look like?
If you began with the “Wisdom orIntelligence” option, ask participants tocompare their descriptions of wisdomwith the characteristics they see here.
Questions➤ When we think of wisdom today,
what sorts of images come to mind?How are these like or unlike what wesee in Proverbs 8–9?
➤ When have you seen this kind ofwisdom demonstrated?
➤ Why does it seem that some peoplepay attention to wisdom’s voice andothers don’t?
➤ What would you be willing to give upto attain this kind of wisdom?
Wisdom literature is an artistic style of writing. It is not necessarily historically orscientifically precise. That’s not to say that it is less reliable, but rather that this
kind of literature depends on its underlying truth for its strength. Lead partici-pants to grasp the truth that lies beneath the surface of the text. Remind them thatproverbs by their nature point at truth more than they state it in clear and definitive ways.
A Way to Explore Scripture
Teaching Guide 21
22 Lesson 4
❍ A Conspicuous LocationDistribute copies of theresource page “AConspicuous Location.”Have participants fill out
the worksheet, then share theirresponses with the class.
❍ MaturityAsk participants to consider what itmeans to “abandon your simplisticways” (Prov 9:6). Have them quietlyreflect upon ways in which they are stillsimplistic or immature, either spiritu-ally and emotionally. What would theirlives look like if they were more mature?
Invite participants to pray silentlyfor God to help them abandon theirsimplistic ways and walk in the way ofunderstanding.
After a time of silence, offer a briefprayer for your own lack of maturity(one or two sentences). Allow others todo the same if they are so inclined.
❍ From Wisdom’s LipsProvide paper and pens to each partici-pant. Suggest that the voice of Wisdomis the voice God uses to speak to ourhearts.
Ask participants to write downthings they are confident God would sayabout life and how to live it. Next, ask ifthey are acting on this wisdom.Encourage them to hear the wordsthey’ve written and to act wisely onthem.
Lead the class in a brief time ofprayerful reflection.
ResourcesEllen F. Davis, Proverbs, Ecclesiastes, and the Song of Songs,Westminster Bible Companion, vol. 12 (Louisville KY:Westminster John Knox, 2000).
H. I. Hester, The Heart of Hebrew History: A Study of the OldTestament (Liberty MO: Quality, 1976).
Proverbs, Ecclesiastes, Song of Solomon, Ancient ChristianCommentary on Scripture: Old Testament, vol. 9, ed. J.Robert Wright (Downers Grove IL: InterVarsity, 2005).
The point of all wisdom literature is life application, and that is no less true fortoday’s passage. If wisdom is truly available to all, then all of us have the
opportunity to grow in wisdom. Help participants recognize the importance ofseeking God’s will and wisdom for their lives.
A Way to End
Bible BackgroundThe Babylonian CaptivityTo understand the subtle and
symbolic words of a prophetlike Ezekiel, it is important to
understand one of the most significantevents in Israel’s history: the exile. WhatEzekiel preached and wrote is inti-mately wrapped up in what the peopleof Israel experienced in their exile fromthe land.
After the death of King Solomonaround 931 BC, the northern kingdomof Israel, with its capital at Samaria,broke off from the southern kingdomof Judah, with its capital in Jerusalem.Two centuries later, the northernkingdom fell to Assyria around 722 BC
when Sargon II finally conqueredSamaria. Sargon’s son Sennacheribpressed the attack upon the southernkingdom but was turned back. Thesouthern kingdom endured for another135 years.
Assyria was eventually conquered byBabylonia. In 605 BC, Nebuchadnezzarof Babylonia crushed Assyria and itsallies, and Judah declared allegiance toBabylon even as it began to conspirehow to escape this arrangement. Theprophet Jeremiah warned against suchactions but was largely ignored.
Eight years later, in 597 BC, KingJehoiakim of Judah refused to pay itstribute to Babylonia. Nebuchadnezzarand his army besieged Jerusalem,Jehoiakim died during the siege, and hisyoung son Jehoiachin became king longenough to surrender to Babylon and becarried into captivity.
