Christians and the Public Square

Lesson 1Dual Citizenship ..............................................................3Jeremiah 29:4-7; Matthew 22:15-22

Lesson 2Bold Witness ..................................................................8Amos 7:10-15; Acts 4:13-22

Lesson 3Power Corrupts ............................................................13Daniel 3:8-12, 16-18; Revelation 13:1-10

Lesson 4Prayer for Rulers ............................................................18Psalm 72:1-7; 1 Timothy 2:1-4

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 BackgroundRendering unto CaesarThe Matthew passage plunges

us into the controversy betweenJesus and the Jewish authorities,

an already heated situation well on itsway to boiling. According to Matthew’stimeline, the day after Jesus triumphantlyenters Jerusalem, the chief priests andelders question his authority at thetemple (21:23-27). Jesus responds to theirchallenge with three pointed parables(21:28-22:14), all casting the Jewishleaders in a negative light. After Jesus’third parable, Matthew tells us, “ThePharisees went and plotted to entrap himin what he said” (22:15). They’ve finallyheard enough from Jesus and are ready to shut him down. In fact, the ensuingconversation about taxes is the first ofthree attempts by religious authorities (atit-for-tat response to the three parables?)to embarrass Jesus with a controversialquestion. Demonstrating once again thatpolitics makes strange bedfellows, thePharisees—zealous keepers of the Mosaiclaw—form a convenient alliance here withthe Herodians, a Jewish party known forbeing cozy with the pagan Roman govern-ment. A shared dislike for Jesus providesthe glue needed to hold this unlikelycoalition together.

The Pharisees send their disciples,along with their new Herodian friends, to see Jesus. The emissaries begin their

mission with a burst of flattery that ismore revealing than they intend. Every bit of praise thrown at Jesus (22:16)boomerangs on these smooth talkers,who have repeatedly shown themselves tobe insincere teachers of a distorted viewof God’s truth. Ironically, their flatteringdescription of Jesus reveals exactly whatthey are not.

Buttering-up completed, they get tothe point, hoping to provoke Jesus intosaying something he shouldn’t. “Tell us,then, what you think,” they demand,maneuvering Jesus into an uncomfortablecorner. “Is it lawful to pay taxes to theemperor, or not?” (22:17). Taxes are rarelypopular in any time or place, but for Jewschafing under the rule of imperial Rome(Herodians possibly excepted), the tributeto Caesar aroused particular resentment.Not only did these taxes support a foreigngovernment, but they also had to be paidin foreign currency—that is, with Romancoins bearing the image of the paganemperor and his grandiose, divine title.Forced to take a position on the religiousimplications of paying tribute to Caesar(“lawful” here refers to the Torah), Jesusmust either condemn the tax and attractthe unwanted attention of Rome, orendorse the tax and earn the contempt ofthe crowd.

Instead, he skillfully tiptoes aroundthe trap. Aware both of the maliciousgame afoot and of its potentially highstakes (22:18), Jesus asks to see a Roman

1Lesson Teaching Guide

DUAL CITIZENSHIP

Jeremiah 29:4-7; Matthew 22:15-22

coin, which his inquisitors quicklyproduce (22:19). This detail suggeststhat while Jesus didn’t carry anyRoman money, his holier-than-thouopponents did. No wonder Jesus callsthem hypocrites! After having establishedthat the emperor’s head and theemperor’s title are indeed on the coin(22:20-21), Jesus delivers his artfulresponse: “Give therefore to the emperorthe things that are the emperor’s, and toGod the things that are God’s” (22:21).

Jesus’ answer stuns his opponents,who wander off amazed (22:22). Hiswords have long had a similarly vexingeffect on Christians seeking to clarify theproper relationship between God andCaesar. Like many of Jesus’ difficult teach-ings, this one challenges more than itcomforts. Far from providing a foolproofformula for discerning what rightfullybelongs to whom, Jesus’ reply resists aneat, paint-by-numbers approach to nego-tiating our priorities. In Matthew 6:24, forexample, Jesus speaks about conflictedloyalties in much less cryptic terms: “Noone can serve two masters.” Sixteen chap-ters later, we have the same teacheraddressing a similar question aboutconflicting loyalties—and he takes muchthe same approach. Indeed, to the Jewishway of thinking (see, for example, Ps24:1), what in all of creation could therepossibly be that does not already right-fully belong to God? The answer, ofcourse, is “Nothing.” It all belongs toGod. So, says Jesus, choose accordingly.

Seeking the WelfareThe Jeremiah passage offers a biblicalimperative of a different sort. After KingNebuchadnezzar’s forces destroyedJerusalem in 587 BC, thousands of Jews,mainly from the higher classes and influ-ential families, were exported to Babylon,where their skills could be used for thegood of the expanding empire. Back inthe ruins of Jerusalem, the prophetJeremiah heard rumors of false prophetsamong the exiles (see Jer 29:20-23). Theseprophets predicted an early return from

captivity and encouraged rebellion. Notonly was such talk untrue, it was alsodangerous. Jeremiah believed that theLORD would bring God’s people homefrom exile, but at God’s chosen time and in God’s chosen way (29:10-14).Presumptuous action on the part of theexiles in Babylon could easily lead todisaster.

Introduction: Both of today’s Scripturepassages deal with the issue of dual citizen-ship—the reality that while God’s peopleowe their ultimate allegiance to God alone,they also have responsibilities as membersof their communities. In Matthew, Jesusresponds to a tricky question with anequally tricky answer that acknowledgesour earthly obligations while placing themin their proper context. Jeremiah, mean-while, encourages God’s people in exile toinvest themselves in pursuit of the commongood, despite the fact that Babylon is nottheir true home.

I. To Each Their Own (Mt 22:15-22)A. The trap is set: Is it lawful to pay

taxes to the emperor? (vv. 15-17)B. Jesus responds (vv. 18-21)

1. Why do you test me? (v. 18)2. Whose face? Whose title?

(vv. 19-20)3. Give to each his own (v. 21)

C. The trappers leave empty-handed (v. 22)

II. Advice for Exiles (Jer 29:4-7)A. God has put you where you are

(v. 4)B. So what should you do? (vv. 5-7)

1. Put down roots (vv. 5-6)2. Work for the common good

(vv. 7)3. Pray for God’s blessing on your

community (vv. 7)C. The common good is everybody’s

good (v. 7)

4 Lesson 1

" What Makes Life Good?Distribute copies of the resource page“What Makes Life Good?” (page 23). Askparticipants to list what they consider thebasic elements of a good life. (Examplesmight be food, water, quality education,opportunities for work, or affordablehousing.)

