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Structural Diagram

Brandon KlotzExpository Preaching

Exercise 1: Structural Diagram

Name: Brandon Klotz Text: Romans 12:1-2

· Begin by asking the Holy Spirit to help you understand the structure of this text He inspired.

· Identify the main clause or clauses in the passage. (A main clause will contain a subject, verb, and usually a direct object or a predicate.)

· Place the main clause in the left margin of the structural diagram section below.

Place focusing words and phrases under or over the word they focus and then draw lines connecting them to the word they focus.

·

· This will place main ideas to the left margin, with supporting ideas falling to the right below them.

· Place any words before the first main clause above it, with lines connecting them to the word they focus.

· Any series of equal ideas should be lined up vertically.

· Put italicized words in (parentheses).

· Place connective words in [brackets].

· In the Rhetorical Functions section identify the logical relationship that each subordinated line has to the word/phrase it supports. See the next page for of a list of the most common structural relationships.

Rhetorical Functions

Vs

Structural Diagram

See Bibleworks Diagram for Rom. 12:1-2

Παρακαλῶ οὖν ὑμᾶς, ἀδελφοί, διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν ἁγίαν εὐάρεστον τῷ θεῷ, τὴν λογικὴν λατρείαν ὑμῶν·

2 καὶ μὴ συσχηματίζεσθε τῷ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοὸς εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ θεοῦ, τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον. (Rom 12:1-2 BGT)

Word

Meaning

Tense

Voice

Mood/Case

Person/Gender

Number

Παρακαλῶ

urge, exhort,

present

active

indicative

1st person

singular

παραστῆσαι

Offer, present

(infinitive)aorist

active

εὐάρεστον

pleasing, acceptable

accusative

feminine

singular

λατρείαν

religious service, worship (of God)

accusative

feminine

singular

συσχηματίζεσθε

be conformed to, be guided by

present

Middle/passive

imperative

2nd person

plural

μεταμορφοῦσθε

pass. be changed in form, be transformed

present

passive

imperative

2nd person

plural

ἀνακαινώσει

renewal

dative

feminine

singular

δοκιμάζειν

discover

(Infinitive) present

active

Preaching Holiness

Exercise 2: Immediate Observations

Name: Brandon Klotz Text: Romans 12:1-2

Before you begin, take time to tell the Holy Spirit that you need his illumination to understand what He has inspired. Ask Him for his help in doing this exercise.

Verse Number and Phrase

Relationship of Text Ideas

Watch for

-Comparisons

-Contrasts

-Conditional statements-Correlative structure

-Reasons

-Purpose

-Results

The Significant Words

Watch for

-Theological themes

-Figurative language

-Repetition

-Cross-references

Rhetorical Functions

Watch for

-Assertions

-Commands

-Admonitions

-Promises

-Causes

-Means

-Agency

Writing Sentence Summaries

Watch for

-Use each theological theme.

-Write simple and direct statements.

-Show relationships between various ideas.

Vs. 1

Παρακαλῶ (exhort-to incite by argument or advice, to urge strongly, to make an urgent appeal; urge-provoke, to present, advocate, or demand earnestly or pressingly’ encourage-to spur on, stimulate, to inspire with courage;) - this is what Paul does on the basis of something in Ch. 11.

ἀδελφοί (brothers) – could be figurative/spiritual (Christian brother), or literal (blood brother). It is more than likely that it is figurative.

οἰκτιρμῶν (mercy, pity, compassion) – Paul is exhorting/beseeching his brothers through the οἰκτιρμῶν of God. God’s οἰκτιρμῶν is described in the preceding chapter 11.

· Rom. 12:1 I urge you therefore, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. (Rom 12:1 NAS)

· 2 Co. 1:3 Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort; (2Co 1:3 NAS)

· Phil. 2:1 If therefore there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion, (Phi 2:1 NAS)

· Col. 3:12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; (Col 3:12 KJV)

· Heb. 10:28 He that despised Moses' law died without mercy under two or three witnesses: (Heb 10:28 KJV)

παραστῆσαι (offer, bring, present) – after exhorting the brothers, he wants them to παραστῆσαι their bodies to God.

θυσίαν (sacrifice) – how Paul wants the brothers to present/offer/bring their bodies to God – as a sacrifice that is living. A sacrifice is something that you take to the temple and kill. But Paul says that our bodies are to be sacrificed though instead of a dead sacrifice, we are to present our bodies a living sacrifice.

ἁγίαν (set apart) – this is an adjective used to describe the sacrifice of the body.

εὐάρεστον (well-pleasing, acceptable -predominately of God's attitude toward human conduct) - this is another adjective describing our sacrifice.

λογικὴν λατρείαν (reasonable service, spiritual service of worship) – we get the English word ‘logic’ from λογικὴν. Apparently, the act (of presenting the body to god as a living sacrifice that is holy and acceptable to God,) is the most logical thing to do in light of the mercies of God (ch. 11).

Vs. 2

συσχηματίζεσθε (fashioning something by using a shaped container form, mold; 1) middle conform oneself to, change one's behavior to be like; (2) passive allow oneself to be changed to be like, be conformed to, be made like) – How do I determine if this verb is middle or passive? Paul is trying to make a contrast here between ‘conformed’ and ‘transformed’. The word used for transformed is only found four times in the NT and every one of them is passive (see list below). Thus, it is likely that since this word is only found in the passive, and inferring from the syntax that Paul is making a contrast, ‘conformed’ is likely passive to allowing the voice to be the same. The likelihood is that the majority of people ‘are conformed’ to the world. Paul is essentially saying, “Choose to not allow yourself to be conformed, but choose to be transformed by …”

αἰῶνι (lifetime, era, present age) – this is what Paul tells the brothers not to ‘be conformed’ to.

μεταμορφοῦσθε (the to be transfigured; the Greek word from which we derive the English ‘metamorphosis’. Lemma used four times in NT and everyone of them has a passive voice:

· Matt. 17:2 - And He was transfigured before them; and His face shone like the sun, and His garments became as white as light.

· Mk. 9:2 - And six days later, Jesus took with Him Peter and James and John, and brought them up to a high mountain by themselves. And He was transfigured before them;

· Rom. 12:2 - And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what the will of God is, that which is good and acceptable and perfect.