Judah’s continued resistance toBabylonian rule eventually resulted inanother siege. Once again, theBabylonians were victorious. Theydestroyed the temple and burnedJerusalem in 587 BC. As was the practiceof Babylonia and other imperialconquerors, many of Israel’s powerfuland wealthy citizens were taken intoexile back to Babylon. This mass depor-tation would ensure a relative peace inthis highly contested land.
In this context, Ezekiel speaksprophetically to the people of Israel intheir captivity in Babylonia. He speaksin a time when there is no more temple,no more monarchy or nation-state, andno more corporate Jewish identity. TheBabylonians had conquered whatAssyria could not and, as Jeremiahinsists, did so with the blessing andguidance of the God who led Israel outof Egypt in the first place.
This was a low point unlikeanything we can imagine for a peoplewho had known freedom and lived in a
5Lesson Teaching Guide
GOD
RESTORES ME
Ezekiel 36:22-32
promised land. Ezekiel speaks to abroken people who long to return tothe land they once knew.
For the Sake of God’s Holy NameEzekiel 36 is a record of God’s words tothe Jews in exile. God makes it clear thatit is not for Israel’s sake that God willact, but for the sake of God’s “holyname” (v. 22). God acts because God’sown reputation is at stake. This themeis accentuated by the description of howGod’s name had been “degraded amongthe nations” and how it was largelyIsrael’s fault that God’s name has beenprofaned (v. 23).
This loss of reputation is a referenceto the Babylonian conquest ofJerusalem and the perceived weaknessof Israel’s God compared to Babylonia’sgods. After all, if Israel was conqueredby Nebuchadnezzar, then it must be atleast in part because Nebuchadnezzar’sgods were more powerful thanJerusalem’s God. The prophet Jeremiahinsisted that the Babylonian captivitywas not the result of God’s weakness,but was instead the result of God’s planto form, reform, and purify the people.Therefore, since God’s plan to remedyIsrael’s sin and rebellion made Godappear weak, God set out to remove thisperception by drawing God’s peopleback together (v. 24).
Having set them free from captivityonce again—an allusion the originalaudience would have immediatelyrecognized as a reference to the exodusfrom Egypt—God promises once againto “cleanse” them from the effects ofbondage and captivity (v. 25).
That God acts for the sake of God’sown name can be unsettling if we gener-ally presume that God acts only inresponse to humanity’s needs. If that isthe sort of God we believe in—one whodrops everything to cater only to ourneeds (or even our wants)—we may be
shocked at what God says here. It is forthe sake of God’s reputation that Godsaves the people of Israel fromBabylonian captivity.
Though it may seem that God’s toneis harsh, it is still clear that God iscommitted to Israel’s salvation. God’speople are promised “a new heart” and
I. God will restore Israel from exile in order to sanctify God’s holy name (Ezek 36:22-24).
A. God commands Ezekiel to speak toIsrael in exile (v. 22).
B. It’s not for Israel that God will act,it’s for the sake of God’s “holyname” (vv. 22-23).
C. God will collect scattered Israel andrestore them (v. 24).
II. God will cleanse and renew Israel (vv. 25-30).
A. God will cleanse Israel from theiridolatry with “clean water” (v. 25).
B. God will change the heart of Israel,renewing their spirit (vv. 26-27).
C. God promises that Israel, currentlyin exile and dispersion, will again livein the promised land (v. 28).
D. God promises abundant food andan end to disgrace (vv. 29-30).
III. In response to God’s saving work, Israel will repent and change its ways(Ezek 36:31-32).A. Israel will finally realize what evil
they committed in forsaking God (v. 31).
B. Israel will regret their idolatry andsin (v. 31).
C. God reminds Israel that Israel hasnot earned this restoration, but Godwill do it in spite of what theydeserve (v. 32).
24 Lesson 5
❍ As the Ruin FallsObtain a copy of C. S. Lewis’s poem “Asthe Ruin Falls” (see, for example,PoemHunter.com.) Read the poem severaltimes before class.
Begin the class by reading the poemslowly and deliberately. Distributecopies of the poem and solicit partici-pants’ thoughts and reflections onLewis’s words.
Questions➤ How do we resemble Lewis’s images
of the scholar’s parrot when it comesto our words about God?
➤ How do we secretly believe that thestory of salvation is all about us?