Have members share their answers,recording them on the board. Discuss whyeach element is important.

Ask the class to decide whether eachitem is of greater importance to God or to society. Encourage class members toexplain the rationales behind their decisions.

Discuss how we can distinguishbetween what is important to God andwhat is vital to the common good of ourcommunities.

" Good Citizen, Good ChristianDivide the class into two groups. Ask onegroup to describe the qualities of a goodcitizen. Ask the other to describe the qual-ities of a good Christian.

Next, have one member from eachgroup record that group’s findings on theboard. Circle the qualities that are onboth lists.

Questions! We hear a lot about the separation of

church and state, yet it seems thatmany of the same qualities that makesomeone a good, active Christian alsomake someone a good, active citizen.How can this be?

! Describe the difference between aconcerned Christian and a concernedcitizen. Is there a difference?

Christians are sometimes accused of focusing on heaven’s glory while neglectingthe world’s needs. It’s true that, as followers of Jesus, our bodies and soulsbelong to God alone. Moreover, the Bible tells us that regardless of where we

live, our true citizenship is in heaven. But God also expects us to improve our communitieswhile we live in this world. How can we seek this world’s welfare without losing focus onwhat truly matters most of all?

A Way to Begin

Teaching Guide 5

Therefore, Jeremiah writes these exiled Jews with instructions from God describinghow they should live in Babylon, implicitly preparing them for a lengthy stay in thatforeign land. He tells them to build houses, plant gardens, and start families (29:5-6).These are activities that require patience and assume some degree of stability. Peoplewho make these kinds of investments tend to stay put, at least for a while—which isexactly the point. Put down roots, God says, and make the best of your time in Babylon.As resident aliens in a pagan culture, God’s people should nevertheless work for thecommon good in their temporary home—“seek the welfare of the city” is how Jeremiahputs it (29:7)—and pray to God on its behalf, because in its prosperity, they will findtheir own. That’s how God’s people must live while in exile.

Understandably, New Testament writers adopted the metaphor of “exile” to describethe experience of Christians on this side of heaven (see Eph 2:19, 1 Pet 2:11, Heb 11:13-16). This world is not our home. One day, God will deliver us from exile and bring us to where we truly belong. That is the hope of all Christians. While we wait, though,Jeremiah’s advice to God’s people living as strangers in a strange land remains as rele-vant now as the day it was written.

" Seek Your City’s WelfareRemind the class of the context in whichJeremiah wrote his letter to the exiles inBabylon. Discuss how the exiles mighthave responded to their circumstances.(Possible suggestions include despair,resentment, anger, and rebellion.) Discusshow and why these emotions might allhave been reasonable responses to a diffi-cult situation.

Next, have a volunteer read Jeremiah29:4-7. What were the specific activitiesthat God asked the exiles to do while inBabylon? Write these on the board.

Questions! How would you describe or classify

these activities?! Why do you think God asked the exiles

to do these specific things?! What message might God have been

sending through these instructions?! Why might the exiles have been hesi-

tant to make themselves at home inBabylon?

! Are there dangers associated withgetting too comfortable in the placeswhere we live while in this world? Howcan we guard against these dangers?

! What does it mean to seek the welfareof our cities?

! When working to improve our commu-nities, how do we distinguish sacredmotives from secular ones? Is such adistinction helpful or necessary? Whyor why not?

Ask another volunteer to readMatthew 22:17-21.

Questions! How does Jesus’ teaching relate to

God’s instructions to the Babylonianexiles?

! Do the words of Jesus either reinforceor challenge the advice in Jeremiah’sletter? Explain.

" Either/Or? Both/And?Divide the class into two groups. Ask onegroup to read Jeremiah 29:4-7 and theother to read Matthew 22:15-22. Ask eachgroup to create a good, biblical definitionof Christian citizenship based on theScripture text they read.

Bring the class back together and have a volunteer from each group read its assigned passage. Then have eachgroup share its definition. Compare andcontrast the two perspectives. Where isthere common ground? Where do theperspectives differ? How can we accountfor these similarities and differences?

A Way to Explore Scripture Both Jesus and Jeremiah encourage us to consider how we can best serve Godwhile also being active, contributing members of our communities. These

communities, however, may be skeptical of—or even hostile to—our belief thatGod alone has authority over all creation. Jeremiah gives the exiles practical advice thatemphasizes the common interests they share with the Babylonians. Jesus reminds his listenersthat regardless of the demands placed upon them as citizens of this world, they must alwayskeep their priorities in order. Where do these two perspectives overlap?

6 Lesson 1

" Investment StrategyDistribute paper and pens or pencils toeach participant. Often the Holy Spiritwill stir our hearts and imaginationswhen there is an opportunity to make apositive difference in our communities.Rarely, though, does change happen bychance. Having an “investment strategy”helps us use our time and energy moreeffectively. Have participants write theirresponses to the following questions:

! When you think about your commu-nity, what are you passionate about?

! How could this area be improved?! What gifts do you have that could help

make a difference?! Who could help you get involved?

Ask volunteers to share their “invest-ment strategies.” Encourage the group toconsider a community need that theycould address as a class. Begin the processof formulating together an “investmentstrategy.”

End with prayer, asking God for thevision to see opportunities for positivecommunity investment and for the imagi-nation to respond effectively.

" All or Nothing?Describe the spiritual practice of lectiodivina (divine reading), which is listeningcontemplatively to Scripture in order tohear the specific words, images, or phrasesthat the Holy Spirit wants to bring to ourattention. Read Psalm 24:1-2. Spend a fullminute in silent reflection, then read theverses again. Spend another minute insilence. Ask volunteers to share how Godspoke to them through this Scripturepassage.

