Christian Formation for Dec. 8 - Isaiah 11:1-10; The Peaceful Kingdom and the Return of Israel

Dec 8, 2013 – 2 Advent

Isaiah 11:1-10

The Peaceful Kingdom

Return of the Remnant of Israel and Judah

Background: The first 39 chapters of Isaiah are considered a unit, typically referred to as First Isaiah. In this section Isaiah prophesies against the Israelites and lays out God’s complaint against God’s chosen people. Isaiah has devoted much of the first nine chapters to laying out God’s complaint.

Theme: In this passage God promises that he will send someone to save and deliver Israel from their oppression. God’s promise is “a shoot shall come from the stock of Jesse.” The implication of God’s deliverer (messiah in some translations) will not only restore Israel but will make dramatic and world-changing differences.

Questions to Ponder:

* Read Isaiah 11:1-10.
* Briefly describe the political, social, and religious situation in Israel for this passage. To whom do you think the prophet speaking in this passage?
* Who is Jesse and why would “the one who is to come” would rise from the stock of Jesse?
* In Isaiah’s description of the coming savior, it appears that the savior is not of this earth. How would that assumption be critical in the real change that is needed for the Israelites?
* Why might the “messiah” be grafted into the stock of Jesse as opposed simply coming from heaven?
* How is God’s judge different than earthly judges? What standard would be used by humans and what standard does God’s messiah use?
* How might the heavenly judge “[decide] in righteousness” as opposed to what he hears or even sees?
* What do you think the implication of righteousness and faithfulness being the belt around the judge’s waist and loins might be? What image does “wearing righteousness like a belt” bring to mind?
* Describe what the imagery in verses 6 through 8 evokes? What point is the prophet (and God) trying to make certain to Israel? How the point that God is making different from the reality Israel is facing or that they had faced in the past?
* At least in these verses, what seems to be missing with regard to humans and their responsibility or an action that would be required to bring about the change? Why might there be no indication of Israel’s requirements with respect to the Messiah?
* Verse 10 seems to make the Messiah’s action and leadership universal as opposed to solely for the Israelites? Do you think that is the case – is the Messiah’s action for all?
* What is the message of hope we are called to share from this passage?
* What are the challenges for us in our society, like the challenges for Isaiah in his society?

Christian Formation for Dec. 1 - Isaian 2:1-5; The Future House of God and Judgment against Arrogance

Dec 1, 2013 – 1 Advent
Isaiah 2:1-5
The Future House of God
Judgment Pronounced on Arrogance

Background: The first 39 chapters of Isaiah are considered a unit, typically referred to as First Isaiah. In this section Isaiah prophesies against the Israelites and lays out God’s complaint against God’s chosen people. The first five chapters primarily contain oracles or visions against the Israelites. In this, the prophet sets the stage for coming judgment against the people of Israel.

Theme: Chapter 2 begins with a promise oracle from God delivered through Isaiah. In this passage we can see the foundation of God’s continued relationship with Israel, even when they are no longer in Israel. In this passage, God assures the people that God will restore Jerusalem to its rightful position “in days to come.”

Questions to Ponder:

* Read Isaiah 2:1-5.
* Briefly describe the political, social, and religious situation in Israel for this passage. To whom do you think the prophet speaking in this passage?
* In the first verse the author declares the coming oracle is “the word Isaiah saw…” What do you think the writer was trying to infer from this apparently contradictory statement?
* In verse 2 we see the return of the “in days to come…” or “the days are surely coming…” oracle. For what reason do you believe the writer chose to not be more specific in the timing of the oracle? Why might God have provided the oracle in such an open ended manner?
* Some may claim that verse 3 implies that “the mountain of the Lord” is the only place to truly receive God’s instruction. Do you think that is the case – is God saying that Jerusalem is the only place to truly know about God?
* What problems may be caused by a belief that Mount Zion (or some other specific place) is the only place to truly learn God’s story?
* What do you think “God’s ways and God’s paths” are? How are we taught God’s ways and paths?
* By what standard do you think God will judge the people? How might one find the standard that God demands us to aim for?
* If Jerusalem and Israel are literally the standard for behavior and relationship with God how might we, 2,600 years later truly know the standard? If Israel and Jerusalem are not the standard then what is?
* Near the end of the oracle the prophet describes changing implements of war into farming implements. Where else is that imagery or its obverse found in Scripture?
* What might it mean to say that our war making capability will become a farming/growing capability? What might the farming implements be for in the Christian context?
* Knowing “the rest of the story” how do we translate or make this passage relevant for our life and ministry?
* Why might this passage be offered on the first Sunday of Advent; the season of preparation for Christ’s birth?
* How are you challenged by this passage today to do “things” for God?
* How do we share the message of hope in the season of preparation, Advent?