Help participants identify theaspects of this poem that resonate mostpowerfully with their experience of Godand God’s formation of their hearts andminds.
This lesson presents an incredible opportunity to teach something that is centralto the Christian understanding of sin, grace, and salvation. Namely, it’s allabout God—not us. God’s words to Ezekiel confirm this idea and challenge
our temptation to be focused on ourselves and “our story” to the detriment of God and“God’s story.”
A Way to Begin
Teaching Guide 25
a “new spirit” because the devastation of conquest and captivity has given them a“stony heart” (vv. 26-27).
This image of cleansing purificationis further developed by God’s promise ofnew crops and lack of famine in the land God promised them long ago (vv. 28-30).God’s promise of prosperity in the land of promise still holds.
What is striking about all of these promises is that God’s great acts of unde-served grace and mercy will not only show the world that the God of Israel ispowerful, but they will also work a miracle in the hearts of the people. Those whohave been saved will look upon their past transgressions and recognize the great evilthey have done by turning from the God who freed them from slavery to humanmasters, even as they submitted themselves to other masters through sin and idola-try (v. 31).
Having made these stunning promises and having spoken of redemption andpurification, God reminds the people that it will be God’s name that is cleansed bythis great act of salvation and that Israel must walk the path of repentance (v. 32).
❍ Bad ExamplesDiscuss public perceptions of God andChristianity.
Questions➤ Which examples of Christian thought
and practice get more attention—the“good” or the “bad”?
➤ What thoughts, actions, and percep-tions of the church distract peoplefrom God?
➤ How do you feel about the negativeperceptions that distract people fromGod?
Do not focus on complaining aboutpeople or viewpoints that participantsdislike. Rather, help participants under-stand the damage believers can do topeople’s perceptions of God by the waywe speak and act.
26 Lesson 5
❍ The History of ExileUsing the historical informationprovided in the Bible Backgroundsection, summarize the history leadingup to and into the Babylonian exile.
It may be that some participantshave heard of the exile but not grasp itssignificance within the arc of Jewishhistory. Help participants understandthe emotional devastation wrought bythis national catastrophe. Show how itchallenged the Jews’ understanding ofGod and God’s role and power in theirlives.
Read Ezekiel 36:22-32. Ask thefollowing questions.
Questions➤ What questions might the experience
of exile have raised about God andhow God works in history?
➤ How does Ezekiel’s prophecy provideanswers to these questions?
➤ If you were one of the exiles, wouldthese answers satisfy you? Why orwhy not?
➤ What in Ezekiel’s answers might youfind challenging or discomforting?Explain.
Discuss what this passage says abouthow God works in and through history.
Questions➤ Just as God used the Babylonians for
God’s own purposes, how might Goduse the difficult circumstances believ-ers sometimes face today?
➤ How can we affirm that God works inhistory without making God guiltyfor suffering and evil?
❍ Strangers in a Strange LandRead Ezekiel 36:22-32. Ask participantsto imagine what it would be like to becaptives of a foreign power. Have themimagine that they were witnesses to thedestruction of all the most importantemblems of your country’s greatness(for example, Americans might imaginethe destruction of the Capitol Building,the White House, Wall Street, etc.)
After imagining what exile andslavery would feel like, challenge partici-pants to imagine how God’s promises inthis passage would sound to them intheir captivity.
Finally, ask them if they can think ofany ways in which God’s promises to thecaptive Israel speak to us and our placein this world.
❍ Our Own Psalm 137Distribute copies of theresource page “Our OwnPsalm 137.” Have partici-pants complete the
worksheet, then allow as many as arewilling to share their responses with theclass. Discuss how Ezekiel’s wordsmight answer someone experiencingthis type and degree of tragedy.
Having grasped that the story of salvation is first and foremost God’s story,we must also examine our place in the story. We must understand not only
Ezekiel’s historical context, but also how the prophet’s experiences might intersectwith our own.
A Way to Explore Scripture
Teaching Guide 27
❍ You Will Be CleansedSet a bowl of water on the table. RereadEzekiel 36:25-27. Invite participants topray that God would give them a newheart and a new spirit.
After a time of prayer, invite partici-pants to dip their hand into the bowland take a few moments to reflect onthe covenant they made with God intheir baptism. (If some participantshave not been baptized, offer to discusswhat that means with them.)