Follow the same procedure again, butthis time read Jesus’ words at the end ofMatthew 22:21. After the second period ofsilence, have the class reflect on thoseplaces in their lives where they are notgiving God what belongs to God. Whereare those places? What needs to change inorder to restore proper balance?

End with prayer, praising God’s great-ness, confessing our misplaced priorities,and asking for God’s guidance as we seekto follow Jesus faithfully in our world.

ResourcesTerence E. Fretheim, Jeremiah, Smyth & Helwys BibleCommentary (Macon GA: Smyth & Helwys, 2002).

Ben Witherington III, Matthew, Smyth & Helwys BibleCommentary (Macon GA: Smyth & Helwys, 2006).

Sometimes we have to work hard to make sense of God’s word and apply it properlyto our lives. Indeed, when it comes to God, Caesar, and our communities,Scripture points us in the right direction, but with enough ambiguity to leave us

permanently uneasy. Given this ongoing tension, how can we serve our communities in a waythat leaves no doubt where our true devotion lies?

A Way to End

Teaching Guide 7

2Bible Background

We begin with Amos 7:10-15.The first verse in the book of

Amos establishes the prophet’scareer with the context of the

reigns of two kings, Uzziah of Judah(783–42 BC) and Jeroboam II of Israel(786–46 BC). Amos 1:1 describes Amos asa herdsman from the village of Tekoa.Right away, we recognize an imbalance ofpower at work here: royalty on the onehand, a shepherd on the other. Whatcould a blue-collar nobody have to say to two purple-robed somebodies? As itturns out, if that “nobody” happens to be speaking on behalf—and at thecommand—of God, he might have quite a lot to say.

The stage thus set, Amos delivers ascathing message to God’s people in Israeldetailing their failure to live as Godwould have them live (Am 3–6). Thelitany of Israel’s sins is extensive andcovers a lot of ground—self-indulgence,careless affluence, spiritual complacency,moral indifference—but what truly fuelsthe Lord’s anger is how the rich, power-ful, and religious ignore the needs of thepoor and vulnerable in their midst. Therich are getting richer while the poor getpoorer, and God will not stand for it anylonger. Because of Israel’s sin, there willindeed be a reckoning.

This painful truth is at the heart ofAmos’s message. God will punish Israel,

Amos 7:9 declares, for God has decreedthat “the sanctuaries of Israel shall be laidwaste, and I will rise against the house ofJeroboam with the sword.”

Not surprisingly, this last announce-ment is what gets Amos in trouble withthe “powers that be.” As long as Amosconfined his preaching to justice for thepoor and spiritual rededication, the royalpower structure felt free to dismiss him.Those sorts of issues rarely appear on theradars of movers, shakers, and decision-makers. Once Amos started talking aboutthe destruction of Jeroboam’s kingdom,however, ears began to perk up in Bethel,home to one of the royal sanctuaries.Suddenly, there’s something important atstake.

Amaziah, the priest at Bethel, informsthe king of what Amos has been saying(7:10-11). Notice the motive Amaziahattributes to Amos’s warning. “Amos hasconspired against you,” he tells Jeroboam,implying that sinister designs lay beneaththe prophet’s harsh critique of theregime. In verse 11, he also underminesthe prophet’s credibility, suggesting thatAmos speaks only on his own authority(“For thus Amos has said….”). The powersthat be have ways of dealing with peoplewho tell inconvenient truths: they silencethem—one way or another. In that light,Amos is actually fortunate here. Amaziahmerely tells him to leave town and takehis sideshow “prophet” act with him. Go“earn your bread” elsewhere, he sneers,

Lesson Teaching Guide

BOLD WITNESS

Amos 7:10-15; Acts 4:13-22

and stop insulting the dignity of thischerished place so sacred to ournational pride (7:12-13). Rather thandeal with the substance of the message,the priest portrays Amos as an unpatri-otic, publicity-seeking loose cannon whois somehow trying to turn a quick buckby spreading fear.

Amos, however, stands his ground. Hecan’t brandish his prophetic credentialsbecause, as he readily admits, he doesn’thave any! “I am no prophet,” he says,“…but I am a herdsman and a dresser ofsycamore trees” (7:14). What he does have,though, more than makes up for any lackof education, grooming, or eloquence.“The LORD said to me, ‘Go, prophesy tomy people Israel’” (7:15). In other words,Amos is in Bethel only because God calledhim to go there. He speaks only the wordsthat God has put in his mouth. For Amos,obedience is the only credential thatmatters.

Shut Up!A similar scene unfolds in Acts 4:13-22. As in Amos 7, the action occurs at a holy place. This time, it is the templecomplex in Jerusalem. Also, as in Amos 7,this scene features another apparentmismatch in power: the Jewish council of“rulers, elders, and scribes…and all whowere of the high-priestly family” (4:5-6)arrayed against two “uneducated andordinary men,” Peter and John (4:13).

The council is in session because thetwo disciples have been preaching thegospel and even healed a crippled beggarin Jesus’ name (Acts 3). At this point inActs, the church is still in its infancy. It isstill small enough, its opponents believe,to be nipped in the bud before it can growtoo big or too strong. For that to happen,though, these public spectacles had tostop. So, hoping to put a good, effectivescare into the disciples, the councildemands that Peter and John stand upand explain themselves. “By what poweror by what name did you do this?” theyask (4:7). “This man is standing beforeyou in good health by the name of Jesus

Christ of Nazareth,” Peter replies sharply,“whom you crucified, whom God raisedfrom the dead” (4:10).

Peter’s “boldness” (4:13) presents aproblem the council had not anticipated.Routine intimidation apparently will notwork on these men. Therefore, thecouncil members go into executivesession to discuss their next move. Theycan’t deny that something momentoushas happened (4:16). After all, the crip-pled beggar is now walking around infront of everyone (4:14). Instead, they flip through the playbook of bad crisismanagement until they come up with

Introduction: Our two Scripture passagesprovide glimpses of both the power and theperils of speaking God’s truth to people whodon’t want to hear it. It is important toremember that neither Amos nor Peter andJohn necessarily wanted to be in this uncom-fortable position. When they speak up, it’snot because they have something to say, butrather because God has something to saythrough them. The distinction is crucial.

