Third Quarter starts Wed 15 July … John 13-21

There will be updates here and on Facebook each week. Planning will be via The Wiki as usual:

… and week-to-week discussion in the email group. For week one, just have a scan through chapters 13-21, note your favourite and least favourite parts, and read one of the Introductions to John that is linked in the Wiki. We’ll decide on an outline for the next 10 weeks in Week 1. 

Contact Nigel for more info.



Hosea, Part 2: Crossing into the New Testament

Podcast for 17 Jun:


  • What is 6:6 doing to or saying about the Law of Moses? How is it used by Jesus in Matt 9:13 and 12:7?
    • Or it it mainly about unworthy sacrifice? (cf. comments on sacrifice in 8:11-14), or is it also about idolatry? (cf. 9:10, 11:1, 13:1-3), or is it about injustice (or corruption lack of mercy or steadfast love) trumping all religious deeds? (cf. 10:13, 12:7)
  • There is an interesting theme in later Hosea of prophets bringing destruction (6:5, 12:13-14)…
    • How did these prophets see themselves? Unlike Amos, was Hosea a ‘proper’ prophet?
    • Is this basically the same message as Amos (see prev. weeks), but from within the school of prophets?
  • What does it mean for Matt 2:15 to quote Hos 11:1, and apply it to Jesus?
  • Consider what Hosea 13:14 means in Hosea, and then how Paul uses this in 1 Cor 15:55? (Or for something really interesting, what does Isa 28:3 means in Isaiah, and then in the way Paul uses it in 1 Cor 15:54?)
    • Reading as Christians, 6:2 is immensely evocative; what do you think it meant to Hosea when writing or speaking it?

We pick messages not for agreement in every detail, but for their discussion value. See How home groups work at Imagine for more, and The next ten weeks… for a current outline.

Hosea, Part 1: What was love?

Podcast for Jun 10: 


  • What assumptions or prejudices have you heard read into Gomer’s story, and does Robinson make any such assumptions, and what does Hosea 1-3 actually say? What would a marriage counselor say?
  • Did marriage in the Old Testament entail love, as we ordinarily think of love? (Both ideally and in practice.) 
    • Would adultery then differ from adultery now? In what ways?
    • To what extent was marriage subject to patriarchy? Was it women being bought as property so men can gain honour by having children? Did Hosea love Gomer, or was he just obeying God?
    • Was Hosea romantically heartbroken or just publicly dishonoured? What is Hosea’s idea of love, and how does it parallel God’s love for Israel, and toward us? Where in Christian faith does the theme of choosing dishonour on account of love appear?
    • Does Hosea 1 suggest that the children born are illegitimate? Are there double-meanings in their the names? What does this say for God becoming incarnate as an apparently illegitimate child?
  • How do you suppose Hosea felt about being an object lesson? Or Gomer, if she ever saw the first draft?
  • What in the New Testament most seems to parallel the story or lessons from Hosea? 
  • There are metaphors between spiritual and sexual unfaithfulness running through scripture. (esp. Eze 16, 23 esp.v.30, Isa 1:21, Jer 2:20; 3:1-3,8; Hos 1:1-3, 4:12, 5:4; 1 Cor 6:15-17; Col 3:5; Jas 4:4-5; Rev 18-19). What do these mean to you?

Remember that we pick messages not for agreement in every detail, but for their discussion value. See How home groups work at Imagine for more, and The next ten weeks… for a current outline.

Let Justice Roll Down Like Waters, and Righteousness Like a Mighty Stream (Amos 3-6)

Nigel Chapman, 28 Mar 2015

The current study of the Eighth Century Prophets has been one of the highlights of my year. They are among most striking expressions of social justice in Christian Scripture, and Amos, from 765 BCE, is both the earliest of them, and the most evocative. You can find quotes from Amos in most of Rev. Martin Luther King’s best known letters and speeches: “I’ve been to the Mountaintop”, “Letter from a Birmingham Jail” “Paul’s Letter to American Christians,” “The Power of Nonviolence” — and he liked this one verse most of all:

Martin Luther King, with Amos 5:24

Justice, righteousness and courage are why this book exists, why it judges, and why it inspires. Amos was just a farmer, not a recognized priest or prophet, yet in Amos 7, he is reported to the local King for inciting conspiracy. What was so wrong in Israel that he took his life in his hands to travel up from Judah and condemn it publicly at major shrines and festivals? — “Come to Bethel — and sin!” (4:4). 

