Small Group Guide - The Church at Brook Hills

Small Group Guide
THE GOSPEL FOR GOOD PEOPLE
The Church at Brook Hills
Dr. Jim Shaddix
September 21, 2014
2 Samuel 11-12
Use this resource as a tool to help Christ-followers move forward in their spiritual growth. To do this
well requires that the Small Group Leader is building a relationship with the individuals in the small
group and has identified where the people are in their relationship with God. Are they Christfollowers? Are they growing in Christ? If so, in what areas do they need to grow further? As disciplemakers, Small Group Leaders shepherd people to know the truth of Scripture, to understand why it
matters, and to apply it to their lives. Small Group Leaders come alongside those whom they disciple
to discover how loving God, loving each other, and loving those not yet in the Kingdom should shape
how they live. The structure of this resource coincides with moving people from knowledge (Main
Truth) to understanding (Why It Matters) to application (Now What Do We Do?). Utilize this Small
Group Guide as a flexible teaching tool to inform your time together and not as a rigid task list.
GETTING STARTED
Before Small Group
Weekly Readings for September 22-28
2 Samuel 18-24, 2 Corinthians 11-13, and Galatians 1-4
Where We Are In The Story ~ Old Testament (2 Samuel)
Background of 2 Samuel: Originally, 1 and 2 Samuel were one book but were divided into two books
(probably because of length) in the Septuagint (LXX), the Greek translation of the Old Testament. Written by
an unknown author, 2 Samuel chronicles the reign of King David from the death of Saul to his census of the
people.
Structure of 2 Samuel:
•
•
•
•
1 Samuel 1-5 describes the transition of leadership from Saul’s family to David.
1 Samuel 6-7 includes God’s covenant with David.
1 Samuel 8-20 contains descriptions of God’s faithfulness to Israel as well as God’s judgment of
David for his sin.
1 Samuel 21-24 records David’s praise of God and his response to punishment for his sin.
This Week in 2 Samuel: 2 Samuel 18 picks up with the rebellion of David’s son Absalom who was attempting
to stage a coup. Despite the havoc caused by his son, David loved him and ordered his men to “deal gently”
with him during the military attack (2 Sam. 18:5). While riding through the forest during the battle, Absalom’s
long hair got caught in some tree branches, and he hung suspended from the tree by his hair. Joab, David’s
captain, went and murdered him with a javelin, despite David’s instructions. David’s mourning over his son’s
death undermined the military victory, for he wept over his son when thousands of soldiers had fought – with
many having died – for David’s victory (2 Sam. 19:1-3), which is why Joab reprimanded David for his
insensitivity to his people and his soldiers (2 Sam. 19:5-8).
With Absalom dead, the northern tribes recognized David’s authority as their king again, but this time, Judah,
David’s own tribe, waivered in their support. In an attempt to gain their backing, he replaced Joab with
Amasa, Absalom’s chief commander (2 Sam. 19:8-15), which pleased the people and earned him their
support. For Joab, this was the last straw, for he had been with David from his early years as a fugitive from
Saul.
In a move of brilliant diplomacy and with a desire to heal the breach between Judah and Israel, David
pardoned several individuals: Shimei and Mephibosheth (see 2 Samuel 16 for more about the offenses of
these men), and he offered to provide for Barzillai (2 Sam. 19:31-40). Although these actions garnered David
“The Gospel for Good People,” September 21, 2014 | Page 1
Small Group Guide
THE GOSPEL FOR GOOD PEOPLE
The Church at Brook Hills
Dr. Jim Shaddix
September 21, 2014
2 Samuel 11-12
the support of the people, it actually furthered the divide between Judah and the other tribes as they now
fought over who was the most loyal to David (2 Sam. 19:41-43). The loyalty of Israel was short lived, for
Sheba from the tribe of Benjamin led a revolt against David and all but Judah sided with him instead of the
king (2 Sam. 21). The military attack that ensued gave Joab an opportunity to kill Amasa who had replaced
him as captain (2 Sam. 21), and while we are not told if David was aware of the circumstances surrounding
Amasa’s death, there was no response to Joab’s action.