I. Go away!A. Amaziah relays Amos’s message to

the king (Amos 7:10-11)B. Amaziah confronts Amos: “O seer,

go” (Amos 7:12-13)C. Amos responds (Amos 7:14-15)

1. “I am no prophet” (7:14)2. “The LORD said to me, ‘Go’”

(7:15)II. Shut up!

A. The opposition is stumped (Acts 4:13-14)

B. A gag order is imposed (Acts 4:15-18)

C. Peter and John respond (Acts 4:19-22)

1. Right or wrong? You must judge(4:19)

2. We can’t stop talking (4:20)3. The evidence is clear (4:21-22)

Teaching Guide 9

" What Is a Prophet?Write the word “prophet” on the board.Ask what images, ideas, or characteristicscome to mind when we hear the word“prophet.” Record participants’ answers.As a class, come up with a good definitionof a prophet. Write this definition on the board. (Note: Someone likely willmake the connection between being aprophet and predicting the future. Whileit’s true that many prophecies had afuture orientation, biblical prophets did not understand themselves to befortune-tellers.)

Questions! What are the distinguishing character-

istics of a prophet?! How can we know when we are listen-

ing to a “prophetic” message?! Have you ever been in the presence of

someone you believed to be a prophet?Describe that experience.

! What challenges arise for people whospeak with a prophetic voice?

" Prophets among UsShare this definition of the word“prophet”:

A person who is called and inspired byGod to proclaim God’s truth and chal-lenge others to bring their behavior intoconformity with that truth.

Can you think of people, either inhistory or today, who fit this description?Have participants explain why theyconsider their examples to be prophets.

Questions! What makes someone a prophet?! Why have prophets generally been so

poorly received throughout history?! How do skeptics try to discredit people

who speak prophetically?

As people who believe that Jesus Christ is “the way, and the truth, and the life”(Jn 14:6), Christians are called to tell God’s truth, regardless of the conse-quences. This kind of bold witness requires courage, though, especially when

God’s truth threatens to upset or overturn the comfortable status quo.

A Way to Begin

10 Lesson 2

Plan B: “To keep it from spreading further among the people, let us warn them to speakno more to anyone in this name” (4:17). If denial won’t work, then maybe stonewallingwill.

But it doesn’t. Peter and John don’t so much respond to the council’s orders (4:18)as ignore them. Judging whether we’re doing right or wrong in God’s eyes is up to you,they say, because for us this isn’t a debatable question: “We cannot keep from speakingabout what we have seen and heard” (Acts 4:20).

Just as the prophet Amos did years earlier, Peter and John confess that they are notin control of the message they proclaim. On the contrary, the message controls them.

People with such conviction, it seems, simply cannot be reasoned with. So afteranother round of threats, the council has no other recourse than to let Peter and John go.

" Put Yourself in Their ShoesDivide the class into four groups andassign each group one of the followingScripture passages:

! Amos 7:10-13! Amos 7:14-15! Acts 4:15-18! Acts 4:19-20

Ask the groups to read their assignedverses and imagine together what themindset of the main character(s) mighthave been. Why did they act as they did?What were they trying to accomplish (orprevent)? How did they justify theiractions?

Reconvene the class and invite eachgroup to read its verses aloud and thendescribe the imagined mindset of thepassage’s main character(s).

Questions! Why might people resist a prophet’s

message?! What compels prophets to speak?! How do they understand the signifi-

cance of their actions?

" Compare and ContrastAsk for two volunteers: one to read theAmos passage and the other to read theActs passage. Discuss how these twostories are similar and different. Allowample time for discussion and encourageparticipants to explore, explain, andexpound further on the responses theyoffer.

Questions! What is the difference between being a

prophet and being a witness?! If these were the only two biblical

accounts we had of God’s people speaking the truth to power, whatwould they teach us about God? Whatwould they teach us about what Godexpects from us?

! What do you find encouraging aboutthese stories?

! What do you find intimidating aboutthese stories?

" Modern ExamplesInvite participants to name contemporaryfigures who speak God’s truth boldly.What is admirable about such people?How are they treated by society?

There are many examples in the Bible of people who took great risks in orderto speak God’s truth. In today’s Scripture readings, we meet three of these bold

witnesses: Amos, Peter, and John. Despite obvious differences of time and place,their stories share a number of similarities that can help us appreciate what is at stake whenwe are called to speak up and speak out in God’s name.

A Way to Explore Scripture

Teaching Guide 11

12 Lesson 2

" Lessons LearnedJust about all Christians agree that it isimportant to speak up and speak outwhen God calls us to do so, even (andespecially) when the message we have toshare is unpopular. Like most otherworthy endeavors, however, speakingprophetically is easier in theory than inpractice.

Questions! What practical lessons can we learn

from the examples of Amos, Peter, andJohn, and how can we apply theselessons to our own lives?

" Live to TellDistribute copies of the resource page “On the Hot Seat” (page 24). Have theclass answer the questions provided ontheir own. Then invite volunteers to sharetheir responses. Use these responses asstarting points for further discussion onthese stories of bold witnessing in diffi-cult circumstances.

End with a prayer. Thank God forproviding us with examples of boldwitnesses, both in the Bible and in ourlives. Ask God to give us both the wisdomand the courage to speak the hard truthwhen called upon to do so.

ResourcesJ. Bradley Chance, Acts, Smyth & Helwys BibleCommentary (Macon GA: Smyth & Helwys, 2007).

James Limburg, Hosea–Micah (Atlanta: John Knox Press,1988).

James Nogalski, The Book of the Twelve: Hosea–Jonah, Smyth & Helwys Bible Commentary (Macon GA: Smyth &Helwys, 2011).

Neither Amos, nor Peter, nor John spoke boldly out of their own authority. Theywere all quite clear that their witness was grounded firmly in God’s call upontheir lives. The Lord gave them a message to proclaim, and they were obedient.

But was it really that simple? It never is. When called upon to witness boldly in Jesus’ name,how can we untangle our personal opinions and ulterior motives from the truth that Godwants to speak through us? How can we say what needs to be said in a way that others canhear it? Thinking through these questions now can help prepare us for later, when we mightwell be called upon to give an account like the prophets of old. Times may change, but boldwitnesses are always needed.

