Moses 4

." Q2. (Matthew 25:15, 21, 23) What are the factors that make up a person's "ability to carry out something"? What percentage of this is raw talent, in your opinion? Why are some who succeed not necessarily the most talented? What factors are keeping you from carrying out what God has entrusted you to do? The essence of the parable seems to lie in the servants' conception of responsibility. Each servant entrusted with the master's money was faithful up to a certain point. The servant who buried the master's money was irresponsible. One can bury seeds in the ground and expect them to become productive because they obey natural laws. Coins, however, do not obey natural laws. They obey economic laws and become productive in circulation. The master expected his servants to be productive in the use of his money. ? What factors are keeping you from carrying out what God has entrusted you to do? There don

Q1. (Matthew 25:14-30) What do you think the "talents" represent? If you were to take an inventory of your "talents," what would they be? What spiritual gifts have you been given? What abilities do you have? What Bible knowledge do you have? Where has God placed you in your community? In society? In your profession or industry? In what sense do these "belong" to God rather than to you? What can economics and productivity teach us about the kingdom of heaven? Jesus' story about a businessman who leaves town and entrusts his money with his workers made perfect sense to his audience. Wealthy merchants and businessmen often had to travel abroad and leave the business to others to handle while they were gone. Why did Jesus tell this story? Most importantly it tells us something about how God deals with us, his servants. The parable speaks first of the Master's trust in his servants. While he goes away he leaves them with his money to use as they think best. While there were no strings attached, this was obviously a test to see if the Master's workers would be industrious and reliable in their use of the money entrusted to them. Third? In society the master rewards those who are industrious and faithful and he punishes those who sit by idly and who do nothing with his money. PS: Bible knowledge: I study Theology and the Bible for over 30 years. PAX

Q4. (Luke 13:18-20) According to these parables in this lesson, in what ways is the Kingdom small? In what ways does the Kingdom grow? In what ways is the Kingdom door narrow? In what way is the Kingdom banquet, on the one hand, large and diverse, and on the other, selective? What exactly is Our Lord saying in this Gospel? Well it is another Parable symbolizing our life with and in Christ: Leaven is another powerful agent of change. (In our Life) A lump of dough left to itself remain just what it is, a lump of dough. But when the leaven is added to it a transformation takes place which produces rich and wholesome bread when heated

Q3. (Luke 13:28-30) The great "feast in the kingdom of God" has guests from all over the world. Who are they? Who will be the ones "thrown out" of the feast? Why will they be excluded? Through the cross Jesus opens the way for us to enter into his kingdom. But we must follow Jesus in the way of the cross. To enter the kingdom of God one must struggle against the forces of temptation and whatever would hinder us from doing the will of God (even apathy, indifference, and compromise). The good news is that we do not struggle alone. God is with us and his grace is sufficient! As we strive side by side for the faith of the gospel (Phil. 1:27) Jesus assures us of complete victory! Do you trust in God's grace and help, especially in times of testing and temptation? Failure to seek salvations in Jesus means that sin remains in a person

Q2. (Luke 13:24-27) Why do you think Jesus characterizes the entrance to the Kingdom here as "narrow"? Why will many people "try to enter and will not be able to"? Why would people delay entering until it is too late? What does the image of a door say to us about the kingdom of God? Jesus' story about the door being shut to those who come too late suggests they had offended their host and deserved to be excluded. It was customary for teachers in Jesus' time to close the door on tardy students and not allow them back for a whole week in order to teach them a lesson in discipline and faithfulness. Jesus told this story in response to the question of who will make it to heaven. Many rabbis held that all Israel would be saved, except for a few blatant sinners who excluded themselves! After all, God specially chose them when he established a covenant with them. Jesus doesn't directly answer the question, however; but his response is nonetheless unsettling on two counts. First, Jesus surprised his listeners by saying that one's membership as a covenanted people does not automatically mean entry into the kingdom of God. Second, Jesus asserts that many from the gentile nations would enter God's kingdom. God's invitation is open to Jew and Gentile alike. But Jesus warns that we can be excluded if we do not strive to enter by the narrow door. What did Jesus mean by this expression? The door, which Jesus had in mind, was himself. I am the door; if any one enters by me, he will be saved (John 10:9 Pax