Christian Formation for Nov. 17 - Isaiah 65:17-25; The Glorious New Creation

Nov 17, 2013 – 26 Pentecost

Isaiah 65:17-25

The Glorious New Creation

Background: This portion of the Book of Isaiah is in what is referred to by scholars as Third Isaiah (chapters 56-66). This portion of the text was anonymously composed, most likely by one of the Prophet’s disciples circa 538-515 BCE. The latter portion of these chapters describes the rebuilding of the nation of Israel.

Theme: This passage expands on the belief presented in chapters 60-62 that where יהוה resides, there can only be victory and life. This passage attempts to elicit memories of the creation story in Genesis and will be echoed in the New Testament apocalyptic letters, most notably in the Revelation to John. The principles recounted are restoration, renewal, and re-creation of God’s kingdom.

Questions to Ponder:

* Read Isaiah 65:17-25.
* Briefly describe the political, social, and religious situation in Israel for this passage. To whom do you think the prophet speaking in this passage?
* Why might the prophet recount the vision a new heaven and a new earth in verse 17? Why might the people need to be assured of a new creation?
* Why might the Israelites want a new creation as a sign of God’s presence with them?
* Since Creation and the rise of the Davidic king, what has happened that might need to be changed? Why might the former things not want to be remembered by Israel?
* Reflect on the implication of a “short life” being a curse while a “long life” is a blessing. In this case, what do you think was considered a “long life”?
* Do you think a “short life” is a curse? If so, what do you think the threshold is for a person to live a “short life”?
* Given Israel’s history of subjugation to the Assyrians and Babylonians (most recently), why might it be a comfort to have a “new order” or “the restoration of creation”?
* What do you think the significance of a normal/successful childbirth might be?
* What imagery does the writer evoke in verse 25 when they essentially say that mortal enemies will live together and that “lions will eat straw”?
* What do you think the message the writer was offering to the people in their time?
* How is this story a message of hope for the Israelites? How is it a story of hope for the Babylonians?
* What is the message we take from this to share as hope for our present and our future?
* What are you challenged to do by this passage?

Christian Formation for Nov. 10 - Haggai 1:15b-2:9; The Command to Rebuild the Temple and Its Future Glory

Nov 10, 2013 – 25 Pentecost

Haggai 1:15b—2:9

The Command to Rebuild the Temple

The Future Glory of the Temple

Background: The Book of Haggai (HAG-ay-ai) is one of the books of the scroll of the Twelve and one of the Minor Prophets in Hebrew Scripture. With the exception of this book little known about Haggai: his family, the exact time of his ministry, etc. Yet he is considered a prophet who tells the people about the need to continue restoring the Nation of Israel to its former status and spiritual grandeur. Some posit that Haggai may be a contemporary of Zechariah

Theme: While reasonably specific regarding its timing, there are some issues with the dating of the passage that may impact interpretation. The Israelites have most likely returned from exile and are rebuilding the temple in honor of God. The people are disheartened because the size of the endeavor because their limited resources and their oppressive neighbors.

Questions to Ponder:

* Read Haggai 1:15b—2:9.
* When do you think this passage was written? How would Haggai being a contemporary of Zechariah impact or influence the people of Israel?
* Why do you think the date stamp of this passage is divided between verses 1:15b and 2:1?
* How is Haggai’s prophecy to Israel different than other prophets in the Old Testament?
* Why might there be a difference between Haggai and other prophets?
* How old would a person have to be for them to have “seen the former glory [of the temple]…” as Haggai recounts in verse 2:3? Do you think it is possible that someone is still around that had been present when the old temple had been destroyed?
* What impact do you think the three occurrences of “take courage” in verse 2:4 might have on those who heard Haggai’s proclamation?
* Why might the promise of God’s spirit abiding with the people be a reason for the Israelites to not fear (verse 2:5)?
* Is there anything ironic in the temporal shift in verse 2:6? Prior to this verse the passage had a definite dating and now Haggai moves to the norm “in a little while” as God speaks with the people.
* Why might the wealth of the nations come to Israel and to the new temple?
* What is ironic when comparing the new temple to the old?
* Some have argued this passage may be better viewed as a real time conversation between Haggai and Israel. How might a real time conversation be different than a discussion or description of the end times which typically appears in Old Testament prophetic books?
* What is most striking to you as this book describes Israel’s restoration and the return to the “old order” that includes temple worship at the center of the nation?
* What is the message of hope and challenge for the people of Israel in the face of oppression and more powerful nations?
* What is the story we share in our time with the story of Israel and Haggai?
* What application do we have based on this passage?

Christian Formation for Nov. 3 - Habakkuk 1:1-4, 2:1-4; The Prophet's Complaint and God's Reply

Nov 3, 2013 – 24 Pentecost

Habakkuk 1:1-4; 2:1-4

The Prophet’s Complaint

God’s Reply to the Prophet’s Complaint

Background: The Book of Habakkuk is an account of one of the Lesser Prophets in the Hebrew Bible and occupies a place in the Scroll of the Twelve. This book provides little direct historical or personal information about the prophet making the setting difficult to place. Many believe Habakkuk was a contemporary of Jeremiah and addresses the theological issue of theodicy (the presence of evil in God’s creation).

