War, Peace, and the Bible

Lesson 1Defending the Homeland ................................................31 Samuel 30:1-4, 11-20

Lesson 2Submitting to Authority ..................................................8Romans 13:1-7

Lesson 3Longing for Peace ..........................................................13Isaiah 2:1-4

Lesson 4Turning the Other Cheek ................................................18Luke 6:27-36

TABLE OF CONTENTS

Prepare Before the SessionRead the session for today in the Study Guide. Then read the options in this Teaching

Guide, placing checkmarks beside the activities you plan to include. After you have decidedwhich options to use, gather the appropriate materials.

WHAT’S IN YOUR TEACHING GUIDEThis Teaching Guide has three purposes:! to give the teacher tools for focusing on the content of the session in the Study Guide.! to give the teacher additional Bible background information.! to give the teacher variety and choice in preparation.

The Teaching Guide includes two major components: Teacher Helps and Teacher Options.

Teacher Helps

Teacher Options

Bible BackgroundThe Study Guide is your mainsource of Bible study material.This section helps you more fullyunderstand and interpret the Scripture text.

Teaching Outlineprovides you with an outlineof the main themes in theStudy Guide.

The next three sections provide a beginning, middle, and endfor the session, with focus paragraphs in between.

Focus Paragraphsare printed in italics at the top of the page because they

are the most important part of the Teaching Guide. Theseparagraphs will help you move your class from “what the text

meant” to “what the text means.”

You Can Choose!There is more material in each session than you can use, so choose the options from each sectionto tailor the session to the needs of your group.

Bible BackgroundThe “Court History”First and Second Samuel was

first written as a single bookcontained on one scroll. Because

of its length, around 250 BC it was dividedinto two scrolls or books as part of theSeptuagint. The Septuagint was a Greektranslation of the Hebrew Scripturesintended for displaced Jews who did notknow their native Hebrew language. Manyof the decisions made in that translation,such as the division of Samuel into twobooks, affect our English Bibles today.

Most readers of the Old Testamentare not attuned to the kinds of literaturethey encounter. Today’s common genresmake sense to us. Most anyone can recog-nize a grocery list, a love letter, a businessletter, or a gossip magazine with a simpleglance. None of these genres, however,comprise the material found in the bookof Samuel. Instead, modern readers find astory about a shepherd boy who risesfrom obscurity to become the mostbeloved and controversial king of Israel.To complete this story of David, thewriter of Samuel brought together manydifferent sources and traditions. In otherwords, Samuel is a composite story madeup of different sources with differentagendas.

One of those sources is a “courthistory,” a narrative about the successionof David to the throne. While this source

sees both human successes and flaws,other sources in Samuel tend to idealizeDavid. Some of them are unwilling tocriticize his actions in the way thatNathan the prophet does in the aftermathof David’s sin against Bathsheba, herhusband, and the people of Israel. Asreaders proceed from one chapter inSamuel to the next, they are treated totwo strikingly different views of Davidand the monarchy in general.

It is helpful to remember that Godwas not in favor of Israel having a kingand grudgingly gave in to Israel’s repeatedrequests (see 1 Sam 8:4-9). Sometimeswhen we get what we want, we realize wedid not actually want it. Saul was a disas-trous king. David fared much better asking but also created significant problemsfor Israel. Both kings had human failings.God foreshadowed this struggle in sayingto Samuel, “They have not rejected you,but they rejected me from being king overthem” (1 Sam 8:7).

Consequently, the sources in Samuellook at David’s life and kingship fromdifferent viewpoints. One side comesfrom the pro-monarchy viewpoint thatdemanded a king from Samuel and fromGod (1 Sam 9:1-10:16; 11:1-15; 2 Sam 7).The other side comes from the anti-monarchy viewpoint that preferred tocontinue to follow God directly as Israelhad always done. This viewpoint makesclear that God only reluctantly went alongwith the idea of kingship (1 Sam 8:4-9;

1Lesson Teaching Guide

DEFENDING THE HOMELAND

1 Samuel 30:1-4, 11-20

10:17-27; 12:1-25), anticipating the problems a human king might create.

Samuel Anoints a KingSamuel begins with a bleak political andreligious situation in Israel. The people’sleader at this point, Eli, is old and weak.Furthermore, his sons are ethically bank-rupt. The story opens with the Philistinesnot only defeating the Israelite army, butalso capturing the ark of the covenant.While it is true that the presence of theark in the Philistine camp causes astrange plague of tumors, the loss of theark is also a national disaster for Israel.The ark represented the presence of Godand was Israel’s most sacred possession.Even when the ark is returned, Israel doesnot recover well. This crisis increases theiranxiety for a king who can lead them justas kings lead the nations around them (1 Sam 8:19). Samuel makes clear to thepeople that kings will take advantage ofthem in ways God would never do (1 Sam8:10-22); nevertheless, they demand aking.

With God’s blessing, Samuel anointsSaul as king. Saul’s kingship is riddledwith problems that come to a head in an event with the same Amalekites who appear in our text for today. Godplaces the Amalekites under a “ban” that calls for their destruction. For somereason, Saul spares the life of Agag, theAmalekite ruler. Angered by Saul’s unwill-ingness to follow God’s ban, Samuelslaughters Agag as an offering (1 Sam15:10-33). From that point on, Samuelbegins to work for the demise of Saul.

David’s Rise to PowerDavid’s rise to power sets the stage fortoday’s text. With Saul on the decline,David encounters the Amalekites duringa brief sojourn among the Philistines.David has negotiated peace with thePhilistines and received a base of opera-tions in Ziklag, a city within Philistineterritory. Saul cannot reach David there,and David is free to attack whomever hepleases.

From this site, David attacks anAmalekite city, killing everyone andtaking the spoils of that victory. HadDavid not attacked the Amalekite city,would the Amalekites have bothered toattack David’s camp at Ziklag? In other

Introduction: First Samuel 30:1-4, 11-20provides insight into the violence and warsof the ancient world. It does not, however,provide a litmus test we can use to arguefor the use of violence. As the story unfolds,it is clear that David created much of theconflict himself.

