Sabbath School From Home

There are plenty of similarities between the opening parts of Philippians and Colossians. 

We love the salutation "grace and peace", and are intrigued by the emphasis on knowledge and understanding. Both passages have phrases which might seem to point towards legalism and a kind of perfectionism, but our conversation leads us to quite a different understanding. 

Our new season exploring Philippians and Colossians starts with consideration of their context. 

Paul was writing from prison, and certainly had experience of circumstances going against him. This gives an interesting complexity to the famous verse about him being able to do all things through Christ. We share some personal reflections about the book of Philippians and discuss a few other verses that can initially seem like platitudes - but Paul's life suggests something more substantial is intended in these statements.

The final chapter of Joshua seems to focus on themes of God's agency, idolatry, and continuity. 

There is a strong emphasis on God's actions that have led the Israelites since Abraham - and especially since the Exodus. The history that has unfolded in Joshua is described as God's doing. Calls against idolatry are perhaps an expected theme as Joshua nears the end of his life, since this issue has been one focus of his leadership through the conquest of idolatrous nations. It is fascinating to reflect on the idea of continuity as we continue to learn from t...

The narrative changes gears considerably in the last two chapters of Joshua. 

We get "the years passed" and mention that "Joshua was now very old", and it is clearly a conclusion to the story of this mighty leader. It is interesting to notice the ways in which Joshua himself can't easily see how emphases might change as God continues to lead his people. This entirely normal human limitation is perhaps just as true of any generation, and we are intrigued by the way Old Testament history proves God is more gracious than Joshua imagined.

We're back at Joshua 22, and the story of avoided conflict continues to fascinate us. 

Despite some difficulties with logistics and audio (sorry for lower quality this week) we explore a few new ideas from the story of a contentious altar. It is interesting to connect this with the phrases used in Joshua 4, when stones are also erected as a memorial. We discuss a connection with the tradition of communion and also ponder Joshua's absence from the story. 

Joshua and Jesus are the same name, but how well does the Old Testament character point to the Messiah? 

The lesson dives into slightly technical detail about "type" and "antitype", and we explore how Joshua might be interpreted in the light of God's self-revelation through Jesus. 

In the days when the Israelites conquered the Promised Land, they nearly came to civil war.

This is a re-publication of an episode from 2021 (season 7 episode 5 if you're counting) because life has been hectic, and it is slightly pre-empting a bit of the lesson coming up in 2 weeks. This conversation explores a lesser-told story in Joshua that grows out of an important rule in Deuteronomy 12.

Caleb is a mighty warrior with a fantastic attitude! 

It is amazing to read him at 85 years old asking for the hardest cities to conquer all because he "is as strong as" when Moses sent him on the spy journey 45 years earlier. The story of Caleb seems to play a few roles in the narrative of Joshua, and we are intrigued by a part of the story devoted to his daughter.

Worship rituals are interspersed between the conquests in Joshua. 

This leads to a Sabbath School lesson emphasis on the need to prioritise time with God even amongst adverse circumstances. But reading the book of Joshua suggests that the Israelites may not have seen these events in this context. We've already seen how the military and religious aspects of entering God's Promised Land were entwined in ways that make us a bit uncomfortable. We're drawn to words of the great Joshua of the New Testament - Jesus himself - which seem to provide greater clarity.

The difficult story of Achan and his family being destroyed again raises the question of "God's endgame". 

Achan and his family stole plunder from Jericho against the specific command to set these things apart for God. Worse, they lied about it and buried the treasure suggesting deliberate deception. There's a lot to be horrified in this story, but perhaps the most intriguing thing is that it shows sin and disobedience within Israel. We discuss how this obvious truth impacts the overall narrative of conquering the Promised Land.

We continue to grapple with the issue of divine war in Joshua. 

The lesson this week follows closely on the topic from our previous episode, expanding on some of the context and background of the conquest of the Promised Land. In many places the people being dispossessed had deeply troubling rituals and traditions, and we ponder the tricky idea that (at least in principle) there could be "cultures" or "worldviews" that do legitimately need to be eradicated. However, we are also attentive to the exceptions even in the book of Joshua - God's covenant in Joshua 8 is r...

The "Commander of the Lord's Army" shows up in this chapter with an important reframing of the narrative. 

