As We Walk with God: A Collection of the Original Topics of the Ypww

By Bishop Ozro T. Jones Sr. and Bishop O.T. Jones Jr.

As We Walk With God


This book is a collection of 350 Bible lessons formally known as the Young People´s Willing Workers (YPWW) Quarterly Topics. They have been known by members of the Church of God in Christ (COGIC) simply as “the Topics”.


These lessons were first written by Bishop Ozro T. Jones Sr. in 1916, and then carried on by his son Bishop O.T. Jones Jr. This book is a collection of the original Topics written by Bishop Jones Sr.and Jr from 1954 to 1972.

• Language: English
• Publisher: Xlibris US
• Release date: Oct 22, 2008
• ISBN: 9781462828418

Book preview

As We Walk With God

A collection of the original topics of the Young People’s Willing Workers (YPWW)

Senior Bishop Ozro T. Jones Sr.

&

Bishop O.T. Jones Jr.

Copyright © 2008 by E. Thurston Jones.

All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

This book was printed in the United States of America.

To order additional copies of this book, contact:

Xlibris Corporation

1-888-795-4274

www.Xlibris.com

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31810

Contents

INTRODUCTION

PREFACE

FOREWORD

ACKNOWLEDGMENTS

PART ONE

1.

2.

3.

4.

5.

PART TWO

6.

7.

8.

9.

10.

PART THREE

11.

12.

13.

14.

PART FOUR

15.

16.

17.

18.

19.

20.

PART FIVE

21.

22.

23.

ABOUT THE AUTHORS

INTRODUCTION

When I was a child I remember going to my grandparents’ home on Upsal Street in Philadelphia, and watching many people including my parents, work around tables, count the Topics in bundles of 12, and stuff them into envelopes. I remember being told to count and stuff too.

Later, perhaps in my mid teens, I remember Bishop O.T. Jones Jr., known to me as Uncle O.T., stating that he wanted someone to compile the Topics so that people would have the opportunity to have many lessons assembled in a single book.

Finally, as an adult I felt compelled to act on what Uncle O.T. had asked for so many years. Employing the help of my wife and best friend, we searched, collated, typed, (we ultimately hired typists) and assembled the first collection of the Topics since 1958. As We Walk with God was first published in the mid 1990s. It was made available at the Commonwealth of Pennsylvania COGIC convocation in 1995. Bishop Jones autographed many copies. Since then we have endeavored to reprint and upgrade this work. We believe we have done that. This book contains 350 lessons arranged into categories based on the categorization style from the 1958 text, The Christian View of Life. The lessons however are arranged alphabetically rather than biblically within each section. We hope that this might make them a bit easier to find since scriptural references are not listed in the table of contents.

May the Lord bless you as you read, hear and understand His word.

Elder E. Thurston Jones

Compiler

PREFACE

The Young People’s Willing Workers (YPWW) Quarterly Topics were started by Bishop Ozro T. Jones, Sr. in 1916. These Bible lessons evolved from one-page folded leaflets to thirty-page paperback booklets. The work continued with then Elder O. T. Jones, Jr., who assumed the role of associate editor in the 1950s. The first compilation of the Topics was published in 1958 entitled The Christian View of Life. This consisted of a collection 182 Bible lessons. Elder Jones continued as associate editor 1962, when Bishop Ozro T. Jones, Sr. became the Senior Bishop of the Church of God in Christ, and continued writing until 1972 when Bishop Ozro T. Jones Sr. passed.

The household of faith has been richly blessed by God to have these men write these lessons. We can all certainly agree that we need these inspired writings "as we walk with God."

I feel that the introduction to these lessons, their purpose and scope is best stated by the authors themselves. Therefore the Forward which follows is a reprint of the Forward from The Christian View of Life.

All scriptural references are from the King James Version unless otherwise noted.

Elder E. Thurston Jones

FOREWORD

(From The Christian View of Life)

The one hundred and eighty-two lessons which appear in this book, all were written during the past four years, and all have appeared in the respective issues of the YPWW Quarterly Topics, which were published during this period of time. Each of the lessons represent part of a series which was prayerfully prepared with one thought and purpose always upper-most in mind—namely, to truly discern the particular message from the Word of God which the Lord would have addressed to those who read the Topics at particular times in their real-life situations and conditions.

Insofar as every work of this kind always has some underlying belief or assumption, it has been our faith that the message of Jesus Christ is God’s way for human life, perfectly revealed. This means that in Christ—and in Him alone—God answers every human problem and overcomes every human mistake and sin. Therefore, to truly hear Christ speak is to truly hear the Words of eternal life and the hope of glory.

It is not claimed that these lessons are scholarly or exhaustive in their scope. For the Topics have never been intended to serve such a purpose. However, it is claimed that every effort has been made to present a faithful digest of the teachings of the Scriptures on particular subjects and in so doing, to be faithful to the spirit and message of our Lord, about whom the entire Bible bears witness.

The tremendous response which the Topics have received from our churches throughout America and abroad has been extremely gratifying and encouraging. And we wish to take this opportunity to express our sincere appreciation to everyone who has subscribed to our work. We only hope that reading again these one-page bible lessons on various issues pertaining to our life in Christ will cause someone to hear anew the Word of the Lord as He speaks with light, and life, and hope to our human situations and conditions.