I. Let the Weeping Begin (30:1-4 [6])A. The Philistine leaders send David

and his followers home from thebattlefield, where they discover theAmalekites’ response to David’searlier raid in their city.

B. David and his men assume theirfamilies have been killed or takenaway to be killed.

C. The people become so grief strickenthat they contemplate stoning Davidfor his behavior in bringing on thisdisaster (30:6).

II Help from an Unlikely Source (30:11-15)A. David meets an Egyptian and offers

hospitality.B. The Egyptian offers information that

aids David and helps him recoverfrom the disaster.

C. The inhospitable acts of theAmalekites lead to their demise.

III. Courting Disaster (30:16-20)A. The excess of the Amalekite way of

life is evident.B. Their celebration becomes a means

to destroy them.C. David recovers from his personal

faults by restoring the families ofIsrael.

4 Lesson 1

" A Matter of PerspectiveDisplay the resource page “A Matter ofPerspective” (page 23). Ask the group notto say out loud what they see.

Once everyone looks at the picture fora moment, ask the group members whatthey see. Some will see the image one way,and some will see it another way. Somemay even see both “interpretations” of theimage.

You can find similar optical illusionimages on the Internet. If you wish,arrange to display one or two additionalimages. Ask the following questions.

Questions! Which picture are we supposed to see?! Is there a clear right and wrong answer?

Perspective matters. Some in thegroup may struggle to see both options,while for others the two are apparent.How we look at something affects the waywe interpret what we see and what weread.

Our perspective on the biblical text issimilar. This is why two people can readthe same text and disagree over itsmeaning.

" Righteous AngerRead 1 Samuel 30:6 to the class. Ask themto consider the feelings of the ancientIsraelites. With whom are they angry inthis verse? Why? What are they proposing,and why?

Discuss the fact that David struggledwith the people’s perception of him evenbefore the Bathsheba incident. All leadershave failures, and we must be careful toexamine both the positive and negative of what we see and hear. It is easy to seeDavid as the blessed leader and assume hewas always beloved and right.

As you begin, remind class members that context matters. Understanding thatthe books of Samuel tell the story of David’s rise to power along with hisbest and worst moments will help your class grasp this material. We have

much to learn from David’s experience, from the failures and successes of ancient Israel, andeven from its enemies.

A Way to Begin

Teaching Guide 5

words, was the attack on Ziklag an act of retaliation? The biblical writer is not clear, butit is not unreasonable to make that case.

It is clear that David’s rise to power in this story is aided by Samuel’s distaste forSaul, Saul’s erratic and less than faithful behavior, and David’s ability to outwit andmanipulate his enemies. David is unquestionably a cunning leader. Wise readers of thisstory must keep in mind that God intended to lead Israel directly. However, Israel’sdesire for a king moved God to allow it. Even then, Samuel warns of the dangers of thiskind of leadership, and God reminds Samuel, “they have not rejected you (in asking fora king), but they have rejected me.” Even though 1–2 Samuel are in favor of David asking, the clear preference is for God to have remained in that role for Israel. David doesmany good things as a leader, but he has his faults, too.

" Character AssessmentThree primary characters act in 1 Samuel30: David, Israel, and the Amalekites.Each played a role in the conflict thatresulted in the siege of Ziklag and thesubsequent destruction of the Amalekiteforces.

Form three groups, one for David, onefor Israel, and one for the Amalekites. Askeach group to consider the followingquestion: “How could your character(s)have changed this story so that violencewas not the result?” Have them brain-storm ideas and be ready to present to thelarger group.

After about ten minutes, bring thethree groups together. On the board, writethe names of the three characters. Haveeach group list their options and notetheir ideas on the board.

Questions! Why did the story end in violence?! Was violence the only option?! Was violence warranted?! What do we do with biblical texts like

this one that show violence as anoption?

" A Veteran’s PerspectiveInvite a military veteran to share withyour class about his or her combat experi-ence. Encourage this person to relate howthe reality of war differs from the glamor-ized portrayals we see in movies or on TV.Ask the veteran to speculate on the feel-ings of David’s men regarding theirmission to rescue their families.

Discuss: Under what circumstancesmight going to war be justified?

" What Would Jesus Do?In the Sermon on the Mount, Jesus givesthe example of an “eye for an eye” teach-ing and says that instead, his followersshould “not resist evil,” but should “gothe extra mile,” “give more than asked,”and “turn the other cheek” (Matt 5:38-42).

Discuss how we interpret Scriptureand whether one text can, or should, over-ride another. For example, our text fortoday portrays David’s actions against theAmalekites in positive terms. David is notcondemned for his acts of violence in thischapter. Yet Jesus is clear about what hewants his followers to do in the face ofevil. What would Jesus have us do todaywhen we face evil? What might Jesus haveadvised David to do?

As a group, create a list of possibleresponses to evil and violence. Which ofthe responses make the most sense in ourworld on a personal level? On a nationallevel? What would Jesus have us do today?

A Way to Explore Scripture Enormous gaps of time, language, and culture stand in the way of proper interpretation of biblical texts. Nevertheless, the Bible speaks to us and to our

generation. We must be good readers and good listeners to hear what Scripturesays. More important, we have to be careful not to assume that the Bible will answer everyquestion or supply only one answer to our questions.

6 Lesson 1

" It’s In the NewsProvide a copy of your community’sSunday newspaper. In groups of three orfour, have participants look through theheadlines of the various sections forexamples of people using violence toresolve a conflict. Have the groupssummarize their findings.

Next, have the groups look for storieswhere conflict is resolved as Jesussuggested: by not resisting evil, turningthe other cheek, or giving more thanasked. Once again, have the groups sharewhat they discovered.

Questions! Were there more stories of one kind

than the other? If so, why? ! Do we seem to prefer one method over

the other? ! How would our community be differ-

ent if people did what Jesus taught?