· 2 Co. 3:18 - But we all, with unveiled face beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit.

ἀνακαινώσει (renewal, renovation, complete change for the better, to become new and different,) This renewal is a process of change that takes place ending up with a better finished product. The transformation happens by a renewal of the mind. However, Paul does not make explicit how the mind is transformed. How do I find the way Paul wanted the brethren to renew their mind?

δοκιμάζειν (as making an examination put to the test, examine, prove (by testing), to try to determine the genuineness of) The reason Paul wanted the brethren to renew their mind, was so that they would be able to prove, examine, and test what the will of God was. Why did Paul want them to be able to prove what the will of God is?

θέλημα (will, design, purpose, what is willed;) Paul desired for the brethren to be transformed by renewing their mind, so they would know God’s design and purpose is. His design and purpose (will) for what?

· ἀγαθὸν (good, positive moral qualities of the most general nature) A description of God’s θέλημα.

· εὐάρεστον (well-pleasing, acceptable; (1) predominately of God's attitude toward human conduct, pertaining to that which causes someone to be pleased)

· τέλειον (complete, perfect; (1) with its chief component as totality, as opposed to partial or limited; (a) of things in full measure, undivided, complete, entire) ***(others take it here as an adjective belonging to θέλημα); the perfect state of all things, to be ushered in by the return of Christ from heaven,)

1 I urge you therefore, brethren, through the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship.

2 And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what the will of God is, that which is good and acceptable and perfect. (Rom 12:1-2 NAS)

Exercise 3: Commentary Research

Name: _______________________

Text: ________________________

ME 206Expository Preaching

Directions

1. Ask the Holy Spirit to help you to ask the right questions about the text and understand the commentaries as you read them.

2. Work through each verse in your passage and write down all the questions you think of. Your questions will guide your research.

3. Read no fewer than Ten commentaries on your text.

4. Put a check mark by each of the required commentaries that you actually used.

5. Arrange the material you glean from the commentaries by the verses of your text. Do not arrange the material by commentary.

6. Put the author’s last name and the page number in the commentary from which you took the material you write down.

5. As you read the commentaries, look for the following specific items:

a. the answers to the questions you asked about the text,

b. any observations the commentator makes about the text that you did not make, and

c. any suggestions the commentator make for applying the text.

Questions to Ask in Research

Investigative: Who? What? When? Where? Why? How?

Interpretative: Cross-References? Context? Literary genre? Purpose? Tone and Style? Implications? Significance?

Verse Phrase

Research Questions and Commentary Notes

Verse 1

First, Consider the mercies of God: I beseech you by the mercies of God.

Secondly, It is acceptable to God.

Thirdly, It is our reasonable service.(Clarke, Romans 12)

The New American Commentary series

The Beacon Bible Commentary series

The Wesleyan Bible Commentary series

The NIV Commentary series

The Bible Speaks Today Commentary series

The John MacArthur Commentary series

The Expositor’s Bible Commentary series

The New International Commentary on the NT Commentary series

The Bible Commentary in the Wesleyan Tradition Commentary series

Adam Clarke Commentary

Holman Commentary

Illustrated Bible Backgrounds Commentary (Zondervan)

ME 206Preaching Holiness

Romans (the book)

Instead of drawing the nations to Jerusalem, God began sending apostolic ambassadors from Jerusalem to the nations (Acts 1:8). The so-called “Great Commission” is the most well-known statement of the peripatetic ministry of evangelism that the church was to undertake. This centrifugal effect would require “gospel outposts,” or way stations, as the evangelistic movement extended further and further away from Jerusalem. Jesus’ statement in Acts 1:8 is a perfect picture of the progress of the waves of expansion. The evangelistic pebble went into the pond in Jerusalem, with ripples washing first over Judea, then Samaria, and finally landing on the last shores at earth’s end.

Syrian Antioch was the first of these mission stations, and it served adequately as a base for three Mediterranean mission journeys. But as Paul prepared to fulfill his mandate to take the gospel to the Gentiles, he looked for the next city that could serve as a launching pad to the regions beyond. Rome was not only the largest and most important city in the world at that time, but it also was on the western edge of the gospel’s advance. Rome would serve as the perfect place for Paul to use as the base for his next series of missionary journeys. He seems to imply this in his letter to the Romans, saying he wanted to pass through Rome on his way to Spain (Rom. 15:28).

After a decade of phenomenal travels around the Mediterranean world, Paul knew the problems, the people, the heresies, the objections – and he knew the truth. He also knew that in order for the church at Rome to serve as the base for his future apostolic ministry, it needed to be convinced of the purpose and power of the gospel – the very gospel that he was preparing to take to Spain and beyond. They would need to understand its power to save both Jew and Gentile because all stood equally condemned before God. The church would also need to understand how the gospel has power to bring greatly diverse peoples together into one body that loves and serves and supports one another while furthering the Great Commission (chaps. 12 -16).

The purpose of his letter to the Romans is to teach them, equip them, and unite them in the faith. A church that would serve as his connecting point to the “outside world” must be a mature church; one that would support him prayerfully as well as materially – and be as strong when he returned as when he left. Reading Romans in light of Paul’s motivation and ministry gives his message the context it needs.

It is easy in Romans to get sidetracked into any one of Paul’s sub purposes in the book. To lead a church into doctrinal and practical maturity means covering lots of doctrinal ground, which he does.

1.) The righteousness of God,

2.) The reality of sin,

3.) The depravity of man,

4.) The means of salvation,

5.) Law versus grace,

6.) Flesh versus spirit,

7.) The sovereignty of God,

8.) The place of Israel in God’s redemptive plan,

9.) Christian liberty, and

10.) Life and love in the body of Christ –

- all are covered and serve as sub purposes of the apostle.

Suffice it to say that Paul’s purpose was not to write a systematic theology that he happened to send to the church at Rome. Paul was preparing a large and potentially influential body of believers to be co laborers with him in a world-class task, for which he authored a world-class epistle.

For Paul, theology was a means to an end, not the end itself.