2 Samuel 21-24 are not chronologically organized. Instead, they contain snapshots of six different episodes
that occurred throughout David’s life. These six episodes form a chiasm, which is a way of organizing
information into an inverted parallelism where the central point is contained in the middle. As you can see in
the example below, the central point of this chiasm is David’s faith and relationship with God. While he was
not a perfect man or king as Scripture has clearly shown, the Bible remembers David as a man who feared
and loved the Lord, and this is how it sums up his life at the end of 2 Samuel.
David acts as both king and priest in his response to the Gibeonites (2 Sam. 21:1-14).
David depicted as the leader of God’s people in a battle against the Philistines (2 Sam.
21:15-22).
David expresses his faith in God after He had delivered him from Saul at the
beginning of his reign (2 Sam. 22).
David expresses his faith in God as he nears the end of his reign (2 Sam. 23:1-7).
David depicted as the leader of God’s people through the descriptions of his top warriors (2
Sam. 23:8-39).
David acts as both king and priest in his actions regarding the census of the nation (2 Sam. 24).
To explain the situation with the Gibeonites in 2 Samuel 21, the Israelites had been duped into making a
covenant with them when they were taking over the Promised Land under Joshua’s leadership (Josh. 9), and
at some point during his reign, King Saul had violated this treaty by slaughtering the Gibeonites “in his zeal for
the people of Israel and Judah” (2 Sam. 21:2). While famines were not unusual in the Promised Land, David
was right to deduce that a three-year famine indicated divine judgment (see Lev. 26:20 and Deut. 28:20 for a
list of the covenant curses), and he honorably went to the Gibeonites to make reparations. Their request
aligned with the Torah’s strict regulation regarding the unsanctioned taking of human life (Ex. 21:23; Lev.
24:21; Deut. 19:21), which is why David agreed to their demand, and the seven men from Saul’s family were
a representative of the unnamed number of Gibeonites whom Saul had slaughtered. David’s acquiescence to
this request also sheds light on why the people of Benjamin (Saul’s tribe) were not his strongest supporters
and why they would have sided with Sheba in 2 Samuel 20 (the Gibeonite event would have occurred
sometime between David’s acceptance of Mephibosheth and Absalom’s rebellion).
Both 2 Samuel 21 and 24 depict David as the one who saves the nation by his pursuit of the Lord’s will,
although David also initiated the circumstances that brought about the pestilence in 2 Samuel 24. The
threshing floor of Araunah where David built the altar that stopped the plague later became the site for the
temple in Jerusalem, Mt. Moriah (2 Chron. 3:1), and this site also was where Abraham had sacrificed Isaac in
Genesis 22. Both the Jews and the Muslims identify the Temple Mount as a holy site, although for different
reasons, and today, the Islamic Dome of the Rock is located on the Temple Mount. Regarding David’s
comments to Araunah in 2 Samuel 24:24, Robert Bergen notes the following in his commentary on 1 & 2
Samuel:
…David understood the religious imperative of true sacrifice. For him, religion that costs
nothing was worth nothing, either to God or humanity. The price David paid for the field was
the established value of a large field dedicated to God for one Jubilee cycle (cf. Lev.
27:16)…In purchasing the land from Araunah and then utilizing it for sacrifice to the Lord,
David was apparently following Torah guidelines regarding the dedication of land to the Lord
(cf. Lev. 27:20-21). When he did this, the land became permanently holy and was set aside in
perpetuity for priestly use, a situation completely consistent with the site’s subsequent use for
the temple of the Lord.
“The Gospel for Good People,” September 21, 2014 | Page 2
Small Group Guide
THE GOSPEL FOR GOOD PEOPLE
The Church at Brook Hills
Dr. Jim Shaddix
September 21, 2014
2 Samuel 11-12
Where We Are In The Story ~ New Testament (2 Corinthians)
Background of 2 Corinthians: In 1 Corinthians, we learn that Paul sent Timothy to Corinth because of his
concerns about this church (1 Cor. 4:17; 16:10). Timothy’s experiences in Corinth prompted Paul to visit these
believers in what he describes as a “painful visit” (2 Cor. 2:1), particularly because of his interactions with an
unnamed Corinthian (2 Cor. 2:5-11). This visit led Paul to write a “severe letter” to the Corinthians (see 2 Cor.