If appropriate, dip your hand in thebowl and sprinkle water over your class,repeating Ezekiel’s words: “I will sprin-kle clean water on you, and you will becleansed of all your pollution” (v. 25).
❍ The Nations Will KnowGod uses the salvation of Israel to tell astory of grace and love to the nations(see Ezek 36:23-24).
Ask participants to reflect on theways God could use the hard or shame-ful parts of their own stories (or yourcongregation’s story) to tell your cityand neighborhood a story of grace andlove.
Challenge participants to acceptthese difficult parts of their history andbe willing to tell the story of how Godhas restored them, so that God might beglorified.
ResourcesAbraham J. Heschel, The Prophets (New York: Harper,2001).
H. I. Hester, The Heart of Hebrew History: A Study of the OldTestament (Liberty MO: Quality, 1976).
C. S. Lewis, “As the Ruin Falls,” PoemHunter.com<http://www.poemhunter.com/poem/as-the-ruin-falls-2>.
At last, we must find the connection between this text with our own lives and ourspiritual formation as children of a saving and reforming God. Help partici-
pants take Ezekiel’s words to heart and experience the restoration that Godpromises to all God’s people.
A Way to End
DAY BY DAYIn one sentence, sum up the events of each day of creation on the left. In the right section,write one sentence about something it says about God and/or human beings.
Page 28
What Happened Day What It Means
Day 1
Day 2
Day 3
Day 4
Day 5
Day 6
Day 7
Page 29
MERCY VERSUS JUDGMENT
The story of Noah and the flood is one inwhich we see both God’s judgment and God’smercy. In the space provided, identify some ofthe places where both are represented withinparticular sections of the text.
I see judgment when… I see mercy when…
Genesis 7:1
Genesis 7:4
Genesis 8:13-14
Genesis 8:15-17
Genesis 9:8-11
Genesis 9:12-13
Page 30
THE MUDDY WAY
Though we may never have crossed the sea on foot, we have certainly crossedthrough danger and fears with pursuers hot on our heels—we just might neverhave thought about it that way. Take a few moments to consider prayerfully atime when God set you free from some sin or danger by leading you throughthe midst of worries and fears.
What was waiting for youon the other side of allthat fear and bondage?
Whatwere youworriedabout?
What weresome things,or who were some people, who madeescape hard?
From what did God setyou free? Was it someparticular sin or addiction? Was it a person? Was it a systemor group of people?
Wh
at d
id it
fee
l lik
e to
be
inth
e m
idst
of
all t
his
wit
h y
our
purs
uer
s h
ot o
n y
our
hee
ls?
Page 31
A CONSPICUOUS LOCATION
Sometimes it seems that what is wise and prudent is strikingly obvious. At othertimes, it’s hard to figure out what is the right thing to do. Wouldn’t it be nice ifWisdom always stood in a conspicuous location to get our attention?
Complete the following sentences and reflect on how you might more easilyfind the wise path in your life.
• It’s easiest for me to know what I should do when…
• When I make wise decisions, they usually feel…
• When I make foolish decisions, they usually feel…
• Sometimes I know what I should do, but I don’t do it because…
• People who communicate the path of wisdom to me are…
Page 32
OUR OWN PSALM 137Psalm 137 reflects the heartrending tragedy of the exile. It is a psalm that would have resonatedwith people to whom Ezekiel preached on many levels.
In the space that follows each line from Psalm 137, try writing your own interpretation to reflecthow you might have felt in a similar situation.
Alongside Babylon’s streams, there we sat down, crying because we remembered Zion. (v. 1)
We hung our lyres up in the trees there because that’s where our captors asked us to sing…songs ofjoy: “Sing us a song about Zion!” they said. (vv. 2-3)
Jerusalem! If I forget you, let my strong hand wither! Let my tongue stick to the roof of my mouthif I don’t remember you. (vv. 5-6)
LORD, remember what the Edomites did…. “Rip it down, rip it down! All the way to its foundations!”they yelled. (v. 7)
Daughter Babylon, you destroyer, a blessing on the one who paysyou back the very deed you did to us! (v. 8)