Theme: Chapter 1 levies the first complaint to God stemming from Israel’s perception that God has forgotten them. Chapter 2 provides the beginning of God’s response to the complaint lodged in Chapter 1. In this selection, Habakkuk is both protesting the apparent breakdown of order in the world and receiving God’s response to the human complaint.

Questions to Ponder:

* Read Habakkuk 1:1-2:5.
* While difficult to place in time, briefly describe the situation in the nation of Israel: what was the religious, social, and political nature when Habakkuk was writing?
* What do you believe happened to supposedly cause Israel to question God’s providence and the continuation of God’s preordained order?
* How does this book resemble other books conveying Israel’s lament?
* In Chapter 2:1, what do you think Habakkuk is watching for?
* What do you think God’s response to Habakkuk is trying to provide for Israel in their plight?
* What do you find as odd in God’s command in 2:2, specifically, “…make it plain on tablets, so that a runner may read it.”? How is this different than other prophets in Habakkuk’s era?
* Why do you think God almost condemns the proud because “there spirit is not right with them” yet praises the “righteous” (without identifying who they are) simply for their faith?
* How do you understand the question of theodicy (the presence of evil in the world)?
* Why might God allow evil to be present?
* What are your feelings about God’s response to Habakkuk? Do you think God could have done more to describe the plan and order God was maintaining?
* What do you perceive as Habakkuk’s message to the Israelites?
* How is this book a story of hope for God’s people?
* What applications can we draw from this passage (of note, this passage may not stand alone in leading to an application)?

Christian Formation for Oct. 27 - Joel 2:23-32; God's Response, Promise, and Spirit Poured Out

October 27, 2013 – 23 Pentecost

Joel 2:23-32

God’s Response and Promise

God’s Spirit Poured Out

Background: The Book of Joel is the second book in the Masoretic book of the Twelve Prophets. Joel (meaning the Lord [יהוה] is God in Hebrew) is a prophet, most likely in post-exilic Israel. The book spans not only the classic prophetic works but also speaks of the apocalypse through the use of liturgy. Joel introduces the theme of restoration following the attack of the “army (of locust)” by יהוה’s hand. Joel opens the door to the theme of the Lords’ day in later works.

Theme: This passage marks the transition from God’s demand for Israel’s Lament ceremony into God’s oracles of restoration for Israel. This passage is the first and second series of oracles of restoration pronounced by God through Joel for “all the people” to hear so they may believe in God’s promise.

Questions to Ponder:

* Read Joel 2:18-32.

* What is the setting and function of the book of Joel? When do you think the book was written? Given that composition date, who is in charge politically and spiritually in Israel?

* What does the imagery of the locust attacking or eating all the crops conjure for you? What might the imagery of the locust been a reminder of for the Israelites?

* How might this passage have shaped the development of the coming of the Spirit at Pentecost found in the New Testament?

* Do you think the message of salvation and reconciliation, offered in verses 28 and 29, is a message of universal salvation? How is this message of salvation understood in Christian terms?

* What might the differences in the visionary methods; prophesy, dreams, and visions; listed in verse 28?

* The declaration in verse 32, “Then everyone who calls on the name of the Lord shall be saved…” seems absolute (if you ask you will be saved). How does this perception agree or disagree with other Scripture and your experience?

* Why might the allusion to the Exodus appear in verses 30 and 31? Do you think Joel is portraying this vision as the “new Exodus” – God’s deliverance from the world on the Lord’s Day?

* Verse 32 seems to say that there will be other survivors in Jerusalem alongside those who have been called by God. What are your thoughts about this possibility? Might there be some who survive the “coming of the unholy army [the army of locust]” who aren’t numbered among the chosen ones of God?

* What might have been challenging to the Israelites in Joel’s day and for the early Christians?

* How might this passage shape the works and outlook of the believers?

* How might this passage be translated into God’s message of redemption in our present society and social structure?

* How are you challenged by God through this passage?

* What is the message of hope we (at St. John’s) share from this passage?

Christian formation for October 20 - Jeremiah 31:27-34; Individual Retribution

October 20, 2013 – 22 Pentecost

Jeremiah 31:27-34

Individual Retribution

 

Background: The book of Jeremiah is fairly unique as it provides commentary and criticism of the Israelites during two periods of subjugation interspersed with a period of religious reform. Jeremiah is a descendent of the Levitical priestly line and was a descendant of Abiathar. Jeremiah was a supporter of adherence to the law and covenant relationship over the practice of temple worship. This portion of Jeremiah (Chapters 30-31) is part of an independent unit often called the book of consolation.

 

Theme: This passage picks up on the theme of restoration begun in Chapter 29 (last week’s reading). In this passage Jeremiah tries to assure the Israelites that there will be a new order and covenant between God and humanity and that God will enact the covenant once Israel has been restored to the Promised Land. Jeremiah relates some astounding items about God’s new relationship with Israel and humanity.

 

Questions to Ponder:

* Read Jeremiah 31:27-34.