When Amos thinks of Israel’s sin, he mainly condemns the oppression of the lower working class in Israel by the prosperous upper class. “Assemble yourselves on Mount Samaria, and see … what oppressions are in its midst. They do not know how to do right, those who store up violence and robbery in their strongholds” (3:9-10). They “turn justice to wormwood,* and bring righteousness to the ground?” (5:7, cf. 6:12) “They hate the one who reproves in the gate, and they abhor the one who speaks the truth,” (5:10) They “trample on the poor, and take from them levies of grain … afflict the righteous, … take a bribe, and push the needy aside in the gate” (5:11-12). This perversion of the courts has a chilling effect: “the prudent will keep silent in such a time, for it is an evil time.” (5:13). The weak have have no recourse against the strong, and he declares that judgment is waiting. In chapter eight, he will sum up his charges:

Hear this, you who trample the needy and do away with the poor of the land, … skimping on the measure, boosting the price and cheating with dishonest scales, buying the poor with silver and the needy for a pair of sandals, selling even the sweepings with the wheat. (8:4-6)

This oppression of the poor is compounded by the luxury and indifference of the rich, their winter and summer houses, and opulent ivory furniture (3:15). Matriarchs crush their workers, “and say to their husbands, bring us a drink!” (4:1) The wealthy are “at ease in Zion,” (6:1) where they drink and sing, and lounge and strum, but have no grief for “the ruin of Joseph**” (6:5-6). That could refer to a few different things, but the indifference being condemned is clear. There had been military and natural disasters recently (see chapter 1, or 4:6-11), but the well-off were used to prosperity now, and were finding new ways to maintain it.

There was religious hypocrisy, too, and not just the idolatry in 5:25. Amos’s audience LOVED religious festivals (4:4-5). But what were festivals without justice or righteousness? The Lord said — not to put too fine a point on it — “I hate, I despise your festivals, and I take no delight in your solemn assemblies. Even though you offer me your burnt-offerings and grain-offerings, I will not accept them; … Take away from me the noise of your songs… But let justice roll down like waters, and righteousness like an ever-flowing stream” (5:21-24). You can see how that spoke to MLK.

So prepare, the prophet says, to meet your God (4:12). He says it will not be what you expect. “Alas for you who desire the day of the Lord! Why do you want the day of the Lord?” — What will that mean for the oppressor? — “It is darkness, not light; as if someone fled from a lion, and was met by a bear!” (5:18-19).

What then should they do? “Hate evil and love good, and establish justice in the gate; it may be that the Lord, the God of hosts, will be gracious to the remnant of Joseph” (5:15).

On casual reading through it can be hard to see the justice for the wall-to-wall judgments in Amos. But once you do, it’s hard to miss their application to a raft of problems in our own society today.


* Wormwood, a bitter herb, was a byword for bitterness.

** Israel, the Northern Kingdom at this time, is figuratively called Joseph because it included the tribal lands of Mannaseh and Ephraim, the sons of Joseph.

Amos, Part 2: Religious people committed to social injustice

Podcast for Wed 20 May [+ 27 May]

  • God’s Lament Over Us (Sandy Willson, 59m, MP3) — speaking to “A room full of business guys.” This ranges over the whole book, but applies specifically well to 3-6. The last 20 mins here are absolutely brilliant.


  • It takes 10-15 mins to read Amos 3-6. What are the most striking lines? (How about 3:2, 3:7, 3:12, 3:15, 4:1, 5:18-20!, 5:24, 6:1, 6:4-5.)
  • What religious wrongs are condemned in Amos 3-6? (See esp. 4:4-5, where Bethel and Gilgal are prestigious centres of pilgrimage.) Does much of this apply to your experience of modern Australian Christianity?
  • What social wrongs are condemned in Amos 3-6? (See esp. 5:10-15, but throughout.) Does much of this applies to your experience of modern Australian society?
  • What do you think is the relation between judgement and disasters, both natural and man-made? — Is it different in ancient Israel to how we ought to think about it? (see 4:6-13, is Amos thinking about the covenant in Deut. 28-30?)

Remember that we pick messages not for agreement in every detail, but for their discussion value. See How home groups work at Imagine for more, and The next ten weeks… for a current outline.