2:3; 7:8-12), which has been lost, so 2 Corinthians is actually the third letter that Paul wrote to the Corinthian
church. This letter was meant to prepare the Corinthians for his impending visit, which is described in Acts
20:3. Opponents of Paul who were preaching a false gospel also materialized in Corinth (2 Cor. 3:1; 11:4),
and Paul provides a defense of his ministry in 2 Corinthians because of the accusations of these “super
apostles” (2 Cor. 10-12). His defense leads to the theme in this letter of God’s power and sufficiency despite
human weakness.
This Week in 2 Corinthians: Commentators term 2 Corinthians 11:1-12:13 the “Fool’s Speech,” for in this
passage, Paul suggests that anyone who boasts in the flesh are fools. He approaches their pride in human
ability indirectly rather than directly addressing the Corinthians and the “super apostles” as fools, which would
have been off-putting. Paul compares himself to the super apostles by boasting of his own weaknesses in
comparison to the things they take pride in. He initially directs attention to them favoring rhetorical prowess
over the truth and reminds the Corinthians that Eve’s deception was rooted in trusting the cunning words of
the serpent (11:1-6); therefore, they should be cautious about the content of what others teach in order to
avoid being led astray.
The super apostles would have preferred that Paul had taken financial support because it would have put
them on the same level as him, and the Corinthians took offense at Paul refusing to accept financial support
from them and took it as a sign that he did not love them. However, Paul sought to bring the gospel free of
charge to those who heard it, so while he did accept money from the Macedonians to fund his ministry in
Corinth, he would not take money from the Corinthians to fund his ministry in Corinth (11:7-15). He points out
that the false teachers were violating and preying on the Corinthians by accepting their money, and their
doing so undermined their claims of ministry. The tone of this passage expresses Paul’s sadness, frustration,
and hurt at being rejected by the Corinthians in favor of such marauders. In fact, he questions the salvation of
these super apostles, not because of their acceptance of money but because of the false gospel they taught
(11:13-15).
The rest of the Fool’s Speech is tinged with irony, for Paul parodies the false teachers by boasting, which is
what fools do (11:16-21). In his commentary on 2 Corinthians, Paul Barnett explains, “If there are others who
‘boast’ – who likewise must be ‘fools’ – then Paul, too, will ‘boast.’ By accepting their tag ‘fool’ in the way he
has, Paul has at the same time pinned it on those who call him ‘fool.’ By boasting – though an inverted,
mocking kind – he will show who is really foolish. In the speech following he will boast like other fools to show
how foolish those who call him foolish are.” From 2 Corinthians 11:21-13, the foolishness of the false
teachers’ boasting centers on three areas: their pedigree, their ministerial accomplishments, and their visions
and revelations from the Lord, so Paul responds to each of these three claims by verbally cataloguing his own
weaknesses that they have mocked, namely his suffering. Paul’s opponents failed to recognize that those
who follow the Suffering Servant will also likely suffer as they minister in His name.
We must remember this context as we read 2 Corinthians 12 where Paul mentions knowing a man who was
“caught up to the third heaven” (12:2). Paul’s overarching point in this section is God’s strength in weakness,
and he refutes the claims of the false teachers that they were superior because of their paranormal
experiences. Most likely, Paul is “the man” in verse two but chooses to refer to himself in the third person in
order to avoid boasting in his own experiences, and we know from Acts that Paul experienced other visions
from the Lord (see Acts 18:9-10). His reference to the “third heaven” does not necessarily mean that there are
levels of heaven. Because the Jews and even early Christians debated how many heavens there are, Paul
expressed that he was taken – whether in body or just in his mind in the vision (he wasn’t sure which) – to the
“highest” heaven where God is. Paul follows the description of this event by telling of his “thorn in the flesh”
“The Gospel for Good People,” September 21, 2014 | Page 3
Small Group Guide
THE GOSPEL FOR GOOD PEOPLE
The Church at Brook Hills
Dr. Jim Shaddix
September 21, 2014
2 Samuel 11-12
and discerns that the thorn was given to prevent him from being uplifted in pride about his experience (12:17). While we do not know the particulars about Paul’s thorn, he testifies of God’s sufficiency in his pain (12:810). Whereas the false teachers boasted of their visions in great detail in order to establish their superiority,
Paul could not even tell about his experience in detail because he was not allowed by God to relay what he
had specifically seen and heard (12:4). In contrast to the super apostles, Paul did not capitalize on such
experiences in ministry. The remainder of 2 Corinthians includes Paul’s travel plans, a concluding defense of
his ministry, and a charge for the Corinthians to examine themselves in the faith, for when he next visited
them, he hoped to find them faithful (12:14-13:14).