Remind the group that Jesus calls usto a narrow path that can be difficult tofollow.

" A Prayer of PeaceRelate the story of Francis of Assisi’sconversion and renunciation of hisfather’s wealth. (See, for example,http://www.pathguy.com/francisc.htm.)Francis was determined to follow Jesusliterally and closely. Rejecting materialcomforts and worldly power, he became asymbol of peace and giving in his day.

Provide copies of the “Prayer of St. Francis” (beginning, “Lord, make mean instrument of thy peace…”) available in many print and Internet sources. Closethe lesson by praying this prayer inunison.

ResourceWalter Brueggemann, First and Second Samuel,Interpretation (Louisville: John Knox, 1990).

Any time we struggle with a difficult text or theological concept, learners want toknow what they can do to live out the text faithfully. Encourage your class to

bring this text together with the teachings of Jesus, who undoubtedly points usin a direction different than the one followed by David. Jesus could have chosen violence, buthe did not. He commanded his disciples to follow his example.

A Way to End

Teaching Guide 7

2Bible Background

IntroductionScholars have long spoken

of a First, Second, and ThirdIsaiah to refer to the Son of Amoz,

an eighth-century prophet who worked inthe southern kingdom of Judah (FirstIsaiah, chs. 1–39) and his subsequentfollowers who continued the tradition of speaking in his name through thecenturies. By the second century BC, thecollected works of First Isaiah and hisfollowers were compiled and broughttogether. Though written by severalauthors over many years, the book speaks with a single voice about the rela-tionship between the people of Israel andtheir God.

Four central events color the back-ground of the book of Isaiah, forming itsperspective and shaping the concerns ofboth the book and the people of Israel.First, the Syro-Ephraimite War was aconflict between the northern and south-ern kingdoms. In Isaiah, the northernkingdom, Israel, is also called Ephraimafter its largest and most prominent tribe.Israel and Syria together attempted totalk the southern kingdom, Judah, intoassisting them against Assyria. Ahaz, theking of Judah, declined. Consequently,Israel and Syria instead attacked Judah sothat they could replace Ahaz with a leaderwho would help them against Assyria. Inthe process, Ahaz turned to Assyria for

help against Israel and Syria. Ahaz got thehelp he needed, but Assyria made subjectsout of Judah.

Second, Assyria advanced on thenorthern kingdom, and it fell to them in722 BC. Third, in the following years, thepower of the Assyrians declined, but anew force arose in the region. In 612 BC

the Babylonians overran the Assyriancapital, Nineveh, and in 605 BC theydefeated the Egyptians. Babylonia becamethe leading empire of the region. In 586 BC Babylon destroyed Jerusalem,exiled much of the population, and leftthe temple in ruins. This event is referredto as the Babylonian Exile. Fourth, duringthe sixth century, the Babylonians werethreatened by a growing power: thePersians. Cyrus the Great, the Persianruler, defeated Babylon in 539 BC and,having no interest in the Jews, allowedthem to return home from their exile inBabylon.

The Word that Isaiah SawThroughout Isaiah, two basic ideasemerge about these events and the people.First, God is clearly working in andthrough the events of the day. In fact,some portions of Isaiah argue that Goduses foreign nations to punish Israel (see Isa 10:5). Second, Jerusalem and itstemple are pivotal. Throughout the book,references to Jerusalem and the templeabound as a means to talk about God’s

Lesson Teaching Guide

SUBMITTING TO AUTHORITY

Romans 13:1-7

new day in Israel. This theme plays animportant role in our text for today.

Isaiah 1:2-31 is an extended poemthat indicts Israel for religious infi-delity. The language is harsh, usingviolent terms and sexual imagery to callthe people to return to Yahweh (1:16-20).Much of Israel’s problem stems from abroken covenant: the people have notacted faithfully in their interaction withGod or with one another.

Chapter 2 begins with a brief intro-duction, the actual intention of whichscholars debate. It could be a means tointroduce a series of visions Isaiah sawenacted in some way. Another option isthat the introduction in 2:1 indicates thatthe following words do not come fromIsaiah but from God or another source.The entire section in 2:2-4 is repeated inMicah 4:1-3. Perhaps Isaiah is adding afootnote to make sure his hearers under-stand he is seconding the message alreadyproclaimed by Micah.

The ideology of Isaiah’s day, leadingup and into the Syro-Ephraimite War, wasthat the time was ripe to claim God’spromise and blessing on Israel. Thepeople had waited too long for interna-tional prominence in which all othernations would see Israel as intended inthe promises of God. Some of thesehopeful believers expected a violent over-throw of other nations; some only sawIsrael as the leader among many. Eitherway, their hopes were placed on a nation-alistic dream that allowed them to believemore in Israel than they did in God. Thefaithful few who saw their hopes andfuture placed in the God of Abraham andSarah, Isaac and Rebekah, Jacob and Leahand Rachel condemned the actions of thenation as materialistic. They constantlyreminded the majority that their inten-tion as a nation was to be a “blessing toall the other nations of the world” (Gen 12:3).

A Call for FaithfulnessIsaiah’s vision refers back to that blessing,both calling for covenant faithfulness and

reminding the people of God’s intentionfor the world, not just the nation ofIsrael. The passage details Yahweh’ssearch to find a new home for Israel. Theimagery of a mountain refers back toSinai, where God first gave the Law toMoses. Mountains serve as places wherethe divine and the human meet becausethe mountains reach into the sky.Matthew makes good use of mountainmotifs in his Gospel, for example, allow-ing Jesus to do most of his major acts ona mountain. Scholars are divided overwhether or not this image is literal orspiritual. Will a physical city stand on

Introduction: Isaiah points to a central ideathat is a thread throughout the book.Faithfulness is tied directly to learning theways of God and changing the ways we dealwith our neighbors and interact with othernations. The powerful image of implementsof destruction becoming tools for creationand growth is symbolic of God’s intentionfor the world.