The request has constantly come to us to form a collection of the lessons of the Topics into a single volume. Space has not permitted every lesson written during the past more than four years to be included in this book. It is hoped that this compilation will in some measure both answer the very heart-warming request that they be reprinted and provide some spiritual nourishment and inspiration to those who are seekers after a fuller knowledge of God’s Word.

It will be noted that our book is divided in Five Parts and into Eighteen Sections (or chapters). Four of these Five Parts represent the biblical divisions from which the lessons of the various Sections were taken. Part Five is more or less an Epilogue to the whole work. For your convenience in referring to a particular lesson, each lesson, and the page where it is found, is listed in the Table of Contents—and also the biblical division (or Part) in which its text is found. In the body of the book, the particular biblical section from which each particular lesson is taken is placed in parentheses in the upper left-hand corner. The scriptural text is placed in the upper right-hand corner.

It will be noted also that the Book of Revelation is the biblical text for the lessons in Section Seventeen. It is needless to say that this book—along with Daniel—has been one of the most controversial books in the entire Bible. However, we have made every effort to avoid getting into any biblical debate. Instead, we have consciously and prayerfully striven to emphasize only those truths which are characteristic of the redemptive message and work of Christ, as this is presented in the New Testament as a whole. By so doing, we have sought to point out only those meanings or implications of Revelation which are obviously apparent in the central purpose of the rest of the Bible. Therefore, any inference to the contrary, from what we have said about Daniel and Revelation, has not been intended.

In conclusion, we remind all who read these biblical lessons of what was said concerning the ancient Roman Empire: All roads lead to Rome. Of course, there was a catch in this saying, and that was that it was necessary for person living in the Empire, who wanted to get to Rome, to travel from where he was in a Rome-ward direction. Otherwise, instead of ending in Rome, he would end in the sea or the wilderness—lost. So it is with life as it was portrayed by the Bible. All roads in life can lead to Christ. However, there is an important condition involved in such a claim—namely, that the person who wishes to get from where he is to Christ must travel in a Christ-ward direction. Otherwise, he will end in the sea or sands of hopelessness and despair. And so, the plea of these lessons is that all roads in life can lead to Christ and salvation from all that is tragic and evil. However, it is necessary that anyone who wishes to make such a journey travel from where he is in a Christ-ward direction. Otherwise, he will perish within sight of the Promised Land.

Bishop Ozro T. Jones,

Church of God in Christ,

Philadelphia, Penna.

Elder Ozro T. Jones, Jr.,

Church of God in Christ,

Haverford, Penna.

Copyright, 1958 by Ozro T. Jones

ACKNOWLEDGMENTS

With many thanks to Sister Harriet Ferrell, Deacon Charles Brown, for the donation of their personal YPWW quarterlies used in assembling this book.

Many thanks and blessings to my Mom and Dad, Sister Juanita Nisi, and Deacon Walter B. Jones Sr. for their love, support, and encouragement.

Many thanks also to my best friend and wife, Evangelist Patricia Hughes Jones M.D., my next best friend Elder Allan L. Turner, Mrs. Patty Tancredi, Sis. Ethel Nichols, Sis. Charlotte Nichols, and Dr. Jacqueline Cusack for their countless hours of work in assembling this book.

Glory and honor to our Lord and Savior Jesus Christ who makes all things work together for good to them that love God, to them who are the called according to His purpose.

The cover photograph was taken at Saint’s Academy in Lexington, Mississippi.

PART ONE

THE OLD TESTAMENT PATRIARCHS

1.

THE BEGINNINGS

1.The Beginnings                                          Lesson Text: Genesis 11:1-9

BABEL—THE BEGINNING OF HUMAN CONFUSION

Memory Verse: Therefore is the name of it called Babel; because the Lord did there confound the language of all the earth: and from thence did the Lord scatter them abroad upon the face of all the earth.—Gen. 11:9

Introduction

One of the most real iron curtains between men and nations is the language barrier. Genesis interpreted the many different languages of the world as being caused by human defiance of God, which resulted in confusion to tongues among the people.

Exposition of the Text

The name Babel, as it is used in our lesson text refers to Babylon, whose civilization was one of the wonders of the ancient world. (Note: the land of Shinar [v.2] is Babylonia). Atop the towering walls and imposing palaces of Babylon were said to be magnificent gardens. The whole character of the city gave strong evidence of strong, proud, and pagan people. Babylon’s influence, during her prime, was felt and feared throughout the ancient world. Yet, in spite of Babylon’s splendor and greatness, some of its towering buildings were never able to be completed. They had to be abandoned to become ruins, for the necessary cooperative efforts to complete them was lacking. Through these ruined and never finished towers of Babylon, God revealed to the Hebrew writers of Genesis a profound spiritual revelation: (1) human pride and arrogance motivates men and nations to get beside themselves and to think of themselves to be able to equal God in power and importance; (2) this inevitably provokes God’s wrath and judgment, which is manifested in the confusion and misunderstanding that exists between men and nations. It is significant that the name Babel, which refers to Babylon, is closely associated with the Hebrew word babal, which means to confuse. In our lesson text, God did not destroy existence of wicked men and nations, but rather he destroyed their unity and solidarity.