A Way to End

3Bible Background

We Will Not Serve Your GodsDaniel and Revelation are both

rooted in the grim experienceof persecution and were written to

encourage God’s people suffering underunjust governments. Their sharedmessage? Stand firm, keep the faith, donot give up, and do not bow down toanyone or anything other than God.

The events recounted in Daniel occurduring the reign of King Nebuchadnezzarof Babylonia (605-562 BC), whose armiesconquered Jerusalem and carted off thecity’s best and brightest into exile. Mostscholars believe, however, that the bookwas written during another difficultperiod in Israel’s history. The historicalcontext for the book was actually a latertime, when Syria dominated the region,and its rulers attempted to impose theirlaws, customs, and—worst of all—theirreligion on God’s people. The situation isthus somewhat like the way the classic1970s movie and television seriesM*A*S*H was set during the Koreanconflict but actually served as a commen-tary on the war in Vietnam. Likewise, thebook of Daniel tells of heroic Jews experi-encing persecution in Babylon in order toencourage Jews facing similar circum-stances four centuries later at the handsof the cruel Syrian king Antiochus IVEpiphanes.

When faced with such pressure, someJews openly revolted. The Hannukahstory of Judas Maccabeus comes from thisperiod. Other Jews quietly resisted therepressive measures of Antiochus.

Our passage from Daniel begins inthe middle of an account of KingNebuchadnezzar’s grandiose plans forself-glorification—a campaign builtaround an enormous, brand-new goldenstatue (Dan 3:1-7). A decree goes outacross the empire, summoning thevarious courtiers and royal minions whoserve Nebuchadnezzar to come and bowdown before this oddly proportionedstatue, roughly ninety feet tall but onlynine feet wide. The whole exercise soundslike the work of an egocentric royal bully.What better way to humiliate your under-lings than by forcing them to worship abig, golden carrot!

Not everyone living under KingNebuchadnezzar’s thumb, however, iswilling to indulge the king. Shadrach,Meshach, and Abednego—three Jewsappointed by the king to governmentpositions, thus bound by the decree toworship the golden statue—refuse toparticipate in this blatant act of idolatry.Their disobedience comes to the king’sattention courtesy of some boot-lickingChaldeans, grateful for the opportunityto flatter Nebuchadnezzar and denouncethose despised Jews at the same time (Dan 3:8-12). Shadrach, Meshach, andAbednego “pay no heed to you, O king,”

Lesson Teaching Guide

POWER CORRUPTS

Daniel 3:8-12, 16-18; Revelation 13:1-10

the Chaldeans charge. “They do notserve your gods and they do notworship the golden statue that youhave set up” (3:12).

This, of course, is precisely thepoint. Shadrach, Meshach, and Abdenegoare faithful Jews who take the command-ments of the Lord seriously. They refuseto compromise their commitment to God,regardless of the circumstances or poten-tial consequences—including the fieryfurnaces of Babylon (3:6).

These three young men know betterthan to worship other gods or bow downbefore idols (Ex 20:4-5). They are notabout to disobey the God of Israel inorder to please the king of Babylon. Sothey simply say no. “If our God whom weserve is able to deliver us from the furnaceof blazing fire,” they declare, “…let himdeliver us.” Nevertheless, regardless ofwhat God does, “be it known to you, OKing, that we will not serve your gods andwe will not worship the golden statue thatyou have set up” (3:17-18).

These are words designed not only toput a monarch in his place, but also—andperhaps more importantly—to inspireGod’s people in similar situations to bestrong in the Lord, resist the temptationsof idolatry, and remain faithful in themidst of persecution.

The BeastIt is a message echoed in Revelation,likely written in the late first centuryduring the reign of the Roman emperorDomitian (81-96). At this time, Christianfears of persecution were growing in AsiaMinor (modern-day Turkey).

A fascination with Revelation’s manyfantastic images tends to distract us fromthe primary purpose of the book, which isto encourage hard-pressed Christians tokeep the faith. The book’s strange figures,however, do serve a purpose. Apocalypticliterature, of which Revelation is anexample, tended to be subversive innature, written by people oppressed bytheir governments. Because criticizingtheir oppressors openly could be

dangerous, apocalyptic authors usedsymbolic language to convey theirmessages. In the same way that movie-goers familiar with Westerns can tellwhether a cowboy is good or bad simplyby looking at his hat color, first-centuryreaders of apocalyptic works implicitlyunderstood the meanings behind all themysterious figures. We don’t share thecontext of the first readers, however, andour lack of apocalyptic fluency makesreading Revelation a challenge.

Our passage from Revelation 13 is acase in point. There are plenty of respon-sible commentaries on Revelation thatprovide detailed analysis and explana-tions of the various symbolic features ofthe beast rising out of the sea in verse 1.For our purposes, however, let’s get rightto the point. The beast represents theRoman Empire, portrayed here in all itsarrogant, blasphemous infamy (Rev 13:5).As the greatest power on earth in the firstcentury, Rome’s armies, laws, and civilengineering achievements inspired both

I. Refusing to Bow (Dan 3:8-12, 16-18)A. A ridiculous ritual (vv. 8-10)B. The fiery alternative (v. 11)C. A dangerous accusation (v. 12)D. The brave response (vv. 16-18)

1. Our trust is in God (vv. 16-17)2. We will not worship idols (v. 18)

II. Resisting the Beast (Rev 13:1-10)A. The beast emerges (vv. 1-3)B. The world responds (vv. 3-4)C. The beast in action (vv. 5-7)

1. Speaks arrogant and blasphe-mous words (vv. 5-6)

2. Makes war on the saints (v. 7)D. The saints respond (vv. 8-10)

1. Refuse to worship (v. 8)2. Pay the price (vv. 9-10)3. Endure and keep the faith

(v. 10)

14 Lesson 3

" Habitual RitualsDiscuss the patriotic rituals with whichparticipants are familiar (for example, thePledge of Allegiance in schools, thenational anthem at sports events, etc.).Write these on the board. After everyonehas had an opportunity to respond, askthe following questions.

Questions! What purpose do these rituals serve?! How do people typically react to those

who either refuse to participate in theserituals or do so half-heartedly? Why?