Where We Are In The Story ~ New Testament (Galatians)
Background of Galatians: Paul first visited the region of Galatia on his first missionary journey and passed
through on his subsequent journeys (Acts 13-14; 16:1-6; 18:22-23), and Galatia consisted of cities such as
Derbe, Lystra, Iconium, and Antioch in Pisidia, which is located in modern day central Turkey. Unlike Paul’s
letters to other churches, Galatians contains no niceties in the opening address; instead, Paul immediately
jumps into a rebuke for straying from the gospel. The Galatians’ divergence came about because of
“agitators” (Gal. 1:7) who taught that Gentile believers should live according to Mosaic law, which included
circumcision, observing the Sabbath, and upholding Jewish dietary laws, and Galatians 6:12-13 informs us
that their motivation in doing so was to avoid persecution and to boast in themselves. Throughout Galatians,
Paul emphasizes that the gospel is by grace through faith and not by works because the agitators lessened
the gospel by elevating adherence to the law.
This Week in Galatians: Paul opens this letter by cursing anyone who preaches a “different gospel” other
than the gospel of Christ (1:6-9). Such strong language reflects the alarm and the seriousness of the
Galatians’ defection from the true gospel. The idea of cursing alludes to the imprecations in the psalms, and
an anathema (the Greek word used for “cursed” and “accursed” in vv. 8-9) connotes the idea of leaving
someone to God’s wrath and judgment for their sin.
In contrast to the agitators, Paul did not seek to please men with the content of his message (1:10). In
Galatians 1:11-24, Paul gives a quick synopsis of how God saved him and transformed one who had
persecuted those who adhered to the gospel into one who proclaimed the gospel (1:11-24). By telling his
story, Paul defends the authenticity of the gospel by demonstrating that he preached what he had received
from God and not from man. In Galatians 2, Paul continues by expressing how even the apostles, the
Jerusalem “pillars,” affirmed his calling and his message (2:1-10), which would have been significant to
believers who promoted adherence to Jewish regulations.
Paul points to two situations – one with Titus and the other with Peter – to demonstrate how Christ-followers
do not live as under the Mosaic law. When Paul brought Titus, a Greek, uncircumcised believer, with him to
Jerusalem, they did not make Titus get circumcised, even though some “false brothers” pushed the issue
(2:3-5). There was even a situation where Paul called Peter – one of the Jerusalem pillars – out because he
had reverted back to his Jewish dietary restrictions out of fear of the circumcision party. Peter’s actions had
led him to shun the fellowship of Gentile believers he had previously dined and fellowshipped with, and Paul
rebuked Peter for his hypocrisy (2:11-14).
If Christ-followers were not bound to uphold the Mosaic law, then what was the purpose of it? Paul addresses
this question in Galatians 2-4 as he delves into an explanation of the gospel. First, no one can keep the law in
such a way that they can be justified by it (2:15-19). God gave the law to define sin, to demonstrate the
sinfulness of man, and to show mankind the sufficiency of Christ as Savior (3:15-29), and in this way, the law
acted as a tutor, preparing the people for Messiah’s arrival and for salvation by grace through faith (3:24).
Because of man’s inability to keep the law, the law itself pointed to its own end.