I. Introduction to the VisionA. The word was “seen” rather than

heard.B. Isaiah, son of Amoz, an eighth-

century prophet, saw the wars of hisday.

C. The word will be about the future ofJudah and Jerusalem.

II. An Invitation to Learn and ActA. The House of the Lord stands on

Zion.B. God will teach.C. Zion is a place of instruction in life

and relationships.

III. A New Vision for Israel and the WorldA. God as Judge between All NationsB. From Implements of Destruction to

CreationC. The End of War

Teaching Guide 9

" Who Is the Best Citizen?It is not uncommon during a contentiouspolitical debate for one or both combat-ants to level charges that their opponentsare “un-American.” Sometimes, there iseven a full-scale investigation of theirsupposedly unpatriotic activities.

Questions! What does it mean to be a “goodcitizen”? Is there a standard definition? ! Is it un-American to disagree with

someone—even the government—on acontentious issue?

! Do we need a national standard that allcitizens are expected to follow? Why orwhy not?

" Submission: A Good Thing?Write the word “Submission” on theboard. Ask your class to create a defini-tion of submission with which everyoneagrees. Once you have a working defini-tion, make two lists labeled “A GoodThing” and “A Bad Thing.”

Have the group brainstorm howsubmission can be both good and bad forpeople today. Once you have ideas on theboard, ask the group to consider how wecan know when to follow our leaders andwhen to question or even disobey them.

Writing as a pastor and spiritual director, Paul intends to assist this Romancommunity of Christians in living their faith well with respect to the manyissues they face. For these early Christians, being a good citizen was filled with

expectations that related closely to their ability to live and function in society. While thestakes are not as high for us, our faith sometimes conflicts with our citizenship, and wemay have to make difficult choices.

A Way to Begin

10 Lesson 2

Zion? Does the text mean that Zion will represent God’s relationship with the people ina spiritual sense? Could both be true? The questions are not answerable.

What we can say is that Isaiah offers this vision as a means to call the people back toa faithful covenant relationship with God. The entire text is invitational—“Come, let usgo up…”—and offers the potential of instruction—“that he may teach us his ways andthat we may walk in his paths.” We cannot assume this language is glib piety. The pointis that the people do not know the ways of God and are not walking in the path of right-eousness. God’s overarching grace in Isaiah offers a means to restore Israel by helpingher learn again what it means to be in relationship. Little wonder then that Zion isdescribed as the place where instruction will go forth to the people and the word of theLord will be proclaimed. The end result will not be a victory for Israel, as if one nationwill win and others will lose, but a time when all nations work together for peace ratherthan for victory in war.

" What the Bible SaysDistribute copies of the resource page“What the Bible Says” (page 24). Haveclass members read the listed verses anddiscuss the actions of the people in thesepassages. Consider whether or not theactions were “in submission” to theauthorities. If not, why do you think theychose not to submit?

" What Do You Think?Read Romans 13:1-7. Paul offers severalstatements and a question that appear infavor of subjecting oneself to the authori-ties. Our situation may or may not besimilar to the one faced by his originalreaders. Consider the following state-ments from Romans 13:2-4.

! Whoever resists authority resists whatGod has appointed. (v. 2)

! For rulers are not a terror to goodconduct, but to bad. (v. 3)

! Do you wish to have no fear of author-ity? (v. 3)

! But if you do what is wrong, youshould be afraid. (v. 4)

As a class, discuss possible objections toPaul’s statements. In particular, challengethe class to raise biblical objections to thepassive stance Paul seems to encourage.Finally, using information in the “BibleBackground” section and the Learner’sStudy Guide, seek to discern Paul’sreasoning for advocating a submissiveapproach to authority in this passage.

" Give What Is DueRead Romans 13:1-7. In verses 6-7, Paulsuggests that certain things are due tothose in authority: taxes, revenues,respect, and honor. Using information inthe “Bible Background” section and theLearner’s Study Guide, discuss the impor-tance of honor in the ancient world. Inparticular, explore how an individual’sdishonorable behavior reflects poorly onthe entire group.

Questions! Why should Christians give respect and

honor to civil authorities?! What if an authority figure is “unde-

serving” of honor? Who decides whenthis is the case?

! What does it mean to give respect andhonor to an authority figure we didn’tvote for and may not like?

! Read Mark 12:13-17. What is the rela-tionship between Jesus’ “Give to theemperor the things that are theemperor’s” and Paul’s “Pay to all whatis due them”?

Had Paul lived in the days of John and the book of Revelation, he might havewritten differently to his congregations. Yet even in Acts, Paul stands up to

authority and refuses to be intimidated into not proclaiming the gospel. In thesituation of the Romans, however, Paul’s greatest concern is not that this commu-

nity stand against Rome but that they live out their faith as good citizens.

A Way to Explore Scripture

Teaching Guide 11

12 Lesson 2

" Choosing Whom We ServeWhen asked by a group of scribes andPharisees about whether or not theyshould pay taxes, Jesus responded byshowing them a coin engraved with theemperor’s head. Jesus said, “Give to theemperor the things that are the emperor’s,and to God the things that are God’s” (Mk 12:17). This simple answer offersgood advice when the demands of faithclash with the demands of citizenship.Give to the powers that be (whether it isthe government, your employer, or someother authority) what belongs to them,and give to God what belongs to God.

Distribute index cards to the class.Ask participants to think about areaswhere their faith and their citizenship arein tension. Ask them to think about whatJesus said to the scribes and Pharisees.Finally, ask them to consider this question: “What is the nature of yourobedience to God?”

Have participants write theirresponses on the cards. Encourage themto keep the cards where they can remindthem of what they owe to the authoritiesin their lives and what they owe to God.

" Facing the Hours AheadIn the 1930s, a time of national and international struggle, preacher andtheologian Harry Emerson Fosdick wrotethe hymn “God of Grace and God ofGlory” to help his congregation andcountless others have faith in the midst of their struggles. For them, the issues of faith and citizenship were in the fore-front of their minds. Secure a copy ofFosdick’s hymn and read it to the class asa benediction.