Application

1. Within the human heart is a common language which is so basic that all men could understand each other if it was not for the fact of human pride, which motivates men to get beside themselves in asserting their power and importance.

2.  The ruined towers of bygone human empires and great enterprises are mute testimony to God’s wrath and judgment, which surely comes upon every tower of human pride, dooming it to end in human confusion and brokenness.

Think It Over

Does our lesson text indicate that human scientific inventiveness is sinful?

1. The Beginnings                                        Lesson Text: Genesis 4:10-16

CAIN AND ABEL—SIN IS ALWAYS PUNISHED

Memory Verse: When thou tillest the ground, it shall not henceforth yield unto thee her strength: a fugitive and a vagabond shalt thou be in the earth.—Gen. 4:12

Introduction

The seed of crime bears bitter fruit. Crime does not pay. These words bespeak one of the most stubborn facts of our human existence. This is because the world in which we live is not only natural but moral and spiritual. God made the world, and the world that God made has the mark of the God who made it. That is, it sustains, ultimately, only what is right; it rejects, ultimately, everything that is wrong. This is not contingent upon what the people may do—nor upon the government nor any man-made Constitution. Rather, this is indelibly written into the very fabric of man’s existence in this world—and the next. Every wrongdoer is finally punished; every good-doer is finally vindicated. This truth is shouted from the housetops, as it were, even when nobody seemed to be listening, by the story of primeval Cain’s curse and banishment from the true community with God and man.

Exposition of the Text

I. THE CURSE. When Cain murdered his brother, he drove out of his life the presence of peace and security, and brought into his life the presence of fear and uncertainty. He was not arrested by any earth police force, nor brought to trial before any human court of law, nor sentenced by any human judge. But the very instant he murdered his brother—though no other, human eye beheld his crime—the Voice of God accosted him, the Law of God condemned him, the judgment of God was passed upon him. And now art thou cursed from the earth . . . When thou tillest the ground, it shall not hence-forth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth (vs. 11, 12). When Cain murdered his brother, he wrecked every relationship of his life. Friendly Mother Nature became his foe—he now would have to wring his existence out of the earth. His home became the abode of hate and suspicion—it was no longer the dwelling place for one happy family. The hideous thing that he was and did—having become manifested—meant that he now was no longer fit company for man or God. He thus became homeless, a perpetual wanderer (or vagabond) in the earth. (The land of Nod meant the land of Wandering.) For home was never primarily a place but a fellowship, and Cain destroyed this when he murdered his brother.

II. CAIN’S PITIFUL PLEA. My punishment is greater than I can bear (v. 13). To be completely cut off from God’s favor, the fellowship of trusting brothers, and one’s place in the kind of work that he loves was indeed an unbearable sentence.

III. GOD’S MERCY. The Lord set a mark upon Cain (v. 15). After executing judgment, God promised Cain that—as long as he lived—the mercy of the Lord would follow him. This meant that any violence inflicted by anyone upon Cain would receive the vengeance of the Lord.

Application

Sin always means estrangement from God and his people, but though God hates sin. He loves the sinner; so he is ever willing to show mercy, if one repents.

Think It Over

Is anyone ever cut off from God’s mercy while he lives?

1. The Beginnings                                           Lesson Text: Genesis 4:1-8

CAIN AND ABEL—THE STUPIDITY OF JEALOUSY

Memory Verse: And the Lord said unto Cain, Why art thou wroth? and why is thy countenance fallen?—Gen. 4:6

Introduction

It is truly pathetic when anyone is completely taken over by jealousy. But it is tragic when this happens to a person who is otherwise very honorable and highly respected and blessed with virtually every opportunity for success one could ask. Indeed, it is utterly ridiculous, for jealousy is like the leper’s spot—it spoils. It spoils the life of one who is the object of the jealousy; and it spoils the life of one who is the subject with the jealousy Moreover, it shackles the soul which it infects to a merry-go-round, as it were. It forever hinders one from making any real and permanent progress, for it blinds one to the truth about what really causes one to fail.

Exposition of the Text

Why art thou wroth? and why is thy countenance fallen? When God put this question to Cain, Cain has just lived through the most scathing Judgment possible for anyone; (see vs. 3-5). Cain’s later conduct suggests the utterly senseless way in which he reacted to his Moment of a lifetime—when God confronted him in worship: unmasked, judged, and offered to forgive him. In his Moment before God, Cain was offered the opportunity of choosing to enter the Promise Land, or to sojourn as a vagabond in a waste howling wilderness. Note Cain’s decision. (1) Instead of repenting, Cain became angry with God. He probably argued: How could God do such a thing to me? Cain’s pride blinded him to his faults. (2) Cain had so long emphasized mere outward performance, that finally he believed that this was all that mattered even to God. When God made it clear that he was not primarily concerned about the gift but the giver, Cain must have protested. Why should God be so concerned about my personal life and conduct, if my professional performances are properly carried out? Everybody has faults of some kind, and mine are no worse than Abel’s. I don’t hurt anybody but myself. But Cain’s personal sins caused God to reject him (1 John 3:12). (3) Cain had been so busy comparing himself with Abel, he forgot that God was his Judge, not man. When Cain compared himself with Abel, Cain always came out ahead, for Cain was stronger, more aggressive, perhaps even more capable. (He was the type who founded cities and civilizations.) Hence, Cain probably concluded that God was really on the side of whomever was the strongest, whether he was right or wrong, for might makes right. However, God upset Cain’s scale of values and showed that his ways are not man’s ways. Man looks on the outward appearance, but God looks on the heart (1 Sam. 16:7).