Joshua has already been described as a warrior, and asks whether the stranger is friend or foe. The response famously is "no", with an implied reminder that God's side might not be as simple as our human allies or enemies. This passage is only brief, but resonates with other parts of the Old Testament that speak somewhat against any trivial reading of the conquest of Jericho and other lands.

Crossing the Jordan river with Joshua is a bit like crossing the Red Sea with Moses, but some differences are intriguing. 

This story is told in Joshua 3 using a lot of dialog, and it is striking how many different messages are given to different groups. In some ways it highlights the connectedness of the community, and at the same time it almost seems to speak of a stricter organisational hierarchy.

An interesting theme of "deception" shows up in the story of Rahab of Jerico. 

Even more fascinating is the way a similar kind of thing happens slightly later with the Gibeonites, but the narrative frames it differently. Rahab is often lauded as a brave hero, but upon finding out who the Gibeonites really are the Israelites grumble and Joshua "says a curse". But they keep their word and do not kill the Gibeonites. We explore some of the similarities and differences between these deceptions, and are reminded of other Biblical examples that add to the dilemma.

The book of Joshua starts with a new key character very much in the shadow of Moses. 

It is hardly surprising that he needs to be encouraged to be strong and courageous! There are a number of details in this opening chapter that foreshadow key ideas that feature in the ongoing story of Joshua as leader of the Israelites. 

There's a lot of building and crafting towards the end of Exodus, and we explore various aspects of expertise. 

In many churches there is an awkwardness involved with celebrating human excellence. It somehow seems in conflict with gratefulness to God, but what if this distinction is not actually very useful?

The interesting dynamic between God and Moses continues after the golden calf. 

We are delighted to draw attention to some excellent reflective questions posed by the lesson this week, and we turn our attention to Exodus 33 and 34. After the golden calf incident Moses continues his advocacy to God on behalf of the Israelites. The narrative seems to suggest that God is keen about leading Moses, but less excited about all the people. This passage has the well-known self-revelation God provides of Himself to Moses, but we notice other interesting aspects along the way.

Moses responds dramatically to the golden calf, but does this actually look like "substitutionary atonement"? 

The story of the golden calf at the base of Mount Sinai is well-known, but a pointed question about the substitutionary model of atonement gives us a particular lens through which to explore this part of Exodus. Some well-known details turn out to be in a different sequence, and we are intrigued by a sort of blame-game between God and Moses. In the end, it almost seems as though "substitution" and "atonement" are featured separately in this passage rather than in partnership. Duration: 00:49:40

The Sabbath theme book-ends the entire discourse to Moses on Mount Sinai. 

Last week we saw how the Sabbath entwined with justice at the beginning of God's instructions, and in this episode we find Sabbath featuring at the end. In this case the emphasis seems more on holiness than on justice, and we explore some of these juxtapositions.

Exodus 23 does re-mention the Sabbath, but it has far more to say about "living the Law". 

We're struck in this chapter by how strongly Sabbath is connected to broader ideas of justice. God seems highly focused on the plight of the poor and the foreigner, and the Sabbath is to be a blessing for them as much as it is for the blessed and wealthy. There are challenges here for anyone wishing to be a Sabbath-keeper.

The Mount Sinai story starts differently to how it is often told. 

Before the 10 Commandments are given, Moses goes up and down the mountain numerous times. In fact, this chapter starts with a wonderfully direct statement by God which is willingly agreed to by the Israelites. It almost seems as though the friction is gone from the story, perhaps highlighting the disobedience which eventually occurs. We explore a some of the motivation attributed to God in this chapter.

There are hardships for the Israelites in the desert, perhaps unsurprisingly. 

The lesson this week poses these challenges as "tests of Israel's faith", but we wonder whether some of the issues that arise might be better categorised as raw disobedience. How much does it change our reading of the story, and what does this mean for us today?

Pharaoh changes his mind quickly after the Exodus, and chases the Israelites. 

It is fascinating to explore the way it is described using collective language. Again we're challenged to ponder the ways in which we might be a bit like Pharaoh, and of course it is dramatic that the Israelites cry out in dismay so soon after the Plagues which spoke of God's power.

After looking at the plagues in general, this week pauses to examine the Passover and 10th plague in detail. 

