In Matthew 5:17-32, we address the first half of kingdom commandments indicated by Jesus formula, "You have heard it said...but I say to you..." What does it look like to be salt and light for the kingdom of heaven? Jesus is going to tell us. And the standard he sets is going to be very high indeed.

In Matthew 5:1-16, Jesus begins the sermon on the mount with a two part introduction. First, he communicates a series of virtues God affirms by rewarding. And second, he exhorts his disciples to be salt and light in society, presumably by living out the virtues that God values. But what does it look like, really, to live out the virtues? In the end, Jesus raises more questions than answers, and that is intentional.

In Matthew 3-4, we continue to follow Matthew as he sets up the context for the sermon on the mount. Who is this Jesus? What has he come to do? What is his connection to the Old Covenant? What does he mean that the kingdom of heaven is near? What is this gospel of the kingdom that Jesus proclaims?

We begin our Sermon on the Mount series with a two-part overview of Matthew 1-4 to set up our context. Who is this Jesus? What has he come to do? What is his connection to the Old Covenant? That's what Matthew has in mind to tell us, starting with the origin of the king in chapters 1 and 2.

In Isaiah 66:18-24, the end of Isaiah speaks of the end of this age. God sets a sign among his people. And he sends survivors out to the ends of the earth. They raise the sign as a standard. It is time to gather in the nations, time for every knee to bow and every tongue confess that the Holy One of Israel, He is God.

In Isaiah 65:17-66:17, God's response to the watcher's lament reaches a climax with the promise of a recreation. God will create the heavens and earth anew as an eternal dwelling place for his chosen ones. Who are the chosen ones? Who are these servants of God that dwell with him forever?

In Isaiah 63:7-65:16, we move from the triumphant vision of glorious Zion to the struggle of holding onto the promise of that glorious future in the painful present. A human watcher cries out to God in a theological rich lament. God challenges the watcher to accept a more accurate perspective of what he is doing.

In Isaiah 61:10-63:6, we encounter two further songs of a mysterious figure committed to the establishment of an ideal society for God's people. In the first song he comes dressed as a groom for a wedding. In the second song he comes dressed as a champion for battle.

In Isaiah 61:1-9 God pours out his Spirit, anointing a chosen servant to proclaim good news to the afflicted. That good news transforms God's people. 700 years later Jesus stood up in a synagogue, read the first two verses of this passage, sat down and declared, "Today this Scripture has been fulfilled in your hearing."

In Isaiah 60, the glory of God shines out from Zion as a glorious city on a hill. Many peoples respond to that light bringing gifts of tribute to the Holy One of Israel, tribute including frankincense and gold. How does this vision of Zion relate to the church? Is this our mission to build a city of light on earth?

In Isaiah 59, the prophet first condemns the wickedness of his society and then includes himself in with all the rest as he confesses, "our sins testify against us...we know our iniquities." Seeing no man to intercede, the Lord arms himself to bring justice and salvation. But who is this divine conqueror who comes to redeem Zion?

In Isaiah 58, the prophet calls out religious hypocrisy. As the paganism of chapter 57 represents the progressive idolatry of the left, the human-centered religiosity of chapter 58 represents the conservative idolatry of the right. In this lesson we raise our third big picture interpretation question, "How does the gospel of Jesus Christ help me interpret this text?"

In Isaiah 56:9-57:21, we shift from the ideal of God's people depicted in 56:1-8 to the actual reality of God's people. This gives us an opportunity to ask the critical interpretive question, "Who is Isaiah's primary audience?" Who were the people of God he was talking to and what were they like?

In Isaiah 56:1-8, we introduce the Book of the Conqueror, chapters 56-66, asking a critical interpretive question, overviewing this book's structure, and considering in its first 8 verses the inclusion of eunuchs and foreigners into covenant community with God.

In Isaiah 54 and 55, we are exhorted by the prophet to respond to the astounding work of the servant described in Isaiah 53. Shout! Cry aloud! Come! Seek! The table of grace has been set. You have been invited. Enter into the everlasting covenant of peace.

The fourth servant song in Isaiah 52:13-53:12 provides an incredible example of Old Testament prophecy about Jesus Christ. In this episode, we consider how critical historians have interpreted this text, how Jewish scholars have interpreted this text, and how New Testament writers have interpreted this text.

In Isaiah 52:13-53:12, we arrive at the heart of the Book of the Servant. The fourth servant song proclaims the long awaited "how" of spiritual deliverance. How does our holy God justly forgive sinful people?

