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OBEDIENT LOVE (LOVE VERSUS BITTERNESS) Genesis 41:25-33, 37-40, 50-52 Sunday School notes by Roberta McIntosh INTRODUCTION I’m sure that at one time or another, we all have asked ourselves, is it worth it to continue trying to serve God? It happens when we become discouraged from facing difficulties one after another and we may begin to fall away in our commitment to God. But our lesson this week shows us how Joseph stood firm despite many setbacks in his life and held on to his faith in the LORD. Then God used him to bless the land of Egypt, for Joseph had the wisdom of God in everything that he did. 25. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath shewed Pharaoh what he is about to do. After “Joseph” had listened to “Pharaoh” recount both of his “dreams,” one about the cows and a similar one about ears of corn or grain, “Joseph” now began to interpret the “dream” by saying “unto Pharaoh, The dream of Pharaoh is one.” In other words, “Pharaoh’s” two “dreams” were in fact one dream; they had one message. Then “Joseph” continued to say “God hath shewed Pharaoh what he is about to do.” This statement indicated that both “dreams” related to the same coming events and was certain to be fulfilled. “Pharaoh” had wisely taken the “dreams” seriously. He was to understand that the “one” message of his dreams was a kind of announcement that God was about to do a significant thing in Egypt. 26. The seven good kine are seven years; and the seven good ears are seven years: the dream is one. The word “kine” is an old word for “cows.” Joseph interpreted the “seven good kine” or fat cows, and the “seven good ears” of corn (or grain) both to represent “seven years” of abundance and plenty in the land of Egypt. Then Joseph repeated the words, “the dream is one. 27. And the seven thin and ill favoured kine that came up after them are seven years; and the seven empty ears blasted with the east wind shall be seven years of famine. Joseph also explained that the “seven thin (or skinny) and ill favoured kine” and the “seven empty ears” in Pharaoh’s dream also represent “seven years.” Just as the “seven good or fat cows” and the “seven good ears” of corn represented the coming “seven years” of abundance in Egypt, the “seven thin (or skinny) and ill favoured kine” and the “seven empty ears” of corn represented “seven years of famine” in Egypt. The words “the seven thin and ill favoured kine that came up after them” mean that the skinny cows later came and devoured the good or fat cows. Likewise, the words “the seven empty ears blasted with the east wind” indicate the destruction done to the unharvested corn by the “east wind” rendering the crop useless. Simply stated, in his dream, Pharaoh was standing by the Nile River when he saw seven fat cows come up out of the river. Then seven lean cows came from the river and devoured the fat cows (see Genesis 41:1-4). This was followed by another dream in which seven healthy heads of corn or grain were eaten by seven scorched heads of corn or grain (see Genesis 41:5-7). The point of the dream is that after the “seven years” of abundance and plenty, there would be “seven years of famine” that will wipe out the abundance of the previous “seven years.” Pharaoh was being warned to prepare for the “famine” while there was plenty of grain. 28. This is the thing which I have spoken unto Pharaoh: What God is about to do he sheweth unto Pharaoh. Here Joseph reaffirms what he said in verse 25. With the words “This is the thing which I have spoken unto Pharaoh,” Joseph is saying that he is about to give a clearer interpretation of what Pharaoh’s dreams mean as he said “What God is about to do he sheweth unto Pharaoh.” In other words, God has revealed to “Pharaoh” in his dreams what He “is about to do” in Egypt. 29. Behold, there come seven years of great plenty throughout all the land of Egypt Now Joseph begins to tell Pharaoh exactly what his two dreams, which were actually one dream, really meant. He said that “seven years of great plenty” were about to come “throughout all the land of Egypt.” The nation of “Egypt” was going to experience “seven years” of overflowing crops. 30. And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land. At the same time that Joseph told Pharaoh about the “seven years” of plenty, he also warned him that after those seven years, “there shall arise…seven years of famine.” When the “seven years of famine” arrive, Joseph prophesied that “all the plenty shall be forgotten in the land of Egypt.” So great would the “famine” be in the land that the abundance of the previous “seven years” would not be remembered because “the famine shall consume the land.” It’s true that adversity can have the effect of erasing from our memories all of the prosperity we may have previously experienced. 31. And the plenty shall not be known in the land by reason of that famine following; for it shall be very grievous. Here, Joseph continued to state just how bad the “famine” would be. He said that the years of “plenty shall not be known.” It would be as if the “seven years of plenty” never happened because the years of “famine” would be “very grievous” or very severe. 32. And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass. The fact “that the dream was doubled unto Pharaoh twice” means that the same message was given in both dreams causing the “dream” to be “doubled” or given twice but with different analogies. In other words, the same message of Pharaoh’s “dreams” were given to him “twice” to stress the certainty of this prophecy and the swiftness with which God’s plan would be carried out. 33. Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt. Besides telling “Pharaoh” what was going to happen, Joseph, in his wisdom also advised him of the best way to handle the famine. He said “Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt.” We don’t know whether Joseph had himself in mind when he suggested that “Pharaoh” appoint “a man discreet and wise” to oversee the project, but he suggested to Pharaoh what characteristics to look for in whoever he chose . First, the person chosen for the job had to be “discreet,” that is discerning and able to analyze the problem. Second, he had to be “wise,” that is able to see what the facts meant and then take precautions by executing a suitable plan. Joseph had already proven himself to be a “wise” steward in the house of Potiphar (see Genesis 39:3-4) and in the prison (see Genesis 39:22). Obviously he knew how to manage both material and human resources. 37. And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants. The phrase “And the thing” refers to Joseph’s plan that he gave to “Pharaoh” in verses 34-36. We are told that this plan “was good in the eyes of Pharaoh, and in the eyes of all his servants.” This means that both “Pharaoh” and “his servants” or members of his court were impressed with Joseph’s plan. Not only had this young slave wisely interpreted “Pharaoh’s” dreams, he also offered a plan to meet the needs of the Egyptian nation. 38. And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is? We don’t know just how much “Pharaoh” knew about Joseph at this point. However, based on the testimony of the butler (see Genesis 41:9-13) as well as what “Pharaoh” had just witnessed himself, he decided that no further search was necessary. So “Pharaoh” posed a rhetorical question to the members of his court: “Can we find such a one as this is, a man in whom the Spirit of God is?” Of course the words “such a one as this is” referred to Joseph. “Pharaoh” had undoubtedly thought that his dream had come from one of his many gods. But now he believed that Joseph had given him an inspired interpretation and was the man for the job because he described Joseph as “a man in whom the Spirit of God is.” Describing Joseph in this manner indicates that “Pharaoh” believed Joseph’s abilities were not of human origin. Indeed, his abilities were the result of Joseph being indwelt by the “Spirit of God.” This was a correct conclusion made by “Pharaoh” but it was encouraged by Joseph who had earlier informed him that any interpretations he would give were from “God” (see Genesis 41:16) and not from him. For Joseph to give “God” the credit says much about his character, showing that he was not intentionally trying to advance himself in the eyes of the Egyptian king. We should not conclude from Pharaoh’s words “in whom the Spirit of God is” that his understanding of “the Spirit of God” was anything near that of Christians. There is no indication that “Pharaoh” renounced his gods or became a believer in Israel’s God. He only recognized that the deity who sent the dream also sent the man who interpreted the dream. 39. And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art… Here “Pharaoh” introduced his reasons that would lead to him promoting Joseph saying “Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art.” In Genesis 41:33, “Joseph” had earlier suggested to “Pharaoh” that “a man discreet and wise” should be appointed to oversee the collection of grain for the approaching famine. Convinced that “Joseph” was that man, “Pharaoh” said to him, “there is none so discreet and wise as thou art.” The words “Forasmuch as God hath shewed thee all this,” indicate that “Pharaoh” had no doubts that “Joseph” was a genuine man of “God. 40. Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou. Joseph’s testimony for God and his spiritual qualities of being “discreet and wise” were recognized by Pharaoh and moved him to say “Thou shalt be over my house, and according unto thy word shall all my people be ruled.” In other words, Pharaoh gave Joseph the authority to “rule over” all of Egypt including Pharaoh’s household with one exception as Pharaoh said, “only in the throne will I be greater than thou.” Joseph would be the number two man in Egypt. Only Pharaoh would be “greater than” Joseph in Egypt. 50 . And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Potipherah priest of On bare unto him. The happiness of an extended family such as his brothers were enjoying at home, had been denied to “Joseph” for many years. So it must have been a special blessing to him when God blessed him with children. We are told that his wife “Asenath the daughter of Potipherah priest of On” bore him “two sons before the years of famine came” upon the land of Egypt. 51. And Joseph called the name of the firstborn Manasseh: For God, said he, hath made me forget all my toil, and all my father’s house. To the Hebrews, the names given to children were very significant. From the names of “Joseph’s” children we can get some clues to his inner feelings that he must have been experiencing while in Egypt. “Joseph called the name of the firstborn Manasseh.” He gave his first son this “name” because as he said, “God…hath made me forget all my toil, and all my father’s house.” In other words, “God” had made him “forget all” the troubles and hardships of his past as well as the sorrow that came with the loss of his “father’s house” or family. So it is fitting that the name “Manasseh” means “forgetting.” Sometimes it can be very important to forget things. If “Joseph” had continued to worry over the things that had happened to him, he may have been unfit to finish the task that God had equipped him for. Like Paul, he was “…forgetting those things which are behind, and reaching forth unto those things which are before” (see Philippians 3:13). Obviously “Joseph” didn’t lose all memory of his family. Genesis 42:7 says “and joseph saw his brethren and he knew them, but made himself strange unto them, and spake roughly unto them; and said whence come ye? And they said from the land of Caanan to buy food.” Instead, he found grace to carry on his work despite the longings he probably continued to have. 52. And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction. The blessings that “God” had bestowed on Joseph in Egypt had exceeded all expectations. The name “Ephraim” testified to the LORD’S faithfulness in making Joseph prosper in the land where he had also suffered “affliction.” So it is fitting that “Ephraim” means “doubly fruitful” since Joseph was “doubly” or twice blessed with two sons. It is also possible that the name “Ephraim” looked ahead to the giving of land inheritance to the twelve tribes of Israel (Jacob) once they entered the land of Canaan. Jacob had twelve sons and the land was to be divided among their tribes. However, Joseph was “doubly” blessed again when instead of him inheriting his own portion of the land in Canaan, his two sons received portions thus insuring that Joseph was “doubly” or twice blessed. In later Israelite history, the tribe of “Ephraim” was so prominent that it was often used to refer to the entire northern kingdom of Israel. It’s truly wonderful to be able to come through difficult times with the kind of attitude Joseph had; burying past hurts and rejoicing in present blessings; being “forgetful” and “fruitful” at the same time. It’s such a tragedy when people remember the painful things others have done to them and all their lives carry bitterness that robs them of peace and joy. Just as Joseph laid aside his prison clothes and made a new beginning, so we frequently need to “take off” the old hurts and put on a new attitude of faith and love . Conclusion Joseph’s life had been a series of negative events ever since his brothers sold him into slavery. He was even thrown into prison for a crime he didn’t commit. But God knew where Joseph was and why he was there. As Joseph languished in jail, God was preparing him for something much greater than he could ever have imagined. Bad things do happen to people who do not seem to deserve what they get in life. It’s true that not every sad account has the same happy ending as Joseph’s, but Christians should rest assured that God is still at work in their lives. He can make good things come out of bad things. Romans 8:28 says “All thing work together for the good to them that love God, to them that are called according to his purpose.