It is a striking calamity throughout Egypt, and there is a lot to think about here. The lesson has an interesting prompt - asking us to ponder what our decisions and actions might be in situations of responsibility like Pharaoh. We explore this story from a few unusual angles.

To explore the Plagues, we pull out an episode from the archives.

This was published originally on October 1, 2021, and so you may have forgotten a few of the details. It was an episode that we particularly enjoyed, and Cameron shares some interesting insights about the Plagues on Egypt that featured in a sermon he preached.

There are a few ways in which the Exodus gets off to a rough start. 

This week we focus on a strange story that occurs between the burning bush commission and Moses's return to Egypt. It is yet another apparent hiccup in the flow of the Exodus story, and we are challenged by the way God is described as being angry with Moses. Given everything that takes place, it is fascinating that the "the people of Israel were convinced that the Lord had sent Moses and Aaron."

The burning bush is a well-known story, and helps to introduce us further to Moses. 

Two great things happen in Exodus three: God introduces himself by "name" with the famous "I am", and we have one of the greatest-ever stories of God's calling. It is interesting to ponder how reluctant Moses is, and we explore various ways this challenges us today.

We're starting a season exploring the book of Exodus, and the story opens with a focus on amazing women. 

By the time baby Moses gets his name in this story, the only other named characters are the midwives Shiphrah and Puah. In fact, almost all the people doing anything proactive are women! We notice a few fresh perspectives on this well-known narrative, and are interested to see how even chapter 1 and 2 set up some of the things that will feature in the Exodus.

What is Jonah's challenge for a prophetic-future focused Christian? 

There is a widespread idea of some prophecies being conditional on our response, and others being unconditional. The more we look at it in the Old Testament the more it seems this distinction is not often all that clear in the prophecy and its wording. We are intrigued by some of the implications for reading and applying prophecy today, especially as Adventists.

Reading last-day prophecies with hope rather than fear is a profound perspective shift. 

We can't help focus on the Sabbath commandment, which features so prominently in in the "Seventh-day Adventist" name and also in our reading of last-day prophecy. It is striking that Jesus stirred up considerable controversy over his Sabbath actions, and the lesson this week has an intriguing description that leads us into a broader discussion.

Moral growth and moral decline may be intertwined throughout history. 

The story of Ruth is well-known and widely loved, and for good reason. It's a love story, with vivid characters and fabulous prophetic echos of Jesus the Redeemer. Interestingly, it also intersects with the idea of moral decline that came up in last week's episode. We are challenged to look deeper than the all-too-easy dismissive judgementalism that can be so tempting.

How to "preach our unique remnant message" while staying alert to the challenge that we too can fall into the "heinous sins described in Rev 13"? 

The first situation sounds like confidence and an assurance of being right, while the second is all about recognising the insidious ways we can become the monster we claim to fight. Probably each individual christian feels more at home in one or the other of these extremes, and there are plenty of positions in between. It is humbling to recall the experience of David accusing himself after a story from the prophet N...

The Psalms explore themes of suffering, judgement, good and evil. 

However, it is possible this is due to such things being an almost universal part of human experience. The lesson this week asks us to consider how Psalm 67 might inform our understanding of the role of God's people in end times. At first glance it seems more interested in telling us about the role of God himself, and it is possible that the application to God's people might be more timeless.

How can we best use images and symbols in "God's songbook", the Psalms? 

The lesson this week comments on judgement themes in Psalm 5. We find it somewhat difficult to identify all the connections, but find value in the challenging poetic images. We are particularly intrigued by what it might meant to recognise some of the "bloodthirsty and deceitful" aspects in our own lives. Can we cope with the idea that someone might be praying these ideas about us!

The foundation of prophecy is perhaps hope. 

In the end, the Bible says in so many ways, God and goodness do triumph. Prophecy seems to use this long-term hope for the future as a lens through which to examine and evaluate present actions. We examine the beginning of the book of Ezekiel, where a prophet is called to speak God's words "whether the people listen to them or not". 

Animal sacrifice is one of the most pervasive symbols in the Bible, and yet is foreign to modern society.

One interesting aspect of the sacrificial system in the Old Testament is that God sometimes declared he rejected it! Does this perhaps illuminate what might be the actual substance behind this ritual? We explore how "simply going through the motions" can perhaps be valuable spiritual discipline and yet can also be dangerous disengagement from the mission of God in our world.