Theme of Romans – Rom. 1:16 – “I am not ashamed of the Gospel…” (Holman)

It would not be off the mark to say that all of Romans 1-11 could be summarized under the rubric of “the mercy of God.” (Holman)

*There are 10 imperatives before Chapter 12; there are 52 imperatives in Ch12-16, the first being in 12:2 ‘συσχηματίζεσθε’.*

* The word ‘righteousness’ is used 34 times before chapter 12, and once after it in chapter 14 (vs. 17).*

“A useful way of understanding the relationship between doctrine and ethics in the NT is to think in terms of two types of verb – the ‘indicative’ and the ‘imperative’. Expositors

“One of the notable features of Paul’s teaching is that he regularly combines doctrine with duty, belief with behavior.” BST

Throughout the letter’s earlier chapters he has been conscious of the tensions between Jews and Gentiles in the Roman church, and in chapters 9-11 he has been describing the roles of Israel and of the nations in the unfolding, historical plan of God. But now, as he develops his appeal, the distinction between the olive tree’s natural and grafted branches fades into the background.

Chapter 11

11:2 – The passage to which Paul refers is 1 Kings 19:18, which relates King Ahab’s attack on the prophets of the Lord. The King’s

wife, the infamous Jezebel, threatens Elijah with the same death suffered by the other prophets. Elijah flees into the desert, where the Lord comforts him by assuring him that, against all the evidence, God is working out his plan for Israel and the surrounding nations (Rom. 11:15-18).

11:3 – Paul quotes Elijah’s lament about being left alone, with the prophets of Baal apparently in control of matters, and the Lord’s

concluding reassurance to Elijah about the “seven thousand” whom he had “reserved for [himself]”

11:8-10 – Paul follows the rabbinic haraz method in choosing citations from every major part of the Old Testament:

1.) the “Law” – Deut. 29:4 in Rom. 11:8a;

2.) the “Prophets” – Isa. 29:10 in Rom. 11:8b; and

3.) the “Writings” – Ps. 69:22-23 in Rom. 11:9-10

11:11 – Salvation has come to the Gentiles to make Israel envious. While he is not explicit about the matter, Paul evidently thinks that

the Gentiles’ enjoyment of the blessings of salvation will lead Jews to desire those same blessings and so accept Jesus as their Messiah and Savior.

11:12 – How much greater riches will their fullness bring.

11:15 – What will their acceptance be but life from the dead.

11:16 – If part of the dough offered as first-fruits is holy, then the whole batch is holy. Paul alludes to Numbers 15:17-21, where the

Lord commands the people to offer to the Lord “a cake from the first of your ground meal.” The word “first-fruits” (aparche) is common in both secular Greek and the Old Testament to denote the initial or representative portion of a commodity to be offered in sacrifice (e.g., Lev. 2:12; 23:10; Deut. 18:4).

11:16 – If the root is holy, so are the branches. Paul explicitly rests his hope for Israel’s future on God’s promise to the patriarch’s (Rom.

11:28; cf. 9:5). Since he suggests that the holiness of the patriarch’s makes the rest of Israel holy, one might conclude that the

text teaches that all Jews will be saved. But Paul is using the word “holy” her in the way it is used in Old Testament sacrificial texts. It does not mean “set apart for salvation” (as usually in the New Testament), but “set apart” for God’s special attention (see also 1 Cor. 7:14).

11:17 – Branches…wild olive shoot…olive root. In 11:17-24, Paul uses different parts of an olive tree to represent key figures in the

salvation history that he sketches in this chapter. The “root,” as we have seen (11:16), stands for the patriarchs. The (natural)

branches are the Jewish people, descended physically from the patriarchs. The wild olive shoots are Gentile Christians, grafted

into the olive tree “contrary to nature” (11:24) by God’s grace. Paul perhaps chooses to use the olive tree for his comparison

because it was the most widely cultivated fruit tree in the Mediterranean basin. But the olive tree also symbolizes Israel in the Old Testament and in Jewish literature (Jer. 11:16; Hos. 14:5-6). Writers will choose illustrations that represent the reality they are trying to depict – but rarely will the analogy match the reality in every respect.

11:22 – Consider therefore the kindness and sternness of God

11:25 – I do not want you to be ignorant of this mystery. Mystery - refers to events of the end times that have already been determined

by God – and so, in that sense already exist in heaven – and which are finally revealed by God to his people for their encouragement and understanding.

11:25 – Until the full number of the Gentiles has come in. “full number” translates the same Greek word (pleroma) translated “fullness”

in 11:12 (see comments).

11:26 – And so all Israel will be saved. Here it is important to note that this phrase in the Old Testament frequently has a collective

sense, referring not to every single Israelite but to a significant or even simply representative number. Joshua 7:25 25 And Joshua said, "Why have you troubled us? The LORD will trouble you this day." And all Israel stoned them with stones; and they burned them with fire after they had stoned them with stones. 2 Sam 16:22 So they pitched a tent for Absalom on the roof, and Absalom went in to his father's concubines in the sight of all Israel. *Unlikely that every single Israelite alive in Joshua’s day cast a stone at Achan; or that all the Jews in David’s day saw the sexual dalliances of Absalom.

11:26 – The deliverer will come from Zion.

11:33 – How unsearchable his judgments, and his paths beyond tracing out! In response to his sketch of the plan of salvation for both

Jews and Gentiles, Paul celebrates the wisdom and power of God.

11:36 – From him and through him and to him are all things. The idea of God as the source, sustainer, and goal of all things was

especially common among Greco-Roman Stoic philosophers. When placed into a Christian worldview, the language appropriately emphasizes the ultimacy of God. IBB

If the first eleven chapters of Romans demonstrate God’s mercy, the next four chapters are how believers respond to God’s mercy by demonstrating sacrificial living. (Holman)

To disconnect these chapters (12-16) from Romans 1-11 is to disconnect them from their power source, for the motivation to sacrifice in the Christian life is the mercy of God. (Holman)

Vs 1

The gospel has the power of rescuing any human being-Jew or Gentile-from sin’s power and establishing that person in a new “right” relationship with God. But the gospel is also intended to transform the way people live. In 12:3 – 15:13, Paul sketches a few of the characteristics of the transformed believer. But, first, in 12:1-2, he issues a general call for believers to respond to that transforming power of God. IBB

Paul’s appeal is addressed to the people of God, grounded on the mercies of God, and concerned with the will of God.