In Isaiah 50:4-52:12, the third servant song provides a model of faithful resilience. Isaiah exhorts Israel to listen, wake up and walk with God according to that model.

In Isaiah 49:1-50:30, Isaiah begins the final section in the Book of the Servant with the second of four servant songs. God's servant is a select arrow, hidden in the Lord's quiver, to be aimed, drawn and released at the appropriate time, not only to restore Israel, but as a light for the nations that God's salvation might reach to the ends of the earth.

In Isaiah 48:1-22, Isaiah completes his description of Babylon's fall and Israel's deliverance. God perseveres in faithfulness to his chosen people, but a dark chord is struck in the joyful song of rescue. A great deliverance from the external oppressor Babylon does not solve the internal problem of the human heart.

In Isaiah 47:1-15, Isaiah looks ahead to the fulfillment of the Cyrus prophecy with the fall of Babylon. Isaiah's vision looks beyond the specific, historic fall of Babylon to a spiritual reality that runs through human history from the tower of Babel in Genesis 11 to John's depiction in Revelation 18.

In Isaiah 46:1-13, Isaiah concludes his description of Israel's obstinacy in regard to God's plan to use Cyrus. But first we continue our consideration of how Isaiah 45 influenced Paul's letter to the Romans in regard to the three themes of questioning God's plan, the righteousness of God, and the salvation of all Israel.

In Isaiah 45:9-25, Israel pushes back against God's plan to raise up Cyrus, a Gentile Messiah. God responds with a rebuke and an affirmation that Israel will still play a central role in the formation of a world wide people. We will see significant connection between Isaiah 45 and Paul's letter to the Romans.

In Isaiah 44:24-45:8, we consider the historical background and meaning of one of the most specific and unlikely prophecies of Scripture that a king named Cyrus would deliver the Jewish exiles from Babylon.

In Isaiah 43:22-44:23, we address the second half of our second major section in the Book of the Servant - the Redemption of Israel. The people of God need spiritual redemption from their own sin nature. Only God can meet our deepest needs. Pagan idol-gods, both ancient and modern, are empty fictions of our own design.

In Isaiah 42:18-43:21, we address the first half of our second major section in the Book of the Servant - the Redemption of Israel. Israel is going to need national redemption from exile in Babylon. God is going to do this. God's people are to give witness.

In Isaiah 41:21-42:17, Isaiah offers consolation for the Gentiles by exposing the idol-gods of the nations, prophesying God's remedy in a future servant, and responding with a new song. Isaiah's description of an ideal servant in 42:1-4 constitutes our first of four servant songs in the Book of the Servant.

In Isaiah 41:1-20, Isaiah concludes the initial consolation of Israel, with a powerful, compact description of God as sovereign over world events and with three descriptive pictures of the transformation he will bring about when Israel's exile is complete.

In Isaiah 40:12-31 Isaiah extols the character of the Creator God as the ground of the hope proclaimed in 40:1-11. We can find comfort in the hope of God's glory, word and arm when we see God as he truly is.

In Isaiah 40:1-11 God calls for heralds to proclaim his word of comfort for Israel. That word is provided by three voices, each adding to the message of consolation. Before getting into the text, we first introduce the Book of the Servant, chapters 40-55, by addressing Isaiah's development of the Messiah and righteousness themes.

In Isaiah 38-39 Isaiah creates a bridge between the Book of the King and the Book of the Servant with a reminder that even good human kings do not persevere in faithfulness.

In Isaiah 36-37 Isaiah reminds Judah that God truly is the Lord of History through the example of Sennacherib's inability to capture Jerusalem.

In this lesson we consider historical sources of Sennacherib's invasion of Judah to help us better interpret the narrative in Isaiah 36-39.

In Isaiah 31-35, we complete the six woes that rebuke Judah for turning away from God in troubled times to find help in Egypt. Isaiah continues to call his listeners back to God our King who is the source of stability in present times and our sure hope for the future.

In Isaiah 30, Isaiah begins and ends with the human perspective of Judah's alliance with Egypt and the looming invasion by Assyria. In the middle of the chapter, he gives us two divine perspectives, calling Judah's leaders to turn back to God and trust him to be their security.  

In Isaiah 29, we address the 2nd and 3rd woes of the Lord of History section, chapters 28-37. In this larger section, Isaiah reminds the people of God's deliverance during a national crisis, so that they might believe God is at work in the present and trust that God will fulfill his promises for the future. 