God seems entirely willing to work with imperfect people, cultures, and institutions.

This episode follows on from our last one, exploring issues of human government and nation-states. There's an interesting connection with themes in a recent Ezra Klein Show podcast from the New York Times. Jesus reminded the people who were proud of being Abraham's descendents that God could make stones into children of Abraham. Maybe even some secular institutions can be used by God for his purposes. When Christ wanted to typify the sort of spiritual illness to which self-righteous religious people are susceptible, he contrasted...

Nations fall short of God's ideals, but removing government usually leads to anarchy. 

When listing the nations descended from Noah, Genesis 10 points out that Nimrod built a kingdom including places such as Babel and Ninevah. That's somewhat foreboding given our knowledge of the subsequent stories. Although it is good to be counter cultural, is the government (or government in general) always bad? 

Marriage is a strong but tricky image throughout the Bible. 

It is interesting to see that God is able to reveal aspects of himself through this image both when marriage is at its best and also when it doesn't go as hoped. 

Genesis is a foundation for many of the symbols and images that become significant throughout the Bible. 

But it is fascinating to reconsider just how detailed these introductions actually are. What is the resolution of the imagery in Genesis, and does it add value forwards through time? Could some of it only make sense in retrospect? We focus particularly on themes of "the lamb" and sacrifice, and it seems much is left unresolved (from our Christian perspective) in the book of Genesis itself.

One principle of prophecy is that God wants to be understood. 

But it does sometimes seem strange then that He chooses such mysterious analogies and images. This new season will explore a few of these allusions, images, and symbols. One key issue with prophecy is whether these aspects should be interpreted literally or figuratively, but there are numerous other contrasts that could be explored: prosaic-vs-poetic, understated-vs-exaggerated, right-vs-wrong, etc. Maybe some Biblical passages don't neatly fit into some of these categories.

"Love and Justice" is often narrowed to "Love or Commandments". 

This may not be the most helpful juxtaposition. The Adventist lesson guide this week asks "how could we express love to God, or love to others, if we are violating any one of the Ten Commandments?" In one sense this seems reasonable (the Commandments do relate to loving God and others). But in the light of Jesus famous Sermon on the Mount it seems equally reasonable to suggest that no sinner truly "keeps" the Ten Commandments. Does that really mean we are incapable of expressing love?

What does God's concern for justice mean for us today? 

This Psalm is only brief, but resonates deeply with numerous bible passages about God's passion for justice. How can we engage with Him in "upholding the cause of the poor and the oppressed", and how do we make sure to avoid "defending the unjust"?

How much does understanding actually help us to cope with suffering?

An interesting feature of the Sabbath School lesson this quarter is that it consistently assumes there is comfort in knowing why bad things happen. This may well be true in some situations, but we ponder on the story of Job who was never told the answer to this question. The question of what more God could have done is posted in Isaiah 5, but not about God's actions to prevent suffering. Instead, it is an expression of God's yearning for his people to exhibit justice and become "...

Are there rules for the Cosmic Conflict? 

The lesson this week sets out to explore the "rules of engagement" in the conflict between God and Satan. Is this a helpful framing of the situation if Satan - the great deceiver - disregards any rules and tries to cheat? The idea has value in attempting to explain why God might not step in sometimes as we wish, but we explore a surprising alternative idea.

What about celebrating what God does, more than analysing what he might not prevent? 

This conversation grows out of the previous episode, revisiting the idea of comparing or weighing good versus evil in the world. In a profound sense it seems that goodness really must outweigh all the suffering. This is the fundamental core of hope in the Christian message, and there are some provocative ways in which this idea can intersect our experience.

How does God's love and providence work with our free will? 

A lot has been said over Christian history about how we might understand God's will, His providence, and the difficult wording of predestination used in this opening passage of Ephesians. Our discussion turns to the implications these somewhat theoretical ideas have on the very practical experience of pain and suffering. There are obviously multiple ways to put it all together! We reflect on how it tends to be more fruitful to focus on God's Love and Grace.

When is it more important to love kindness? 