The practical, however, must of necessity rest upon a solid theological foundation. Otherwise it is little more than advice about how to get along in a religious community. If God had not done what he did for us, there would be no compelling reason why we should now do what he says. The dynamic of God’s ethical instruction arises from its logical and necessary relationship to who he is and what he has done on our behalf. Many of the living religions have an ethical code that uplifts and inspires. Only the Christian faith, rooted as it is in a supernatural act that took place in history (the incarnation, life, death, and resurrection of Jesus Christ), has the ultimate moral authority as well as the effective power to transform human life according to the divine intention. So Christian ethics are practical specifically because they do not stand alone but emerge as unavoidable implications of an established theological base. Theology in isolation promotes a barren intellectualism. Ethics apart from a theological base is impotent to achieve its goals. NAC

Urge (parakaleo) – the word is stronger than “ask” and weaker than “command.” It is the perfect word to express the moral imperative of the gospel. This world was widely used in ancient Greek moral treatises, where it often signaled a shift from one topic to another. IBB

Brethren – fellow believers (1:8 – your faith is being spoken of throughout the known world; 1:12 – mutual encouragement by the others’ faith.

The gentle command (urge) that Paul gives can only be obeyed by brethren, by those who already belong to God’s family. The unregenerate cannot present their bodies to God as living sacrifices because they have not presented themselves to God to receive spiritual life. MacArthur

This address is probably intended both for the Jews and the Gentiles; Clarke

Mercy - Before getting to the key action step, Paul justifies his exhortation. “In view of God’s mercy, Paul says, it is only reasonable that you offer yourselves to God. Mercy – that compassion-based response of God to the plight of humans that causes him to forego what they deserve, punishment for sin, and give them what they do not deserve, forgiveness. HNTC

By the time we get to the end of chapter 11, Paul declares that God’s grand purpose is to have mercy on all without exception. Therefore, when Paul says in Romans 12:1, “in view of God’s mercy,” he is saying, “in view of Romans 1-11”; “in view of your sin, God’s salvation, your sanctification, and God’s sovereignty, it really is a spiritually reasonable thing for you to sacrifice yourself for him.” (Holman)

By the tender mercies or compassions of God, such as a tender father shows to his refractory children; who, on their humiliation, is easily persuaded to forgive their offences. Clarke

‘mercies’ – a Hebraism for the many and varied manifestations of his mercy. Indeed, the gospel is precisely God’s mercy to inexcusable and undeserving sinners, in giving his Son to die for them, in justifying them freely by faith, in sending them his life-giving Spirit, and in making them his children. BST

The “mercies of God” are his redemptive activity (3:25), “peace with God” (5:1), reconciliation (5:10-11), freedom from the power of sin (6:18), the abiding presence of the Spirit (8:11), adoption into his family (8:15-16), a love from which we can never be separated (8:38-39), and the assurance that God never goes back on his word (chaps. 9-11), to name some of the more prominent ones. These “mercies” provide not only the basis but also the incentive for all moral effort on the part of the Christian. NAC

Present – In 6:13, 16, 19, it is translated ‘yield’ as well as ‘present’. Beacon

Bodies – After it is implied that believers have given their souls to God through faith in Jesus Christ, they are specifically called to present their bodies to Him as a living and holy sacrifice. Because our souls belong to God through salvation, He already has the inner man. But he also wants the outer man, in which the inner man dwells. MacArthur

A metaphor taken from bringing sacrifices to the altar of god. The person offering picked out the choicest of his flock, brought it to the altar, and presented it there as an atonement for his sin.

Here Paul resists the ancient Greek (and still modern) concept that the important element in our relationship with God deals with spirit, and not the stuff of matter. But, far too many Christians are willing to present their “spirits,” not their bodies, to God. So, our devotion finally comes down to offering more than our immortal spirits to God. He wants our bodies – all the very physical and visible realities of our day-to-day existence. BCWT

Living sacrifices – the sacrifice of animals was central to most ancient religions, including, of course, Judaism. In calling for Christians to present themselves to God as “living sacrifices,” therefore, Paul is employing a metaphor that is universally understood in his day. IBB

“We have the idea that we can dedicate our gifts to God. However, you cannot dedicate what is not yours. There is actually only one thing you can dedicate to God, and that is your right to yourself.” – Oswald Chambers

There were two basic kinds of sacrifice in the old order: one to seek reconciliation with God through offerings for sin or trespass and one to celebrate the reconciliation and grace already obtained by whole burnt-offerings and peace-offerings. Here Paul exhorts to a New Testament adaptation of the latter. We are exhorted to offer our whole bodies to God as the proper celebration of the reconciliation provided in the mercies (sacrifice) of God for us. We do not bring an ox or a tractor nor the tools of our occupation. We bring our bodies. Wesleyan

This sacrifice involves four aspects:

1.) First there is the presentation to God, as above

2.) Second, this involves a repudiation of the opposite claims on our lives and devotion.

3.) Third, we are to be transformed by the renewing of our mind.

4.) Fourth, the discernment and practical demonstration in daily living of the holy life. Wesley

Sacrifices of dead animals are no longer acceptable to God. Because the Lamb of God was sacrificed in their place, the redeemed of the Lord are now to offer themselves, all that they are and have, as living sacrifices. The only acceptable worship under the New Covenant is the offering of oneself to God. MacArthur

Example – Abraham and Isaac (Gen. 22) God did not require either father or son to carry out the intended sacrifice. Both men already had offered the real sacrifice that god wanted – their willingness to give to Him everything they held dear. MacArthur

In opposition to those dead sacrifices which they were in the habit of offering while in their Jewish state; and that they should have the lusts of the flesh mortified, that they might live to God. Clarke

Paul takes us to the Temple in Jerusalem, and beyond to the Old Testament Tabernacle, where the people offered God a choice animal from their livestock. There were many different offerings, but Paul is no doubt referring to the burnt offering – an animal brought to God as an expression of devotion, and which was totally consumed by fire on the altar. Certainly there must have been moments when the priest and the one offering the sacrifice questioned the practical wisdom of such “waste.” Think of the roasts and steaks that were burned to a crisp, rather than being eaten. Many of the other offerings did allow for beneficial uses of parts of the sacrifice. So, there must be a moment in our lives when we give all of ourselves to God. We perform this act of worship, not for the benefits that will accrue us, but as an offering of love to the Father of all mercies. BCWT