The move from Isaiah 27 to Isaiah 28 is a transition between major sections. In this lesson we briefly summarize 5 principles of faith from the Universal Kingdom section, chapters 13-27, and then move into the first woe of the Lord of History section, chapters 28-37. In chapter 28, employing powerful imagery (fading garlands, ripe figs, a covenant with death and a costly cornerstone), Isaiah calls the leaders of Judah back to trust in God.

In Isaiah 24-27, Isaiah presents a third cycle of passages that look far into the future to a final day where the city of man stands in stark contrast against the city of God and the faithful are exhorted to endure through to glory.

In Isaiah 21-23, Isaiah continues addressing God's rule over a universal kingdom in a second cycle of oracles to the nations in which he describes the failure of self-sufficiency to meet human need through the depiction of a toppled empire and the rippling effects on smaller nations.

In Isaiah 13-20, Isaiah begins a new section addressing God's rule over a universal kingdom. This first cycle of five oracles to the nations shows God to be sovereign over all nations both in his just punishment of self-sufficient pride and in his faithful provision for a believing remnant.

In Isaiah 9:8-12:6, Isaiah proclaims a word to Israel that further develops the four themes in his word to Judah, moment of decision, judgment, remnant and glorious hope. We end with an epilogue of praise in 12:1-6.

In Isaiah 8:9-9:7, Isaiah moves from his prophecy of judgment on Judah to identification of a remnant and a glorious hope.  The great light of glorious hope will arise in Galilee. He will be born a human child whose name is somehow also Mighty God!

In Isaiah 7:1-8:8, we consider a moment of decision set before Ahaz King of Judah and a sign from God that affirms the truthfulness of His words. The sign in this case is a baby born to a virgin.

In Isaiah 6, Isaiah experiences the vision of God that becomes the foundation for his lifelong ministry. His call and mission both follow after that vision.

In Isaiah 5, Isaiah concludes the initial diagnosis and prognosis of Judah raising the question, "What is the right response to a people who have taken for granted and abused the gracious gifts of God?"

In Isaiah 2-4, Isaiah continues his diagnosis of Judah developing the idea of sin and election by moving from ideal Jerusalem to actual Jerusalem to present Jerusalem.

In Isaiah 1:10-31, Isaiah performs the role of a covenant lawsuit prophet as he continues to diagnosis the spiritual condition of Judah from both a religious and social perspective.

In Isaiah 1:2-9, Isaiah diagnoses Judah's spiritual condition. We will take time during this first passage to consider three approaches to observing biblical poetry.

Isaiah 1:1 makes a claim to authorship and historical context for the book of Isaiah. In this episode we argue the validity of that claim as an introduction to the series.

In Acts 28:7-31 Paul arrives in Rome preaching the kingdom of God. We have been told Paul must stand before Caesar and the gospel must reach the remotest parts of the earth. How does the ending of Acts provide resolution to Luke's narrative while leaving these crucial events unresolved?

In Acts 27:1-28:6 God's sovereignty over the events of Paul's life reaches a climax as God leads him into a violent storm and brings him safely through, destined to preach the gospel in Rome.

In Acts 25:1-26:32 Paul stands before King Agrippa. Once again he is made the focus of judgment. But Paul does not offer up his own behavior for evaluation or defense. Paul offers to the gathered dignitaries for their consideration his message to the world, the gospel of Jesus Christ.

In Acts 23:12-24:27 Paul's gospel is on trial being judged according to its attitude to law and morality with a contrast between Paul's own behavior and the behavior of his opponents.

In Acts 21:17-23:11 Paul's gospel is on trial being judged according to its respect for conscience in relation to the non-essentials of ritual practice and the essentials of faith in Jesus and the resurrection.

In Acts 20:1-21:16, Luke ends the first movement of Part VI with a three-part defense of Paul's gospel ministry: a miracle of resurrection, a speech to partners in the gospel, and prophecies identifying Paul's coming trials as part of God's sovereign plan.

In Acts 19:21-41, Luke begins Part VI the final major section of the letter in which he provides a defense of the gospel by defending the gospel's messenger Paul. Each of the five movements in this part contains a danger avoided, beginning here with a riot.

In Acts 19:1-20, Luke completes Acts Part V with a focus on how the Kingdom of God, being established in Ephesus, clashed with the spiritual forces of darkness in that city.