Application

1) Anyone who is jealous never really sees his neighbor as a person. He only sees certain things that his neighbor has-perhaps things which he may or may not have. (2) Jealousy also causes one to overestimate the influence of one’s neighbor. It makes one believe that his neighbor has power to block his success. (3) God has so constructed the world that everybody can succeed. If anybody fails, the blame must be placed at one’s own door. If thou doest not well, sin lieth at the door.

Think It Over

Did Cain defeat Abel?

1. The Beginnings                                           Lesson Text: Genesis 4:8-9

CAIN AND ABEL—WHERE IS ABEL YOUR BROTHER?

Memory Verse: And the Lord said unto Cain. Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper?—Gen. 4:9

Introduction

(1) Whenever God asks a question, it is not merely to inquire, but to examine and to Judge. (2) Though God always keeps himself hidden, the question that he raises always brings those he addresses within range of his voice and acts. (3) Whatever question God asks, always points up some issue which is a matter of life and death, and God always demands that the matter be settled NOW! (4) God’s question not only arrests one’s attention it also reveals the absolute truth about one’s predicament. Thus God put a question to Cain: Where is Abel thy brother?

Exposition of the Text

I. THE MURDER. Like most murders, Abel was murdered in an underhanded manner. After a worship service which both Cain and Abel attended, Cain sought to talk with Abel. Apparently Cain also invited him to accompany him on a trip to the country. After reaching a place where nobody was around, Cain murdered his brother. All the circumstances suggest that there were premeditation, treachery, and foul-play. In any event, Cain employed brute force to eliminate his brother, whom he regarded as his competitor and hindrance. However, Cain murdered more that day than his competitor and hindrance. He smashed his entire world. He killed his filial relationship with God. His heavenly Father now became his avenging Judge. He killed the harmony of his home. His God-given place of rest and labor was now turned into a battlefield on which he, from now on, would have to fight for his life. He killed the brotherly love within his own heart. Those deep and warm feelings of comradeship were now turned into feelings of enmity and fear of everyone he would meet. Indeed, Cain murdered his own peace and security when he murdered his own brother, and he changed himself from a leading world-citizen into a displaced person and a vagabond.

II. THE MURDERER. Nothing so fully reveals Cain’s true nature as his reply to God when God asked him, Where is Abel thy brother? I know not: Am I my brother’s keeper? This was a defiant expression of a man who had become a rebel against God. In this statement, Cain made it perfectly clear that he did not consider his brother’s existence any concern of his.

III. THE JUDGE. Though nobody saw Cain slay Abel, God did. Immediately after the murder, God confronted Cain. In taking up the cause of the voiceless Abel, God showed that he will always be the spokesman for the defenseless. In pronouncing judgment upon the murderous Cain, God showed that he will always lighten every wrong and overthrow every evil.

Application

God not only inquires about some person whom we may have killed; he also inquires about some person whom we may have neglected or ignored—like the neighbor who fell among thieves. The point is, our peace with God—and with ourselves and our world—is impossible, if we have willfully disregarded or slighted our brother.

Think It Over

Is the Christian responsible for people who are able to take care of themselves, but who don’t?

1. The Beginnings                                      Lesson Text: Genesis 33:1-16

COEXISTENCE WITH THOSE WE DISAGREE WITH

Memory Verse: And Esau said, I have enough, my brother; keep that thou hast unto thyself.—Gen. 33:9

Introduction

One of the most pressing problems confronting the world today-both for nations and groups-is the problem of living in harmonious co-existence with each other. In the story of the reunion of Jacob and Esau after more than 20 years of hostility and separation, we are given a profound insight into the spiritual principles which make possible harmonious co-existence between groups and persons who may be somewhat different from each other in many ways.