Explain that some Christian groupsrefuse to participate in these rituals forreasons of conscience. Some, for example,will not say the Pledge of Allegiancebecause they consider it wrong to pledgeallegiance to anyone or anything but God.

Discuss the fact that even if we don’tagree with the reasoning of such believers,they raise an important point about howclosely we identify with the countries inwhich we live.

" What Is Worship?Provide copies of the resource page “WhatIs Worship?” (page 25). Ask participantsto answer the questions provided individ-ually. Once everyone has finished, invitevolunteers to share their answers.Encourage further discussion whenappropriate.

Divide the class into small groups.Ask each group to write a definition of“worship.” Have each group share its definition. Based on these definitions,seek a consensus understanding of whatworship is.

Every Sunday, we’re reminded that God must be our top priority.Unfortunately, we live in a world filled with idols that engage in fierce competi-tion every day—even Sunday!—for our attention and loyalty. Money, career,

appearance, possessions, Facebook, and favorite teams are a few of the many things that candistract us from a wholehearted commitment to God. During a campaign season especially,our political passions can lead us to devote unhealthy amounts of time, energy, and resourcesto the glorification of worldly leaders and institutions. At what point does patriotic civicengagement become another form of idolatry?

A Way to Begin

Teaching Guide 15

widespread wonder and fear throughout the known world (13:3). Generally tolerant oflocal customs and practices, the Romans insisted only that conquered populationsworship Caesar alongside their own traditional gods.

For Christians in the Empire, of course, this was an impossible demand. Itsuggested a darker, demonic influence lurking underneath all the worldly glory ofRome. Earlier, Revelation identified Satan with the figure of a great dragon (Rev 12:9).Now, in 13:4, the connection between Satan and Rome becomes clear. All who bowdown to worship the beast are, in reality, worshiping the dragon, who gives the beast itsauthority.

Idolatry of any kind is the work of the devil, and the names of those who succumbto its temptations will not be found in the book of eternal life (13:8). Under the circum-stances, then, passive resistance—that is, refusing to worship the emperor, yet acceptingthe consequences of that refusal—stands as the only faithful option available to thosewho truly belong to Jesus Christ (13:9-10).

" The Seductive Power of EvilIt’s hard to resist idols that we can’t recog-nize, especially when they’re hiddenbehind attractive disguises that makethem appear harmless or even beneficial.

Divide the class into two groups, oneto study Daniel 3 and the otherRevelation 13. Have each group brain-storm reasons someone might be temptedto worship either Nebuchadnezzar’sstatue or the beast. Nudge class membersto imagine more seductive reasons foridolatry.

Questions! What makes something an “idol”?! Why can it be so hard to recognize the

idols in our lives?! Can good intentions be turned to evil

purposes? What are some examples?

" Standing FirmRead Exodus 20:4-5. What are the practi-cal implications of these commandments?Why might God have put them at the topof the list? Invite a volunteer to readDaniel 3:8-12, 16-18.

Questions! How does Nebuchadnezzar’s decree put

the three Jews in an awkward position?! Why do they refuse to mount a defense

for their conduct?! What kind of a witness do they offer to

the king and his court?

Invite a volunteer to read Revelation13:1-10.

Questions! What are the consequences of worship-

ing the beast?! What are the consequences of not

worshiping the beast?! What kind of a witness are the saints of

God encouraged to offer the nations ofthe earth?

Read Exodus 20:4-5 again. Encourageclass members to reflect on their ownlives. Where might they be in danger ofviolating these commandments? Howmight they resist the temptation tocommit idolatry? What could be theconsequences if they fail to resist thistemptation?

A Way to Explore Scripture When teaching these passages, it’s important to keep focused on the main point,namely, the need for God’s people to resist the temptations of idolatry, regard-

less of how attractive they might look. The Daniel text is straightforward, butRevelation always presents a challenge for conscientious teachers. Understandably, people arefascinated by Revelation’s bizarre imagery and may want to spend a lot of time unpacking itall. Don’t dwell too long there. If prompted, take a few minutes to introduce the main themesof apocalyptic literature, but then move on with the lesson.

16 Lesson 3

" A Clear ConscienceRead Psalm 24:3-5. Discuss how thepsalmist describes the kind of person whois worthy “to stand in [God’s] holy place.”Write responses on the board.

Questions! In what ways do we “lift up [our] souls

to what is false”?! How does idolatry distort our under-

standing of who God is and what itmeans to trust God?

! What are the benefits of resisting thelure of idolatry?

! What spiritual disciplines do we needin order to recognize and resist idols?

End with prayer, asking God to giveeach class member the wisdom, patience,and courage to be faithful in a worldfilled with idols.

" In God We Trust?During a campaign season, candidatesoften promise that if elected, they willimprove our lives in a variety of ways.Solicit examples of such promises.Display a dollar bill and read the motto:“In God We Trust.”

Questions! If we applied this motto literally to our

lives, how would our perspectiveschange?

! How are we encouraged to trust inpeople, parties, or institutions otherthan God?

! How can our tendency to trust inworldly institutions compromise ourtrust in God?

One way to sharpen our sense of spiri-tual discernment is to be clear about whatwe believe and, more importantly, whomwe believe.

Provide copies of the Apostles’ Creed.Explain that this ancient document is notmeant to be coercive, but rather instruc-tive as a summary of basic Christianbeliefs. Invite the class to recite theApostles’ Creed as an exercise in faithfulwitness and worship.

ResourcesM. Eugene Boring, Revelation (Louisville KY: John Knox,1989).

G. B. Caird, The Revelation of Saint John (Peabody MA:Hendrickson, 1966).

James M. Efrid, End-Times: Rapture, Antichrist, Millennium(Nashville TN: Abingdon, 1986).

The powers of this world can easily overstep their boundaries and make demandsthat only God has a right to make. Today’s passages describe what happens whenordinary people agree to go along with these delusions of grandeur. How can we

learn to recognize idolatry when we see it, or more importantly, when we are asked toparticipate in it?