In Acts 17:1-34, Luke uses the gospel's encounter with Gentile philosophy, politics and religion to highlight the Christian beliefs that God is the one true creator God and Jesus Christ is Lord and judge of all peoples.

In Acts 16:6-40, Luke begins Part V of Acts with a problem in Philippi that provides insight into the Holy Spirit's work in the life of a believer contrasted to the pagan experience of spiritism.

In Acts 15:22-16:5, the apostles and elders in Jerusalem send a letter to Gentile believers urging obedience to certain commands. Why? This is a 2nd question of covenant issue.

In Acts 15:1-21, the missionary expansion of the gospel among Gentiles forces the Jewish leadership in Jerusalem to address the theology of Gentile inclusion beginning with the first question of covenant.

In Acts 14:1-28, we consider seven strategic actions that help us understand the missionary ministry of Paul.

In Acts 13:13-52, we consider in this unique example of Paul preaching in a synagogue the proclamation of promise fulfilled in Jesus and the response of both Jews and Gentiles in Pisidian Antioch.

In Acts 12:25-13:12, from the church of Antioch gospel mission to Gentiles begins, being initiated and empowered by the Holy Spirit.

In Acts 12:1-24, two stories sharing the common factors of King Herod and an angel present for us the ongoing struggle between the power of man and the power of God.

In Acts 11:19-30, the first report of a church plant of Gentiles in the major urban city of Antioch provides a widow into an early, healthy Christian community suggesting principles to apply in our own communities.

In Acts 11:1-18, Peter reports back to the believers in Jerusalem concerning the events at Cornelius' household, raising questions for us about the modern day understanding of the gift of tongues and the baptism of the Holy Spirit.

In Acts 10:1-48, Peter is shaken by the implications of the New Covenant when God forces him to acknowledge the end of the ceremonial cleanliness code and to consider his own inner prejudice against non-Jews.

In Acts 9:32-43, we begin the third major part of Acts with two brief stories of healing that Luke uses to build a balanced structure and to communicate the continued spread of the gospel among the Jews in Judea.

In Acts 9:1-31, God sovereignly chooses the lead persecutor of the young Christian movement as his ambassador to the Gentiles.

In Acts 8:25-40, God sovereignly directs Philip to a man doubly excluded from the people of God and by his immediate baptism shows us the full inclusion of the gospel of Jesus Christ.

In Acts 8:1-24, the gospel is propelled forth from Jerusalem by the persecution following Stephen's death and into the unorthodox soil of Samaria. In this first occasion of cross-cultural witness, Samaria receives the word of God.

In Acts 7:1-53, we consider Stephen's speech, the longest speech recorded in Acts, as a response of the gospel to traditional religion.

In Acts 6:8-15 and 7:54-60, we begin the second major section of Acts (6:8-9:31) with a clash between the gospel message of the New Covenant community and first-century Jewish orthodoxy.

In Acts 5:17-6:7, we consider another external threat from the establishment and another internal threat concerning the distribution of goods among believers. Tension heightens in Jerusalem as we reach the end of the first of six major sections of Acts.

In Acts 4:32-5:16, we consider the sharing of common property among the first Christians and take note of how seriously and severely God deals with the internal threat of hypocrisy.

In Acts 4:1-31, the leaders of Jerusalem strike out against the new, vibrant Christian community. We consider these questions. What motivates the antagonism of the establishment? What enables Peter to stand so boldly in witness? How does the Christian community respond?

In Acts 3, Luke reports on one of the many miraculous signs being performed by the Apostles during the Jerusalem Awakening, giving us a second opportunity to consider Peter's gospel message as he again follows up the miracle by speaking to the gathered crowd. 

In Acts 2:22-47, the Church is born through Peter's witness to Jesus Christ empowered by the Holy Spirit. The result is a transformed community devoted to the Apostles' teaching, fellowship, breaking of bread and prayer.

In Acts 2:1-21, the Church is born in fire and Spirit at the Jewish Feast of Pentecost, and Peter takes his stand to speak to the multi-cultural assembly of Jews and seekers who gather at the sight.

In Acts 1:12-26, we consider how the small community of believers prepared themselves for the coming of the Holy Spirit. We also identify the overall structure of the book.

In Acts 1:1-11, Luke records Jesus commissioning the apostles and ascending into heaven, emphasizing the two major themes of Witness and Power in the Holy Spirit.

In John 21, the epilogue of the Gospel, John directs our attention to the journey of faith, highlighting the restoration of Peter and the commission Jesus gives every believer, "Follow me."