Q2. (Luke 13:24-27) Why do you think Jesus characterizes the entrance to the Kingdom here as "narrow"? Why will many people "try to enter and will not be able to"? Why would people delay entering until it is too late? What does the image of a door say to us about the kingdom of God? Jesus' story about the door being shut to those who come too late suggests they had offended their host and deserved to be excluded. It was customary for teachers in Jesus' time to close the door on tardy students and not allow them back for a whole week in order to teach them a lesson in discipline and faithfulness. Jesus told this story in response to the question of who will make it to heaven. Many rabbis held that all Israel would be saved, except for a few blatant sinners who excluded themselves! After all, God specially chose them when he established a covenant with them. Jesus doesn't directly answer the question, however; but his response is nonetheless unsettling on two counts. First, Jesus surprised his listeners by saying that one's membership as a covenanted people does not automatically mean entry into the kingdom of God. Second, Jesus asserts that many from the gentile nations would enter God's kingdom. God's invitation is open to Jew and Gentile alike. But Jesus warns that we can be excluded if we do not strive to enter by the narrow door. What did Jesus mean by this expression? The door, which Jesus had in mind, was himself. I am the door; if any one enters by me, he will be saved (John 10:9 Pax

Q1. (Luke 13:19-21) What is the point of the Parables of the Mustard Seed and the Leaven? How would this be encouraging to Jesus' disciples who had expected an instant Messianic Kingdom? How might it be encouraging to people experiencing smallness or poverty in their lives? What can mustard seeds and leaven teach us about the kingdom of God? The tiny mustard seed literally grew to be a tree, which attracted numerous birds because they loved the little black mustard seed it produced. God's kingdom works in a similar fashion. It starts from the smallest beginnings in the hearts of men and women who are receptive to God's word. And it works unseen and causes a transformation from within.. The kingdom of God produces a transformation in those who receive the new life, which Jesus Christ offers. When we yield to Jesus Christ, our lives are transformed by the power of the Holy Spirit who dwells in us. Paul the Apostle says, "we have this treasure in earthen vessels, to show that the transcendent power belongs to God and not to us" (2 Cor. 4:7). Do you believe in the transforming power of the Holy Spirit? Pax

Q4. (Matthew 6:12, 14-15) How could praying the Lord's Prayer become a curse upon a person? Is forgiving in order to be forgiven a kind of "righteousness by works"? Why or why not? The Jews were noted for their devotion to prayer. Formal prayer was prescribed for three set times a day. And the rabbis had a prayer for every occasion. Jesus warns his disciples against formalism, making prayer something mechanical and devoid of meaning, with little thought for God. When Jesus taught his disciples to pray he gave them the disciple

Q3. (Matthew 18:34-35) Why does Jesus frighten us with his statement: "This is how my heavenly Father will treat each of you..."? Is he serious? Is forgiveness (1) a learned grace, or (2) a foundational principle of the Kingdom? No offence our neighbours can do to us can compare with our debt to God! We have been forgiven a debt, which is beyond all paying; to ransom our debt of sin God gave up his only begotten Son. If God has forgiven each of us our debt, which was very great, we, too must forgive others the debt they owe us. Jesus teaches that one must forgive in order to be forgiven. If we do not forgive our fellow man we cannot expect God to forgive us. James says that judgment is without mercy to one who has shown no mercy (James 2:13). Mercy is truly a gift and it is offered in such a way that justice is not negated. Mercy "seasons" justice as "salt" seasons meat and gives it flavour. Mercy follows justice and perfects it. To pardon the unrepentant is not mercy but license. C.S. Lewis, a contemporary Christian author wrote: "Mercy will flower only when it grows in the crannies of the rock of Justice: transplanted to the marshlands of mere Humanitarianism, it becomes a man-eating weed, all the more dangerous because it is still called by the same name as the mountain variety." If we want mercy shown to us we must be ready to forgive others as God has forgiven us. Do you hold any grudge or resentment towards anyone? Pax