A Way to End

Teaching Guide 17

Bible BackgroundIntroductionAs we consider what our

Scripture passages from Psalmsand 1 Timothy can teach us about

praying for those who hold positions ofcivil authority, we do well to rememberthat neither the psalmist nor the ApostlePaul were writing with the realities of atwenty-first century Western democracyin mind. When the psalmist composedthe prayer that makes up Psalm 72, Israelwas ruled by a king who governed (atleast in theory) according to God’s divinelaw. When Paul sent his first letter toTimothy, the pagan Roman Empire occu-pied the entire Mediterranean world and,on occasion, actively persecutedChristians.

Not surprisingly, then, these authorsapproached the question of praying forearthly leaders from very differentperspectives—and commended the prac-tice for very different reasons.

Prayers for the Davidic KingFirst, let’s take a longer look at Psalm72:1-7. These verses are part of what wasmost likely a royal coronation hymn. AsOld Testament scholar James L. Maysobserves, however, this psalm was notwritten with any particular king in mind(Mays, 236). Instead, it was a song aboutkingship in general, one that could beused repeatedly by the people of Israel,

both to celebrate the accession of newkings to the throne and also to remindthem of their awesome responsibilities.As a combination of blessing, prayer, andcharge for new kings as they began theirrule over the nation, this psalm provides arevealing glimpse of how the Israelitesunderstood the organic connectionbetween their king and their God.

In a very real sense, the king served asa sort of middleman between God andGod’s people. Justice, righteousness,peace, prosperity—even life itself—flowedfrom God through the king and, ideally,on to the nation. The rule of good kingsenabled these blessings to flow abun-dantly. Bad kings, however, had theopposite effect. As such, the people ofIsrael had a powerful incentive to pray fortheir new monarchs, asking God toprovide the wisdom and guidance theyneeded to rule well. It’s impossible tomiss this passionate, hopeful yearning inthe psalmist’s words: “In his days mayrighteousness flourish and peace abound,until the moon is no more” (Ps 72:7). Theprayer, in other words, is for God’s bless-ing on the new king (and, by extension,the nation), not merely for a season or ayear, but until the end of history. Theseare the high expectations with which thepsalmist, speaking for the people, greetsIsrael’s new king.

So, for what does the psalmist pray?The first petition asks God to grant theking a measure of God’s justice and

Lesson Teaching Guide

PRAYER FOR RULERS

Psalm 72:1-7; 1 Timothy 2:1-44

righteousness (72:1), certainly a muchhigher standard than what wouldnormally be expected of ordinarymortals. Indeed, the psalmist hopesIsrael’s new king will govern in the sameway that God governs—with generosity,compassion, mercy, and patience. Theking, acting on God’s behalf, will be theone to whom the people turn for soundjudgments and impartial decisions (72:2).On God’s behalf, he will be the one toensure that the nation prospers and thepeople flourish (72:3). On God’s behalf,he will be the one to defend the poor andneedy against oppression (72:4). On God’sbehalf, he will be a source of spiritualrefreshment for his people (72:6) andbring peace to Israel (72:7).

Without a doubt, these are loftyexpectations for any ruler. But given theIsraelites’ expansive concept of kingship,they are understandable. If a king shouldrule on earth as God rules in heaven, thenit makes sense to set the bar high. It alsomakes the prayer that the psalmist offershere on the king’s behalf a virtual neces-sity. Without God’s help, no king couldlive up to his subjects’ expectations. And,unfortunately, as the Old Testamentbooks of the kings attest, not many did.

Prayer for the Roman EmperorNext, we turn our attention to 1 Timothy2:1-4. New Testament scholars have beenarguing for decades over the question ofwhether the Apostle Paul himself actuallywrote this letter. There are strong cases tobe made on either side. For the purposesof our study, though, we will assume thatthese words serve as Paul’s personalinstructions to his friend and coworker,Timothy. Accordingly, then, this first ofPaul’s two letters to Timothy is written toencourage the young pastor as he minis-ters to the Christians in Ephesus. Most ofthe letter deals with the importance ofteaching sound doctrine and promotingstrong leadership within the church.

In our passage from 1 Timothy, Paulurges Timothy to lead his church inpraying not only for those inside the

family of believers but for those outsideof it as well. Christians should lift up“supplications, prayers, intercessions, andthanksgivings” on behalf of “everyone,”he writes (2:1).

There is one group, however, that Paul singles out for particular prayerfulattention: “kings and all who are in highpositions” (2:2). His motive in urgingTimothy and his church to pray for those who exercise civil authority is rather modest. Unlike the psalmist, Paulisn’t looking for a leader who will actgenerously on God’s behalf. As Paulunderstands the gospel, Jesus Christ hasalready done that. Instead, Paul simplyhopes for leaders who will allow hisfellow Christians to “lead a quiet and

Introduction: In both the Old and the NewTestaments, God’s people are taught to prayfor those who hold positions of worldlyauthority. Psalm 72 offers an expansive,positive view of what can be expected fromthe rule of a godly king. By contrast, in 1 Timothy 2, the Apostle Paul has moremodest ideas about what Christians canexpect from the powers of this world.

Both passages, however, assume thatneither godly kings nor pagan emperors canproperly fulfill their obligations to thecommon good without God’s blessing. Forthis reason, the Bible tells us to pray for ourleaders.

I. High expectations for a godly king (Ps 72:1-7)

A. What he needs from God (v. 1)B. What he will do for his people

(vv. 2-4)C. What his reign will be like (vv. 5-7)

II. Limited expectations for a pagan emperor(1 Tim 2:1-4)

A. For whom should we pray? (vv. 1-2a)B. Why should we pray? (vv. 2b-4)

Teaching Guide 19

" Why Does It Matter?Invite participants to name all the public leaders they can think of and, as each name is called, write it down on the board. Invite them to considerwhich three leaders affect their lives the most. Encourage volunteers to respondand share why they picked the leadersthey did.

Questions! Why do some leaders seem more

important to us than others?! In our daily lives, how are we affected

by what our leaders do, or fail to do?! In an age of increasing globalization,

how do leaders in other countries affectour lives?

" Faith in Our LeadersIn the election of 1960, some Americansfeared that because he was a RomanCatholic, candidate John F. Kennedywould allow his religious beliefs to shapehis public decisions as president. Sharethis quote by Kennedy:

I will make my decision[s] in accor-dance with what my conscience tellsme is the national interest, andwithout regard to outside religiouspressures or dictates. And no poweror threat of punishment could causeme to decide otherwise.