Following Christ has consequences. The early church took seriously the struggleplaced on people’s lives by obedience to the gospel. We like to think of faith assomething that makes our lives better, easier, less troublesome. The truth is, our

faith can bring struggle to our lives, especially if we take it seriously. Sometimes that strug-gle is with others, and sometimes it is within.

A Way to End

3Bible Background

IntroductionScholars have long spoken

of a First, Second, and ThirdIsaiah to refer to the Son of

Amoz, an eighth-century prophet whoworked in the southern kingdom ofJudah (First Isaiah, chs. 1–39) and hissubsequent followers who continued thetradition of speaking in his name throughthe centuries. By the second century BC,the collected works of First Isaiah and hisfollowers were compiled and broughttogether. Though written by severalauthors over many years, the book speaks with a single voice about the rela-tionship between the people of Israel andtheir God.

Four central events color the back-ground of the book of Isaiah, forming itsperspective and shaping the concerns ofboth the book and the people of Israel.First, the Syro-Ephraimite War was aconflict between the northern and south-ern kingdoms. In Isaiah, the northernkingdom, Israel, is also called Ephraimafter its largest and most prominent tribe.Israel and Syria together attempted totalk the southern kingdom, Judah, intoassisting them against Assyria. Ahaz, theking of Judah, declined. Consequently,Israel and Syria instead attacked Judah sothat they could replace Ahaz with a leaderwho would help them against Assyria. Inthe process, Ahaz turned to Assyria for

help against Israel and Syria. Ahaz got thehelp he needed, but Assyria made subjectsout of Judah.

Second, Assyria advanced on thenorthern kingdom, and it fell to them in722 BC. Third, in the following years, thepower of the Assyrians declined, but anew force arose in the region. In 612 BC

the Babylonians overran the Assyriancapital, Nineveh, and in 605 BC theydefeated the Egyptians. Babylonia became the leading empire of the region.In 586 BC Babylon destroyed Jerusalem,exiled much of the population, and leftthe temple in ruins. This event is referredto as the Babylonian Exile. Fourth, duringthe sixth century, the Babylonians werethreatened by a growing power: thePersians. Cyrus the Great, the Persianruler, defeated Babylon in 539 BC and,having no interest in the Jews, allowedthem to return home from their exile inBabylon.

The Word that Isaiah SawThroughout Isaiah, two basic ideasemerge about these events and the people.First, God is clearly working in andthrough the events of the day. In fact,some portions of Isaiah argue that Goduses foreign nations to punish Israel (see Isa 10:5). Second, Jerusalem and itstemple are pivotal. Throughout the book,references to Jerusalem and the templeabound as a means to talk about God’s

Lesson Teaching Guide

LONGING FOR PEACE

Isaiah 2:1-4

new day in Israel. This theme plays animportant role in our text for today.

Isaiah 1:2-31 is an extended poemthat indicts Israel for religious infi-delity. The language is harsh, usingviolent terms and sexual imagery to callthe people to return to Yahweh (1:16-20).Much of Israel’s problem stems from abroken covenant: the people have notacted faithfully in their interaction withGod or with one another.

Chapter 2 begins with a brief intro-duction, the actual intention of whichscholars debate. It could be a means tointroduce a series of visions Isaiah sawenacted in some way. Another option isthat the introduction in 2:1 indicates thatthe following words do not come fromIsaiah but from God or another source.The entire section in 2:2-4 is repeated inMicah 4:1-3. Perhaps Isaiah is adding afootnote to make sure his hearers under-stand he is seconding the message alreadyproclaimed by Micah.

The ideology of Isaiah’s day, leadingup and into the Syro-Ephraimite War, wasthat the time was ripe to claim God’spromise and blessing on Israel. Thepeople had waited too long for interna-tional prominence in which all othernations would see Israel as intended inthe promises of God. Some of thesehopeful believers expected a violent over-throw of other nations; some only sawIsrael as the leader among many. Eitherway, their hopes were placed on a nation-alistic dream that allowed them to believemore in Israel than they did in God. Thefaithful few who saw their hopes andfuture placed in the God of Abraham andSarah, Isaac and Rebekah, Jacob and Leahand Rachel condemned the actions of thenation as materialistic. They constantlyreminded the majority that their inten-tion as a nation was to be a “blessing toall the other nations of the world” (Gen 12:3).

A Call for FaithfulnessIsaiah’s vision refers back to that blessing,both calling for covenant faithfulness and

reminding the people of God’s intentionfor the world, not just the nation ofIsrael. The passage details Yahweh’ssearch to find a new home for Israel. Theimagery of a mountain refers back toSinai, where God first gave the Law toMoses. Mountains serve as places wherethe divine and the human meet becausethe mountains reach into the sky.Matthew makes good use of mountainmotifs in his Gospel, for example, allow-ing Jesus to do most of his major acts ona mountain. Scholars are divided overwhether or not this image is literal orspiritual. Will a physical city stand on

Introduction: Isaiah points to a central ideathat is a thread throughout the book.Faithfulness is tied directly to learning theways of God and changing the ways we dealwith our neighbors and interact with othernations. The powerful image of implementsof destruction becoming tools for creationand growth is symbolic of God’s intentionfor the world.

I. Introduction to the VisionA. The word was “seen” rather than

heard.B. Isaiah, son of Amoz, an eighth-

century prophet, saw the wars of his day.

C. The word will be about the future ofJudah and Jerusalem.

II. An Invitation to Learn and ActA. The House of the Lord stands on

Zion.B. God will teach.C. Zion is a place of instruction in life

and relationships.

III. A New Vision for Israel and the WorldA. God as Judge between All NationsB. From Implements of Destruction to

CreationC. The End of War

14 Lesson 3

" The Way Things Are Supposedto Be

Write two headings on the board: “TheWay Things Are Supposed to Be” and“The Way Things Are.” Form a group foreach heading, and have each brainstormexamples of things that fall under theirassigned heading.