Exploring aspects of perverted justice invariably leads to any number of scenarios that defy the just/unjust categorisation. What are we to do in such situations? While Micah 6 calls us to do justice, it also reminds us to love kindness.

What does it mean for God to love justice? 

The idea of justice appeals to everyone who feels ripped off, but "God's judgement" can sound threatening. There are aspects of justice that are difficult for us to comprehend, let alone achieve. 

Divine wrath can be a difficult concept to put alongside a "loving God". 

In fact, this attribute of God is perhaps more prominent in the Bible than in many contemporary expressions of Christianity. It makes sense for us to tend to avoid thinking about it, given the abundance of situations in which human anger is unhelpful. We discuss how anger might fit in to our understanding of God? Is anger ever ok for us? Can we have rigeous indignation without it simply being self-righteous indignation?

God is passionate and compassionate. 

We (meaning humans in general and Seventh-day Adventists in particular) tend to be somewhat distrustful of emotions, but it turns out that similar critiques can be applied to reason and other aspects of human experience. One intriguing emotional word used in the Bible to describe God is "jealous", but elsewhere we read that love is not jealous! This is slightly unfair word play because many translations use "envious" or other words instead of jealous, but stimulates interesting conversation. Maybe God's jealousy in the OT is an expression of love.

This belated episode explores what it means to "be pleasing to God". 

Some disruptions are referenced at the start of the conversation, and others persisted long enough to delay this episode by more than a week (sorry)! Thinking about pleasing God often leads Christians to ponder the corruption of sin - but the Parable of the Lost Sons in Luke 15 is a great way to remember that sin doesn't eliminate God's love for us. Indeed it was while we were yet sinners that Christ died for us!

Is anger incompatible with love? 

This question from the quarterly introduction leads in many productive directions. It comes up in this context because many Christian traditions picture God's justice as somehow being associated with His anger. We explore a few lines of thinking about anger and love, and also have a preliminary go at the related question "How do Love and Justice go together?"

We start a new season looking at the God of Love and Justice. 

There's a lot in Christian history that suggests love and justice are somehow opposing attributes of God. We suspect this may not be the case, and in this introductory episode on this theme we tackle a few of the questions in the Sabbath School introduction. When discussing God's love, Isaiah 53:11 is a helpful reminder that there doesn't need to be a contrast between sacrifice and delight. 

It is important to focus on the resurrection as we conclude an exploration of John's gospel. 

This is a well-known passage, but worth revisiting. It is interesting that nobody seems to recognise the resurrected Jesus at first encounter, and we explore some other aspects of this chapter.

John's gospel includes an extensive interaction with Pilate as part of the crucifixion story. 

There may be no "book of Pilate" in the Bible, but there are some interesting aspects of this character worth exploring. There are themes of power, control, and God's mission. This is not the most important part of Jesus going to the cross, but we turn to it as a stimulus for good conversation.

How can it be best for the followers of Jesus if He goes away? 

This is a simple statement Jesus makes in John 16, but it seems at first glance quite counterintuitive. The answer hinges in the text on the Advocate who is to come, and we explore this idea. We apologise for this episode being published a week late!

We look at seven "I am" statements from Jesus in the gospel of John. 

It is interesting to see some patterns in these various passages. People listening typically have difficulty accepting what Jesus is saying, and there's plenty to ponder in what he claims to be. We end up realising the importance of not just "having truth", but finding effective ways to express it.

John loves the phrase "eternal life", but what does it tell us? 

This phrase in John serves a similar role as the phrase "Kingdom of God" in the synoptic gospels. We explore how these different phrases can help inform each other, and land on some challenges that arise from this theme. There's even a touch of mystical mathematics!

It is interesting to explore how Jesus fulfills themes and concepts from the Old Testament.

"Blessed are those who believe" sounds wonderful, but what does it really look like? 

The resurrection of Lazarus is a fantastic story, and features in quite positive detail two characters who are typically maligned: Thomas and Martha. We explore their actions and statements in this story to ponder what it might look like to be blessed for believing.

Is the majority usually wrong? 

The lesson study guide this week poses this idea as a comfort for people who feel like they are in the minority, like Adventism is within Christianity on some issues. Ironically, denominations mean that "minorities" tend to cluster together into communities of worship where they can feel the sense of belonging that is enjoyed by a majority. We explore this idea through the story of disciplies finding it difficult to follow a train of thought Jesus has about eating his body.