Invite participants to reflect onKennedy’s statement.

Questions! What qualities do we look for in a good

leader? As Christians, are our standardsfor good leadership different fromthose of non-Christians?

! How should our leaders’ decisions beshaped by their religious faith (or lackthereof )?

! At what point do personal convictionsaffect public policy in an unhealthyway? Can you think of an example?

As Election Day nears and campaigns crank up the energy for one final push tovictory, most of us have probably by now developed fairly strong opinions aboutwho we want—and don’t want—to win the various public offices that will be

contested on our ballots. How can we put aside our partisan passions and pray sincerely forour leaders, whomever they may be?

A Way to Begin

20 Lesson 4

peaceable life in all godliness and dignity” (2:2). When Christians pray for their leadersin this way, he tells Timothy, they do what “is right and acceptable in the sight of Godour Savior” (2:3).

Given the circumstances in which he is writing—when Christians were a vulnerableminority living under the thumb of an always-pagan and sometimes-hostile, imperialauthority—Paul’s desire for a government that would maintain public order and createan environment friendly to virtuous, productive pursuits must have seemed anythingbut simple. It is a fairly limited view of what civil authority can (and should) do, but it isalso, from Paul’s perspective, a fairly realistic one.

" A Biblical Job DescriptionDirect participants to Psalm 72. Haveextra Bibles available for those who donot have one. Invite a volunteer to readaloud Psalm 72:1-7.

According to the psalmist, what arethe responsibilities of a good ruler? Writedown participants’ responses on theboard. Then, have participants turn to 1 Timothy 2:1-4, and repeat the process.Again, record the responses.

Questions! What are the similarities between the

perspectives of the psalmist and Paulwhen it comes to good public leader-ship? What are the differences?

! Why might these two biblical writershave had different ideas about whatcivil power can, or should, accomplish?

! How can we apply these biblical jobdescriptions to our own expectations ofpublic leaders?

" Learning from the ExpertsObserve that both of our Scripturepassages for today provide examples ofhow to pray for those in positions of civilauthority. Using the prayers of thepsalmist and Paul as the testimony of“expert witnesses,” let’s consider howpeople of faith should pray for ourleaders.

Divide the class into two groups,assigning the Psalm 72:1-7 to one and 1 Timothy 2:1-4 to the other. Have eachgroup study the assigned verses togetherand then, based on what they’ve read,come up with some basic principles toguide us in formulating our own prayersfor those who hold worldly power.

After several minutes of study andconversation, ask the groups to sharetheir lists.

Questions! Where are the similarities in the two

approaches to prayer?! Where are the differences?! What should Christians expect from

their civil government?

" Praying “For” or “About”?Some Christians seem to find it easier topray “for” leaders we like but merely“about” those we don’t. What might thistendency say about our faith? How mightour two Scripture passages encourage usto pray earnestly and sincerely for leaderswith whom we disagree?

Not only does God command us to pray for those who hold positions of civilpower, God’s word provides examples of what these prayers should sound like.

When considering how best to pray for our leaders, it makes sense to ground ourreflections in the most reliable source we have for spiritual guidance and direction: the Bible.

A Way to Explore Scripture

Teaching Guide 21

22 Lesson 4

" All Together NowUsing the examples given by the psalmistand Paul as inspirations, lead the class tocompose a corporate prayer for those whoserve in positions of worldly power. Usethe “ACTS” acronym to guide the compo-sition process: Adoration, Confession,Thanksgiving, and Supplication. For eachletter in the acronym, have participantsthink specifically about how it relates togovernment leaders.

Distribute copies of the resource page“A Prayer for Our Leaders” (page 26).Have each participant copy the prayer inthe space provided. Invite class membersto sign the commitment challenge at thebottom of the page. Close by praying theprayer together.

" From Theory to PracticeCollect the official addresses of variouselected leaders in your community. Bringenough envelopes, paper, and pens foreach participant. Ask the following questions.

Questions! What does it feel like to know that

others are praying specifically for you?! Leaders must wrestle every day with the

pressures, complaints, and challengesthat come with public office. Whatdifference could it make for them toknow that someone was praying forthem?

! What are some specific ways that wecan pray for those in civil authority,regardless of their political persuasion(or ours)?

Invite class members to write a briefletter to a local government leader tellinghim or her how they will be prayed for,and why, during the coming month. Have participants put these prayers inenvelopes, address them, and take themhome to mail.

Close with prayer asking God to blessour leaders and help each participant tobe faithful prayer supporters of our publicservants.

ResourcesW. Hulitt Gloer, 1 & 2 Timothy–Titus, Smyth & Helwys BibleCommentary (Macon GA: Smyth & Helwys, 2010).

James L. Mays, Psalms, Interpretation (Louisville KY: JohnKnox, 2004).

We read in the book of James that “the prayer of the righteous is powerful andeffective” (Jas 5:16). As such, we have to believe that the prayers we lift up onbehalf of our public leaders do, in fact, make a difference. So, what does this look

like in practice? How can we best pray for those who have been elected and appointed topositions of civil authority?

A Way to End

23

WHAT MAKES LIFE GOOD?

!What are the basic elements of a good life? List all the “goods” youcan think of in the center column. For example, one “good” might be“clean water to drink.” For each good, decide whether it is of greaterpriority to God or to society. Place a check in the appropriate column.

God Good Society

ON THE HOT SEAT

Our Bible passages recall episodes when individuals took courageous,

unpopular stands to tell God’s truth. Have you (or someone you know)

ever been in a similar situation? Reflect on that experience, then answer

the following questions:

• What was it like to be in that difficult situation?

• Where did you find support?

• How did you know what to say?

• How did others respond?

• If you had to do it over, would you do

the same thing, or would you do

something different?

24

WHAT IS WORSHIP?

!• When do you worship?

• How do you know you are worshipping?

• What kinds of activities constitute worship?

• Why do you worship?

25

A PRAYER FOR OUR LEADERS(This prayer was composed by ____________________________ on _________, 20__.)

I commit to praying this prayer for my public leadersat least once a day for the next month.

Signed: ________________________________________

26