In John 20, the responses of believers to the empty tomb and news of Jesus raised from the dead suggest principles of faith in line with the two great themes of John's Gospel.

In John 19:17-42, Jesus reverses the shame of the cross to magnify the glory of his name, providing for us not only forgiveness but also a new status of honor free from guilt and shame.

In John 18:28-19:16, the trial of Jesus turns into an honor/shame struggle between the Roman governor and Jewish officials who both misunderstand who is truly in control of events.  

In John 18:1-27, we begin the story of Jesus' final hour with John's depiction of his arrest and first trial. Adding to the witness of the other Gospels, John reminds us that Jesus may go to the cross meekly, but he is absolutely not weak. Jesus maintains control throughout.  

In John 17:20-26, Jesus prays for us, for all who will believe because of the apostles' witness, and as he prays, Jesus describes his vision for unity and witness in Christian communities based on the truth of God's name and reality of abiding in him.  

In John 17:6-19, Jesus makes three prayer requests for his disciples as he commissions them to go into the world though not be of the world. If Jesus were to pray for you, what would he ask for?

In John 17:1-5, Jesus begins his prayer of sanctification for New Testament believers with a prayer for his own glory. How does God's desire for his own glory relate to his pursuit of a people called by his name?

In John 16:16-33, in the midst of the disciples' confusion, we are compelled to address the nature of prayer as Jesus promises for the fourth time, "If you shall ask the Father for anything, he will give it to you in My name."

In John 15:18-16:15, we consider the disciple's relationship to the world as both separate from the world and also committed to engagement with the world in the power of the Holy Spirit.

In John 15:12-17, we recognize the fundamentals of discipleship as abiding and loving while also addressing what Jesus meant when he said, "you will do greater works."

In John 15 Jesus provides for us the simple and deep discipleship image of the vine and the branches. We will consider the heart of abiding in Christ, the acts of abiding in Christ and the fruit of abiding in Christ.

In John 14:16-31 and John 16:5-15 Jesus we consider the promise of Jesus to send the Holy Spirit, who is the promised Holy Spirit and what roles does the Holy Spirit fulfill in the lives of believers.

In John 14 while comforting his disciples Jesus further develops the nature of discipleship, emphasizing the message of the disciple and the submission of the disciple.

In John 13:21-38 Jesus issues a new commandment for his disciples to love one another even as he has loved them. The command comes in a somber atmosphere as Jesus announces his plan to leave the disciples and foretells of his betrayal and denial.

In John 13:1-20 we begin the section of John's Gospel that focuses on true discipleship with three lessons from Jesus' symbolic act of washing his disciples' feet.

In John 12 Jesus declares "the hour has come for the Son of Man to be glorified. This is the conclusion to the first part of the Gospel, chapters 2-12, which we have titled The Word Among Us and, at the same time, the introduction to the second part of the Gospel, chapters 13-20, which we have titled The Hour of His Glory. 

In John 11 Jesus provides a sign that points directly to himself as the Resurrection and the Life. He raises Lazarus from the dead to affirm the truth that life in this world is experienced through walking with him and life in the next becomes a reality through believing in him.

In John 10 Jesus follows up the sign of healing the blind man with teaching about himself as the Door of the Sheep and the Good Shepherd. This lesson ends the second major section of the Gospel, chapters 5-10.

In John 9 Jesus again declares, "I am the light of the world!" Paired to this declaration, he gives us a sign and concludes with these words, "If you were blind, you would have no sin; but since you say, 'We see,' your sin remains."

In John 8:12-59 we continue the dialogue between Jesus and the Jewish crowd at the Feast of Booths as Jesus shines light on his own nature and theirs.

In John 7:53-8:11 we consider a known but rarely talked about issue with a cherished passage that does not seem to belong where it is located. The problem of this story will give us an opportunity to introduce the important study of identifying the original words of Scripture.

In John 7 we consider the symbolism of the Jewish Feasts in the Gospel and specifically the symbolism of the Feast of Booths as it applies to Jesus' teaching in the temple, the debate of the people and the response of the leaders.

In John 6:52-71 we consider the second part of Jesus' dialogue with the crowd centered on his declaration, "I am the bread of life." Jesus offends the crowd and many disciples depart. What is Jesus doing? What do his words mean?

In John 6:1-51, Jesus performs an astonishing sign, but the masses following him resist what he offers them, insisting instead that he give them what they want. This raises a key question of faith. What do you want from Jesus?

