Praying the Psalms

Youths!
As a follow-up to our Sunday school lesson, spend a brief amount of time each day (perhaps at the beginning or end) picking up a Bible and turning to Psalms. Pick one psalm, randomly if you like, and read it as a prayer to God. Sit in silence for a minute or two afterwards or pray more on your own as you feel led.
Do your reading in a place away from distractions of the phone, TV or other people so you can focus on the words and talking to God. Try to note when you did this each day so you can report back to us next week.
If you feel uncomfortable about doing this completely randomly, here are some psalms you can use:  Psalm 23, Psalm 25, Psalm 46, Psalm 139, or Psalms 145 - 150. Click on these links and you can read each of them on your phone or device.
Here are a few ideas for how to do the readings:

• For some of the longer psalms like 25, 139 and 145, you could go through the chapter over a series of days, reading a different group of verses each day. For example, with Psalm 25 read 1-3 one day, 4-5 the next day and 6-7, 8-10, 11-15, 16-18, and 19-21 on subsequent days.
• Psalms 145 - 150 are all psalms of praise, some shorter and some longer. You could read one of them each day.
• Read any combination of these or other psalms in full or in part, choosing one each day.

Embrace this opportunity to share a small amount of your time with God. Just focus on the words of the psalms if you feel uncertain in your prayers.

Luke 24

The first witnesses to the resurrection in Chapter 24 are the women who followed Jesus. Luke tells us very matter-of-factly about their encounter with "two men" who suddenly appear at the empty tomb "in dazzling clothing" (v. 4-8). Reminded by these two, they remember and accept that Jesus predicted his death and resurrection (v. 6-8). They were then the first to spread this good news, or gospel, which they brought to the 11 remaining male disciples (v. 9). The men did not readily accept the gospel (v. 11), but perhaps came around once Peter had checked out the empty tomb (v. 11-12).

Two of Jesus' followers walking to the town of Emmaus are the first to encounter him (v. 13-31). During their lengthy time with Jesus, these sad and confused men don't recognize him (v. 16). It isn't until they are sitting around a table with Jesus, hearing him bless the food and watching him break the bread that they finally recognize who it is (v. 30-31). Beforehand, he does make it clear to them that scripture laid out this path of suffering for the Christ and that there was much prophesied about him (v. 25-27). Do you wonder where those passages are in the Old Testament and what they say? Or perhaps you do know at least some of them and could share with us on Sunday. I'll also be ready to briefly mention some. I like to think that the church's collective understanding of these things started right there on the road as Jesus explained them to these two. Jesus repeats this scripture lesson for the disciples and a wider group of followers in verses 44-45. By the way, the men say in verse 21 that they hoped Jesus was going to "redeem Israel." Any thought as to what they meant by that?

Jesus appears again, this time to the 11, as these two are telling them about the Emmaus road encounter (v. 36). In the meantime, it also seems that Jesus has appeared to Simon Peter (v. 34). Notice the fear and doubt they exhibit (v. 37-38) and how Jesus dispels it (v. 39-40). We don't have the benefit of the resurrected Christ physically standing before us to chase away our fears and doubts. I just want to emphasize how important the witness of fellow believers' experiences with God and our own immersion in his word is to helping us accept and understand the truths Christianity proclaims.

Jesus soon ascends into heaven (v. 51). Right before that, though, he tells the disciples that his death and resurrection was the point of his ministry, tying it to a world-wide proclamation of repentance for the forgiveness of sins (v. 46-47). This takes us back to some of the earliest preaching and teaching of Jesus in Luke. In the midst of all the healing and casting out of demons, he was calling for repentance and forgiving sins. He notes they are his witnesses and commissions them for this proclamation to all nations, starting in Jerusalem (v. 47-48). But they are to wait "until you are clothed with power from on high" (v. 49). This is the set up for Luke's next book, The Acts of the Apostles.

Until then, the last verse of this book says, they could be found in the temple praising God. 

Luke 23

Luke completes the narrative of Jesus' trials, torture and execution in Chapter 23. It's a powerful testament of Christ's suffering and death. Does this help you to understand what Jesus went through? Does it give you more appreciation for what we, as Christians, understand as the purpose of the crucifixion? Or why God the Father wouldn't remove this cup of suffering from him, as Jesus asked in Gethsemane (22:42)?

Were you familiar with all the details of this story? Jesus' confession of his kingship to Pilate (v. 3), shuttling between the Roman governor and Herod (v. 7, 11), Pilate's reluctance before pronouncing a death sentence (v. 4, 14-16, 20-22). What do you think of Barabbas (v. 18), Simon of Cyrene (v. 26), the wailing women Jesus prophecies to (v. 27-31), the insulting and penitent criminals he was crucified with (v. 39-43), the soldiers and other people who mocked Jesus as he suffered (v. 35-37), the centurion with a dawning realization about Jesus (v. 47), his followers watching from a distance (v. 49) or Joseph of Arimathea (v. 50-51)? What was surprising in this chapter? 