The Samaritan woman at the well prompts us to explore the role of testimony. 

We spend some time rehabilitating this woman's reputation somewhat, and exploring how Jesus interacts with her. There is power in her testimony and "many from the village believed", but what about her experience and proclamation was so compelling?

John 1 records this strong and confident statement as a profound witness of Jesus as Messiah. 

The story is about Jesus calling his early disciples, and them also calling others. It seems at first glance that they really "got it", calling Jesus "the Son of God—the King of Israel!” And yet, we know from the rest of the story that they were regularly confused by Jesus and his actions. It seems possible to acknowledge Jesus as Messiah and simultaneously misunderstand most of what he is trying to achieve. That's worth pondering.

Analogies are so compelling that we need to be careful to keep them the right way around. 

Humans are story-telling creatures and so good analogies and narratives captivate us. The opening "prologue" of John's gospel introduces many of the central themes that reappear throughout the book. Perhaps it is possible to get things mixed up if we end up focussing more on the analogy than on Christ himself.

What features of a miracle make it a "sign of divinity"? 

The well-known story in John 6 tells about Jesus miraculously feeding the 5000, and it seems an interesting context to explore the nature of God.

A well-known miracle makes us think a bit harder about "signs". 

The healing at the Pool of Bethesda is a great story, but the more we look at it the more questions arise. One obvious one is why just this man was healed when there were 5 covered porches of "sick crowds" by the pool. It is also fascinating that John records this miracle as a sign that can help believers maintain confidence in Christ, and yet the religious leaders who witnessed it were far from persuaded.

Jesus is risen, go and tell! 

The Book of Mark seems to have multiple endings, and the earliest manuscripts lack the final few paragraphs we typically find in our bibles. There's a lot to ponder in the resurrection story, but it turns out that the original ending to Mark is not perhaps as abrupt as it first appears.

In John 3:16 we find that God gave himself for us.  In 1 John 3:16 we find that we are to give ourselves for others.  The cross is not just the center of our own salvation story, it is a call for us to embrace the suffering that comes when we live to establish God's kingdom by sharing His love. 

The Last Supper is a remarkable overlap of ritual and routine. 

The menu for the meal recorded in this chapter was almost certainly quite familiar everyday food for Jesus and his disciples, and yet it was also a Passover meal with deep historical and ritual significance. This same juxtaposition shows up in the various ways that Christians celebrate communion - is it the actual body of Christ, or could it be best done with a Big Mac and diet Coke? However we find the most meaning in this story and tradition, it seems clear that Jesus claiming t...

The destruction of the temple seems to be blended here with the end of time, and things are not super clear. 

This chapter is almost entirely a sustained speech by Jesus, which is prompted by some observations about the impermanence of the temple. Some of it seems quite specifically about the temple in Jerusalem, and this makes the most sense of some of the details. Other sections sound a lot like the apocalypse, which is how the Adventist church usually reads it. We discuss wars, famines, and rumours-of-wars - but can't help comparing the weighty topics of t...

A number of challenging statements are made in this chapter of Mark. 

We focus on the story of Jesus cursing a fig tree, which seems somewhat unfair given that it was not the season for figs. There's something interesting here because when the disciples ask about it Jesus answers with comments about prayer. We find a few connections, but are unable to fully resolve our questions about this passage. Helpfully there are plenty of other passages that make the important things clear - even in this part of Mark.

Is it possible that Jesus enhances the gift by allowing Bartimaeus agency in choosing it? 

At first it seems almost strange for a proven healer to ask a blind man what he wants, and yet that is the conversation between Jesus and Bartimaeus. We explore this story and some others with similar phrases to ponder the depth of choice and agency that God seems to want embedded in His creation.

A lot happens for the disciples once Peter declares Jesus to be the Messiah. 

It is fascinating to connect this conversation Jesus has with his disciples with the story of the Transfiguration which happens soon afterwards. The preceding healing of a blind man is the only recorded time that Jesus has to touch twice to heal, and it could be a masterful teaching technique. The disciples are confused by their inability to cast an evil spirit out from a young boy, and the explanation Jesus provides is not all that clarifying!

In an encounter that sounds provocative we learn some deep truths about the Mission of Christ. 