In John 5:31-47, Jesus calls four witnesses to support his claim of equality with God.

In John 5:1-30, we listen to Jesus' speech after the healing of a lame man and ask, "Is Jesus really claiming to be equal with God in power and authority? And if so, what does that mean about the nature of God?"

In John 4:43-54, Jesus is received without being received just as in chapter 2 many had believed without believing. The harvest field does not appear to be as white in Galilee as it was in Samaria. Still, the nobleman and his household indicate there are some in Galilee who truly believe.

In John 4:27-42, we consider the effect of Jesus' gospel conversation on the Samaritan woman, the disciples and the Samaritan villagers.

In John 4:1-26, we listen in and learn from Jesus Christ principles for sharing the good news.

In John 3:22-36, we reconsider symmetry in the structure of John. We also focus in on the center of chapters 2-4, the second testimony from John the Baptist, and apply that testimony as a heart check to our own service for God.

In John 3:1-21, an influential, religious leader comes to Jesus at night, and though he has everything going for him, he cannot see the light Jesus reveals. But maybe we can.

In John 2:13-25, Jesus clears out the temple revealing truth about himself and motivating three different responses from Jewish leaders, his disciples, and people in the crowd.

In John 2:1-12, we begin part 1 section 1 Jesus Revealed with the first sign which was performed at a wedding in Cana. We consider both the big obvious lettering on the sign and also the smaller, easier to miss lettering.

In John 1:19-51, we start by considering the overall structure of day before moving on to the four days of witness described in this introduction to the narrative.

In John 1:1-18, we follow the chiastic structure of John's prologue to consider the major themes that will play out in his gospel, regarding the nature of Jesus, the nature of faith, and the nature of discipleship.

In the twenty-ninth lesson of the Pentateuch series, we complete our series, considering three aspects of deuteronomic law code with an emphasis on the laws for leadership found at the center of the book, the laws of king, priest, and prophet.

In the twenty-eighth lesson of the Pentateuch series, we examine the relationship between covenant obedience, covenant blessing, and covenant curse in the theological exhortation chapters of Deuteronomy 27-30 with a focus on the call to listen, love, and live.

In the twenty-seventh lesson of the Pentateuch series, we continue to follow Jesus' lead in the Sermon on the Mount as a guide for understanding the Ten Commandments as a moral paradigm for the whole law. Our focus in this lesson is on the first half of the Ten Commandments with a focus on loving God.

In the twenty-sixth lesson of the Pentateuch series, we follow Jesus' lead in the Sermon on the Mount as a guide for understanding the Ten Commandments as a moral paradigm for the whole law. Our focus in this lesson is on the second half of the Ten Commandments.

In the twenty-fifth lesson of the Pentateuch series, we consider the chiastic structure of the first theological exhortation section of Deuteronomy, chapters 4-11, and also consider the themes of exclusive faithfulness, self-awareness, and right motives in relation to the overarching theme of covenant obedience.

In the twenty-fourth lesson of the Pentateuch series, we get a handle on the overall structure of Deuteronomy by considering how style, form, and structure are developed through the three literary devices of discourse by Moses, suzerain-vassal treaty, and chiastic parallelism.

In the twenty-third lesson of the Pentateuch series, we pause between the books of Numbers and Deuteronomy to consider the issue of biblical parallels with Ancient Near Eastern texts, such as the flood story from the Gilgamesh Epic and the creation narrative from Enuma Elish. How do we explain parallel accounts of events, ideas, and rituals that occur outside the Bible?

In the twenty-second lesson of the Pentateuch series, we make the transition from the Grumbling Generation to the Second Generation with a concentrated look at the intriguing story of Balaam Blessing Israel, better known as Balaam and the donkey.

In the twenty-first lesson of the Pentateuch series, we consider the second set of four incidents of grumbling during the Israelite's 40 years of wandering with a focus on Moses striking the rock and why God responded with such harsh punishment.

In the twentieth lesson of the Pentateuch series, we consider the grumbling of Israel through the middle section of Numbers and note principles of leadership modeled by Moses as he leads this contentious people.

In the nineteenth lesson of the Pentateuch series, we overview the book of Numbers and consider several legal passages in the Torah that seem to degrade women, beginning with the adultery test in Numbers 5.

In the eighteenth lesson of the Pentateuch series, we focus in on the Day of Atonement, the central point to the book of Leviticus.