Pilate seemed ready to release Jesus at points (v. 4, 13, 22). Why do you think he agreed to crucify Christ (v. 24-25)? What do you make of Jesus' response to the penitent criminal (v. 42-43)? What do you think about the phenomenon that occurred when Jesus died, resulting in the centurion's confession (v. 44-47)?

Does this story deepen your understanding of God's love for you, or strengthen your faith that God has a will and purpose for your life? Does it stir up other feelings in you?

This chapter is a sad, low point for Jesus and his followers. Those who have been out to get him throughout the story have finally gotten the upper hand. But this is not the final chapter. 

Luke 22

Satan plays a vital role in setting the scene for Chapter 22. As we've heard before, the chief priests and scribes wanted to put Jesus to death, but without the knowledge of the crowds of people in town for Passover (v. 2). Satan apparently possessed the disciple Judas (v. 3) before he went to the Jewish leaders to discuss how he could help them (v. 4-6).

The rest of the chapter records the happenings of a dramatic day. It starts with preparations for the Feast of Unleavened Bread/Passover (v. 7-13) and ends the next morning with an arrested, beaten Jesus on verge of being condemned to death. In between, Jesus prophesies to and teaches his disciples, institutes a memorial to himself that will become significant in the wake of his death and resurrection, and does one last act of healing.

Back to the beginning, I'd like to hear what you think about Jesus' very specific directions to Peter and John about preparing for Passover (v. 10-12). How did he know what would happen? Once they're sharing the "last supper," Jesus notes that he won't eat the Passover again until it is fulfilled in the kingdom of God (v. 16) or drink wine again until the kingdom of God comes (v. 18). He has talked before about the kingdom of God being among the people now or being nearby them. What do you think Jesus is saying when he talks about it in this chapter? 

Jesus speaks of his suffering (v. 15), body and blood (v. 19-20), and betrayal (v. 21-22). In spite of this, the disciples quickly go to arguing about who among them is the greatest (v. 24). To me, it seems very small-minded because their leader is facing a crisis. Perhaps it's an issue for them, though, precisely because they are beginning to sense the inevitability of his death. The issue looms large for them. But Jesus uses this dispute to lay out the profound concept of servant leadership (v. 26-27). It's a radical departure from what they understood about great leaders. It becomes the pattern and the model for believers' interactions with each other and the rest of the world. I wonder what you think about the promise Jesus does make to them (v. 28-30) about ruling with him in his Father's kingdom.

Some of the drama in this chapter unfolds around Peter, who denies Jesus (v. 56-60) just as he predicted (v. 34). But unlike when he talks about Judas' betrayal (v. 22), Jesus seems to be rooting for Peter. Jesus is praying for and encouraging Peter, suggesting that he will recover from this betrayal (v. 32). Satan is playing a role again (v. 31), like with Judas. It's an interesting parallel to the story of Job in the Old Testament. Satan appears before God multiple times seeking permission to test Job -- and is allowed to.

What did you think when Jesus commanded his followers to buy a sword if they didn't already have one (v. 36) right before he was arrested? I would suggest that they misunderstood his intent, considering that one of them responded to the arrest by cutting off someone's ear (v. 50). Jesus' responses were to tell them to stop and healing the ear (v. 51). In verse 38, when the disciples point out that they have two swords, it's best to understand Jesus' response of "it is enough" to mean a rebuke, as in "That's enough of such talk!" So, his intent in mentioning a sword was more about protection as their mission continued rather than to encourage aggression. 

Jesus' time of prayer at the Mount of Olives (v. 39-46) demonstrates how anguished he is, even sweating blood (v. 44). In verse 42, he seems to not want to face what is ahead, but surrenders to God's will. I think it can be valuable for believers to remember how Jesus reacted in extreme adversity. His willingness to follow God is a model for us (although I hope we never need to face death for our faith). I think we see a great contrast in times of testing between Jesus and Judas (v. 47-53) or Jesus and Peter (v. 54-62). I'd love to hear what you think about the roles each of them play in this chapter. Jesus declares his deity (v. 70) while being questioned after they beat him. Interestingly, he partially quotes from Psalm 110 in making his declaration (v. 69). It's the same passage he brought up (more completely quoting) in 20:41-44. It appears there almost as a riddle. Here he fully claims his position. That becomes the foundation for his crucifixion in the next chapter. Stay tuned!

Luke 21

Jesus gives his followers in the temple a catalog of signs and warnings related to the destruction of Jerusalem and his second coming in Chapter 21. Perhaps Jesus' teaching takes this turn because of how near to the end his own time on earth is coming.