* Describe the political, social, and religious setting for this passage.

* Why might the two sections, verses 27-30 and verses 31-34, both start, “The days are surely coming, says the Lord.”? Why might God use that ambiguous term for God’s promised restoration?

* What might the imagery of planting the seed of humans and animals evoke to the Israelites?

* From what source would the people claim in verse 29b, “The parents have eaten sour grapes and the children’s teeth are set on edge.”? What might that proclamation be referring to?

* What do you believe is the promise given in verse 30, “But all shall die for their own sins; the teeth of everyone who eats sour grapes will be set on edge.”?

* Why do you think God was willing to make a new covenant with the Israelites?

* What do you think the old covenant God was rescinding was?

* What do you think the new covenant God created was?

* Do you think the new covenant was really appreciably different than the old covenant? Why or why not?

* Do you think God really believed Israel would keep a new covenant given they were unable to keep the original one? Why might the Israelites be able to keep the new covenant, at least according to God’s command?

* Conventional wisdom (think about the reading from 2 Timothy today) says people need to be taught so they can be truly informed about the requirements of the law. Yet this passage seems to say that God’s “new” law will be so pervasive (and persuasive) that people will not need to be taught about the finer points because God has planted the law so deeply inside humanity they have no choice but to follow. How do you reconcile the apparent difference between the passages?

* What do you sense is the message of hope for Israel – those in exile and those who are at home?

* What might the message of hope be for those who follow after the exiles?

* How do we embody the message of hope given in this passage today?

* How does God challenge your understanding of your personal relationship with God in this passage?

Christian Formation for October 13 - Jeremiah 29:1, 4-7; Jeremiah's Letter to the Exiles in Babylon

October 13, 2013 – 21 Pentecost

Jeremiah 29:1, 4-7

Jeremiah’s Letter to the Exiles in Babylon

 

Background: The book of Jeremiah is fairly unique as it provides commentary and criticism of the Israelites during two periods of subjugation interspersed with a period of religious reform. Jeremiah is a descendent of the Levitical priestly line and was a descendant of Abiathar. As the book of Jeremiah approaches its close we see Jeremiah offering words of hope to Israel in exile – not immediate restoration but the promise of long term restoration.

 

Theme: Israel has been exiled to Babylon and many are hoping for a quick resolution to their exile. Jeremiah, as God’s faithful prophet, tells the Israelites that they will be redeemed and restored but also shares God’s revelation that their restoration will not be immediate and their exile will not be short. Yet Jeremiah faithfully reminds Israel that God is faithful to his promise and Israel still is God’s chosen people.

 

Questions to Ponder:

* Read Jeremiah 29:1, 4-7.

* Briefly describe the setting for this passage: when it occurs, who is in charge in Israel and Babylon, the political and religious environment underlying the passage, etc.

* How does the opening verse in today’s passage set the stage for the prophetic witness that lies ahead?

* Why might God tell the people to build houses and continue their lives while they are in exile?

* How does God’s pronouncement change the original tenets of the Covenant if at all?

* To whom do you think God is telling the Israelites to marry and offer in marriage? Do you think God is condoning mixed marriages between Israelites and Babylonians or simply that the Israelites should settle in for the long haul?

* Why might God tell the Israelites to build houses, marry and be married, and pray for the Babylonian cities where the Israelites lived?

* How might God’s pronouncement of returning to normalcy be a cause for concern in the minds of the Israelites?

* How are we called by God to do things that “fly in the face of conventional wisdom” in our world today?

* For what reason might God tell the Israelites that their captivity will not be short?

* How is this message a message of hope for the Israelites?

* How is this message a message of hope for us today?

* How are we challenged personally and communally by this passage?

Christian Formation for October 6 - Lamentations 1:1-6; The Deserted City

October 6, 2013 – 20 Pentecost

Lamentations 1:1-6

The Deserted City

 

Background: The book of Lamentation has been described as “a work of art produced in response to a historical disaster.” This book has also been characterized as a text that encompasses the sorrows of the world. The text was most likely written in response to the destruction of Jerusalem and deportation to Babylon in 586 BCE. Often ascribed to Jeremiah, this text is anonymous as recorded in Hebrew Scripture. The book of Lamentations is written in the form of an Acrostic Poem, with each strophe (verse or trio of verses) starting with successive letters of the Hebrew alphabet.

 

Theme: This passage describes, in fairly graphic detail, the appearance of the deserted city of Jerusalem. Chapter 1 provides a moving description of Jerusalem as seen by the narrator (Vv 1-11b) and “Daughter Zion” (Vv 11c-22).

 

Questions to Ponder:

* Read Lamentations 1:1-6. Skim the remainder of Chapter 1 for context.

* What do you think a Lamentation, as delivered in the Bible, is?

* Given the frequency of appearance (the book of Job, many Psalms, and the book of Lamentations to name a few), for what reason do you think the Lamentations are important, especially in Hebrew Scripture?

* Scholars claim the Lament can be found helpful in providing hope to a person or group of people who are under stress or oppression. Why might they make that claim?