TWO KINDS OF WISDOM WISE UP Sunday School notes by Roberta McIntosh JAMES 3:13-18, JAMES 5:7-12 INTRODUCTION We live in a day when knowledge is rapidly increasing in almost every arena of life. Scientific discoveries and technology for example, have improved the quality of our lives; still, we as human beings have not learned how to use that knowledge to our moral advantage. This is where the wisdom of God comes in. This week’s lesson shows us that true wisdom is seen through a pure life characterized by a spirit of Christlike humility. 13. Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom. James had been addressing those who wanted to be recognized as authorities who could teach the congregation, but did they have the necessary wisdom? So James asked a question that was designed to cause self-examination. Although the word “wise” and the words “endued with knowledge” are close in meaning, there is a difference. “Wise” describes someone who has the discernment to make good decisions in life. The words “endued with knowledge” describe an expert in a given field. The term “conversation” refers to a person’s conduct or behavior. If a person is truly “wise,” he or she will exhibit “meekness” which is an attitude of humility that shows itself in kindness to others. A “wise” person is gentle when dealing with others and does not have to call attention to themselves. This is the opposite of a teacher’s or an expert’s natural tendencies which is to glory in his or her abilities and to take themselves too seriously. The person who flaunts his or her speaking ability, degrees, or large following is not “wise.” The truly “wise” person is very aware of his or her insignificance in the presence of an omniscient God. 14. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. The word “envying” refers to jealous feelings that lead to “strife” or divisive rivalries. These rivalries come from the human “heart” or the sinful inward attitudes of those opposing each other. In their “hearts” they are controlled by evil lusts and desires. Those with evil attitudes should not “glory” or boast with arrogance for when they do, they show themselves to be proud, divisive teachers living a “lie.” They claim to be upholding God’s “truth,” but deny its reality by their attitudes. They become hypocrites who profess to be Christians but are lying against the gospel because their behavior is not consistent with their calling. This is false wisdom. 15. This wisdom descendeth not from above, but is earthly, sensual, devilish. The words “This wisdom” refer to the false “wisdom” discussed in verse 14. But where does this false “wisdom” James described in the previous verse come from? Arrogant, petty, and self-appointed leaders cannot claim to have God’s “wisdom” or insight in what they say or do. It does not come from God; it is anything but heavenly. James says that it is “earthly.” Worldly “wisdom” originates on the earth and comes from the limited and depraved experiences of unsaved humanity. Therefore, it’s the opposite of godly “wisdom” and is at odds with the mind of God. James also said that worldly “wisdom” was “sensual.” This means that worldly “wisdom” comes from man’s sinful nature and desires, and cannot discern or understand spiritual truth. Finally, James said that worldly “wisdom” is “devilish” meaning demon inspired; it comes from agents controlled by satan. The demonic nature of worldly “wisdom” may not always be identifiable, for sometimes it may falsely appear to be God given, but the final results will expose its true source. In summary, here James is saying that the inspiration for worldly “wisdom” is “earthly” or of the world; it is “sensual” or of the flesh; and it is “devilish” or of the devil. 16. For where envying and strife is, there is confusion and every evil work.” Surely, the results of worldly wisdom are predictable. Since worldly wisdom is marked by “envying and strife,” it can only result in “confusion” or disorder, and “every evil work.” The Bible says “God is not the author of confusion” (see I Corinthians 14:33). The words “every evil work” indicate that there is no limit to the vile deeds that come from “envying and strife.” These behaviors have no spiritual value; they are only destructive. 17. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. The fact that godly “wisdom… is from above” means that it is a gift from God bestowed by the Holy Spirit to all who have received Jesus Christ as their Savior. James said that godly “wisdom” is “first pure.” The word “first” means that inner purity is the foundation for all the outwardly visible qualities that follow in this verse. The fact that God’s “wisdom” is “pure” means that it is not contaminated, because it comes from a holy God. The person who claims to have godly “wisdom” and yet lives an immoral or unethical life has not taken even the first step toward having divine “wisdom. The one who has godly “wisdom” is holy and committed to God and His precepts. Second, James said godly “wisdom” is “peaceable.” It promotes peace between God and people, and peace among people themselves. Third, godly “wisdom” is “gentle.” This means that a wise person will show the same kindness to others that God shows to him or her. Fourth, the “wisdom” of God is “easy to be intreated” which has the idea of being reasonable, open to persuasion and willing to be guided. Fifth, the “wisdom” of God is “full of mercy and good fruits.” Instead of jealousy and vile deeds, godly “wisdom” brings compassion, forgiveness, and good works or deeds. Of course the word “fruits” refers to deeds or works. There are also some characteristics that God’s “wisdom” does not have because they are negative. James said that godly “wisdom” is “without partiality.” It does not quarrel over positions or show favoritism. Another negative characteristic that godly “wisdom” lacks is that it is “without hypocrisy.” This means that godly “wisdom” does not try to impress others through a mask of pretense. It doesn’t put on fronts; instead it is honest and sincere. 18. And the fruit of righteousness is sown in peace of them that make peace. While the term “righteousness” in Scripture is often used in the legal sense of being declared right with God by faith, here it is used of the righteous or godly life. This seed which is “righteousness” can only be “sown” or planted “in peace” and then only by “them that make peace.” The idea expressed here is that those who love “peace” will also sow “peace” in both the church and the world. The result or “fruit” of sowing or demonstrating “peace” will be “righteousness” which can also be understood as justice or fairness. When we allow the wisdom of God, which is inherently peaceable, to control us, it will produce “peace” instead of disorder and confusion in us. PATIENCE AND WISDOM (James 5:7-12). 7. Be patient therefore, brethren, unto the coming of the LORD. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. In light of the persecutions these believers were experiencing by rich unbelievers both Jews and Gentiles, James urged them to “Be patient.” They were to bear their afflictions without murmuring and their injuries without seeking revenge and holding grudges. They were to remain “patient” or persevere “unto the coming of the LORD” who would set things right. . Christians are required to have “patience” as we await God’s promised vindication of His people. He promises to bring justice to correct prevailing injustices in this world. Luke 18:1 says , “and He spake a parable to them to this end, that men should always pray and not faint.” That means never to give up or be discouraged. James said “Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain This means that the farmer waits patiently for the “rain” to come to water his crops. In Israel, it normally rains in the fall and spring which is what is meant by “the early and latter rain. 8. Be ye also patient; stablish your hearts: for the coming of the LORD draweth nigh.” Like the farmer who waits for the seasonal rains, James repeated his exhortation to “Be ye also patient. Like the farmer who waits for the seasonal rains, James repeated his exhortation to “Be ye also patient. He was very aware of the importance of patience in the life of believers. He also encouraged them to “stablish your hearts,” meaning to let your faith be firm, without wavering, and practicing what is right and good constantly without becoming weary. When our “hearts” are established, our inner resolve for God and heaven are fixed in spite of any sufferings or temptations we might face. Faith and patience will establish the heart. Whatever difficult circumstances the believer finds themselves in, we must be set in our faith “for the coming of the LORD draweth nigh.” We don’t know when Jesus is coming back, but we do know that we are closer to His return than ever before. 9. Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door. The word “Grudge” here means “to murmur” or “to grumble” or “to complain.” James warns his readers against this type of behavior because it could cause them to “be condemned.” Wouldn’t it be a tragic thing to wait for Jesus to return to judge those who have mistreated His people, only to “be condemned” ourselves for our ungodly behavior? Just because people are making things difficult for believers does not give us the license to “grudge” or murmur against them. Since the LORD can return at any time, it is of the utmost importance for believers to put away ungodly behavior right now. 10. Take, my brethren, the prophets, who have spoken in the name of the LORD, for an example of suffering affliction, and of patience. The best “example” that James could give to his readers regarding being patient in times of trouble was “the prophets.” Because they had “spoken in the name of the LORD” as His messengers and representatives, they had suffered greatly. Matthew 5:12 says , “Rejoice and be exceeding glad: for great is your reward in heaven: so persecuted the prophets that were before you.” As witnesses to Israel for “the LORD,” the “prophets” not only “suffered affliction” which sometimes ended in death, they also demonstrated great “patience.” Even though “the prophets.” called on the nation to repent over and over again, their words more often than not fell on deaf ears; yet they continued to warn them. It had to take great “patience” to continuously warn Israel what would happen if they continued to sin knowing that they would not listen. 11. Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the LORD; that the LORD is very pitiful, and of tender mercy. The word “happy” here means “blessed” as in the Sermon on the Mount. Those prophets who “endure” were “happy” or blessed meaning that they were spiritually prosperous or favored by God. James then uses “Job” as an example of “patience.” No doubt his story was well known among Jews to whom James wrote as indicated by his words “Ye have heard of the patience of Job.” His sufferings and patience were no secret, and through it all “Job” remained patient and humble. Not only did James acknowledge that his readers knew about “the patience” that “Job” demonstrated during his sufferings, James also said that they “have seen the end of the LORD.” In other words, James’ readers knew how the LORD’S plan finally ended in good and how He richly blessed “Job”. God accomplished and brought about the things for “Job” that plainly prove that “the LORD is very pitiful, and of tender mercy.” The word “pitiful” here means “tenderhearted” or “compassionate”. The best way to bear afflictions is to look to the end or the outcome of them. As with “Job,” God’s “pity” is such that He will not delay in bringing our sufferings to an end once His purposes are completed, and His “tender mercy” is such that He will make amends for His people for all their sufferings and afflictions. 12. But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation. The phrase “above all things” indicates that what James is about to say should be heeded by his readers as much, if not more than his previous words. The word “swear” refers to taking an oath. Very often when Jews made a promise, they would do it in the name of the Lord. “Swearing” or taking an oath in God’s name had over time become just something Jews would say in order to be believed whether they intended to keep the vow or not. So James forbade “swearing” because it hits most directly at God’s honor and brings contempt to His name and authority when the “oath” or vow is not kept. James said that the best thing to do when making a promise or vow is to “let your yea be yea; and your nay, nay; lest ye fall into condemnation.” In other words, for the believer, it should be enough simply to affirm or deny something and be sure to keep your word. When we do that, we won’t give anyone an occasion to suspect us of lying. Doing this will keep us from making rash promises, and profaning the name of God to justify ourselves. What often leads people to “swear” is being suspected of lying. As believers, when we keep our word we will find that there is no need to “swear” to what we say. When our conversation involves “swearing” instead of “yea” (yes) or “nay” (no) we will be taking the LORD’S name in vain if we don’t keep our word. When that happens, James said we might “fall into condemnation” which is supported by the third commandment: “Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.” CONCLUSION In this week’s lesson we have seen the importance of true wisdom from God that takes over our lives and generates within us goodness and humility. This means that selfish ambition and pride must go. Knowledge brings with it a certain sense of arrogance. Godly wisdom brings humility. Holiness of life is the product of godly wisdom controlling our lives. James posed the question, “Who is a wise man and endued with knowledge among you?” let him shew out of a good conversation his works with meekness of wisdom (see James 3:13). Wisdom from the LORD does not cause a person to consider themselves as being superior to others. A man or woman with wisdom from the LORD will be identified by the works it produces. Faith and true wisdom walk together. SO WISE UP!

BIASED LOVE  (WHEN LOVE IS LOST) GENESIS 37:2-11, 23-24A, 28 Sunday School notes by Roberta McIntosh BIASED:  PARTIAL; PREJUDICE IN FAVOR OF OR AGAINST ONE THING, PERSON, OR GROUP COMPARED WITH ANOTHER USUALLY IN A WAY CONSIDERED TO BE UNFAIR. INTRODUCTION In Jacob’s large family, sibling conflict was almost assured because of the polygamous atmosphere in which they grew up.  The sons anxiously watched their mothers compete for Jacob’s affection.  They watched their father focus his love on Rachel until she died giving birth to the youngest son, Benjamin.  By then their hearts were bitter.  Jacob himself had grown up in a home where parental partiality was evident.   He knew firsthand the great harm this caused children, yet he repeated the error in his own home.  In this week’s lesson, we see an example of the kind of fruit that a family produces when it does not follow God’s model for the home. 2.  These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father’s wives: and Joseph brought unto his father their evil report. ·        These are the generations of Jacob” can be translated as “this is an account of Jacob’s family line”.  We are first introduced to “Joseph” who was the oldest of “Jacob’s” two sons by his wife Rachel.  Benjamin was their other son and the youngest of Jacob’s twelve children. ·         At the time of our text, “Joseph, being seventeen years old, was feeding the flock with his brethren.”  “Joseph” was serving as a shepherd of his father’s flock being assisted by his older half brothers Dan and Naphtali, who were “the sons of Bilhah,” and Gad and Asher who were “the sons of Zilpah.”  Both of these women are described as “his (Joseph) father’s wives”. Although it is stated that “Zilpah” and “Bilhah” were “Jacob’s” wives, they were actually the handmaidens or servants for his legal wives Rachel and Leah.  Then we are told that “Joseph brought unto his father their evil report. ·          Undoubtedly, “Joseph” witnessed them either saying or doing something dishonest, immoral, or maybe even vicious that he felt needed to be shared with their “father. 3.  Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours. ·        The name “Israel” was given to Jacob after a wrestling match with the angel of God.  We are told that “Israel (or Jacob) loved Joseph more than all his children.”  The reason given for this was “because he was the son of his (Jacob’s) old age. ·        While Jacob’s feeling for “Joseph” may be somewhat understandable, he didn’t help things by making it obvious that “Joseph” was his favorite.  However, it‘s interesting that Benjamin had also been born by this time and was the youngest son.  ·         One way that “Israel” or Jacob showed obvious favoritism toward “Joseph” was that “he (Jacob) made him (Joseph) a coat of many colours.”  This “coat” was a sign of “Joseph’s” preferential status, and an irritating reminder to his brothers of their father’s favoritism. 4.  And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him. ·        It is clear that the gift Jacob gave to Joseph set him apart from his brothers. We are told that “And when his brethren saw that their father loved him more than all his brethren, they hated him.”  This is proof that when parents show favoritism, their children will soon take notice of it often causing feuds and quarrels in families. ·          Of course, Jacob’s treatment of Joseph was easily noticed by the other brothers. They knew what was going on.  When they saw the position that Joseph had been elevated to by his father, they “hated him” so much that they “could not speak peaceably unto him,  We can imagine that this was not a very happy family life.  The seeds of serious trouble were being sown by a man, Jacob, who should have known better because of the anger he caused in his brother Esau. 5.  And Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more. ·        One can see from “Joseph’s” actions here that he was more of a prophet than a politician, or he would have kept his “dreams” to himself.  At this point he had to know that his brothers already “hated him,  and that sharing his “dream” would make the situation worse.”  6.  And he said unto them, Hear, I pray you, this dream which I have dreamed... 7.  For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf. ·        The phrase “Hear, I pray you” can also be translated as “please listen.”  He describes the “dream” to his brothers. ·        Joseph had two dreams; the one described here and another in verse 9. In this first dream that Joseph shared with his brothers, he said that they were all “binding sheaves” of grain “in the field.”  The term “sheaves” refers to stalks of grain. ·         Joseph said that his “sheaf arose” or stood up and the “sheaves” of his brothers “also stood upright” around his “sheaf.”  Then Joseph said that his brothers’ “sheaves… made obeisance to my sheaf.”  In other words his brother’s “sheaves” bowed down before his “sheaf.”  The word “obeisance” means “to show reverence or homage through a gesture or action.” ·         Of course, Joseph’s brothers didn’t need great interpretative skills to understand the meaning of their younger brother’s dream; it was obvious.  Jacob’s actions toward Joseph had already indicated that Joseph was being groomed for some prominent role in the family. ·          Now Joseph himself was having visions of greatness before his brothers—or that’s the way it looked to them.  It’s interesting that Joseph dreamed about his future promotion, but he didn’t dream about his future imprisonment (see Genesis 39:13-21). ·          This is a lesson for many young people.  When they are starting out in the world, they mostly think about prosperity and pleasure, and never dream of the trouble that is sure to come in some form or another. 8.  And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words. ·        After hearing Joseph’s dream, his brothers didn’t take it very well at all. In fact, they became more and more enraged against Joseph asking him “Shalt thou indeed reign over us? or shalt thou indeed have dominion over us?” ·        Their questions indicate that they correctly interpreted Joseph’s dream, that he should “reign over” them (see Genesis 41:40-43; 42:6).  They perceived that he was talking about them (see Matthew 21:45).  Furious that Joseph would suggest such a thing as “having dominion” over them, his brothers “hated him yet the more for his dreams, and for his words.”  9.  And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me. ·        After revealing the first “dream” to his brothers, Joseph had to know how they felt about him, because the hatred they had for him would have been very difficult to hide.  That being said, we are told that Joseph “dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more.”  As he did with the first “dream,” Joseph went on to give the details of this second “dream” to his brothers.  He said “behold, the sun and the moon and the eleven stars made obeisance to me.”  The theme of both of Joseph’s “dreams” was that one day his brothers would submit to him, but this dream also included his mother and father who are referred to as “the sun and the moon.” ·          This verse is a repetition of that theme (see verse 7) much like the similar repetition in Pharaoh’s dreams (see Genesis 41:1-7), showing that the entire matter was determined by God and He would bring it to pass in His own time (see Genesis 41:32). 10.  And he told it to his father, and to his brethren: and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth? ·        After telling this second “dream” to “his brethren,” Joseph also “told it to his father” Jacob who “rebuked him.”  Even though Joseph was Jacob’s favorite, he was not above being rebuked, for Jacob asked him “What is this dream that thou hast dreamed ·          In essence, Jacob was asking Joseph “Do you really believe that your mother, your brothers, and I will bow down in respect before you?” ·          The truth is that one day Joseph’s entire family would bow before him.  