Before all that begins, Jesus presents a powerful object lesson for his followers in verses 1-4. Others may be impressed with the gifts and offerings being given by the rich people, but -- as usual -- Jesus focuses in on the poor and marginalized, in this case a widow. I think he really admires this woman. The contrast he draws (v. 3-4) is about how much of their own money people are willing to give to God or the temple, and that's one important idea we can take away from this. But another application for us is commitment to God's kingdom. This poor woman was all in while many others gave a token to God. If you're able or willing to give most or all of your money to church, Christian ministries or other charities, that speaks to your commitment to the people Jesus was most concerned about. But I would love to hear your thoughts Sunday on how else we can embrace the widow's ethic in our lives, so as not to just gloss over this important passage.

Of course, this turned some people's attention to all the beautiful and expensive things the temple was adorned with (v. 5). That's what triggers Jesus' turn to darker thoughts. First, he predicts the temple will be destroyed (v. 6). Then, in response to a question about when this will happen, he begins talking about his return (v. 8) and what will precede the end of time (v. 9). He elaborates by talking about wars, natural and man-made disasters and astronomical happenings (v. 10-11) -- all signs of Christ's return. When you reflect on this list of woes and look back -- whether it's the last week, the last century or the last 2,000 years -- do you think the world is ripe for Jesus' second coming?

Jesus also promises his followers that they will be persecuted before all of these signs occur (v. 12). Now, for those who didn't back away from Jesus over his talk of wars, plagues and famine, these warnings about being thrown in prison probably caused many to flee. But Jesus, ever the gospel preacher, sees it as an opportunity for their testimony (v. 13). He doesn't suggest, though, that this testimony will somehow lead to freedom, reconciliation or acceptance of Christ by all. Instead, expect betrayal by family and friends, death, and universal hatred (v. 16-17). If we were to read Acts, Luke's other book in the New Testament, we would see that the apostles and Jesus' other early followers encountered much of this. We live in a place where these concerns aren't much of an issue, but I'm wondering how you think you would respond in such situations. Would you keep following Christ? It's worth considering, because someday you may live elsewhere and not enjoy the same degree of religious freedoms. Or maybe  the situation will change here in some way.

I want to note that in the midst of all this Jesus offers words of hope and encouragement for those who follow him (v. 9, 14-15, 18-19). Essentially, these statements assure listeners that Jesus will be present in the midst of tribulation and that believers will be protected (even if they die).  

Jesus isn't done with the bad news, though, as he gives more detail on all that is to come. He predicts the destruction of Jerusalem (v. 20) and all the woes surrounding that (v. 21-24). He also has more to say about signs in the heavens and on earth and the fear and anxiety it will produce (v. 25-26). Jesus specifies how he'll return (v. 27), using the title of Son of Man that he has referred to himself as in the past. And he offers more words of hope (v. 28), which sound like a life line to a drowning man after all that has been outlined. The purpose of all these signs is laid out in the parable in verses 29-33 -- that believers can recognize the kingdom of God is near. Again, words of hope in troubled times. 

Jesus talks about watchfulness and readiness in light of these things, telling believers to pray for strength to get through (v. 34-36). There are a lot of interesting/confusing details in the chapter. I want to hear on Sunday what in all of this description catches your attention or what you have questions about.

Luke 20

Enemies repeatedly try to trick Jesus in Chapter 20 as they look for opportunities to arrest him in the temple. He blunts their attacks with riddles, a parable, reasoning and defiant statements. Jesus' responses first infuriate (v. 19) and then confound (v. 26) those seeking to stop his teaching. This appears to be a coordinated attack involving chief priests, scribes, elders and Sadducees (a rival party to the Pharisees -- of which some of the others likely were). But even in predicting his own death (v. 15), Jesus gets the upper hand rhetorically. Remember, we are in Jesus' "passion week" -- just two chapters away from his arrest and three from his crucifixion. Before that drama, though, he has much to teach.

Arresting Jesus or even speaking against him is a challenge for the religious leaders, partly because the people embraced him and his teaching. We can see their concern over this dynamic in verses 6, 19, 26 and 45-47. The leaders ask Jesus a series of three questions (vs. 2, 22 and 33) designed to entrap him. I'd like to hear your thoughts on why they asked these questions and see what you think of Jesus' responses. Do you have a favorite?

After answering the first question about his authority to teach, Jesus goes into the parable of the vineyard owner. What is he talking about here? On Sunday, let's see if we can identify each of the characters and figure out Jesus' point. From verse 16, it sounds like people Jesus had been teaching understood what he was getting at. It seems to be unthinkable for them, but he responds by pointing to two passages of scripture to prove his point (v. 17-18). Again, I just want to see if on Sunday we can get a sense of what he is saying here, so be ready to talk about it!