Ask the groups to share their results.List them under the appropriate head-ings. Then ask the groups to discuss thefollowing questions.

Questions! Why is there a difference between the

way things are supposed to be and theway things are?

! Whose fault is it that things are the waythey are?

! What can we do about this difference, ifanything?

! Can Christians today make a differencein these two lists?

" Read All About It!Display the front page of the Sundaynewspaper, and ask your group to lookclosely at the headlines. Is the news goodor bad? What is happening in our world—violence or peace? Why more one than theother?

Then ask participants to discuss thefollowing statement by Albert Einstein:“Peace cannot be kept by force. It can onlybe achieved by understanding.”

Questions! Is this statement true?! Is this statement realistic?! If it is true, what does that say

about us?! If it is false, what does that say

about us?

Isaiah’s vision indicates that education is a key component to faithfulness andpeace. He portrays Zion as the place where God will instruct Israel not on howto win battles but on how to become what God intended from the beginning.

In that sense, Isaiah describes a new act of creation. There is a strong connection betweenIsaiah’s vision and the words of Revelation 21:1-6 about all things becoming new. Both textsenvision God’s acts to remake the world as God intended it at creation.

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Teaching Guide 15

Zion? Does the text mean that Zion will represent God’s relationship with the people ina spiritual sense? Could both be true? The questions are not answerable.

What we can say is that Isaiah offers this vision as a means to call the people back toa faithful covenant relationship with God. The entire text is invitational—“Come, let usgo up…”—and offers the potential of instruction—“that he may teach us his ways andthat we may walk in his paths.” We cannot assume this language is glib piety. The pointis that the people do not know the ways of God and are not walking in the path of right-eousness. God’s overarching grace in Isaiah offers a means to restore Israel by helpingher learn again what it means to be in relationship. Little wonder then that Zion isdescribed as the place where instruction will go forth to the people and the word of theLord will be proclaimed. The end result will not be a victory for Israel, as if one nationwill win and others will lose, but a time when all nations work together for peace ratherthan for victory in war.

" A New VisionMany churches practice a visioningprocess that allows them to think, dream,and move toward a future goal that isdifferent from where they currently are.Sometimes that process includes more orbigger buildings, more people, or moreministries in the community. Isaiah’svision includes a change of heart, a newway of being in the world.

To create the kind of peacefulkingdom Isaiah envisions, what wouldhave to happen in your world? Ask thegroup to brainstorm possible ways tomake the world more peaceful. Write theirresponses on the board.

Once the group lists options, ask ifthey could initiate any of them as a group.Are they willing to build peace in theircommunity?

Questions! What problems inhibit making peace?! Are any of these problems avoidable or

fixable?! Would trying to “wage peace” make any

difference, even if your effort failed?

" Learning the New Way of GodIsaiah indicates that “teaching” and“instruction” will inaugurate this newvision. How can a proper spiritual educa-tion make a difference in the ways we liveout peace in the world?

Divide the class into two groups.Assign one group to consider how education might make a difference in our world. Their question is, “How can we learn to wage peace with more information?”

Ask the second group to consider whyeducation will not enable us to makepeace. Their question to consider is,“What are the reasons education will notenable peace to happen in our world?”

Ask the groups for their responses,and record them on the board. Once youlist both groups’ responses, ask them todiscuss the following questions.

Questions! Did you have trouble with your group’s

assignment? Why?! Do you agree with the side you

defended?! What can education do for us in

waging peace?! What else should we add to the

equation?! How many of these things are we doing

in our congregation?

A Way to Explore Scripture Isaiah addresses the political events of his day. The unfaithfulness of his people,the wars, and the conflict with brothers and sisters to the north point to the

breakdown of his world and the covenant with God. In an attempt to inspire thepeople with a new vision, Isaiah recounts his vision of a new world that is strikingly differ-ent from the one in which they now live.

16 Lesson 3

" Learning PeaceHave the class reread Isaiah 2:2-4 for cluesas to the nature of the “curriculum” theprophet envisions God will teach thepeople on Mount Zion.

Questions! What Bible lessons do you turn to

when peace is lacking in your life?! What Bible lessons have helped you

become a more peaceful person?! What other spiritual practices have

contributed to peace in your life andthe life of your community?

! How can you share these lessons withother believers?

Note that, although there are few if anyspecifics, it is clear that God’s course oftraining is more about what people do(for example, focusing on God’s “ways”and “paths”) than what they know.

" Finding Peace We Can Live WithAsk your group to consider taking on aresearch project to examine peace effortsin your community. Choose two or threevolunteers to consider ongoing projectsyour class can choose to join. Assignsomeone to be the group leader who willsend reminders about work days, events,and learning opportunities related to theproject you choose. The project can serveas both a way to wage peace and a meansto build community in your group andcity.

This text is challenging both because it envisions a change in the world as we knowit and because our ancestors in the faith have not accomplished Isaiah’s vision. Itis easy to throw up our hands and resolve to keep doing what we do now. The

result is that we will not affect the violence and hatred that mars our world. Isaiah hoped tooffer a means for his people to grasp a new vision and work in that direction. Challengeyour class to consider being part of a new vision for your community.

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Teaching Guide 17

Bible BackgroundHard TeachingsLuke’s Sermon on the Plain

is significantly shorter thanMatthew’s Sermon on the Mount

(Mt 5–7); it is, in fact, only about onethird of the length. At the same time,much of what Matthew places in theSermon on the Mount appears in Luke inother places. The most significant excep-tion is Matthew’s words about the “lawand the prophets” (Mt 5:17-20). Insteadof tying Jesus’ message to Old Testamentprecedent in this way, Luke focuses moreon an ethic of inclusion that speaks aboutoutsiders and those on the margins ofsociety. Note, for example, the clearethical implications of Jesus’ missionstatement in Luke 4:16-20.