* In verse 4, why might the author’s description of the roads to Zion be one of mourning because no one is on them?

* Why might this text be important to the Israelites who had been exiled to Babylon by King Nebuchadnezzar?

* How do we make this text relevant to our society?

* What challenges do you find in this text?

* How do this text and the premise of the Lament match your experience?

Christian Formation for Sep. 29 - Jeremiah 32:1-15; Jeremiah Buys a Field During the Siege

September 29, 2013 – 19 Pentecost

Jeremiah 32:1-3a, 6-15

Jeremiah Buys a Field During the Siege

 

Background: The book of Jeremiah is fairly unique as it provides commentary and criticism of the Israelites during two periods of subjugation interspersed with a period of religious reform. Jeremiah is a descendent of the Levitical priestly line and was a descendant of Abiathar. In the latter portion of this book Jeremiah attempts to provide hope for a nation under siege and in exile.

 

Theme: This narrative is a portion of the tales of Jerusalem under siege. In it we see Jeremiah’s prophecy against King Zedekiah as well as an implied assurance that Israel’s exile would not be permanent and that the nation would be reformed and recognized as God’s chosen people.

 

Questions to Ponder:

* Read all of Jeremiah 32:1-15.

* Identify the following: King Zedekiah, King Nebuchadrezzar, Hanamel, Shallum, and Baruch. What are their roles in Israel?

* Why might Jeremiah be imprisoned?

* What was Jeremiah’s three-part prophecy against Zedekiah and Judah/Israel?

* What reaction does Zedekiah have after hearing Jeremiah’s prophecy? Why might Zedekiah take the prophecy personally?

* What might it mean when the text states that Jeremiah had “the right of redemption by purchase” of Shallum’s land? From where does this authority originate?

* What might Baruch’s role be in the story recounted in the text? What might Baruch’s function be?

* Why might the text explicitly state that Jeremiah and Hanamel conducted their transaction in public? Do you think land transactions would normally be conducted in public or private?

* For what reason might Jeremiah have Baruch seal the agreement in a jar for posterity?

* What do you think the passage, verses 13-15, is trying to convey about Israel’s relationship with God – even amidst the pending exile?

* What might be the message of hope Jeremiah was telling the people of Israel in this story?

* How might that message be translated into our common lives?

* What is the application of Jeremiah’s prophecy and witness in our time and world?

* How does this passage challenge us to be better witnesses of God’s presence in our lives?

Christian Formation for September 22 - Jeremiah 8:18-9:1; The Prophet Mourns for the People

September 22, 2013 – 18 Pentecost

Jeremiah 8:18—9:1

The Prophet Mourns for the People

Background: The book of Jeremiah is fairly unique as it provides commentary and criticism of the Israelites during two periods of subjugation interspersed with a period of religious reform. Jeremiah is a descendent of the Levitical priestly line and was a descendant of Abiathar. Jeremiah was a supporter of adherence to the law and covenant relationship more than the practice of temple worship – leading to confrontation with those in charge of Israel’s religious landscape.

Theme: This narrative is a portion of Jeremiah’s description of God’s accusation against Israel. Jeremiah focuses on the attack from the north and the ultimate judgment being meted against the Israelites based on their apostasy. Jeremiah describes the completeness of God’s desolation of Israel and how the Israelites have lost sight of God and God’s providence.

Questions to Ponder:

* Read Jeremiah 8:18—9:1.
* Describe the passage to include the source of the words, the state of affairs of Israel, and the imagery of the vision.
* For what reason might the prophet be mournful in verse 18? On the one hand, Israel is reaping their just reward in the punishment meted by God but the punishment is levied against God’s chosen people.
* Who might the “poor people” Jeremiah names in verse 19 be? Why might the poor people ask the two questions in verse 19b?
* What do you think the distinction between “the Lord” and “her King” might be? How do you think Israel has lost sight of the Lord and their King?
* Who do you think pronounced the statement in the parentheses? What might the point of that question be?
* For what reason might the harvest be a symbol of Israel’s salvation? What might have given rise to the statement made in verse 20?
* Why might the prophet specifically hurt for the “poor people” in verse 21? Do you think Jeremiah is mourning the entire nation of Israel? Why or why not?
* Do you think verse 22 is merely a rhetorical question or is God (or the prophet) demanding an answer? What might the answer be to the questions about balm and physicians in Gilead?
* Who do you think asks the counter-question in verse 22b? Why do you think the health of Israel had not been restored?
* What symbolism do you think is conveyed in verse 9:1? To what or whom might the image of tears and springs of water refer to?
* Some might argue that a contributing factor to the pronouncement is the impact of a drought and famine. Might that be a plausible explanation? What difference might that make in our interpretation of this passage?
* What is the message of life with God in this passage?
* How do we bring this message from the hypothetical to the practical in the 21^st century in Suffolk?
* How are we challenged to share this passage as good news?