Holy – without spot or blemish; referring still to the sacrifice required by the law. Clarke

Acceptable – The sacrifice being perfect in its kind, and the intention of the offerer being such that both can be acceptable and well pleasing to god, who searches the heart. All these phrases are sacrificial and show that there must be a complete surrender of the person-the body, the whole man, mind and flesh, to be given to God; and that he is to consider himself no more his own, but the entire property of his Maker. Clarke

Spiritual act of worship (logiken) - is difficult to render in English. The word itself is rare in the New Testament, occurring elsewhere only in 1 Peter 2:2 (where its meaning is also debated). The word “spiritual” can bring out this sense, but perhaps better is the rendering “rational.” The worship God seeks from us in our everyday lives is a worship offered with a full understanding of the gospel and its implications. It flows from a renewed heart and mind. IBB

Nothing can be more consistent with reason than that the work of God should glorify its Author. …It would be as unreasonable as it would be wicked not to live to his glory, in strict obedience to his will. Clarke

“spiritual” or “rational” – in the sense of “inner”: a worship that involves the mind and the heart as opposed to a worship that simply “goes through the motions”. NIC

We give ourselves to God as his sacrifices when we understand his grace and its place in our lives. We offer ourselves not ignorantly, like animals brought to slaughter, but intelligently and willingly. This is the worship that pleases God. NIV

Vs. 2

*Whereas v.1 has called for a decisive commitment, v.2 deals with the maintenance of that commitment. The stress provided by the present tenses in this verse points to the necessity of continual vigilance, lest the original decision by vitiated or weakened. Expositors

Age (aion) – “age” carries with it a sense of the beliefs, the philosophies, the methodologies, and the strategies of the fallen world in which we live. It is not just the world and its people in their fallen state. It is the worldviews and practices that derive from the fallen state that define the age in which humans live at any time in history. (Holman)

May be understood as that ‘present state of things both among the Jews and Gentiles; Clarke

Conformed - συσχηματίζεσθε – which refers to an outward expression that does not reflect what is within. The verb itself is passive and imperative, the passive indicating that conformation is something we allow to be done to us, the imperative indicating a command, not a suggestion. MacArthur

The two processes are viewed as going on all the time, as the present tenses indicate – a continual renunciation and renewal. Our pattern here is Jesus, who refused conformity to Satan’s solicitations in the temptation but was transformed to the doing of the will of God and to acceptance of the path that led to Calvary. Expositors

To be sacrificed in body and consecrated to the service of God implies that we (1) be not conformed – to this age, but (2) be transformed – as befitting members of the coming age. Beacon

Although that influence must be rejected, that alone will never create the kind of change God has in mind for his followers. Real and lasting change comes from within. NAC

Transformed (metamorphoo) – a transformation, a marked change in appearance, character, condition, or function. Instead of being conformed to the present evil age, believers are to be transformed into the image of God insofar as knowledge and behavior are concerned.

It is the will of God – his standards, his desires, his motives, his values, his practices – which gradually pull the monarch butterfly of the believer out of the world’s cocoon into which he or she has been squeezed.

Transformation happens when the renewed mind begins to test and approve what God’s will is – his good, pleasing, and perfect will.

The word implies a radical, thorough, and universal change, both outward and inward. Clarke

Although Paul does not here tell us how our mind becomes renewed, we know from his other writings that it is a combination of the Spirit and the Word of God. Here, then, are the stages of Christian moral transformation: 1.) first our mind is renewed by the Word and Spirit of God; 2.) then we are able to discern and desire the will of God; 3.) and then we are increasingly transformed by it. BST

As for the change which takes place in the people of God, it is a fundamental transformation of character and conduct, away from the standards of the world and into the image of Christ himself. BST

The image of a butterfly emerging from its chrysalis comes to mind immediately. BCWT

Mind - νοὸς – a person’s “practical reason,” or “moral consciousness” Christians are to adjust their way of thinking about everything in accordance with the “newness” of their life in the Spirit. This “re-programming” of the mind does not take place overnight but is a lifelong process by which our way of thinking is to resemble more and more the way God wants us to think.

Let the inward change produce the outward. Where the spirit, the temper, and disposition of the mind are not renewed, an outward change is of but little worth. Clarke

Test and approve (dokimazo) – to test and (by implication or extension) to approve. The idea here is that the renewed mind can discover and put into action – thereby proving or demonstrating – the will of God. His will is good, pleasing and perfect, and in doing his will, the believer demonstrates sacrificial living.

Prove- “scrutinize”, “put to the test” Wesleyan

But they must “test” what is in accord with the will of God, refusing the norms of conduct employed by the sinful world and reaffirming for themselves the spiritual norms benefitting the redeemed. Only from Christ do the redeemed “finally obtain the criteria for that which in the world can be called good, well-pleasing, and perfect” Expositors

That ye may have practical proof and experimental knowledge of the will of God – of his purpose and determination, which is good in itself; infinitely so. Clarke

Good – in a moral sense. Wesleyan

of intrinsic value and moral worth NAC

Acceptable – as in verse 1, means well-pleasing to God. Wesleyan

…Paul again borrows from Old Testament sacrificial language to describe the kind of holy living that God approves, a “living sacrifice” that is morally and spiritually spotless and without blemish. MacArthur

Acceptable, well pleasing to and well received by every mind that is renewed and transformed. Clarke

Acceptable to God, meeting all His requirements NAC

Perfect – refers to that which is ethically adequate or complete. Wesleyan

…carries the idea of being complete, or something being everything it should be. MacArthur

Finished and complete: when the mind is renewed, and the whole life changed, then the will of God is perfectly fulfilled; for this is its grand design in reference to every human being. Clarke

Completely attaining its appropriate end NAC

*In particular, his will embraces all our relationships, as Paul now goes on to show – not only to God himself (12:1-2), but also to ourselves (12:3-8), to each other (12:9-16), to evildoers and enemies (12:17-21), to the state (13:11-14) and to the ‘weaker’ members of the Christian community (14:1-15:13). BST

Chapter 12 - 16

12:3-8 – Humility and Mutual Service

12:9-21 – Love and Its Manifestations

13:1-7 – The Christian and Secular Rulers

13:8-10 – Love and the Law

13:11-14 – Living in Light of “the Day”

14:1-2 – A Plea for Tolerance

14:13-23 – Limiting Liberty by Love

15:1-13 – Unity through Mutual Respect

15:14-33 – Paul’s Ministry and Travel Plans

16:1-23 – Greetings and Epistolary Conclusion

16:25-27 – The Doxology IBB

Exercise 4: Textual Idea Statement

Before you begin, acknowledge to the Holy Spirit that you are completely dependent upon His enablement to identify properly the text’s main idea and ask Him for his help on this exercise.