Exposition of the Text

The two brothers Esau and Jacob were twins by birth but very different by temperament. Esau was a profane person and very much a man of this world; Jacob was a spiritually sensitive person and very much a man who appreciated higher values. Esau was explosive and very quick-tempered; Jacob was reserved and very calculating Notwithstanding, Esau possessed his share of good qualities in which he seemed to excel his more spiritually endowed brother. (1) Esau was outgoing in disposition and eager to get along with people—Jacob seems to have been more withdrawn and somewhat inflexible in his dealings with people. (2) Esau was able to forgive rather easily; Jacob was a man who seemingly could never forget a wrong done to him (3) Esau was more concerned about having good relationships with people than about his rights; Jacob seems to have been more concerned about his rights than about having good relationships with people. The moment of reconciliation. In spite of all his generous nature, the manner in which Esau came to meet his brother-accompanied by 400 armed supporters-seems to indicate that Esau was bent on getting revenge for all the wrongs he had endured many years before at Jacob’s hands. Jacob had anticipated Esau s understandable feelings, and had sought to soften him before they met by showering him with many gifts-and, when they met by virtually prostrating himself before him. The atmosphere was tense with feelings of pride, anger and fear However, another feeling was also present. Sleeping, but a long way from being dead, was the feeling of brotherly affection. It had been sorely strained and damaged by ancient wrongs and many years of hostile feelings and separation, but it had not been destroyed. Hence, when the two brothers met the sight of each other opened the flood gates of brotherly affection. Old memories revived of boyhood spent together at home. The passion for revenge and the fear of reprisals gave way to the overwhelming desire for reconciliation. The two brothers embraced in a manly, brotherly embrace, and they gave way to their mutual brotherly love and kindly sentiment, and wept. What made reconciliation possible? On Esau’s part, (1) he was able to forgive; (2) he was not covetous of the prosperity the Lord had given his brother; (3) he was confident that the world was big enough for both him and his brother. On Jacob’s part: (1) he was able to subordinate his feelings of distrust of his brother and enter, in good faith, into a conference with Esau that resulted in a good understanding.

Application

The real secret of co-existence with others is demonstrated in our lesson: (1) big-heartedness that refuses to envy another for the blessings God has given him; (2) willingness to forgive; (3) conferences that seek good understanding; (4) conferees that are willing to abide by the terms of their agreement and the spirit of brothers.

Think It Over

Can it be that two Christians cannot live harmoniously together?

1. The Beginnings                               Lesson Text: Genesis 2:4-9, 16-17

CREATION VS. EVOLUTION

Memory Verse: These are the generations of the heavens and of the earth when they were created. In the day that the Lord God made the earth and the heavens.—Gen. 2:4

Introduction

For many people today, the findings and teachings of science about the ancient primeval beginnings of the world and of man seem to conflict with the account of Creation that is set forth in the Bible. Hence, in certain parts of our country today, one of the hottest local political issues is whether or not the theory of evolution should be taught in the public schools. Much of this controversy stems from a profound misunderstanding of the fundamental difference between science and religion. To illustrate the point: if one wanted to know something about the biological origins and characteristics of a man or of mankind, he would look to science for an answer. However, if one wanted to know why man is here, what is his destiny, what is the purpose of his life, he would have to look to the Bible for the answer. With these two considerations in mind, let us look at the Word of the Lord as it is found in our lesson text.

Exposition of the Text

The book of Genesis indicates in both chapters 1 and 2, that God created the world, and that he did so in various stages. Chapter 1 states that God created the world over a period of six days. Chapters 2 states that God created the world in an onward movement of generations. Man was created by God out of the dust of the ground (v. 7). In like manner, out of the ground, God created animals (v. 19). Obviously both statements refer to the physical or biological equipment of man and beast. Obviously, too, man and beast represent separate and distinct creations by God. However, faithfulness to the scriptures compels us to recognize, that insofar as man’s physical or biological equipment is concerned, man is a creature of the dust just as animals are. However, despite what man and beast may share in the way of common physical or biological equipment, only of man was it said. God breathed into his nostrils the breath of life; and man became a living soul [or spirit]" (v. 7). Beasts are only natural creatures. Man is both natural and spiritual creature. Man is man by a special creation of God.

Application

The writer of Psalm 139 (vs. 13-18) speaks about the biological formation of man in the womb. In a very poetic way, he deals with the same subject matter that the writers of Genesis concerned themselves with. Except the Psalmist is primarily concerned about his own personal creation, whereas the writers of Genesis are concerned about the creation of man generically speaking. Fundamentally, the Psalmist does the same thing that a happy young couple does when they send out birth notices of their first child: God has given us our child. They do not mean, of course, that God literally sent a stork from heaven to deliver their child by celestial special delivery. On the contrary, they are well aware of all the biological processes that have transpired to bring about the birth of their child. But they are also aware that their child was created only because God in his goodness said, Let there be.

Think It Over

Does the theory of evolution contradict the teachings of the Bible?

1. The Beginnings                                      Lesson Text: Genesis 1:26-31

MAN, NATURE, AND SCIENCE

Memory Verse: And God said, Let us make man in our image, after our likeness: and let them have dominion over all the earth.—Gen. 1:26

Introduction

Recent scientific inventions and predictions have seemingly renewed for many a conflict between science and teaching of the Bible. Our lesson study for today seeks to help clarify what the Bible actually teaches on this subject.

Exposition of the Text

From the scriptures, we learn that man is a special or unique creation of God. Of all God’s creatures, man alone belongs to both the natural and the spiritual realms of existence at the same time. Genesis 2:7 states that God formed man out of the dust of the ground. Genesis 1:26 says that man was created in the image and likeness of God. Moreover, the Bible also states that God gave man to have dominion over the natural universe. (If there is any doubt that this meant more than the planet Earth, read Psalm 8:3-6.) The biblical doctrine of man, therefore, gives us a real clue into the liberties and limitations God has given man insofar as man’s use of science is concerned.