Q2. (Matthew 18:23-35) In the Parable of the Unmerciful Servant, what is the purpose of contrasting the huge debt with the small one? If we were to put ourselves in the parable, which debt would we owe? Which debt might be owed us? Why was the king insulted by the unmerciful servant's action? This is called the parable of the unmerciful or unforgiving servant. It is only found here and was spoken by Jesus in response to Peter

Peter had a definite rationale for saying "seven times." The Jews had ruled that one could only be forgiven three times, but never a fourth. Realizing Jesus would show more mercy than the Jews, he must have thought seven times was more than fair. Christ's response shows how important forgiveness is. "I do not say to you, up to seven times, but up to seventy times seven" (verse 22). He means that we are not to limit our forgiveness to a specific number of times. As often as someone offends us and asks forgiveness, we should extend it. Further, even if he does not ask forgiveness, we should forgive him and treat him properly, setting the right example. Pax

Q4. (John 3:16) Why is this verse so famous? What does it teach us about God? What does it teach us about salvation? Since "entering eternal life" is a synonym for "entering the Kingdom of God," what does this verse teach us about our destiny? . This passage in the gospel of John tells us of the great breadth and width of God's love. Not an excluding love for just a few or for a single nation, but a redemptive love that embraces the whole world, and a personal love for each and every individual whom God has created. God is a loving Father who cannot rest until his wandering children have returned home to him. Saint Augustine says, God loves each one of us as if there were only one of us to love. God gives us the freedom to choose whom and what we will love. Jesus shows us the paradox of love and judgment. We can love the darkness of sin and unbelief or we can love the light of God's truth, beauty, and goodness. If our love is guided by what is true, and good and beautiful then we will choose for God and love him above all else. What we love shows what we prefer. True love doesn't count the cost; it gives liberally. A true lover gives the best he has to offer and everything he has for the beloved. God proved his love for us by giving us the best he had to offer -- his only begotten Son who freely gave himself as an offering to God for our sake and as the atoning sacrifice for our sin and the sin of the world. Abraham's willing sacrifice of his only son, Isaac prefigures the perfect offering and sacrifice of God's beloved Son, our Lord Jesus Christ. My prayer: "Lord Jesus Christ, your love is better than life itself. May your love consume and transform my life that I may desire you above all else. Help me to love what you love, to desire what you desire, and to reject what you reject". Amen Pax

Q3. (John 3:5-7) What does it mean to be "born of water and the Spirit"? What do you think "water" refers to? Why have you come to this conclusion? How, then, would you paraphrase "born of water and the Spirit" to best bring out the meaning? Here we should point out that since vision is an act of life, then according to the diverse kinds of life there would be diversity of vision. For there is a sentient life which some living things share in common, and this life has a sentient vision or knowledge. And there is also a spiritual life, by which man is made like God and other holy spirits; and this life enjoys a spiritual vision. Now spiritual things cannot be seen by the sentient:

Q2. (John 3:3-5) What does "entering the Kingdom" have to do with being "born anew"? Which do you think is the best translation here: "born again," "born anew," or "born from above"? Defend your reasoning. Next we should point out that at first glance this answer of Christ seems to be entirely foreign to Nicodemus

Q1. (John 3:3, 5) What does Jesus teach here about the nature of the Kingdom of God? Do you think Nicodemus understands him? Why or why not? Above, the Evangelist showed Christ

It is likely, though, that Jesus

Q3. (Mark 10:22) Why is poverty and self-sacrifice an inadequate religion? Why does Jesus ask the man to follow him? In what senses was this a great privilege that the man was offered? Why did he reject the offer? The passage starts out with a young man addressing Jesus as

Q2. (Mark 10:21) Why do you think Jesus requires the rich young ruler to divest himself of his fortune? Why does this trouble us so much? If there was no other way for the man to be saved, what does that say about the spiritual dangers of wealth? This scene with Jesus and a rich young man is probably the most famous biblical passage that tends to be ignored by modern Christians. If this passage were actually heeded today, it is likely that Christianity and Christians would be very different. Pax