The textual idea statement is a one-sentence statement of the original author’s intended message to his original audience. The textual idea statement must answer the questions, “Why is this text here?” and “What is its intended message?”

1. Theological Themes. List all the theological themes from the text. This will help you identify the passage’s main topic.

1. God________________

2. Mercies_______________

3. sacrifice_______________

4. Holy _____________

5. service_______________

6. (Reasonable service of worship)

7. Conformed________

8. Transformed

9. Will of God____________

2. Contextual Fit. Examine the passage’s context (what comes before and after the passage), and answer the following two questions:

a. What is the writer’s progression of thought?

The writer has described the merciful acts of God in the past 11 chapter. After this passage, the writer describes how one should live in response to the desire to change after realizing God’s mercies.

b. How does this passage fit into that sequence of ideas?

This passage is the hinge between the indicative and the imperative; between the past and the present.

____________________________________________________________________________________

3. Identify the historical setting of the original writing of the text:

a. Author, writer, or main character (narratives): Paul _________________________________

b. Audience or secondary characters (narratives): The Roman Church_____________________________________

c. Tone or purpose of the text: Response to God’s mercies______________________________________________

d. Occasion, situation, or circumstances requiring the text: The Romans’ lack of knowledge

e. Literary features, genre: Epistolary________________________________________________

4. Passage’s Rhetorical Function. What is the primary rhetorical function of the passage? What is the author trying to do to his audience—to inform, to command, to exhort, to teach, to plead, to warn, to rebuke, to promise, to comfort, to encourage them? See McDill, p. 30 for review of rhetorical functions

Exhortation – (Urge) – the passage is stronger than ‘ask’ and weaker than ‘command’.

Instruction -

5. Plain Meaning. What is the “plain and obvious” meaning of the text. I.e., what would you tell a child this text is about?

Responding to what God has done for us._____________________________________________________

6. Passage’s Main Topic. Distill the “plain and obvious” meaning of the text down to the one word or phrase that best identifies the main topic of the text?

Gift

7. Main Topic’s Focus. How does the author focus the main topic? Write the word or phrase that best identifies the focus of the dominant theme or main topic.

Underserved mercy_________________________

8. Textual Idea Statement. Combine the main topic and its focus in a one-sentence statement in the form “[Original Author] wrote/spoke to [Original Audience] to [rhetorical function] them [main topic + focus].”

Paul wrote to the Roman Christians to urge them to respond to God’s mercy.

9. Checkup: Does your textual idea statement clearly answer the questions “Why is this text here?” and “What is its intended message?” If not, what is it missing?

Everything is accounted for________________________________________________________________

Exercise 5: Title & Sermon Idea Statement

As you answer each numbered question, ask the Holy Spirit to enable you to think clearly and summarize accurately the meaning of His inspired text. Do your work in conscious dependence upon the Spirit.

The purpose of this exercise is to construct an interpretive bridge for bringing the truth of the passage to expression in the sermon.

1. Using your main topic and topic focus, write a working title for your emerging sermon.

The Hinge

2. Based on the textual idea statement from the previous exercise, write the sermon idea statement by replacing the original human author with “God” and the original audience with the modern audience (us/you).

God wrote to you to urge you to respond to His mercy

______________________________________________________________________________________

3. Write a purpose statement that expresses the response(s) God wants your audience to make to the truth of this passage. Your purpose statement should reflect the same purpose(s) for which the original text was written.

God wants you to have a realization of his mercies, in which the reasonable result is change.

Exercise 6: Interrogative, Transition, and Division Statements

Begin by thanking the Holy Spirit for what he has been teaching you and ask Him to continue to reveal His truth to you through this exercise.

Sermon divisions are the sections of the sermon where the main treatment of the sermon idea is presented. The division statements express one subordinate concept each and divide the sermon idea logically.

1. Interrogative: Write the interrogative by restating the sermon idea as a question. Choose one (or at the most two) of the following words to frame your question: who, what, when, where, why, how. Your interrogative should reflect your answer to the question, “What question(s) does this passage answer?”

Why should we change? How do we change?

Checkup: Is there anything in this passage that isn’t directly related to my question? If there is, then your question isn’t broad enough, or perhaps you need a second question.

2. Transition: Write the transition statement to your sermon. Your transition should connect the interrogative to the sermon. For example, Rom. 12:1-2: “Paul identifies 3 steps we must take to live lives of consecrated transformation.”

What is the basis of Paul’s exhortation for change? What does this change look like?

Sermon Divisions

3. Identifying Predicates: List by each verse reference what the author says about this topic, i.e., his predicates. The author’s predicates develop and flow from his main topic. After listing the predicates, identify the journalist’s question that each predicate answers: what? when? where? why? who? how?

a. Realization of God’s mercies (Vs. 1)

b. Presentation of one’s body (Vs. 1)

c. Non-conformation to the world (Vs. 2)

d. Transformation of the mind (Vs. 2)

4. Creating Divisions: Option 1: Group together the predicates that answer the same journalist’s question. Using your grouped predicates as a guide, write your sermon divisions. This option rearranges the text according to what makes logical sense to you. Option 2: Group the primary thought divisions in the text by grouping together the verses that relate to the same idea (e.g., vv. 1-3, 4-6, 7-11). Identify the key word that expresses the idea of each though division.

5. Checkup:

a. Do your divisions cover all the material in the text? If not, they are too focused or you need additional divisions.

b. Do your divisions all help explain the main idea of the text? If not, either you have the wrong main idea or you haven’t properly figured out how the parts of the text relate to the main idea.

c. Do your divisions clearly and easily reflect the idea of the section of the text they cover? If not, work on rewording the division to more clearly connect it to the content of the text.

Exercise 7: Developing your Divisions with Persuasive Elements

Here is where you begin to explain God’s words to men. Consider how much you need the Holy Spirit’s illuminationto guide you into the truth and guard you from error! Petition for His help in this holy task.