Application

Let us first note the real liberties God has given man to make use of science. Since the realm of nature is governed by natural or physical laws, man must understand these laws if he is to exercise his God-intended dominion over nature or the natural universe. This is really the proper use of science. For science is nothing other than the organized knowledge of natural or physical laws of the natural universe and the classification of this knowledge for man’s use. Thus, there is a sense in which the whole physical or natural universe is the proper sphere of man’s scientific study and activity.

However, let us also note the real limitations God has placed upon man in his use of science in the natural universe. Since the realm of nature is the creation of God, man can only have dominion over what God has created. Science can never penetrate the deepest mystery of the world’s remotest beginning, for the first cause of the world was not anything physical at all but God, who is a spirit. Nor can science penetrate the mystery of the world’s ultimate destiny and purpose and meaning. Thus, since the world’s ultimate goal is a spiritual one, it will never be understood by scientific knowledge but only by spiritual revelation and faith.

Think It Over

Should Christians regard science as necessarily hostile to biblical faith?

1. The Beginnings                                      Lesson Text: Genesis 1:26; 2:7

MAN’S GOD-GIVEN DOMINION

Memory Verse: And God said. Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.—Gen. 1:26

Introduction

Recent explorations of science—particularly the exciting possibilities of the space age and the daring quest to unravel the secret or the origin of life—have given fresh interest to the age-old question: what is man? (This question was raised by one of the Psalmists centuries before the space age as recorded in Psalm 8:4). However, this question is never asked correctly unless it is asked in the first person: That is, what am I, what is my origin? What is my nature? What is my destiny? When asked in this way, the Biblical account of the creation of man answers. The story of Adam is indispensable for unfolding the riddle not only of Adam but of every man, or the riddle of oneself. As in the case with the creation of the world, the clue to man’s destiny is found in his origin.

Exposition of the Text

Everything that God created prior to his creating man was simply Nature. This was true no matter what it was, what it looked like, or what it could do. Then, finally, out of Nature, God made a creature that was both a creature of nature and a creature of spirit. Man was free. The combination of these two natures in man set him apart both from nature and from God: man became a human being—a special creation of God that was both natural and spiritual, both limited and free. As a spirit, man was like his Creator: he was made in God’s image and likeness; and he was given dominion over the entire natural universe. (Note the amplification of man’s God-given dominion in Psalm 8). (No distinction should be made between image and likeness. As used in the Hebrew text, the two terms mean exactly the same thing.) Man’s creation in the image of God indicated that man is responsible to be true to his true nature—or never to use his freedom in defiance of his true nature as a creature—just like God is responsible to be true to his true nature. In other words, in man’s creation God calls man to be like himself, which in man’s case means to be faithful to what God intends him to be. Should man ever use his freedom to act contrary to his essential nature (or to what God intends man to be). man would destroy both his freedom and the proper function of his true nature.

Application

Obviously God intended man to be a responsible free person. Obviously, too, the kind of selfhood that God intended for man could only be realized insofar as man was obedient and faithful to God. Hence God created man and gave him the choice to be the coronation or crucifixion of creation, to be the partner and co-worker of God or a rebel and foe, to go up to the promised land or to wander in a waste-howling wilderness.

Think It Over

Is it wrong for man to explore space?

1. The Beginnings                                      Lesson Text: Genesis 1:1-25

THE BIBILICAL DOCTRINE OF CREATION

Memory Verse: In the beginning God created the heaven and the earth.—Gen.1:1

Introduction

Our first lesson for this quarter shall be taken from the book of Genesis. The name means the beginning of things. Our first lesson shall be on the doctrine of creation that is taught in the first chapter of Genesis.

Exposition of the Text

The opening sentence of the Bible begins with the words of our memory verse. Then there follows an account that states with great simplicity and reverence and beauty that God performed his creative work in various stages covering a period referred to as six "days." Perhaps no other single passage of scripture in the entire Bible has been the object of such controversy as has been this chapter. Actually, all the author is attempting to present is a spiritual interpretation of the beginning of the world or physical universe. Implied in his words is a profound truth declared by religious faith, namely, (1) that the world is not self-originating or self-existing or self-fulfilling; (2) that the world was created by God and is sustained by (or dependent upon) him; and (3) that the meaning and purpose of the world is only fulfilled by and in God—not within itself. In other words, the Bible teaches that both the world and man are the creations of God and he did not make or fashion the world out of a substance that always existed but rather that he created the world out of nothing. And as long as the world and man remained like he created them, they were good.

Application

The Bible doctrine of creation implies that, first, as creator of the world and man; God is both beyond and related to his creation. Therefore, God should never be identified with anything in the world and man—like nature or time or conscience. These are merely God’s creations. At the same time, God should never be regarded as aloof and unconcerned about the world and man, but as his creations, God is concerned about them. Second, as creations of God, the world and man must depend upon God for existence and meaning; God alone exists without being dependent upon anything or any other power than himself. Third, therefore, the source of evil in the world and man does not spring from their temporal and physical nature. For when God made them with such a nature, they were good. Evil arises only when the existence of dependence on God, which he has intended for the world and man, is violated. Man then attempts to be as God—independent, self-sufficient, self-fulfilling.

Think It Over

Is it possible for man to create anything?