But as for Jacob, it was inconceivable that he would actually bow down to his son.  After all, he was Joseph’s father and the patriarch of the family. ·         But if we look closer at Jacob’s second question, “Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?” it appears that Jacob was also insinuating that it was just an idle “dream,” because he included Joseph’s mother who had been dead for some time (see Genesis 35:16-20).  However, he could have also been referring to Leah, Rachel’s sister whom Jacob also married.  She would’ve been Joseph’s stepmother. 11. And his brethren envied him; but his father observed the saying. ·        After all of these things, Joseph’s brothers not only hated him, but now they also “envied him” meaning that they were jealous of Joseph.  But on the other hand, Jacob “his father observed the saying.” Jacob, like Mary did later (see Luke 2:51), “observed” or kept these things in his heart, and no doubt remembered them years later when the prediction became a reality. 23. And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his coat, his coat of many colours that was on him… ·        It’s highly likely that after his long trip he may have expected being welcomed and offered some refreshing food and a comfortable place to lie down and rest.  But instead, the very first thing that “Joseph’s” brothers did when he arrived was to “stript (stripped) Joseph out of his coat, his coat of many colours that was on him.” ·          His “coat” was apparently a source of great irritation for his brothers.  It symbolized both their father’s special affection for “Joseph” and his supposed superiority over them.  Years later in Egypt his brothers would confess that they refused to listen to Joseph when he pleaded for mercy.  ·        24a. And they took him, and cast him into a pit: ·        After stripping Joseph of his coat of many colors, his brothers “took him, and cast him into a pit.”  It appears that they were considering Rueben’s suggestion or maybe they felt that killing him quickly might be showing too much mercy. ·          Leaving him to die slowly in a lonely pit might bring them more satisfaction.  Remember, they really hated Joseph. Ultimately, their purpose was to remove him permanently to prevent his prophetic dreams from becoming reality .  The writer also adds that “the pit was empty, there was no water in it.”  The fact that “the pit” had “no water in it” indicates that this was during the dry season. 28. Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty pieces of silver: and they brought Joseph into Egypt. ·        We are told that Joseph’s brothers “sold Joseph to the Ishmeelites for twenty pieces of silver.”  Once the purchase was complete, these merchants “brought Joseph into Egypt.”  It’s quite likely that everyone involved in this incident knew that “Joseph” would be sold again in “Egypt. CONCLUSION Jacob did a disservice to his family by favoring Joseph over his other children. His other sons resented his favoritism.  They also grew to hate Joseph and to be very jealous of him.   Negative attitudes turn into negative actions.  The bitterness of the brothers caused them to forsake their normal values.  Jealous thoughts had led them to acts of violence and abuse.  In every home and family we will often find the same kind of sibling rivalry that we saw in Joseph’s home.   God has a special plan for each of us, and He will make sure that His plans come to pass.  He is absolutely sovereign and can take our many mistakes and turn them into situations that can be used for His glory.

TAMING THE TONGUE -- BITE YOUR TONGUE JAMES 3:1-12 Sunday School notes by Roberta McIntosh INTRODUCTION Can you name the muscle in your body that gets more exercise and demonstrates less control than any other muscle? Here’s a hint: it only weighs two ounces. Just open your mouth and say “Ahhh!” There it is: your tongue! There is no other member of our body that can be used for greater good and for more evil at the same time than the tongue. One moment we use the tongue to encourage people, then turn right around and use it to cut them to pieces. In James chapter 1 we are told that one of the key signs of a true believer is a person who can bridle his or her tongue (see James 1:26). In this week’s lesson the Apostle James gives us some examples to help us learn to control or discipline our tongues. In chapter 2, James dealt with the importance of faith and works or good deeds: You can’t have one without the other. In this week’s lesson, James focuses on the gift of speech and how it can be used for both good and evil, and how our speech needs to be controlled. One way that our speech can be used for good is through teaching. It’s appropriate that James begins the text with an admonition to his readers who teach, for if anyone needs to control what he or she says, it would be one who teaches others. 1. My brethren, be not many masters, knowing that we shall receive the greater condemnation. When James said, “My brethren, be not many masters” he was saying to his readers “not a lot of you should become teachers.” James wasn’t trying to limit the number of people who teach. He was saying that not many people should want to become teachers. His intent was to show how serious and important teaching is. Like a lot of people today, many of those Christians were full of pride and wanted the recognition that came with being teachers who taught spiritual truths. Since teaching was a highly valued and respected profession in Jewish culture, many Jewish Christians wanted to become teachers. James said that the reason why we should take teaching spiritual truths seriously was because teachers “shall receive the greater condemnation.” In other words, God will judge spiritual teachers more strictly than He will those who are not teachers. None should ever be too eager to teach, because the mistakes a teacher makes will affect many people. God sees teaching as a great responsibility, so He expects us to treat it that way. Sadly, many spiritual teachers fail to realize how important they are to the work of the LORD. 2. For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. We all “offend” or stumble in many ways. We all fall short of God’s expectations because we are truly frail creatures. And since we are frail and weak creatures we can “offend” or sin in many ways. The word “perfect” doesn’t mean “to be without sin.” It means to be complete or mature. James was saying that if there is any person who never offends or stumbles by saying the wrong things, that person is “perfect” or mature, and is “able also to bridle the whole body.” The point James is making is that the tongue is the most difficult member of the body to control. Being able to control the tongue is the mark of a person who is “a perfect man” or who is spiritually mature in all other areas of his or her life. Truth be told, none of us have reached full spiritual maturity yet, because we all have trouble controlling our speech. All of us are still growing in that regard! 3. Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body. Although it’s small, the tongue is very powerful. To illustrate this, James used two examples. First, he said that we put “bits” in a “horse’s mouth” to get the “horse” to “obey us” or to control his movements. And, just like our tongue, the “bit” is small, but the “whole body” of the large “horse” is controlled by that small “bit.” Unfortunately, in the same way, our “whole body” which is large is controlled by our small tongue. 4. Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. Ships,” even though they can be very large, they can still be tossed around by “fierce (or strong) winds” that can push them off course and even wreck them. But “ships” can be controlled and turned around by a “very small helm (or rudder).” The “helm” or rudder is an oar-like movable device at the rear of a ship used to keep the ship on course. James says that by using this small “helm” or rudder, the “governor” or pilot of the ship is able to steer it wherever he “listeth,” which means wherever he wants it to go. 5. Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! If we look at the whole human body, we all have to agree with James that “the tongue” is only a “little member” or organ. But just like the horse’s bit and the ship’s rudder can influence things that are much larger than they are, “the tongue” can do the same thing. It has great power, and, “the tongue” often “boasteth great things.” It has so much power and influence, that it can “boast” about “great” and wonderful things, and then also “boast” about things that can cause “great” harm. To further prove his point, James brought up a forest “fire.” As we all know, a forest “fire” can be started with just a tiny spark. Hundreds and sometimes thousands of square miles can burn up before the “fire” is finally brought under control. So, “the tongue” can start “fires” or do “great” harm even though it’s very small. 6. And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. The tongue” is “a world” of evil when compared to the other “members” or parts of the “body.” Everything that this evil world is composed of greed, idolatry, filth, lust, blasphemy, bitterness, pride, and deceit can be found in an uncontrolled “tongue.” The word “defileth” means “to pollute” or “to make dirty.” Even though “the tongue” is a small organ, it can “defile” or pollute “the whole” person. Jesus said that it’s not what goes into the mouth that “defiles” or pollutes a person, but what comes out of that person’s mouth James also said in this verse that “the tongue…setteth on fire the course of nature” meaning that “the tongue” is destructive to a person’s entire life, both personal and social. What we say affects every relationship we have including our family, our church, our jobs, and our social contacts. The last phrase in this verse says “and it is set on fire of hell” meaning that the ultimate source of destruction of an uncontrolled tongue is “hell. 7. For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind. In the beginning, God gave mankind authority over creation. Human beings are God’s only creations who are intellectually capable of subduing nature. So James says that “every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed” and has been “tamed” by man. The term “tamed” does not mean domesticated. It means to be brought under control. 8. But the tongue can no man tame; it is an unruly evil, full of deadly poison. Man has shown that he can “tame” or control wild animals, but he can’t “tame” or control his own “tongue.” James said “the tongue can no man tame.” And that’s because “the tongue” is “an unruly (or restless) evil.” It’s like a wild animal constantly pacing back and forth and never at peace. James also said that “The tongue” is “full of deadly poison” like the poisonous fangs of a snake. The words that we carelessly speak can do tremendous and irreparable damage to people and relationships. 9. Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. James is saying that it’s totally inconsistent for us to “bless” or praise “God the Father” with the same tongue that we sometimes “curse” or say evil things about people. Nothing is more hypocritical than being “double-tongued.” Yes, we should exalt God the Father outwardly with our words, but an outward show of devotion doesn’t mean anything when with that same tongue “we curse” people. We can “curse” folk not only by using profanity or declaring curses on them, but we can also “curse” people by speaking abusively, or slandering their reputation. Cursing others is a sin that’s made worse by the fact that the people “we curse” are created , in the likeness of God. That’s what makes us different from every other creature. So James’ point is this: since we are made in God’s image, when we say evil things to or about someone who is also made in God’s image, we are really saying evil things about God. Therefore, we must condemn using the tongue for both blessing and cursing no matter who does it. 10. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. To have “blessing and cursing” coming from the same tongue is contradictory and really makes no sense. So James said “My brethren, these things ought not so to be.” He was challenging his readers to strive for spiritual maturity, because our words reveal what’s inside of us. Again, Jesus Himself said that it’s not what goes into a person’s mouth that defiles him, but what comes out (see Matthew 15:10-20). When “cursing” and other vile language come out of our mouths, they reveal the true condition of our hearts. We can’t separate our words from what’s really in our hearts. Jesus made that point plain when He said “But those things which proceed out of the mouth come forth from the heart; and they defile the man” (Matthew 15:18). 11. Doth a fountain send forth at the same place sweet water and bitter? Of course the answer is no. We don’t expect to get “sweet water” or fresh water from the same fountain that we would get “bitter” or salt water. That’s illogical and inconsistent with what we expect to get from a fountain. 12. Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh. Just like we don’t expect to get “salt and fresh water” from the same “fountain,” we wouldn’t expect different kinds of fruit to grow on the same “tree.” The truth is, as Christians who are supposed to be Christ-like, because that’s what the word Christian means, we shouldn’t be saying evil and sinful things with the same tongue that we use to praise and honor our God. As James gently said to his readers, “My brothers and sisters, this ought not to be so” (see verse 10). Of course, we can say a lot more about taming our tongues, but more words on the subject won’t help unless the words are a prayer asking for God’s help in controlling our tongues. CONCLUSION Man has been able to do some amazing things, but he cannot control his tongue on his own. Most Christians are not usually guilty of outright lying. The most common problem among believers is gossip. So, whenever a good piece of gossip comes our way, there are 5 questions we should ask ourselves before we pass on the information. #1, ask yourself, “was I an eyewitness to what happened?” If you were not, you might be spreading a lie if you pass on what you’ve only heard . #2, “am I willing to take responsibility for the information I pass on; willing to sign my name under it?” While most people have no problem spreading gossip, they aren’t willing to take responsibility for what they spread . #3, “can I support what I say with the Biblical requirement to have two or three witnesses?” Without witnesses, what is said is really only hearsay. #4, “am I willing to say what I’ve heard in the presence of the person I accuse, giving him or her an opportunity to defend themselves ” And finally, #5: “am I motivated by love when I spread the information that I have ?” Most gossipers only want someone else to look bad. But even if something is completely true, there are many things that are better left not said. I know that there are some true things about all of us that we wouldn’t want broadcasted publicly. There is a truth that was written almost three thousand years ago that still applies today, Proverbs 11:13. It says, “A talebearer or gossiper reveals secrets: but he that is of a faithful spirit conceals the matter.” In other words, a gossiper betrays a person’s confidence, but a trustworthy man or woman will keep a secret. So, if we don’t get anything else from this lesson, we should get this: in order to have a disciplined faith we must have a disciplined tongue.

HEARING AND DO TALK (TALK IS CHEAP) JAMES 1:19-27 Sunday School notes by Roberta McIntosh INTRODUCTION Unfortunately, far too many people are turned away from the truth of Christianity because we as Christians have not proved to be good followers of what our LORD Jesus taught us to do. Jesus showed us that the Christian life is something to be lived out among the people around us. In this week’s lesson, James reminds us in a special way that mirrors are helpful instruments. They allow us to look at ourselves so that we can make ourselves look our best. James described the Word of God as a mirror that allows us to examine our spiritual lives. It reveals the spiritual flaws that demand our attention. 19. Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath… Wherefore” connects this verse to the previous verse where James acknowledged that since believers are the firstfruits of God’s creatures, we become examples of how God can transform all mankind. So, as “beloved brethren” James’ readers were to show a change in life by giving up their former behavior patterns. First, James said to his readers “let every man be swift to hear.” Believers who have been born again through God’s Word should be attentive to its instruction and eager to apply it. The term “hear” implies more than just listening to oral instruction. It includes receiving it with interest and concern. Regrettably, Jewish believers who already knew the law sometimes tended to become self-righteous and refused to listen to anything beyond what they already knew. For sure, many of James’ readers spoke when they should have been listening. That’s why he also said to them to be “slow to speak.” It is always good advice to listen and learn before speaking one’s mind. This is true for any kind of conversation. Being “slow to speak” goes hand in hand with James’ exhortation to be “slow to wrath” or slow to develop deep seated anger. In the Bible, “wrath” is not just the heat of anger but a settled attitude of hostility. Christians both then and now were prone to get into passionate theological debates. They allowed their strong convictions and overactive tongues to lead them into personal animosity. Those who disagreed with them became their enemies. A quick temper and the grudges that result from it should have no place in the Christian life, even when we experience injustice. 20. For the wrath of man worketh not the righteousness of God. our “wrath” or deep seated anger does not produce “the righteousness of God,” which is the standard of behavior that “God” requires from all of us. Some believers may argue that they get angry because they are opposing sin and error while defending “the righteousness of God.” They are so taken up with God’s “righteousness” that they defend it with strong unrestrained language. But James denied that “wrath” was justified even when defending “the righteousness of God.” He indicated that the “wrath” we show fails to exemplify the very “righteousness” or “upright attitude” that we say we are defending, and it brings disgrace to the “God” we worship. As Christians, we are to be known for our love (see John 13:34-35). The fruit of the Spirit (see Galatians 5:22-23) includes both “love” and “temperance” or self-control. 21. Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls. To “lay apart” carries the idea of stripping something off like we would dirty clothes. “Filthiness” refers to an unclean life. All filthy thoughts, words, and actions should be cast aside along with all other wickedness. “Superfluity of naughtiness” can be more clearly understood as “an abundance of wickedness.” Wickedness tends to multiply even in believers’ lives if it is not deliberately resisted. James was saying that we must clear away all the rubbish and debris of our past life so that God’s Word can take root without hindrance. As we cast aside all wickedness, it allows us to be able to “receive with meekness the engrafted word, which is able to save your souls.” As we put aside all wickedness, we must “receive” or take in the Word with humility and gentleness. The word “receive” denotes a positive welcome for God’s Word as an active force in our lives. James refers to God’s Word as “the engrafted word” meaning that it is implanted in us. It is a picture of the Word taking root in our lives. It has already taken root by bringing us rebirth (see I Peter 1:23), but we are now to “receive” or welcome it as God’s means for our spiritual growth (see II Timothy 3:16-17). James also said that God’s Word is fully “able to save your souls.” The text here sees salvation as the entire process by which God delivers someone from sin—its penalty, its power, and eventually its presence. God’s Word is essential to our maturity in the faith we have embraced. 22. But be ye doers of the word, and not hearers only, deceiving your own selves. God intended that people not only “receive” God’s Word but also act upon it. James said that we are to “be ye doers of the word, and not hearers only.” These Christians came from a Jewish background and prided themselves on hearing Scripture in every synagogue service. But too often hearing was not accompanied by obedience which is a common failure of Christians today as well. James exhorted believers to become literally “doers of the word” meaning that we are to become habitually obedient to it. On the other hand, a “hearer” habitually hears “the Word” but does nothing further. Anyone who remains a mere “hearer” is guilty of the worst kind of deception—“deceiving” or deluding “your own selves.” 23. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass. James gave an illustration to show why people must become actively involved in practicing God’s Word and not be just hearers. He began the illustration saying “For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass.” The “glass” refers to an ancient mirror which was actually polished metal. The “glass” or mirror is an analogy for God’s Word which like a mirror reveals what a person is like. James compares someone who is “a hearer of the word, and not a doer” to a person who contemplates his appearance, pausing long enough to get an accurate image. He “beholds” or sees “his natural face”. 