We can't fully understand why Jesus responded to the Syrophoenician woman as he did, but her response teaches us as well as His disciples. She understood the vast power of God (thus her request was for mere crumbs), and she reminds us that there were crumbs below the table precisely because the children had dropped dropped and rejected them. There's a challenge for all of us who want to be the Children of God.

The strong emphasis on the authority of Jesus continues through a number of stories. 

We briefly discuss Jesus calming the storm at the end of Mark 4, and then spend some time examining the demon-possessed man in Mark 5. The second half of this chapter tells of a woman healed and a girl resurrected, but we can't add to the stimulating comments way back in episode 8 of season 2 of this podcast! We get a bit deep in the geography of the Gerasenes, Gennesaret, and the Decapolis - but find our way back to an important reflection on what these s...

Mark 4 presents a number of seed stories, and we go looking at even more. 

It is interesting to see how useful the agricultural analogy of seeds are for Jesus and other biblical writers. We explore a few examples growing out of this chapter, and end up somewhat sympathetic to the disciples who later "asked him what the parables meant".

Mark's rapid story-telling presents a healing and a confrontation with religious leaders. 

The paralysed man being lowered through the roof is a well-known story, but has plenty to discuss. The four faithful friends are one of the best examples of the power of intercession, and it is interesting to honestly examine whether we might be inclined to an attitude similar to "the teachers of religious law."

It's interesting that the first "healing" in Mark is casting out an evil spirit. 

This is a short episode recorded in somewhat adverse circumstances, and we notice the emphasis on Jesus' authority and authenticity. We look forward to exploring these themes as we progress through Mark.

We're looking forward to a season exploring the Gospel of Mark. 

One of the interesting themes in this opening chapter is time.

How do we keep our awe and attention on the Love of God as the story ends? 

The Adventist church has various more-or-less clear pictures it regularly tells about the closing stages of the Great Controversy. It is certainly not unique in its fascination with the apocalypse and transition to a restored resurrected eternity. We discuss a few details which seem not to mesh all that well with the loving revelation of God in the life and ministry of Jesus, and conclude with a resounding endorsement of focussing on His love.

In the great controversy, what is Truth opposing? 

The lesson this week states it is a battle between "truth and error", but quotes from John 8 where Satan is called the "father of lies". It doesn't seem that error means exactly the same thing as lies, and so we explore this passage in John to see what might be the opposite of Truth. We strongly suspect the issue at hand might go deeper than erroneous intellectual ideas.

We look honestly at the world in light of "the upcoming conflict" between God and Satan. 

The lesson this week takes a deliberate focus on the Catholic church and the pope, but we can't help looking broader for the Beastly powers mentioned in Revelation's description of end times. Our lived social experience no longer resounds to the great dichotomy between catholic and protestant - indeed there's a variety of societal divides which seem far more entrenched. Illicit drugs and family violence are deeply destructive of human society and does not seem any exaggeration to call them beastly t...

Deception is a key theme when discussing spiritual conflict and controversy. 

The topic for this week is satanic deception, which the Adventist lesson guide identifies quite specifically with spiritualism. 2 Thessalonians 2 has a lot to say about a "man of lawlessness" instigating grand deceptions, but we find some of the details are not straightforward to understand. We are drawn to a question from the lesson that has broader relevance beyond its context: "what kind of deceptions will people face in the last days?"

How does God's law reveal His character? 

We explore how God's Law (and the Sabbath) impact our picture of who God is. Are they the only way (or even a good way) of understanding God's character?

Imagery from the Old Testament sanctuary pervades the Bible. 

A listener comment points us towards Zechariah 4, which mirrors many elements from Rev 11 that we discussed recently. It also speaks of the sanctuary both literally (foundations being laid) and figuratively (lampstand metaphor). The New Testament seems to take this temple idea and radically apply it to the community of Christ.

Hope is an incredibly powerful motivator. 

Prophets are fascinating and unsettling in an incredible variety of ways throughout the Bible, but one consistent theme is anticipation of the future. We look at Joseph's teenage dreams and explore how things don't turn out the way he probably expected. It seems one important role of prophecy is to remind us of hope.

There's definitely controversy described in Revelation 11, and there could also be about this chapter! 