Christian Formation for September 15 - Jeremiah 4:11-12, 22-28; Invasion and Desolation of Judah Threatened and Sorrow for a Doomed Nation

September 15, 2013 – 17 Pentecost

Jeremiah 4:11-12, 22-28

Invasion and Desolation of Judah Threatened

Sorrow for a Doomed Nation

 

Background: The book of Jeremiah is fairly unique as it provides commentary and criticism of the Israelites during two periods of subjugation interspersed with a period of religious reform. Jeremiah is a descendent of the Levitical priestly line and was a descendant of Abiathar. Jeremiah was a supporter of adherence to the law and covenant relationship over the practice of temple worship – leading to confrontation with those in charge of Israel’s religious landscape.

 

Theme: This narrative is a portion of Jeremiah’s description of God’s accusation against Israel. Jeremiah focuses on the attack from the north and the ultimate judgment being meted against the Israelites based on their apostasy. There appears to be allusion to previous sections of Hebrew scripture and the portrayal of the present time as the antithesis of God at work in Israel in years past.

 

Questions to Ponder:

* Read Jeremiah 4:11-28.

* Briefly describe the situation in Israel: the political, social, and religious dynamics of the nation.

* Who do you think is speaking in the portions, verses 11-12 and verses 22-28? Do you think the same person is speaking in both sections?

* Who do you think the “poor people” are in verse 11? Do you think they are truly financially poor people or simply emotionally/relationally poor?

* How might winnowing or cleansing be associated with the “poor people” identified in verse 11? Why might God want to winnow or cleanse Israel?

* How might a wind be too strong to winnow or cleanse? For what purpose would God send a wind too strong to winnow against Israel? What might the function of such a strong wind be?

* Do you think verses 22-28 are presented as a vision (or possible vision) for the future? Why or why not? How much of the passage do you think is “cut in stone” against Israel?

* How do you think verses 23-26 contrast other passages in the Old Testament? What passages are these verses reminiscent of?

* In the latter verses, the destruction envisioned seems to be counter to God’s promise to Noah that he would not destroy the world again (even discounting the “with a flood” stipulation). Why might God want to send Israel back to chaos like at creation?

* Some might argue that verse 27 was a later addition to the passage, like a postscript after the event. How might the addition of that verse alter the message of the passage?

* What is the statement of hope for Israel in the midst of the story of destruction in this passage?

* How might we apply this passage to our life and ministry at St. John’s?

* How do we share this message as a story of hope today?

Christian Formation outline for Sep. 8 - Jeremiah 18:1-11; The Potter and the Clay

September 8, 2013 – 16 Pentecost

Jeremiah 18:1-11

The Potter and the Clay

 

Background: The book of Jeremiah is fairly unique as it provides commentary and criticism of the Israelites during two periods of subjugation interspersed with a period of religious reform. Jeremiah is a descendent of the Levitical priestly line and was a descendant of Abiathar. Jeremiah was a supporter of adherence to the law and covenant relationship over the practice of temple worship – leading to confrontation with those in charge of Israel’s religious landscape.

 

Theme: This narrative is in the middle of a section of Jeremiah that lays out God’s complaint against Israel. Jeremiah shares a familiar image, that of a potter, in the context of Israel’s life as faithful servants of God. This narrative highlights God’s creative nature, either for good or for ill, often depending on the recipient’s actions in relationship with God. Often troubling in this passage is the intimation that God changes God’s mind in response to the people’s action bringing God’s constancy into question at first blush.

 

Questions to Ponder:

* Read Jeremiah 18:1-11. In addition, read Jeremiah 29:10-14 for context.

* Briefly describe the situation in Israel: the political, social, and religious dynamics of the nation.

* For what reason might the image of a potter be chosen for this specific illustration? What do you think the role of the potter was in Jewish society in the period before Christ?

* How might a potter create pottery? How might the differences in the manner of creating pottery, especially in Old Testament times, be a good analogy for God’s creative action?

* What might cause a potter to destroy their creation? How might that cause be an example of Israel’s life in relationship with God?

* How is God’s commentary in verses 7-10 descriptive of Israel’s life in community with God?

* Do you think God truly changes his mind as described in verses 8 and 10? Why or why not?

* An alternative translation of the phrase “changed his mind”, when referring to God dealing with Israel, is “relented”. How might the different translation change the impact of the statement?

* How could you explain the fact Jeremiah says that God “changed his mind” because, to be God means God doesn’t change?

* How might you explain God “shaping evil” and “devising a plan” against Israel?

* How might this passage fit into the bigger picture of Jeremiah? How might this passage fit into the stories of the prophets in the Old Testament? How might this passage fit into the growth of the Nation of Israel?

* What is the good news detailed in this passage to the Israelites who were oppressed and ultimately will go into exile in Babylon?

* How does this passage fit into your understanding of God and God’s love for humanity?

* How are we invited to share this passage with our parish and culture?