In case you are thinking about your favorite response from Jesus, I'll tell you that I liked his answer about marriage and the resurrection. He quickly lays out why who you're married to is an irrelevant question after death (v. 36) and moves on to challenge their underlying skepticism about the resurrection (v. 37-38). [If you're interested, I can explain on Sunday why the Sadducees were skeptics on this issue.] He turns to scripture and eloquently shows that even Moses accepted his physically dead ancestors as still existing spiritually. Verse 38 is a beautiful statement that speaks of our hope as believers -- that in death our souls live on. We'll be with God immediately and after the resurrection of the dead at the end of time.

Jesus makes claims to divinity repeatedly in this chapter -- in the parable (v. 13), in his response to the people afterward (v. 17-18) and as he quotes another passage of scripture (v. 41-44). This  is, again, an interesting couple of verses. Let's talk about this final passage on Sunday.
Jesus has verbally jousted with the religious leaders and won. Now, as the chapter closes, he takes a parting shot at them by calling out their hypocrisy (v. 46-47) and condemns them. He has won this battle, but they'll be back.

Luke 19

Jesus wraps up his long journey toward Jerusalem in chapter 19, demonstrating grace to a repentant sinner along the way (v. 1-10). He enters Jerusalem to acclaim and adulation from his disciples for the miracles they had seen (v. 35-38), then he heads to the temple and starts making waves (v. 45-48).

We've heard grumblings about Jesus' association with tax collectors before, and he told the parable of the justified tax collector in 18:9-14. So, it's no surprise that Jesus is open to Zacchaeus while the crowd sees only a sinner (v. 7). Before Jesus speaks to Zacchaeus, all we know is that he's curious (v. 3). What I read in the next few verses leads me to believe Zacchaeus was seeking out Jesus as part of a spiritual journey that had already caused him to reject the way he had been living. In light of this, Zacchaeus may have resolved to right his financial wrongs because of Jesus' invitational attitude (v. 5), creating some economic justice (v. 8). Are there ways we can be open to people that others reject or look at as sinners? 

Zacchaeus' plan of action was the evidence (or what we've sometimes called fruit) of his prior repentance, as Jesus affirms the lost has been saved (v. 9-10). His response stands in contrast to the rich ruler (18:23) who went away sad that he couldn't inherit eternal life/enter the kingdom of God.

The parable that follows (v. 11-27) foreshadows the disciples' proclamation of Jesus' kingship as he rides into Jerusalem (v. 38). It serves as a rebuke to those who mutter against Jesus' acceptance of Zacchaeus. It's also a clarion call to his followers (then and now) to use what God has given us for the work of the kingdom. This includes the skills that we have, but I think it speaks of our financial resources, as well. The king gives 10 servants each a mina (v. 13), an amount of money equal to three months wages. However, investment in God's kingdom is kind of the reverse of growing your money, like the servants did (v. 15-16, 18). Instead, it's giving away what you possess and following Jesus. This is something Zacchaeus embraced and the rich ruler rejected. There are a lot of other interesting elements to this parable, including the rewards and punishments the king gives to his servants for their investment choices or how they accept his position (v. 17, 19, 22-27). Let's talk about what else is in this parable on Sunday.

Jesus and the disciples' journey to Jerusalem has been going on for 10 chapters, since 9:51, and now they're about to arrive. I'd like to hear what you think about the intriguing scenario leading up to Jesus' "Palm Sunday" ride into Jerusalem (v. 28-34), where disciples are sent to get a colt. By the way, did you notice that no palms are involved in this telling of the entry into Jerusalem?

Look at what the people shout as Jesus rides into the city (v. 38). They call him a king coming in the Lord's name, referencing a messianic passage from the book of Psalms (118:26). There are a couple other components here that signal the Messiah is arriving. We'll talk about those on Sunday. Now, look at what else the people shout -- does it sound familiar? It has striking similarities to what the host of angels proclaimed to the shepherds in 2:14 when they revealed that the newborn Jesus was the Messiah. Jesus embraced the crowd's praise and claimed the Messiah mantle in his response to the Pharisees (v. 40). He then prophecies of Jerusalem's destruction and ties it to his coming rejection by Israel (v. 41-44).

Jesus made sure everybody knew he would be in the temple teaching when he drove out those who were selling in the courtyards (v. 45). They were likely selling animals for sacrifices and he seems to be taking issue with how they were doing that, quoting from two scripture passages (Is. 56:7 and Jer. 7:11). Perhaps that ruckus drew people to Jesus for his daily teaching sessions (v. 47) and gave him a jumping off point for those lessons. But because of that incident, along with everything else the Jewish elite objected to with Jesus, they were looking for an opportunity to kill him (v. 47). Within the week, they would.