The lesson this week makes quite a strong statement about this chapter pointing to the French Revolution. We discuss a few cautions about confirmation bias, and don't see this connection particularly vividly in the text itself. Rather than try to reach a definitive interpretation, we explore some details in this passage and meditate on the power of God despite the observation of suffering and oppression.

Reformers exhibit faith against all odds, but we recognise this more easily in hindsight. 

The bible has numerous accounts of "reformations", where followers of God either re-found truths of old or expanded into new truth. We mention a few examples before looking a bit more closely at Ezra. There is much to admire in this reformation story, but some details are troubling. Reformation seems to be needed in an ongoing or repeating manner, and it is challenging to consider the idea that we could be the odds against which valuable reformation might fight.

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Standing for the Truth is vital, but what if our "truth" needs tweaking? 

History is full of people who passionately defended what they felt was true, but which seems more questionable to us in retrospect. This problem is not new - exactly the same thing occurred in Biblical times. Throughout the Gospels people struggle to accept the Truth in Jesus because of their passion for defending truth they inherited or developed. John 9 tells a fascinating story all about knowledge, which highlights the way that conversations about truth are often motivated by working out who is in and w...

Why is it so hard to accept an incarnational nature of scripture? 

Christians take that name because of their belief in Jesus as God incarnate - the whole point is that He had to become human in order for us to better understand who God is (and what we mean to Him). It seems reasonable to encounter the Bible in the same way: inspiration but through genuinely human authors.

"Love or selfishness" forms an interesting axis. 

It might seem strange not to contrast love with hate, but the book of 1 John spends a lot of time on the relationship between love and a focus on what is best for others. It is quite a stimulating perspective on love and its role in the revelation of God. We realise that love can have many "opposites", each of which represents a somewhat "great controversy" that we each must navigate in the particulars of life.

This new season will explore "the Great Controversy", and so we start with some of the biggest questions about good and evil. 

It is easy to get tied up in knots with this sort of thing, ending up squeezed into a rhetorical corner that sounds like God is responsible for bad things in the world. In a way that's the whole point of this theme and exploration - searching for a way to express a deep conviction that God is good and just even while we acknowledge pain and suffering. We definitely have more questions than answers, w...

It is tricky to summarise the Psalms, or even the things we've learnt from them this season. 

One helpful thought is that things are never "just symbols" - human societies are too much dominated by story-telling for that to work as a dismissive statement. Symbols matter, and feelings matter, and we find that validated by the Psalms.

"Worship that never ends" speaks to more than just time.

Psalm 134 is extremely brief but packs in a number of interesting thoughts. There's a suggestion that worship is valid at all times and all places, and we are invited to explore what it means to bless someone. 

Many Psalms speak joyfully or longingly about specific places, so how do we read them in a culture not much concerned about location? 

The idea of pilgrimage has been central to much of religious history, and yet is largely absent from protestant Christianity. Are we missing anything of importance? How might the idea apply to our own experience? 

"Lessons from the past" are important, but not always easy to transmit. 

This Psalm is dominated by an overview of Israelite history, with a remarkable focus on where they failed to stay faithful to God. It seems the main point is that "God cared for them" even though "the people kept sinning". It is interesting to reflect on how well lessons from the past are handed between generations in our own society, and indeed which lessons are most important to pass on.

Messianic elements in the Psalms can be tricky to handle. 

Some psalms obviously (to our eyes) foreshadow aspects of the earthly life and ministry of Jesus. Psalm 22 and 23 contain perhaps the most prominent examples, which we enjoyed in the first season of Sabbath School from Home. Psalm 2 makes mention of "submitting to God's royal son", but there's some cultural and linguistic context worth exploring. We ponder the challenges of prophecy, inspiration, and messianic interpretations.

The Sabbath School topic this week is "wisdom for righteous living", and Psalm 141 serves us a good dose! 

It is clear that controlling what we say is a core step towards wisdom, and this psalm also contains a vivid reminder of how important it is to be open to correction. These are both harder than they initially appear, and we explore the themes and challenges within these few verses.

Mercy seems to be one of God's most prominent characteristics. 

Psalm 57 is a beautiful celebration of God's mercy, but this concept keeps popping up all over the Bible. It is clearly an emphasis worth dwelling on.