In the seventeenth lesson of the Pentateuch series, we address the moral purity code of Leviticus considering the low bar of law as a code to govern civil society and the high bar of law as a call to moral perfection.

In the sixteenth lesson of the Pentateuch series, we address the ceremonial purity code categorizing the requirements, defining the meaning and function of the code, and asking, "Does any of this apply to me as a Christian?"

In the fifteenth lesson of the Pentateuch series we consider the priesthood sections of Leviticus and also consider the difficulty of three narrative passages describing God’s severe execution of the death penalty.

In the fourteenth lesson of the Pentateuch series we begin the study of Leviticus as a challenge to be set apart as holy for God as members of his covenant community.

In the thirteenth lesson of the Pentateuch series we consider the renewal of covenant with Israel after the sin of the golden calf, the symbolism of the tabernacle, and the incredible reality of God indwelling the tabernacle.

In the twelfth lesson of the Pentateuch series, we come to the true climax of the book. The most insidious enemy resides within. God intends to dwell with his people, but while Moses is away Israel rebels, re-imagining the Lord as a golden calf.

In the eleventh lesson of the Pentateuch series, we consider how God established covenant with Israel, looking closely at Moses' role as covenant mediator, the form of the covenant as a suzerain-vassal treaty, and the ratification of the covenant by blood and oath.

In the tenth lesson of the Pentateuch series, God destroys the gods of Egypt, making his name known to the nations and redeeming the nation Israel out of bondage but not without cost.

In the ninth lesson of the Pentateuch series, we move from Genesis our Kingdom Prologue to Exodus where Kingdom will be established. We focus in this lesson on the origin story and call of Moses.

In the eighth lesson of the Pentateuch series, we pause between Genesis and Exodus for one lesson to consider how ancient near eastern literature supports the unity and historicity of the biblical text while also providing insights into better interpretation.

In the seventh lesson of the Pentateuch series, we consider God's sovereign faithfulness to his covenant promise and how Joseph steps up as a positive participant in God's plan.

In the sixth lesson of the Pentateuch series, we consider covenant renewal made with Isaac and with Jacob, giving focus to Jacob's struggle through life as the son of believing parents who wrestles with God, grasping for blessing but unable to trust.

In the fifth lesson of our Pentateuch series, we consider Abraham as a model of faith and focus in on the second two essential covenant events in his life: the covenant sign in Genesis 17 and the covenant test in Genesis 22.

In the fourth lesson of our Pentateuch series, we consider two out of four essential covenant events in Abraham's life: the promise made in Genesis 12:1-3 and the covenant cut in Genesis 15:1-21.

In the third lesson of our Pentateuch series, we consider closely the temptation and judgment of Adam and Eve in Genesis 3 and then step back to take a broad look at the effects of sin on all humanity described in Genesis 4-11.

In the second lesson of our Pentateuch series, we continue to follow the creation story as Moses focuses in on Adam and Eve and what he teaches us about work, covenant, intimacy, and gender.

We are starting a new survey study of the Pentateuch with an emphasis on Grace in the Law. We plan to average 6 lessons for each of the first 5 books of the Bible. This first lesson provides an introduction to the series and begins with the creation story of Genesis 1, considering the three questions: (1) Who is God? (2) Who are we? (3) And what's our mission?

In Romans 16:25-27, Paul closes out his presentation of the gospel of Jesus Christ with a packed benediction in which he reminds us of the letter's purpose, topic, antecedent, scope and goal.

In Romans 16:1-24, Paul's final greetings to the Romans give us a glimpse into the makeup of the 1st century community of believers.

In Romans 15:14-33, Paul begins the conclusion to the letter with a focus on his missional purpose, inviting the Romans to partner with him and giving us insight into his strategy as a pioneering missionary.

In Romans 15:1-13, Paul completes his exhortation to the Roman Christians to live out the gospel by accepting one another in Christ.

In Romans 14:13-23, Paul rounds out three principles for accepting one another in the midst of disagreement over issues of conscience: the principle of the master, the principle of faith and the principle of the stumbling block.

In Romans 14:1-12, we start Paul's fifth application scenario with two principles that enable us to accept one another in spite of disagreement over issues of conscience. 

In Romans 13:8-14, Paul's fourth scenario addresses how to present yourself to God as you live out the gospel in society.

In Romans 13:1-7, Paul's third scenario for living out the gospel of Jesus hits us where we live on all levels, while also raising significant, challenging questions about justice. 