Both sermons draw from OldTestament stories where Moses deliversthe Torah to the people of Israel (Exod19:20–23:33; Deut 4:44–26:19). In Luke,Jesus stands as a prophet like Moses whoteaches the people how to live with oneanother and with God. These teachingsare difficult enough for the dedicated;nominal believers will fall away or dilutethe teachings. This entire sectionaddresses the life of the follower withinthe community and the world. Theseteachings set an incredibly high standard.They are on par with what Jesus says laterabout a camel going through the eye of

the needle; it is not impossible—but it ishard on the camel!

Loving One’s EnemiesThis teaching rests on the foundation ofwhat it means to love one another. Theidea of loving one’s enemy is radical inany culture, in any time. Connected toJesus’ radical agenda “to bring good newsto the poor…to proclaim release to thecaptives and recovery of sight to theblind, to let the oppressed go free, toproclaim the year of the Lord’s favor” (Lk 4:18-19), love becomes a means tochange the world.

In this sense, love is a reversal. Theexpected treatment for one’s enemy isrevenge and retaliation. These vengefulresponses were the norm in an agonisticsociety. The term “agonistic” has to dowith athletic contests and is related to ourword “agony.” In relationship to a society,the term refers to how members of agroup or society act toward one another.Agonistic societies are aggressive anddefensive of social interaction, especiallyinteraction outside one’s family.Outsiders could never be trusted in thiskind of society because their intentionscould turn harmful too easily. Everyonewatched closely to see how individualshandled conflict. Losing a conflict oftenmeant losing stature in the community.

Therefore, when Jesus demands thathis followers “love their enemies,” he putsthem in a difficult place. In fact, Jesus’

Lesson Teaching Guide

TURNING THE OTHER CHEEK

Luke 6:27-364

teaching stands on three specific actionsthat are central to the ethic of thekingdom: (1) we should love those whooppress us; (2) we should treat othersas we wish they would treat us; and (3) we should make loving behavior thestandard for all our interactions.

By teaching about “love,” Jesus doesnot refer to something his followersshould believe or feel. Rather, love isenacted upon others, no matter who theyare. Luke uses the Greek noun for loveonly one time in his Gospel (11:42); else-where, love is a verb. Luke tells us thestory of how to love one another accord-ing to the kingdom.

Throughout the Bible, acts of love arepart of the call to follow God. Leviticus19:18, for example, demands that peoplelove their neighbors as themselves. Jesus’demand goes in a different direction.Anyone can love those who love them(that is, their “neighbors”). Jesus asks hisfollowers to go an extra hundred miles byloving even their enemies. Several exam-ples of this kind of love are scatteredthrough the New Testament, evident inJesus (Lk 23:34), Stephen (Acts 7:58-60),Paul (Rom 12:16-21), and Peter (1 Pet 3:9).

Hate Is Not an OptionLove for enemies becomes concrete as wedo good to them, bless them, and pray forthem. To bless someone is to ask forGod’s favor on him or her. The difficultyof this ethic comes in attempting tosecure benefit for an enemy. The prayeroffered on behalf of an enemy is not theprayer we often utter: “Make them see theerror of their ways, Lord!” Rather, we areto pray in keeping with the idea of doinggood things for our enemies, attemptingto secure benefits for them, and offeringprayers for their well-being. There isnothing in Jesus’ ethic about makingone’s enemy feel guilty or the virtue onemight gain from thinking this way.Instead, Jesus views interacting with ourenemies as a means of waging peace in aviolent world. He draws a line in the sandbeyond which hate is not an option.

To help his followers grasp the gravityof this teaching, Jesus gives them fourillustrations of this kind of love. In thatcontext, turning the other cheek (6:29)excluded revenge of any sort. Slappinganother person across the face was an actof shaming that always required revenge.Jesus points his followers in a differentdirection, encouraging them to showhonor to everyone despite their actions.

Giving one’s shirt and coat (6:29) isanother example of this ethic. If someone

Introduction: Luke’s Sermon on the Plain hasJesus teaching his followers what disciple-ship will mean for them in the days ahead.Rather than a crowd-pleasing, need-meeting, warm fuzzy ethic, Jesus demands of his followers the highest degree of self-denial in their relationships.

I. The Ethic of Jesus: “For those who arelistening”

A. Love your enemies.B. Do good to those who hate you.C. Pray for those who abuse you.

II. Examples of How the Ethic WorksA. Turn the other cheek.B. Give more than is taken.C. Give to anyone who asks.D. Do not try to recover any loss.E. Do to others as you would have them

do to you.III. How Hard Is this Ethic?

A. Anyone can love those who love themback.

B. Anyone can do good to those who dogood to them.

C. Anyone can lend with expectation ofcompensation.

IV. A Great RewardA. Reward is not for doing good but the

result of doing well.B. If you act in a particular way, you will

eventually become that kind ofperson.

Teaching Guide 19

" Fear of ConflictFear of conflict is probably a central factordistorting human relationships. Most ofus can recall a time when we remainedsilent because we “didn’t want to fight.”

Psychologists tell us that many of usavoid conflict because of previous experi-ences, particularly from our childhood,where we told the truth and things turnedout badly. Therefore, we connect tellingthe truth with unpleasantness, especiallyin situations with people we are close toor who have power over us. We expect theother person to be unhappy with what wewant to say.

In the face of conflict, many of us actout the “flight” side of the “fight orflight” response. Rather than face theconflict, we either physically leave, or wewithdraw internally and do not speak thetruth of what we believe. For anyone wholives with this fear, Jesus’ ethic must seemincredibly difficult: a worst-case scenario.

Discuss whether “turning the othercheek” is a form of flight in a conflictsituation. Instead, how could it be ameans to fight evil with good?

" My Worst Enemy?Ask your class to think of what they havelearned about how to deal with enemies.Encourage them to leave out anythingbiblical at this point and think of advicethey have received, what they have read inbooks or other resources, or what theyhave learned the hard way throughpersonal experiences. List their responseson the board.

Ask the group to critique each option.Which of these might work well? Whatare the obvious problems? Then ask thegroup which option they think most of usactually do most often. Encourage them toconsider why that option(s) is the one weuse most.