This exercise helps you develop the content of your sermon. This is the point where you begin to integrate the material you developed in exercises 1-3 into the body of your sermon. All sermon communication can be defined in terms of four persuasive elements: explanation, illustration, argumentation, and application. You will need to fill out 1 copy of this exercise for each division in your sermon.

1. Write the first division statement of your sermon.

a. Realization of God’s mercies (Vs. 1)

2. Circle the word or two in your statement that carry the central concept of your idea. Write your core terms here.

Realize and Mercy___________________________________________________________________

3. Identify all the elements in the text that need explanation. E.g., words, concepts, figures of speech, background information, etc. Write down each item you intend to explain, then utilizing the your research in Ex. 3, write out your explanation in complete sentences just like you intend to say it in your sermon.

Urging – on the basis of mercies__________________________________________________________________

God’s mercies_____________________________________________________________

_______________________________________________________________________________________

_______________________________________________________________________________________

_______________________________________________________________________________________

4. Identify the ideas in your explanations that need illustration. Illustration seeks to illuminate the idea through the use of imagery and narrative to appeal to the imagination of the hearer. Write out your illustrations fully.

· The gentiles being grafted in to the pure olive tree. (Explain)

My French horn teacher would urge me to practice a certain technique, based on her knowledge and experience as a teacher. If she did not play the French horn, or have a reputation as a good teacher, I more than likely would not have listened to her because she did not have a basis for telling me to do anything. Basis is like reason.

5. Identify the elements of your explanation that may need to be proved, i.e., argued for. Argumentation uses reason to show how an idea makes sense and to guide it around the rational barriers in the mind of the hearer. If the text says something that runs contrary to the way people normally think, you will need to provide biblical argumentation to support that point. If you are drawing a theological conclusion that is new to people, you will need to argue for the correctness of your conclusion. Write out your argumentation fully.

Paul is urging the young Christians to change and the basis for his urging is God’s mercies. Essentially he is saying, “God has been merciful to you and on the basis of His mercies, it is completely reasonable for you to respond and I am going to tell you how.” Paul was on to something. God’s mercies are such that when they are realized, a person does not have to be forced to respond, but the person would want to. If Paul is going to tell the Romans how to respond, they must have known what God’s mercies were. What are God’s mercies? The “mercies of God” are:

· his redemptive activity (3:25),

· “peace with God” (5:1),

· reconciliation (5:10-11),

· freedom from the power of sin (6:18),

· the abiding presence of the Spirit (8:11),

· adoption into his family (8:15-16),

· a love from which we can never be separated (8:38-39),

· and the assurance that God never goes back on his word (chaps. 9-11), to name some of the more prominent ones.

6. Application spells out the implications of the biblical idea and calls for change and action in a faith response. Write out the full text of the applications you intend to make in this division.

Now let’s turn the tables to our present day situation: Do you realize God’s mercies? Paul wanted the Roman church to understand a realize God’s mercies, so it is not unreasonable to assume that he would want you to do the same.




7. Write the second division statement of your sermon.

a. Presentation of one’s body (Vs. 1) _______________________________________________________


Presentation and body______________________________________________________________________


Present _______________________________________________________________________

Body_____________________________________________________________________________

Living________________________________________________________________________________

Sacrifice _____________________________________________________________________________


Abraham and his son Isaac. (e.g.) Abraham was giving his son completely to God.

_______________________________________________________________________________________


In 6:13, 16, 19, it is translated ‘yield’ as well as ‘present’. This is an act in which something is given up.

The two qualification of the sacrifice: 1.) Holy, and 2.) Acceptable

And why do this? In light of God’s mercies, this is the reasonable thing to do (the logical response, or service of worship) ______________________________________________________

The sacrifice must be complete. There cannot be a partial sacrifice. It must be without spot or blemish and it must be entire.


Since this a natural response to God’s mercy, the first step is: choosing to offer yourself as a sacrifice .

You might say, “ok, I have chosen to offer myself as a sacrifice to God, but what does this look like practically?”

The last two divisions of this message are two ways of being a living sacrifice.

Exercises 8-9 may be used when needed. They are not required for Expository Preaching.




13. Write the third division statement of your sermon.

c.Non-conformation to the world (Vs. 2)


Not conformed and world_____________________________________________________________________


“Do not be conformed - which refers to an outward expression that does not reflect what is within.

Age - “age” carries with it a sense of the beliefs, the philosophies, the methodologies, and the strategies of the fallen world in which we live. It is not just the world and its people in their fallen state. It is the worldviews and practices that derive from the fallen state that define the age in which humans live at any time in history.


When bread is being made, the dough is put into a container. The end result is that the bread is perfectly formed to that container. Molds only work on that which is softer than it. What Paul is saying is, “Be harder than the mold, and this will result in you not being conformed.” The next question we have to answer is, “How do we become harder than the mold.” And that leads us into the

_______________________________________________________________________________________

_______________________________________________________________________________________


_______________________________________________________________________________________

_______________________________________________________________________________________

_______________________________________________________________________________________

_______________________________________________________________________________________


The first application step of not being conformed is choosing to not be conformed. After the decision is made at the crossroads of nonconformity, the next step is recognizing the beliefs, methodologies, strategies and philosophies of this age and not letting those things influence our mind. The fortitude to do this is described in the last step.

_______________________________________________________________________________________





19. Write the fourth division statement of your sermon.

d. Transformation of the mind (Vs. 2) __________________________________________________


Transformed, mind___________________________________________________________________


Transformation, renewing, mind,

This is all for the purpose of being able to prove what the will of God is (good, acceptable and perfect).

_______________________________________________________________________________________


This transformation that Paul is talking about resembles that of a butterfly in a chrysalis. It went into the cacoon a caterpillar and comes out a butterfly. This change or transformation is the same transformation Paul says will happen when our mind is transformed.

_______________________________________________________________________________________

_______________________________________________________________________________________


Although Paul does not here tell us how our mind becomes renewed, we know from his other writings that it is a combination of the Spirit and the Word of God.