In Romans 12:9-21, Paul's second scenario for applying grace focuses on the Christian ethic of love, in the body of Christ, in general relationship and with others in society.

In Romans 12:3-8, Paul's first scenario for applying grace is in regard to the new community of grace, where we challenges us to see ourselves with sound judgment as members of a body who have unique gifts to contribute.

In Romans 12:1-2, moving from explanation of the gospel to application, Paul provides a model for Christian living: respond, present, renew.

In Romans 11:25-36, Paul warns against any kind of ethnic or moral or spiritual prejudice as he affirms the impartiality of God and looks ahead to the future revival of Israel.

In Romans 11:11-24, Paul argues that while the current hardening of Israel against the gospel benefits the rest of the world, God has future plans for Israel.

In Romans 11:1-10, Paul reassures that, though the majority of Israel is hardened against the gospel of Jesus, God remains faithful to true Israel, the remnant comprised of Jewish believers who continue to walk in faith accepting the grace of Jesus Christ.

In Romans 10:12-21, Paul completes his argument that Israel has largely missed out on inclusion in the New Covenant people of God by stubborn refusal to accept God's plan of salvation in the gospel of Jesus Christ.

In Romans 9:30-10:11, Paul continues his explanation for the exculsion of most Israelites from the New Covenant people, providing a warning to all traditionally religous peoples, Christian or otherwise, tempted to exclude those who do not fit their system.

In Romans 9:6-29, Paul begins his argument that though most Israelites are excluded from the New Covenant people of God, God remains faithful to his promises to Israel.

In Romans 9:1-5, Paul introduces the third major section of his argument for the gospel of Jesus Christ with a prayer of lamnet for his kinsmen, the people of Israel.

In Romans 8:28-39, Paul concludes the second major section of Romans on the power of grace declaring for us again the secure hope we have in Jesus.

In Romans 8:18-27, Paul addresses both intellectual and emotive realities of suffering to help us understand that life in the Spirit does not mean life free from pain. 

In Romans 8:1-17, Paul restates the gospel, including the role of the Holy Spirit, and contrasts our former state in the flesh with our new state in the Spirit.

In Romans 7:13-25 Paul masterfully describes the inner struggle of the conscious and particularly the weakness of his will to do the good he knows he should do. Is he speaking as a Christian or as a non-Christian?

In Romans 7:7-12, Paul begins his argument that the law has a critical weakness in its attempts to produce righteous living in the lives of people.

In Romans 7:1-6, Paul completes his defense for the strength of grace as he prepares to describe for us the weakness of law. 

In Romans 6:15-23, Paul continues to show the strength of grace to produce righteous living by providing the believer with a new heart, a new master, a new trajectory and a new process.

In Romans 6:1-14, Paul challenges the idea that grace encourages sin by assuming a new perspective and describing a new union as true realities in the lives of of those who have truly received the gift of grace.

In Romans 5:12-21, Paul describes the power of grace as a realm change; a transfer from the kingdom of the living dead to participation in the kingdom of life; a move from the kingdom of Adam - sin - death to the kingdom of Jesus - grace - life.

In Romans 5:1-11, Paul moves into the second major stage of his teaching on the gospel of Jesus Christ, showing the power of the gospel by emphasizing the secure hope and deep joy that come from standing in grace.

In Romans 4:9-25, Paul develops his assertion that the covenant of promise God made with Abraham serves as a precedent to the covenant of grace that came through Jesus Christ.

In Romans 3:31-4:8, Paul offers Abraham as a precedent for his gospel argument that people can only be declared righteous in God's by grace through faith.

In Romans 3:21-30, finally, Paul the prosecutor gives us good news in a surprise verdict.

In Romans 3:9-20, Paul presents the closing argument of his indictment of all humanity.

In Romans 3:1-8, Paul raises two objections to his charge against religious people in the previous chapter.

In Romans 2:17-29, Paul further extends his charge against those who presume their religious activities make up for their moral failures.

In Romans 2:1-16, Paul extends his charge to include people who feel safeguarded by a sense of their own morality.

In Romans 1:18-32, Paul levels an indictment against pagan man - both ancient and modern.

In Romans 1:16-17, we encounter the topic of Paul's argument for the letter, regarding the power of the gospel to save.

In Romans 1:8-15, we consider how Paul uses the letter introduction to motivate the Romans to receive his gospel teaching.

In Romans 1:1-7 we encounter Paul's self-description to a church he had never visited and learn more about the Roman believers.