24. For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. The word “beholding” means more than a casual glance, for the person looking in the mirror has the opportunity to consider his or her appearance. For a moment, the person looking into a mirror may pay careful attention; but soon he goes away and “straightway” or immediately forgets his appearance. Likewise, the person who merely hears the Word but does not practice its truths acts like someone who looks in a mirror and then forgets what he has seen. James implies that the mirror revealed a flaw, something that needed improvement or correction. Yet this man goes on his way immediately forgetting what he looks like. He quickly forgets what he sees and consequently does nothing about those particular needs. Those who only hear God’s Word without practicing it are like that man looking in the mirror. 25. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. The word “But” introduces a contrast to the person who only hears the word. In contrast to a mere “hearer,” a “doer” of the Word “looketh into the perfect law of liberty, and continueth therein.” The verb “looketh” pictures the “doer” stooping down and intently looking at himself in the mirror, or in this case looking at himself in light of God’s Word. The term “continueth” makes it clear that he examines himself for some time. He looks for hidden flaws. The Word of God, the mirror that we look into, is here called “the perfect law of liberty.” James sees the Word as the “law of liberty” meaning God’s liberating guide for our lives and to be obeyed out of love and not coercion or force. God’s Word, or the “law of liberty,” is “perfect” in the sense that it is complete. This is one of the primary meanings of the word frequently translated “perfect” in the New Testament. It is a “law” because it governs our lives and reveals how we can serve God. The gospel brings liberty to those who receive Jesus Christ (see John 8:32). Not only is God’s Word the “law of liberty,” it is also the “law” of love. In the last part of this verse, James stresses the importance of being “a doer of the work” as opposed to being a “forgetful hearer.” He said, “but a doer of the work, this man shall be blessed in his deed.” In other words, those who have an active faith are “blessed” or happy in what they do (see Psalms 19:7-11). This blessing is granted to the one who applies God’s Word consistently to the daily activities of his or her life. 26. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain. When James used the word “seem” he meant “be considered” or “appears.” When James said “If any man among you seem to be religious,” he was saying “If anyone considers himself to be religious.” Apparently, James knew of some people who mistakenly thought of themselves as worshipers and fearers of God. We all probably know some people like that as well. The word “religious” refers to those who engage in outward forms of worship and therefore “seem” or appear to be holy. Outward ceremonies were important to the Jews. Some professing believers today rely on religious activities to please God. They attend church, sing hymns, and pray thinking that they are pleasing God. Yes, these things are important, but just as hearing God’s Word is not enough in itself (see verse 22), so simply performing religious activities is not enough. In spite of performing those commendable activities, the so-called “religious” person in James’ illustration has a problem: he “bridleth not his tongue.” His “tongue” is like an untamed horse that goes wherever it pleases. The purpose of a bridle is to control a horse’s movements. To bridle one’s “tongue” means to control one’s speech, which is the key to controlling the whole body (see James 3:2; Psalms 141:3). Out of the mouth of the one who cannot restrain his “tongue” comes gossip, profanity, sarcasm, foolishness, slander, or vulgarity. Later, Jesus would say that what comes out of our mouths reveal what’s in our hearts (see Matthew 15:11, 18). A person is deceiving himself if he claims “to be religious” but cannot “bridle” or control his “tongue.” James said that this person “deceiveth his own heart, this man’s religion is vain.” The words “deceiveth his own heart” means that the person tells his own “heart” a lie—he tells himself that his “religious” rituals make “his heart” right with God. He thinks his external observances are all that God requires, but God considers speech to be an important gauge of a person’s spiritual condition. Until that person has allowed the Word to do an inward work in him to control his speech, his “religion is vain” or worthless. It does nothing for him and does not gain the favor of God. 27. Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. In contrast to the “vain” religion James just mentioned, he next described “pure religion (as it is expressed in outward acts) and undefiled before God and the Father.” The term “undefiled” means “unblemished” or “uncontaminated by hypocrisy.” It is based on the consistent application of Scripture to our everyday living. This type of “religion” is characterized first of all by service, especially a willingness “to visit the fatherless and widows in their affliction.” This describes the external side of genuine or “pure religion.” The word “visit” here means to come to someone’s aid with help and not simply stopping by to be social (see Matthew 25:36). The word “fatherless” refers to orphans. In the ancient world both orphans and “widows” were often left destitute and subject to unscrupulous people who took advantage of them. The Mosaic Law singled out orphans and “widows” for special concern (see Exodus 22:22; Deuteronomy 27:19). This need still exists in many places in today’s world. We can help “the fatherless (orphans) and widows” personally or through ministries specifically designed to meet their needs. Second, “Pure religion and undefiled before God and the Father” is characterized by “sanctification” or as James says “to keep himself unspotted from the world.” This refers to a willingness to live a holy or sanctified life by keeping oneself from being polluted by “the world.” This is the internal side of genuine or “pure religion.” Christians must have a distinctive lifestyle that sets them apart from this evil world. The fact is that Christianity is not a religion, it is a lifestyle. It is how we live each moment of our lives, not what we do sometimes. Even though unsaved people may not live morally upright lives, they will certainly notice those professing believers who are either immoral or dishonest. Each confessing believer must keep his or her mind and spirit, as well as their bodies free from the world’s corrupting influences (see II Corinthians 7:1; I John 2:15-17). We cannot solve the world’s problems if we are part of the problem ourselves. Of course, James was not saying that “to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world” are the only things that reveal “pure religion.” But they are certainly representative of the kinds of things that show that Christ is reigning in our hearts. CONCLUSION As believers in Jesus Christ, we are to bury the old nature and its habits and live as a new person in Christ. James brought to our attention areas where difficult but often necessary changes need to be made. We must be willing to listen to others, to be cautious and courteous in speech, to obey the dictates and principles in God’s Word, and to help the poor and needy. Unfortunately, all of these changes need more attention than many people are willing to give.

THE WISDOM OF JESUS -- MARK 6:1-6 Sunday School notes by Roberta McIntosh INTRODUCTION Even when Jesus demonstrated His wisdom among the teachers in the synagogue, they still rejected Him. We can hinder the work of God in our lives by our unbelief. This week’s lesson tells us that Jesus could not do many miracles in His hometown of Nazareth because of the people’s unbelief. What makes this statement even more striking is that it is found in the Gospel of Mark, the book that emphasizes the many works of Jesus. LESSON BACKGROUND While the Gospel of John gives us a considerable amount of information concerning the early ministry of Jesus, Mark and the other Synoptic Gospels (Matthew and Luke) focus on events that occurred from the middle to the end of His ministry. This week’s lesson takes place during Jesus’ early ministry (see Matthew 4:12-25; Luke 4: 14-15). At the time of our lesson, Jesus had returned to His hometown of Nazareth. His earlier ministry in Nazareth resulted in an attempt by the townspeople to kill Him (see Luke 4:16-30). So Jesus moved on to Capernaum (see Luke 4:31) to minister. Then He crossed over the Sea of Galilee and went into the country of the Gadarenes where He cast out a demon from one of them (see Mark 5:1-19). Later, Jesus crossed back over the sea to Capernaum where He raised Jairus’ daughter and cured the woman with the issue of blood (see Mark 5:21-43). Our lesson begins with Jesus there in Capernaum. 1. And he went out from thence, and came into his own country; and his disciples follow him. “And he went out from thence” refers to Capernaum where Jesus had raised Jairus’ daughter from the dead (see Mark 5:22, 35-43). He left Capernaum “and came into his own country” which was Nazareth, the village where Jesus had grown to manhood. We are also told that “his disciples follow him.” Of course, “his disciples” refer to the Twelve whom Jesus had earlier selected to be with Him as special missionaries. 2. And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? Being a law-abiding Jew, Jesus kept the “Sabbath,” the weekly day of the Jewish worship. Mark writes “And when the sabbath day was come, he began to teach in the synagogue.” Jesus, the Son of Man, the LORD of the Sabbath (see Mark 2:28), felt the need to be with His fellow worshipers in “the synagogue.” The word “synagogue” refers literally to a gathering place. It was the local place of worship for Jews at this time. It is believed that the concept of the synagogue came about during the time of the Babylonian Captivity when Jews were unable to worship in the Jerusalem temple. By the time of Jesus, “synagogues” were found in almost all towns and villages not just in Palestine (Israel) but wherever Jews had been dispersed since the Captivity. It was common practice for a visiting rabbi, or teacher to be invited by the local Jewish elders “to teach in the synagogue” (see Luke 4:15-17); so Jesus was given that opportunity. Apparently, Jesus was more welcome in some “synagogues” than others. This was the second and last time that Jesus would come to Nazareth after He began His ministry. The first time is when He was invited “to teach” and He read from Isaiah 61:1-2 confirming that it spoke about Him. This resulted in an attempt by the townspeople to kill Jesus. After that episode, Jesus left Nazareth and returned to Capernaum to continue His ministry (see Luke 4:31). Now He returned to Nazareth and “he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things?” The fact that the people of Nazareth were “astonished” or amazed at Jesus’ words confirms that His life in the village had been like any other Jewish boy. Everyone in Nazareth who knew Jesus also knew that He never went off to Jerusalem to study under one of the great rabbis of that day. Consequently, they wondered about the “wisdom” with which He spoke, for the people also asked among themselves, “and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands?” The fact of the matter was that the people in Jesus’ hometown were surprised when He came back to town and “began to teach in their synagogue.” They knew that Jesus had never been formally trained or educated as a scribe. But He spoke with such “wisdom” and performed “mighty works” or miracles causing them to be “astonished.” 3. Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him. Like other Jewish boys, Jesus learned the trade of His earthly father, Joseph who was a carpenter. So in their amazement, the people who knew Jesus’ background said among themselves “Is not this the carpenter?” In Matthew 13:55 this question is worded slightly differently: “Is not this the carpenter’s son?” While being a “carpenter” was certainly an honorable occupation, the townspeople could not understand how a mere “carpenter” from their village was able to perform the miracles that Jesus did. They were impressed by Jesus’ preaching and His “mighty works” but they questioned the source of His power. To further support their amazement with Jesus’ wisdom and mighty works (see verse 2), the people also asked, is He “not the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us?” This all led the people to resent the fact that someone as common as they were was being recognized as a great teacher. This entire situation confirms the adage that “familiarity breeds contempt.” . This is seen in the words “And they were offended at (by) him.” The people were “offended (by) him” because they reasoned that Jesus, who taught with “wisdom” (see verse 2) was just a common worker who didn’t have any religious or academic credentials. 4. But Jesus, said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house. Realizing how the people felt about Him, Jesus quoted a common proverb to the people of Nazareth, His hometown. He said “A prophet is not without honour, but in his own country, and among his own kin, and in his own house.” In other words, “A prophet is honored everywhere except in his hometown and among his relatives and by his own family.” As the greatest prophet (see Acts 3:22) to speak to the human race, Jesus was experiencing a rejection unlike any experienced by those who had come before Him as God’s spokesmen. Even His brothers did not believe in Him at this time (see John 7:1-5). 5. And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. Because of the cold reception Jesus received in Nazareth, His ministry of miracles was limited. Mark wrote “And he could there do no mighty work.” This was certainly not because Jesus didn’t have the power. It was the people’s lack of faith or unbelief that hindered Jesus from doing His “mighty work” of great miracles. Lack of faith often prompts God not to show His power (see James 1:6-7). Even though the people’s unbelief hindered Jesus from doing “mighty works,” He still “laid his hands upon a few sick folk, and healed them.” In other words, Jesus still did some good among the people, although through unbelief they had slighted Him. Jesus proved Himself to be kind even to those who were evil and ungrateful for “He laid his hands upon a few sick folks, and healed them.” 6. And he marvelled because of their unbelief. And he went round about the villages, teaching. It’s interesting that while Jesus once “marvelled” at the great faith of a Gentile (see Matthew 8:8-10), here “he marvelled because of their (Jews’) unbelief.” Notice the irony of the situation. The people should have been marveling at Jesus’ power. Instead, it was Jesus who “marvelled” at the people’s “unbelief.” Obviously, faith does make a difference in what God accomplishes in our lives (see Mark 9:23). We should not assume that if healing does not occur, it is because faith is lacking on the part of those seeking divine help. Paul and other people of faith in the Bible were not healed, and it is not always God’s will to heal us (see II Corinthians 12:7-9; I Timothy 5:23) Even though Jesus was rejected in His hometown of Nazareth, He continued His ministry for “he went round about the villages, teaching.” Jesus would not be deterred from His mission just because some rejected Him, and neither should we! CONCLUSION This week’s lesson dealt with Jesus’ short-lived ministry in Nazareth, His hometown. As a result of the people’s unbelief, great things were prevented from happening there. God’s power is withheld wherever there is unbelief, but it abounds when we believe and obey.

THE BOY JESUS Sunday School notes by Roberta McIntosh ECCLESIASTES 3:1, 7B,  LUKE 2:39-52 INTRODUCTION INTRODUCTION. Most parents have a consuming interest in the development of their children.  They also have a natural desire to protect them from all sorts of harm.  Joseph and Mary felt this way about their unusual son as evidenced by this week’s lesson text.  Although frightened by a three-day separation and amazed by Jesus’ interaction with the temple scholars, they settled down in their home in Nazareth and watched Him mature mentally, physically, spiritually, and socially. ECCLESIATES 3:1,  7b 1.  To every thing there is a season, and a time to every purpose under the heaven… ·        The word “season” here means an appointed or fixed time over which God maintains absolute control (see Daniel 2:21).  The word “time” also indicates something that is appointed or proper.  Both words suggest a duration of time in which the opportunity exists to accomplish a specific task.  But that time does not last forever. ·          The term “purpose” signifies a delight, wish, or desire.  The very mention of “purpose” presupposes that there is a Purposer.  Solomon, who is credited with writing Ecclesiastes, said “To every thing there is a season, and a time to every purpose under the heaven.”   In essence, Solomon was saying “There is a season (a time appointed) for everything and a time for every delight and event or purpose under heaven.” ·         The Preacher’s (see Ecclesiastes 1:1) point of this verse seems to be that life is composed of cycles that we cannot change, i.e. birth and death, laughing and weeping, mourning and rejoicing. ·         It is clear from the context of this verse that there is a proper “time” for everything that happens because God has made it so.  Believers can take comfort in the fact that a powerful and loving God (the Purposer) is directing our lives.  We can deal better with trials and avoid being full of pride in times of prosperity when we recognize that everything comes from the hand of God. 7b.  a time to keep silence, and a time to speak... ·        This phrase is the second or “b” part of verse 7.  The first part says that there is “a time to rend (or tear), and a time to sew or (repair a tear).”  This has to do with the fact that there is a time when relationships will be broken, but there is also a time to repair those relationships. ·         Since God controls everything, He controls the course of our human relationships (see Ecclesiastes 3:5), confirming that “to every thing there is a season” or an appointed time. ·          Since there is “a time for everything,” even our various relationships, God has ordained “a time to keep silence, and a time to speak.”  This tells us that another area of God’s sovereignty in relationships concerns the tongue. ·          “Silence” can be tactful, but sometimes plain speech is necessary.  It takes much wisdom to be able to know which of these times it is at any particular moment. LUKE 2:39-52 39.  And when they had performed all things according to the law of the LORD, they returned into Galilee, to their own city Nazareth. ·        And when they had performed all things according to the law of the LORD” refers to both the fulfillment of Jesus’ circumcision, and the law of purification for His mother Mary, which was given in “the law of the LORD” (see Leviticus 12:2-6). ·         When Jesus’ parents completed those ceremonies, “they returned into Galilee, to their own city Nazareth.”  It appears that Luke omitted parts of Jesus’ early life as a baby until they were returned into Galilee because Matthew’s Gospel (see Matthew 2:1-23) reveals that when they left the temple in Jerusalem they returned to Bethlehem, where the wise men from the east found them living in a house. ·         They continued there until they were commanded to flee into Egypt, to escape the anger and rage of Herod.  While in Egypt, when they were told that Herod was dead, they were instructed to return to their home in Nazareth. ·          This is what Luke meant when he wrote “they returned into Galilee, to their own city Nazareth.”  It is referred to as “their own city” because Mary and Joseph were from “Nazareth” which was in the northern province of “Galilee.”  40. And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him. ·        Just like most other children, Jesus, “the child grew” in bodily stature.  But unlike other children who may be weak in understanding and resolution, Jesus “waxed (or grew) strong in spirit.” ·         This seems to mean that by the Spirit of God Jesus’ human soul was full of extraordinary vigor, and His mind performed in an extraordinary way.  Even as a child, Jesus’ reasoning was strong and His judgment was right as we shall see later in the text. ·         Solomon declared that “Foolishness is bound in the heart of a child” which is proven by what they say and do; but Jesus as a “child” was “filled with wisdom.”  Everything that Jesus said and did was said and done wisely far above His age.  This was not because He had an advanced education, but because of the presence of the Holy Spirit. ·          This does not mean that Jesus didn’t receive any religious training before this time.  Having earlier observed the godliness of Joseph and Mary, we can safely assume that they had instructed their entire family in the Scriptures (see Matthew 13:54-56).  In the Law of Moses, Jewish fathers were commanded to teach their children the ways of God (see Deuteronomy 6:6-9; 11:18-21), and the Scriptures were taught regularly in the synagogues. ·          The last part of this verse says “and the grace of God was upon him.”  In other words, Jesus had the favour “of God” upon Him, and was loved by God who took special care of Him. 41.  Now his parents went to Jerusalem every year at the feast of the Passover. ·        The godly character of Jesus’ parents is evident in the fact that “his parents went to Jerusalem every year at the feast of the Passover.”  Luke makes this statement to show that during Jesus’ early years as a child, Joseph and Mary most likely made the eighty-mile journey from Nazareth to Jerusalem without Jesus, probably as part of a large caravan from Galilee. ·         Jewish males were expected to attend three feasts or festivals every year—Passover (Feast of Unleavened Bread), Pentecost (Feast of Weeks) and Tabernacles (see Deuteronomy 16:16). ·          Even if they couldn’t attend all three festivals, at least they tried to go to the Feast of Passover, which was the high point on the Jewish calendar. 