Jesus wants to help his followers understand how they are to act in the world.For his message to take hold, Jesus needed to be more than a wonder worker ora future king during his earthly ministry. The new kingdom he proclaimed

was based on a completely different view of how the world should work. Helping his follow-ers understand the meaning of “love your enemies” was a priority in his agenda.

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20 Lesson 4

takes from us, we must give even more. We must show our willingness to give to othersto such an extreme that personal belongings are secondary to individuals. Propertythen, just as now, signified status. Instead of protecting property, we must protect rela-tionships.

Giving to those who ask of us (6:30), beggars, is yet another way to live this ethic. Asimilar example is the person who asks of you rather than takes. This person comes toyou in need rather than out of desire or power. Our response is still the same: give toanyone who asks because in Jesus’ ethic, the relationship with another person mattersmore than anything we “own.”

A final example is the call not to demand in return what one has lost (6:30). Jesus isprobably thinking of material things and honor itself. A level of self-denial exists in allthese examples, but especially in this one.

The bottom line is a command to love that embraces the “Golden Rule” as the foun-dation of Jesus’ ethic. We should not, however, see Jesus arguing for a utilitarian act inorder to get something from our opponents. This ethic is not “Do good so they will dogood back to you.” Instead, Jesus challenges us to unconditional love that places rela-tionships in the highest priority.

" Where Is the Faith?Provide several copies of area newspapersfrom the past several days. Divide theclass into groups of three or four.Distribute newspapers and coloredmarkers or highlighters to each group.

Tell the groups that their job is to scanthe papers for signs of Christians follow-ing Jesus’ call to love, do good, and prayfor those who are enemies. When—if—they find an instance in the paper, ask thegroup to mark it.

Encourage the groups to use theirimagination and stretch their thinking.They should not look for a headline thatsays, “Local Christian Actually LovesEnemy,” but instead search for placeswhere Christ’s ethic seems to be the basisof what is happening. After ten minutes,ask each group to share what they foundand why they think it follows Jesus’ ethic.

Questions! Why do you suppose it was difficult to

find stories about people living outtheir faith in the way Jesus asked?

! Is it the case that this doesn’t happenoften or simply that such actions rarelymake the news?

! What would happen if many peopleactually began to live as Jesus asked?

" Practicing What Jesus PreachedAsk the class to form two groups. Havethe first group brainstorm arguments infavor of applying Jesus’ teachings in thispassage literally. Have the second groupdefend the thesis that Jesus did not intendus to take his teachings literally. Thegroups should feel free to use ancient(other biblical texts) or modern (examplesfrom real life) evidence. Allow time fordiscussion, then have the groups gatheron opposite sides of the room.

Let each group present its case. Onceeach side has presented, allow the twosides to ask each other questions andpress some of the points that werepresented.

Finally, debrief the activity by askingthe following questions.

Questions! Did you defend the position you actu-

ally believe? ! Did defending one side help you think

through what you believe? ! Did you change your mind? ! Was it hard to decide what Jesus

meant? Why or why not?

There are times when we look at Scripture the way my kids look at broccoli.These words in the Sermon on the Plain are stark, hard, and tough to swallow.

They hit us at the core because none of us innately wants to turn the other cheek orlove those who don’t love us back—or even first! Yet these teachings are central to whoJesus was and to his expectations for those who would dare follow him. His teachings arenot hard to understand; they are tough to practice.

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Teaching Guide 21

22 Lesson 4

" Confessing Our FearsOffer the opportunity for members toexpress their fears or misgivings over“taking the plunge” by living out the ethicof Jesus.

Questions! What do we stand to lose by following

Jesus’ ethical teachings? ! Why are these things important to us? ! What are we willing to give up or do

without for the sake of following Jesus? ! What “baby steps” can we take now in

learning to “turn the other cheek”?! How can the encouragement of the

church make it easier for us to followJesus’ call to discipleship?

" Wisdom from an Amish HymnBook

Distribute copies of the resource page“Wisdom from an Amish Hymn Book”(page 25). First published in 1564, theAusbund is the oldest Anabaptist hymnaland the oldest Christian songbook incontinuous use. North American Amishcongregations still use it today.

Lead the group in reciting this hymntogether as a prayer for themselves andyour class.

" Reconciliation ActsAsk the group to take a few minutes tobrainstorm things your class can dotogether to love, do good for, and pray forthose who would ordinarily be consideredenemies. Encourage the group to thinkcreatively.

Once you have a list, ask the group toput their ideas in order from least effectiveto most effective. Then ask the groupwhich activity they would take on as aclass.

Once you have your action plan,promote the idea and encourage the wholeclass to participate. Perhaps your groupwill try several ideas. The point is to prac-tice what Jesus called us to do.

Sometimes Scripture speaks with simple and basic words but is still hard to under-stand. Jesus’ ethic challenges us with its simplicity and complexity. These texts

are simple to understand, yet complex in their practice. Challenge your groupnot to set these texts aside but to continue to wrestle with them. Too easily we dismiss or runaway from what we cannot resolve.

A Way to End

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A MATTER OF PERSPECTIVE

WHAT THE BIBLE SAYS

Read the following passages to explore what else the Bible says about submission to the“powers that be.”

Matthew 2:1-12

Mark 11:15-19

Acts 5:17-33

Acts 12:6-11

1 Peter 2:11-17

Revelation 13:11-18

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WISDOM FROM AN AMISH HYMN BOOK

To be like Christ we love one another, through everything, here on this earth. We love one another, not just with words but in deeds…If we have of this world’s goods (no matter how much or how little) and see that our brother has a need, but do not share with him what we havefreely received—how can we say that we would be ready to give our lives for him if necessary? The one who is not faithful in the smallest thing, and who still seeks his own good which his heart desires—how can he be trusted with a charge over heavenly things? Let us keep our eyes on love!

Source: Ausbund, 119:12-14

<http://www.homecomers.org/mirror/ausbund.htm>.

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