Christian Formation for Sunday September 1 - Jeremiah 2:4-13; God pleads with Israel to repent

September 1, 2013 – 15 Pentecost

Jeremiah 2:4-13

God Pleads with Israel to Repent

 

Background: The book of Jeremiah is fairly unique as it provides commentary and criticism of the Israelites during two periods of subjugation interspersed with a period of religious reform. Jeremiah is a descendent of the Levitical priestly line and was a descendant of Abiathar. Jeremiah was a supporter of adherence to the law and covenant relationship over the practice of temple worship – leading to confrontation with those in charge of Israel’s religious landscape.

 

Theme: In this passage we see the beginning of God’s accusation against Israel indicating how God perceived Israel’s sin against God. Jeremiah shares God’s faithfulness and the faithfulness of Israel’s predecessors, the ones who had been delivered by God from bondage in Egypt. This passage highlights how Israel is, in fact, unique when viewed against the other nations of the world.

 

Questions to Ponder:

* Read Jeremiah 2:1-3 in addition to the assigned text for context.

* Briefly describe the situation in Israel: the political, social, and religious dynamics of the nation.

* Summarize the story being told by God through the prophet’s words in this passage. What stands out to you as you reflect on the story God is telling? How much of the story might be rhetorical and how much of the story might be hyperbole?

* What might the first three verses be identifying as Israel’s true nature with regard to their relationship with God?

* Why might God’s initial questions be of essence to the following accusations leveled by God?

* What kind of sin do you think God is accusing Israel of? Do you think God is accusing Israel of actively violating their covenant or simply passively moving away from true relationship with God?

* Who do you think has committed the more heinous offense in this passage: the people of the land (verse 7) or the priests and prophets (verse 8)? Which sin is worse in your opinion?

* What do you think God is asking the Israelites to do in verse 10? What is the significance of Cyprus and Kedar?

* Do you agree with the assertion in verse 11, that a nation has not (ever) changed their gods? Why or why not?

* What two evils do you think God is accusing Israel of in verse 13?

* What are some of the differences between “springs of living water” and “cisterns of water”?

* What do you think God is asking the Israelites to do in this passage?

* How is God’s request helpful or a point of grace for Israel?

* Do you think God’s impeachment of Israel is universal or simply individual?

* What is the message of redemption for us in this passage?

* How do we apply the accusations to our lives today?

Formation outline for August 25 - Jeremiah 1:4-10; Jeremiah's Call and Commission

August 25, 2013 – 14 Pentecost

Jeremiah 1:4-10

Jeremiah’s Call and Commission

 

Background: The book of Jeremiah is fairly unique as it provides commentary and criticism of the Israelites during two periods of subjugation interspersed with a period of religious reform. Jeremiah is a descendent of the Levitical priestly line and was a descendant of Abiathar. Jeremiah was a supporter of adherence to the law and covenant relationship over the practice of temple worship – leading to confrontation with those in charge of Israel’s religious landscape.

 

Theme: In this passage we see Jeremiah’s call narrative. In the narrative we see God interacting directly with Jeremiah, affirming God’s participation in Jeremiah’s life from before his birth – thus making Jeremiah a true prophet. God assures Jeremiah that Jeremiah will tell God’s word of judgment and reconciliation to all nations.

 

Questions to Ponder:

* Read Jeremiah 1:1-3 for context.

* Briefly describe the situation in Israel: the political, social, and religious dynamics of the nation.

* What is the significance of the time that Jeremiah is commissioned to be a prophet?

* Why do you think God tells Jeremiah that he knew Jeremiah before he was conceived? How might God’s connection with Jeremiah support God’s appointment of Jeremiah as prophet?

* How does Jeremiah’s call narrative compare with other prophets, kings, or leaders in Israel’s past? How might Jeremiah’s call be an assurance to Israel that Jeremiah is truly God sent?

* Why might Jeremiah react by stating that “I do not know how to speak, for I am only a boy.”? Why might Jeremiah be reluctant to answer God’s call?

* How does God respond to Jeremiah’s reluctance to be God’s prophet? By what means did God try to reassure Jeremiah of God’s call and presence in Jeremiah’s ministry?

* Why might God appoint “only a boy” to be his prophet? What might be the distinctions between a young and an old prophet? Why might those distinctions be important to the message God is trying to convey to his people?

* For what reason might God touch Jeremiah’s mouth in verse 9? Who else does God directly connect with like Jeremiah? What might the symbolism of God’s touch be?

* In verse 10, God tells Jeremiah that he will do 6 things, 4 of which tend to have negative connotations and 2 of which tend to have positive connotations. Why might Jeremiah be given more negative actions than positive ones? Do you think the actions commanded by God are wholly positive or negative? Why or why not?

* What do you think the overarching principle of the 6 actions God commands Jeremiah to accomplish might be? What is God asking Jeremiah to do in the process of giving Jeremiah these actions?

* It could be argued that Jeremiah does not look outside the borders of Israel with his prophecy yet God appoints him to be a “prophet to the nations.” How might Jeremiah be a prophet to the nations even though he seems to only speak to Israel?

* What is the good news for Israel in this passage?

* What is the good news for us in this passage?