_______________________________________________________________________________________


How do I transform my mind? I don’t think there is a pat answer that applies to everyone’s case. People are at different places in life and it would be foolish for me to say that everyone needs the same thing. What I do know is that the common denominator is Truth revealed in God’s Word. I must say however, that you will not find truth if you are not looking. This process of seeking God and Seeking truth is a serious endeavor and will not yield desired results if honesty is not a part of the process. For who seeks truth except the one who honestly needs it, and who applies truth except the one who admits their desire to improve. And this desire to improve must first be preceded by honesty about one’s present condition. And those who do not want to admit to themselves how broken they really are, have no foundation to hold them up in their ‘search’ for truth.

This is why the sacrifices of God are a broken spirit; a broken and a contrite heart God will not despise.


Exercise 10 — Audience Needs

The Spirit of God inspired His word to meet real needs of real people. Humbly request His enablement to see the needs of the original audience as He saw them and then to see those same needs in contemporary society.

The purpose of this exercise is to develop skill in identifying the original audience’s need that prompted the text and in identifying the modern audience’s corresponding need.

· Make sure sermon ideas are clear and well worded.

· Think beyond the church to include experiences from the “worlds” your audience inhabits.

· Remember the fallen condition of human nature.

· Allow your own humanity to come through.

· Address assumptions, symptoms, and consequences.

· Express compassion and understanding for hearers.

1. Identify the needs/problems/issues of the original audience that the text explicitly addresses.

The original audience needed some urging to apply the reasonable acts which result from a realization of God’s mercies.

2. Identify the human issues that the author addresses in the text by implication. Example questions to help identify implicit needs: What needs do the explicit needs necessarily imply? How do the explicit needs relate implicitly to the need to love God and others? What faith-related need to the text imply the audience has?

3. Briefly identify the various kinds of persons whose needs/problems/issues this text addresses. Use the following categories to describe them: Not sure what kinds of persons this text addresses.

· His symptoms of the trouble he is experiencing:

· His underlying assumptions about the issue:

· Some of the consequences in his experience:

· How he feels at this point:

ME 206Expository Preaching

Exercise 11: Preaching for Faith

Empowering and sustaining faith is the work of the Holy Spirit. Acknowledge your dependence upon the Spirit to work in your listeners’ hearts. Ask for His help to use your sermon to inform and strengthen their faith.

This assignment involves planning the design of your sermon as an appeal for faith. Complete the exercise with the following steps.

1. Identify in the text the ideas about God that would help people see that He is trustworthy. These may be directly presented or only implied.

God’s Character Chapter 11 – God keeps his promises (consistent)

God’s Capabilities God is capable of helping a person realize, present, resist conformation, and be transformed.

God’s Intentions God wants us to know what is good, acceptable and perfect for us as a result of this process.

God’s Record God has helped people through this process in the past, he wants to in the present, and he will…

2. Identify the theological assumptions behind the statements in the text. Every instruction, interpretation, or application has its foundation in the person of God. The imperative is based on the indicative. Write down the statement in the text followed by the theological assumption behind it.

Be transformed! (imperative) – God has been merciful which is the ground of this imperatival statement. (indicative)

________________________________________________________________________

________________________________________________________________________

3. Write your Sermon idea here as you have stated it. Test it for its faith appeal.Sermon Idea: God has been merciful to you (has shown compassion to you)

· Is it indicative in mood?

· Does it present a faith principle?

· Does it use faith language?

· Does it give the hearer assurance?

· Is it essentially theological?

· Does it claim the credibility of God?

4. Check each division statement by the same tests. How does it measure up to the faith aim?






· Does it claim the credibility of God?

5. Examine development throughout and check it for balance in dealing with the barriers to faith.

· Do you help them see the truth they need to believe?

· Have you covered each step in the process of coming to understand the truth?

· Have you have given them specific directions for how to engage their faith?

6. Analyze the introduction and conclusion segments for their faith appeal.






· Does it claim the credibility of God

Exercise 12: Planning Oral Presentation: Introduction & Conclusion

Before you begin, acknowledge your need of the Spirit’s help to craft an introduction and conclusion to this messagethat He will be pleased to use and empower for the glory of God the Father.

This exercise aims to sharpen your skill in developing the introduction and conclusion of your sermon. Every public speech, including a sermon, needs to gain the audience’s attention, identify the reason they need to hear the speech, provide a solution for the audience’s need (satisfaction), help the audience visualize their need being met, and then call the audience to respond (action). The introduction and conclusion address 4 of the 5 stages of the motivated sequence for public addresses: attention, need, visualization, and action.

Introduction

1. Attention. Write out the full text you intend to use to gain your audience’s attention. Your goal is to “hook” your audience’s attention and pique their interest in what you have to say.

Story of Holmes and Watson on a camping trip.

2. Need. Based on your analysis of the need addressed in the text (Exercise 10), craft 1 or 2 sentences that identify the need your sermon addresses. Questions often help spotlight the audience’s need.

To understand the grand weavers’ design of reality. God is merciful. When we realize the reality of what God has done for us, we will naturally be ready to respond.

Conclusion

1. Visualization. Visualization will usually take the form of an illustrative story or a description of how to do what you are calling them to do. What it will look like if your audience puts into practice the solution your sermon has offered to their need? This is the “so what” section of your sermon. Write out fully what you intend to say to so the audience can visualize the truth in action.

Realize God’s mercy. If you have, then present your body as a sacrifice. If you have do not conform to this world. If you are not, continue to transform your mind by the truth of God’s Word.

2. Call to Action. All truth has practical consequences. The purpose of every sermon should be greater than mere understanding. What action(s) are you calling the audience to engage in? This is the “now what” section of your sermon. Write out fully your call to action.

Now what? Now, you have to be honest and ask yourself where you stand in life. Have you not yet realized that God has been merciful to you? Do you realize his mercies and were not sure before what to do? Do you just want to take the next step in your journey?

3. Appeal. Merely calling for action without giving the audience an opportunity to respond is inadequate. You should end your call to action with an appeal for some kind of response: a show of hands in commitment, participation in a prayer of repentance or consecration, kneeling in prayer, movement to a prayer room or to an altar. Write out the full text of your appeal.

As you stand, with all heads bowed and eyes closed, how many of you would quickly slip up a hand showing that you desire to take the next step in your journey whether realizing or applying the truth. Thank you for those. If any of you have any questions after the service. I would be happy to talk with you. Let’s bow together in a word of prayer out of gratitude to God.

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