42. And when he was twelve years old, they went up to Jerusalem after the custom of the feast. ·        Here, Luke singled out a key event in Jesus’ life to demonstrate that He was aware of His divine mission.  It was when Jesus “was twelve years old, they went up to Jerusalem after the custom of the feast.” ·          The phrase “custom of the feast” refers to the law that commanded all males to attend the three main feasts in Israel (see Deuteronomy 16:16).  For the first “twelve years” of a Jewish boy’s life, he was represented at the festival by his father.  But at age thirteen he became a son of the law, or son of the covenant, and had to fulfill this duty himself. 43.  And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it. ·        The phrase “And when they had fulfilled the days” refers to the week-long celebration of the Passover (see Leviticus 23:4-8. ·          This expression also implies that “Joseph” and Mary remained in Jerusalem for the entire Feast of Unleavened Bread (Passover) which lasted for seven days, unlike some who only stayed for the day of the Passover.  ·        Once the Feast of Unleavened Bread was over, “as they returned, the child Jesus tarried behind in Jerusalem.  When it was time for the family to return home to Nazareth, while they were on the way, Jesus “tarried” or remained “behind in Jerusalem.” ·          The phrase, “and Joseph and his mother knew not of it” means that Jesus’ parents was unaware that He was not in the crowd.  It appears that Jesus, having shown some level of maturity for a young boy, was entrusted with some degree of independence. ·        We should not accuse His parents of being careless since there is no indication that they were; they simply allowed Jesus the freedom that they considered to be appropriate for His age. 44.  But they, supposing him to have been in the company, went a day’s journey; and they sought him among their kinsfolk and acquaintance. ·        Thinking that Jesus was “in the company” or the crowd of people traveling together, Joseph and Mary had traveled “a day’s journey” meaning the whole day.  It appears that when the caravan of people stopped for the night, Jesus’ parents discovered that He was missing. ·         It’s possible that the parents were not immediately worried so they looked for Jesus “among their kinsfolk (relatives) and acquaintance (friends).” 45.  And when they found him not, they turned back again to Jerusalem, seeking him. ·        When they searched for Jesus, “they found him not.”  Since no one had seen Jesus, it’s safe to assume that now Joseph and Mary were full of anxiety. ·          What a predicament!  The firstborn of the family who was about to assume the spiritual duties of adulthood could not be found!  Jesus’ parents concluded that He was not there so “they turned back again to Jerusalem, seeking (looking for) him.”  They retraced their steps back to Jerusalem. 46.  And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions. ·        After arriving in Jerusalem, Joseph and Mary began to search for Jesus and “after three days they found him in the temple.”  The “three days” mentioned here most likely refer to the total time that passed since they had originally left Jerusalem—one day travelling with the caravan, a second day returning to Jerusalem, and a third day on which “they found Him.” ·         The last time His parents saw Jesus was in the temple, so they went there and “found him in the temple, sitting in the midst of the doctors.”  The word translated “doctors” means “teachers.” ·          These were Jewish religious teachers who, according to their custom, were “sitting” with their students and engaging them in discussion through questions and answers.  We are not told where in the temple this took place but in any case, Jesus sat among the teachers “both hearing (or listening to) them, and asking them questions.” ·          Jesus is seen here not as a teacher, but as a listener, a learner, a questioner, and a discusser.  Based on the fact that Jesus was deity, there would seem to be no need for this.  But Luke’s account emphasizes Jesus’ humanity, which was becoming more aware of His divine mission and thirsting to understand the full importance of God’s truth. 47.  And all that heard him were astonished at his understanding and answers. ·        Even in His zeal to learn, Jesus revealed that He was no ordinary student, for “all that heard him were astonished at his understanding and answers.”  ·        The word “astonished” is a strong term indicating that everyone present who was listening to Jesus was beside themselves with amazement.  They had never encountered anyone like Him.  ·        They were amazed at Jesus’ “understanding” which implies a keen comprehension or insight.  The insight Jesus showed in His dialogue with the “doctors” or teachers (see verse 46), revealed a mind that avoided the trivial discussions which Judaism was notoriously known for. ·         They were also amazed at Jesus’ “answers.”  The method of discussion in that day included not only the asking of questions by students to be answered by the teachers, but also the answering of the teachers’ questions by the students.  Undoubtedly, this is where Jesus’ insight and wisdom especially shone through. 48.  And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing. ·        Just as the teachers of the law were “amazed” at Jesus (see verse 47), so were His parents, for “when they saw him, they were amazed.” ·        .  Here “amazed” implies being stricken out of one’s senses.  Jesus’ parents were shocked not so much by the things Jesus was saying as they were by the fact that He was saying them there among the teachers. ·          This couple, like most ordinary Jews of their day, held the rabbis in the highest esteem and respect and would never have considered themselves to be their equals.  So, it was incredible to them that one of their family members was sitting with the elite, conversing easily with them about the law.  ·        Mary’s shock soon gave way to a more motherly reaction.  “His mother said unto him, Son, why hast thou thus dealt with us?  She could not resist rebuking Jesus for dealing with her and Joseph the way He did after the festival.  Jesus had always been an obedient child, so she was perplexed. ·          How could He have done this?  Mary’s complaint was personal as she continued to say to Jesus, “behold, thy father and I have sought thee sorrowing.”  The word “sorrowing” here is a strong term that implies mental anguish. 49.  And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father’s business? ·        Jesus’ answer to His mother is the first recorded statement in Scripture that He spoke, and it set Him apart from His Nazareth family.  If Mary and Joseph were astonished at finding Jesus in the temple, He seemed just as astonished that they had been looking for Him. ·          It now appears that Jesus was completely aware of His divine identity and mission, for He asked His mother, “wist ye not that I must be about my Father’s business?”  In other words, He was asking why they didn’t know that He had to be in “His Father’s” house. ·          It was unthinkable to Jesus that His parents didn’t understand His proper place.  But it was not yet obvious to them.  Mary had called Joseph Jesus’ father, whereas Jesus’ divine consciousness showed Him that His true “Father” was God and the He must obey Him. 50.  And they understood not the saying which he spake unto them ·        It may surprise us that Jesus’ parents didn’t understand what He was saying to them.  One would think that Joseph and Mary should not have been surprised to find Jesus where He was.  After all, they knew His divine origin. ·         But this truth was easily hidden in the twelve years of everyday life that had just passed.  They had become accustomed to caring for Jesus’ needs and seeing Him develop as a normal boy. ·         This event hit them like a bolt of lightning out of a blue sky.  They did not understand what business he had to do in the temple for His Father. ·          They believed that He was to be the Messiah who would sit on the throne of His father David; but they probably also thought that this should have brought Him to the royal palace instead of the temple. They “understood not” Jesus’ prophetical office, and much of His work would be done as a Prophet (see Deuteronomy 18:15; 18:18). 51.  And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart ·        Despite Jesus’ heightened awareness of His divine sonship, “he went down with them (his parents), and came to Nazareth, and was subject unto them. ·         The fact that Jesus “was subject unto them (his parents)” was even more admirable because He now had a clearer view of His higher loyalty and mission.  As the Son of God, Jesus’ submission to His parents was certainly an act of self-sacrifice.  Yet, He “was subject to them.” ·          He observed their position of authority, and went and came as they directed Him to.  It would also seem that being “subject to them” He worked with His father at the trade of a carpenter (see Matthew 13:55; Mark 6:3). ·        His parents were poor, and His father was his adopted father; yet He was “subject to them.”  In this, Jesus is an example to all children to be dutiful and obedient to their parents in the LORD (see Ephesians 6:1). ·         The last part of this verse says “but his mother kept all these sayings in her heart.”  Jesus’ mother did not perfectly or completely understand her son’s “sayings” or His words, yet she “kept them in her heart” probably with the expectation that sometime in the future His words would be explained to her, and she would fully understand them, and know how to use them. 52.  And Jesus increased in wisdom and stature, and in favour with God and man. ·        About eighteen more years would pass before Jesus would begin His public ministry (see Luke 3:21-23).  All we know about those eighteen years is contained in this verse. ·          In this verse, Luke focused on the virtues Jesus developed during those silent years between twelve and thirty years old.  He “increased” or matured “in wisdom” or mentally, “and stature” or physically, and “in favour with God” meaning spiritually. ·          Jesus also “increased…in favour with…man” meaning that He matured socially.  Even though Jesus was perfect in every stage of His life, He experienced growth in these areas because He was human.  And when He reached adulthood, Jesus was perfectly fitted for His unique work. Conclusion All parents know that their children develop a growing sense of self-worth and independence as they go through adolescence and reach toward adulthood. This often generates differences of opinion.  It is important for young people to be sensitive to parental concerns, but the opposite is also important.  When God calls the youngsters to His service, parents should be ready to comply.