* What are the applications for us as we live out the message of redemption and reconstruction implicit in this passage?

Christian Formation for AUgust 18 - The Song of the Unfruitful Vineyard

August 18, 2013 – 13 Pentecost

Isaiah 5:1-7

The Song of the Unfruitful Vineyard

 

Background: The book of Isaiah is one of the prominent texts for both Jew and Christian. Isaiah is a prophet from Judah speaking to the entire nation of Israel. This passage is the opening section of a portion of the book commonly referred to as First Isaiah, which includes the first 39 chapters of Isaiah. The prophet served during the reign of four Judean kings.

 

Theme: The prophet relates God’s anger and displeasure with the chosen people of Judah. The prophet relates the relationship between God and Judah symbolically as landowner and vineyard. While highly poetic and metaphorical at the outset the prophesy ends with a very direct and harsh judgment of the life and practice of God’s chosen people.

 

Questions to Ponder:

* Briefly describe the situation in Israel: the political, social, and religious dynamics of the nation.

* Who do you think is speaking at the outset of verse 1? How might the focus of the passage change as the speaker changes?

* In verse 1, who do you think “my beloved” is?

* For what reason would the landowner build a watch tower in the middle of their vineyard? What might the watchmen/women be watching for?

* Why do you think there is a negative comparison between grapes and wild grapes? What would the issue be with wild grapes in this situation? What distinguishes wild grapes from cultivated grapes?

* Assuming God is the one speaking, why might God destroy and completely obliterate the grapes in the vineyard (presumably Judah/Israel)?

* In verse 3, it appears God is asking Judah to judge between God and the work of God’s hand (the development of the vineyard). Do you think God wants Judah to judge in that manner? What might God be asking Judah to do as they judge (essentially themselves)?

* In verses 5 and 6, God continues with a pronouncement of utter destruction of Judah for their inability to produce good fruit. Do you think it was God’s intent to utterly destroy Judah forever or simply for a time? Why or why not?

* Verse 7 is direct and it appears more direct than “normal” in the prophets. How does this directness reflect God’s relationship with Judah and Israel? Do you think God’s directness is warranted?

* What do you think God is comparing with the contrasting pairs of responses in verse 7b?

* What do you think the point of the prophet’s pronouncement is for the nation of Israel?

* How is the pronouncement good news in that time?

* How is the pronouncement good news in our time?

* What applications can we draw from this passage?

Christian Formation for August 11 - Isaiah 1:1, 10-20; The Wickedness of Judah

August 11, 2013 – 12 Pentecost

Isaiah 1:1, 10-20

The Wickedness of Judah

 

Background: The book of Isaiah is one of the prominent texts for both Jew and Christian. Isaiah is a prophet from Judah speaking to the entire nation of Israel. This passage is the opening section of a portion of the book commonly referred to as First Isaiah, which includes the first 39 chapters of Isaiah. The prophet served during the reign of four Judean kings.

 

Theme: The prophet pronounces God’s judgment against the nation of Israel because of their sin and the imminent threat from the Assyrians from the north. Isaiah calls Israel to account, not for their lack of orthodoxy (right belief) but for their lack of orthopraxy (right practice). Isaiah seems to comment Israel knows the right rules for life but does not practice them as God intended them.

 

Questions to Ponder:

* Briefly describe the situation in Israel: the political, social, and religious dynamics of the nation.

* Briefly describe the four kings identified in verse 1; Uzziah, Jotham, Ahaz, and Hezekiah. How have their reigns been classified by scholars? When did each of the kings rule over Judah?

* Which other prophets were most likely operating at the same time as Isaiah? Of the three prophets operating, what distinguished them (audience, heritage, message, etc.)?

* To whom do you think Isaiah is speaking in this passage?

* What do you think Isaiah’s main complaint from God to Israel is? What evidence do you think Isaiah had to make his impeachment?

* What do you think the difference between the two references to יהוה in verse 10 might imply: “word of the Lord…” verses “teaching of our God…”?

* What do you think God is saying to Israel in verse 14 when Isaiah prophesies, “Your new moons and your appointed festivals… have become a burden to me.”?

* Why might God pronounce the dramatic punishment against Israel in verse 15, “When you stretch out your hands, I will hide my eyes from you…”?

* How might Israel comply with God’s command in verse 16? How does God’s command match or not match the remainder of the oracle?

* Where might Israel find the definition of good and evil; justice and oppression; [proper] defense of orphans and widows?

* How might Israel “argue it out” with God as commanded in verse 18? Who else in the Old Testament argued with God about God’s judgment?

* Knowing the rest of the story, that Israel would be overrun by Assyria in 721 and the Babylonians later, how successful do you think Israel was in changing its ways?

* How does God’s commands to the Israelites help (or hinder) their ability to successfully change their ways?

* What is the good news in the message from Isaiah to Israel – especially knowing that Israel didn’t actually succeed in following God’s commands?

* How do we carry the message of redemption from this text to those we meet in our day-to-day lives?