1. The Beginnings                                      Lesson Text: Genesis 3

THE FALL OF MAN—

THE BEGINNING OF HUMAN SIN

Memory Verse: And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.—Gen.3:6

Introduction

Today we shall study about the beginning of human sin.

Exposition of the Text

In our lesson text, the Bible presents a profound account of the advent of sin into human life. It is pointed out that while God had given man practically unlimited dominion over the natural universe, he had limited man’s exercise of his intellectual and spiritual freedom. The tree of the knowledge of good and of evil symbolized not the knowledge without which man would be in gross ignorance; rather it symbolized the knowledge the acquisition of which would make man believe himself to be like God—self-sufficient and self-fulfilling. In doing so, of course, man would be in a state of rebellion against God and the very structure of his own existence. For God created man a dependent being—dependent upon him for existence and ultimate meaning.

The first man fell, and sin entered human life, when man yielded to the temptation to assert his independence of God. Great theological discussions have been undertaken to describe what this original sin was, and great debates have ensued on how this sin was transmitted to the entire human family. The Bible is satisfied to state the case in highly symbolic form and to point out the fact that because of man’s transgression of God’s will for him, man fell from his high and holy state of paradise—of proper relation to God and the world and himself.

Application

Whatever was the forbidden fruit or the original sin of the first man, Adam, and however it was transmitted to the entire human race may forever in this life remain a mystery. However, all human experience indicates that every man has tragically experienced the same sin of the first man. Thus, the original sin of Adam can be said to be the actual sin of every man. Certainly, there are evidences of human pride to indicate that the human self—whether it be in the form of one’s individual person, or race or nation or denomination—is desperately eager to assert itself as it were the center of the universe and is self-sufficient and self-fulfilling. However, as it was at the beginning, such a misuse of one’s freedom and power results in banishment from a proper and life-giving relation with God and from any hope of a meaningful existence.

Think It Over

Do you believe everybody is born a sinner?

1. The Beginnings                                      Lesson Text: Genesis 6:5-2

THE FLOOD—

THE WORLD’S FIRST JUDGEMENT DAY

Memory Verse: And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.—Gen. 6:13

Introduction

The scientific climate of modern times has caused many people to think of the basic nature of the world and man purely in naturalistic or physical terms. However, the Bible’s account of the creation of the world and of man clearly indicates that the creator connected the physical universe with the spiritual universe. Therefore, moral as well as physical laws operate in the world and human history. To violate these is to violate the very basis and purpose of all life and history.

Exposition of the Text

It is said that the literature and legends of every people contain some kind of account of an ancient flood, which was worldwide in scope. However, the writer of Genesis is concerned not so much to present an account of the natural calamity that befell the ancient world. Rather he seeks to present a spiritual interpretation of it. The world was destroyed because of its excessive wickedness. Every human imagination had become wicked. The Bible indicates that mankind had become grossly self-centered and these world-centered people had become so saturated or intoxicated with what was against God’s will and law that their every thought was in rebellion against God. This inevitably led to a terrible reckoning with the wrath of almighty God. However, God saved one righteous man and his family, and through them God saved the entire human race from extinction.

Application

Our lesson text underlines the truth that there are moral and spiritual laws governing the universe as well as physical and natural laws. Violation of the spiritual principles of life is just as certain to be disastrous as violation of the physical principles of the natural universe. This is because life is designed by God for spiritual and righteous purposes. Therefore, anytime human living becomes grossly self-centered—and thus grossly rebellious against the very way God intended for his creation—inevitably a flood of divine judgment will wipe away such people from participating in those devious purposes that endure forever.

Think It Over

Should Christians interpret all the calamities caused by nature to be God’s judgments upon human wickedness?

2.

THE LIFE OF ABRAHAM

2. The Life of Abraham                              Lesson Text: Genesis 12:1-8

ABRAHAM’S CALL—

BEGINNING OF GOD’S REDEMPTIVE PLAN

Memory Verse: Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that will I shew thee.—Gen. 12:1

Introduction

The message of the book of Genesis is presented in a very inspiring and orderly manner. First, the divinely inspired account of the beginning of the world is given; then the beginning of man, and then the beginning of human sin. Human sin is shown to have become so excessive until nothing less than the complete destruction of the human race by God was necessary. However, through one righteous man, Noah, and his wife, God chooses a saving remnant to ensure the survival of the human race. The universal flood that destroyed the first world of man is interpreted by Genesis as being not just a natural calamity but God’s final judgment upon a hopelessly wicked mankind. Nevertheless, the flood did not cure man of his sinfulness or pride. The story of Babel is cited as an example of man’s persistent pride and arrogance. As a result, God confuses man’s language and breaks man’s fellowship with himself and fellowmen. Consequently, the origin of the many confusing and conflicting languages of nations of mankind is declared by Genesis to be the result of God’s judgment upon human pride and rebelliousness. This preludes the main theme of all scripture, namely, God’s plan for man’s redemption and ultimate reconciliation to himself and to his fellowmen through Jesus Christ. This begins in God’s choice of another man and his family to become a saving remnant for the world of sinful men, Abraham.

Exposition of the Text

In our lesson text, we should carefully note the following: (1) God called Abraham; Abraham did not discover God. (2) Obedience to the call of God required Abraham to leave his homeland and kindred for an unnamed country, which God had promised to show him. (3) The glory God promised Abraham was not primarily personal greatness and wealth but his becoming a spiritual blessing to all mankind.