Q1. (Matthew 13:44-46) What do the Parables of the Hidden Treasure and Pearl of Great Price have in common? What is the main point of these parables? How should it affect our values? Our lives? The usual interpretation of these parables is that Christ is the hidden treasure and that he is the pearl of great price. And as we go through life we are the people who some day discover him. Then it is up to us to sell all that we have, give it all up, and buy him at any cost. But I submit to you that that is false, and obviously so. Never, anywhere in Scripture is salvation ever offered to us as something we have to buy, or can buy. We are absolute paupers in God's sight. We have nothing to offer him, nothing that we can give in return. Salvation is offered to us as a free gift, entirely by the grace of God. No one can ever give all that he has in order to purchase Jesus Christ because he has nothing to give in the first place. Notice that there are two things in this story, which are immediately recognizable because we have had them before. There is a man, and there is a field. So we already have clues as to what these mean. The man in these parables is always Jesus himself. He has previously identified himself as the central figure. And the field, he has told us, is the world, the world of humanity, the human race, all of society. With these clues that our Lord himself has given us, we now have the key to the understanding of this parable. Jesus came, he says, and found a treasure hidden in humanity. Something was hidden, lost in the human race, but he uncovered it. And then he did an amazing thing. He covered it up again, buried it again. Then he went and gave all that he had and bought that field of humanity.Immediately we are asking ourselves, "What is this treasure?" That is what our Lord wants us to ask. One of the fascinating things about studying Scripture, especially in a series of parables, is to try to answer questions like that -- to seek to fit the puzzle of the parable to the pattern of life, and see where they correspond. Something is hidden in the world. It was hidden when our Lord came. He uncovered it but buried it again, and now it is hidden once more. And there it remains until our Lord's return. Pax

Q4. (Luke 17:33-36) What does our passage teach about the separation and judgment that will occur when the Kingdom comes? How should this affect our lives? Our testimony? Our love for our neighbours By these different examples, Christ wishes to insinuate that good and bad men will be found in every state of life. By those in bed, are understood the rich, by those in the mill, are understood the poor; whilst those in the field designate the pastors of his flock, who are labouring in the vineyard of the Lord. To the question of his disciples in the preceding verse, our blessed Saviour only returns this enigmatical answer, which seems to mean, that where-ever there are guilty Jews, there shall their enemies pursue them and find them out, not only in Jerusalem, but in all the cities of Judea, Galilee, &c. every where the vengeance of the Lord shall follow them, and overtake them. If we observe some discrepancies between the precise words of our Lord, as given by S. Matt. 24 : 40 an and in Luke, we can reconcile those apparent variations, by supposing that our Lord, in the course of his conversation, made use of both expressions. Our love for our neighbours is Joy in Faith! Pax It respects others and their rights. It requires the practice of justice, and it alone makes us capable of it. Charity inspires a life of self-giving: "Whoever seeks to gain his life will lose it, but whoever loses his life will preserve it" (Luke 17:33 Joy is faith. When we walk in the light, there is joy. In this light of faith, we learn to know ourselves and the values of the world. When we tread a path of cheer and joy, everything is friendly, has its importance and worth. Faith strengthens our hope and this in turn gives a sense of contentment and joy. St. Augustine said, "Happiness is nothing more than the joy of truth." Without this light of faith, our world becomes meaningless, lonely, empty, threatening, and paralysing. The only way to happiness is in the way of faith. The more strongly we believe, the more clearly we see, and the deeper is our vision, the deeper is our love. The more we love, the more we will be filled with contentment.

So whether we think of lightning! The Greek translated

Q2. (Luke 17:22-24) What do Jesus

Q1. (Luke 17:21) In what sense was the Kingdom of God present in the Person and ministry of Jesus? In what sense is the Kingdom of God present today? IT is obvious from other scripture that the kingdom of God will come at the day God has appointed; but as far as the people of that day were concerned, they would not live to see it. To have their part in it they needed to believe the Gospel of the kingdom that Jesus was preaching. What is man so special to Gods Kingdom, God planned for man to be in His image and likeness, ... the fullness of that image and likeness that He made man in! Therefore God also made man special, a special being, like Himself in more ways than one ... Now may the God of peace Himself sanctify you completely, and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. --- 1 Thess. 5:23 Therefore also, man