Application

1.  The work of redemption is the work of God and not of man. Therefore, for anyone to experience it, one must respond to God’s saving work for him with complete faith and obedience.

2.   Such a response requires a complete break with the ways of the world and a complete trust in the word of God.

3.  The experience of redemption, while always personal, is never individualistic. While beginning with the individual, the work of redemption does not end until all mankind is brought into harmony with God and with each other through Jesus Christ.

Think It Over

Does God make choice of only certain people for salvation?

2. The Life of Abraham                                Lesson Text: Genesis 17:1-8

GOD’S COVENANT WITH ABRAHAM—GUARANTEED PROMISES

Memory Verse: I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly.—Gen.17:1-2

Introduction

A covenant is an agreement between two parties, but it differs from a contract in that the conditions of the covenant are completely determined by one party, that party making the covenant. Thus, a covenant is very much like a person’s last will and testament. The conditions of a will are completely determined by the person making the will. In a contract, the conditions are determined by both parties. In our lesson for today, we shall study the covenant God made with Abraham.

Exposition of the Text

In the covenant God made with Abraham, God promised to do three things for him: (1) to make him the father of many nations—that is, of more nations than the Israelites; (2) to be a God to him and to his descendants; and (3) to cause Abraham and his descendants to possess the land of Canaan. Just as the new natural appearance of the rainbow confirmed or sealed the covenant God made with Noah, so God gave to Abraham a new spiritual revelation of three new names to confirm or seal the covenant he was making with him: (a) God’s new name was to be El-Shaddai, probably meaning God Almighty; (b) Abram’s new name was to be Abraham, probably meaning father of a multitude; and (c) Sarai’s new name was to be Sarah, probably meaning queen, because now she was to become the mother of many future kings. These three new names would serve as divine seals or confirmations to Abraham because Abraham knew that the source of all newness, naturally or spiritually, is God. On Abraham’s part, the covenant was to be sealed with a new rite—that is, a new rite for him, circumcision. Though circumcision is considered not to have been confined to the ancient Jews, God made it the new sign of identity for his chosen people.

Application

When we bear in mind that the fact that God made his covenant with Abraham when both he and his wife were extremely old and that Sarah was at the age that is normally beyond child-bearing years, the profound nature of God’s promises to Abraham is made more apparent. However, the fulfillment of divine promises never depends upon natural possibilities. Fulfillment rests entirely with (1) the power of Almighty God, who is always capable of bringing his purposes to pass no matter what the circumstances; and (2) with our response in faith and obedience.

Think It Over

Should Christians today expect God to promise them things that are naturally or humanly impossible to fulfill?

2. The Life of Abraham                                Lesson Text: Genesis 21:8-21

ISHMAEL: A HUMAN MISTAKE—

A DIVINE SOLUTION

Memory Verse: What aileth thee, Hagar? Fear not; for God hath heard the voice of the lad where he is.—Gen. 21:17

Introduction

After no son was born to Abraham and his wife, Sarah—even though God had promised a son to them—Sarah, doubting her ability to ever become a mother (because of her prohibitive age) urged her husband to have a son through one of their female slaves, Hagar. Abraham followed his wife’s faithless advice—although it probably was very well meaning at the time. A son was born to him and Hagar whom he called Ishmael. Almost immediately, the presence of Ishmael, the son of a bondswoman, became the source of unbearable tension within Abraham’s household. In our lesson for today, this tension had reached the breaking point.

Exposition of the Text

After Isaac was born to Abraham and Sarah, Sarah’s feelings against Hagar reached the point where she demanded Abraham to cast out Hagar and her son. This posed a very real dilemma for Abraham because he loved both his sons. However, God directed Abraham to do what Sarah had demanded. In doing so, God said to Abraham: (1) to leave his grievous mistake behind him; (2) to leave in God’s hands the responsibility for working things out to a satisfactory solution—to both the innocently wronged and to the repentant wrongdoer; and (3) to renew his faith in God’s promises for his life.

Subsequently, history has confirmed the trustworthiness of God’s solution for Abraham’s mistake. The Arabs, who are descendants of Abraham and Ishmael, have become a great nation of people, especially in times past. The children of Israel became the means whereby Jesus Christ was given to the world. Abraham went on to experience the fulfillment of the purposes God had for his life—after turning from his mistake in complete faith and obedience toward God.

Application

The attitude and conduct of Abraham toward Hagar and Ishmael provides us many helpful lessons: (1) Abraham’s doubt and impatience tempted him to overstep himself in trying to help God to do what only God could do for him—that is, to fulfill the divine promise of giving him a son; (2) the consequences of Abraham’s mistake were so sinful and disastrous that only God could set things right; (3) Abraham’s mistake revealed the human weakness of even greater biblical patriarchs, thus, their lives cannot be imitated without discriminating good from bad, for their spiritual greatness lay in the spiritual goals toward which they moved in faith and obedience—not in the backgrounds from which they came.

Think It Over

Are all mistakes of Christians caused by doubt and impatience?

2. The Life of Abraham