By reintroducing the Mosaic law, the agitators were taking the Christians back in time, regressing by turning
back the clock on salvation history with their false gospel (4:9), and they were setting aside the grace of God
“The Gospel for Good People,” September 21, 2014 | Page 4
Small Group Guide
THE GOSPEL FOR GOOD PEOPLE
The Church at Brook Hills
Dr. Jim Shaddix
September 21, 2014
2 Samuel 11-12
in doing so (2:18-21). So Paul walks the Galatians through God’s plan of salvation and begins with Abraham,
establishing that Abraham had been saved by his faith in God (3:1-9). This set the precedent for others,
including Gentiles, to be justified by faith. Then, Paul references the Mosaic covenant, which cursed all who
violated the covenant (3:10), but this covenant was only meant to be in place until God fulfilled His promises
to Abraham (3:9, 22-23; 4:4). At the right time, God sent Jesus to die on the cross, taking on Himself the
curse of the law (1:4; 3:10-14; 4:2), and as a result, we have the opportunity to go from being slaves to sin to
children of God (4:1-7).
In chapter four, Paul entreats the Galatians to mature in their faith and not to relapse into slavery. He warns
them against being misled by the false teachers and encourages them to live in the freedom provided by
Christ (4:12-20). To strengthen the force of his appeal, Paul expounds upon the story of Sarah and Hagar and
applies it to the Galatians’ situation (4:21-31). The type of interpretation that Paul engages in is allegory,
which assigns special meaning or symbolism to people or events rather than going with the literal meaning of
the text, and the Christ-follower must be cautious in interpreting the Bible using this method of interpretation,
especially if Scripture does not clearly state the symbolism of something. In Galatians 4, Hagar and Ishmael
represent slavery and the old covenant, and Sarah and Isaac signify freedom and the new covenant. Christfollowers align with Isaac, the son of promise (4:28), and as Hagar and Ishmael were eventually cast out from
Abraham’s household (see Gen. 21:8-21), Paul implies that upholding the law by works cannot coexist with
salvation by grace through faith. It must be one or the other.
During Small Group
Welcome – Incorporate time for greeting one another, enjoying any refreshments, and making
announcements. If guests are visiting, make introductions and help them feel welcomed. Ask for their contact
information, so you can follow up with them.
Looking Back – Provide an opportunity for small group members to share what God is teaching them, how
they are applying what they are learning, and how He has given them opportunities to share the gospel with
others. This can be done as a whole group or in smaller groups. Do the people know each other well enough
to share more than surface level information? How can time together be used to foster deeper relationships
among those in the small group? Also, what are the struggles and needs of the people in the small group?
How can the people in the small group sacrificially serve each other?
Looking Up – Hold prayer as fundamental to small group time rather than supplemental to it. Give
adoration and thanksgiving to God in prayer. Submit yourself to Him, confessing sin. Petition God for personal
needs and other requests. Pray for the disciple-making efforts of those in the group and for the salvation of
the lost in each other’s families, spheres of influence, and in the world. The Weekly Prayer Focus below can
also be incorporated in the group’s prayer time.
Weekly Prayer Focus (from Our Worship Guide)
•
Pray for Our Lives: Praise God for salvation and His forgiveness of our sins through
Jesus’ atoning sacrifice. Ask God to reveal hidden sins in our hearts. Ask for the
Holy Spirit to convict us when we walk astray and help us to walk uprightly. Thank
God for His pursuing love. Pray that as a faith family we would be quick to repent
and turn from ourselves to God. Ask God to help us walk in community and
encourage each other to live for Him and avoid sin. Praise God for His redemptive
plan.
“The Gospel for Good People,” September 21, 2014 | Page 5
Small Group Guide
THE GOSPEL FOR GOOD PEOPLE
The Church at Brook Hills
Dr. Jim Shaddix
September 21, 2014
2 Samuel 11-12
•
Pray for Our City: This week we are praying for our faith family as we seek to focus
our attention on reaching internationals in Birmingham, especially those from
unreached people groups. We are also praying for Christ Fellowship Church and
Bart Box, Pastor.
•
Pray for Our World: This week we are praying for our Brook Hills member
organization Lifeline UnAdopted. The Church at Brook Hills specifically partners with
UnAdopted in Liberia to help put on the REAP life skills development camp for a
network of seventeen orphanages in Liberia. Older students in the orphanages can
come to the life skills camp and receive training to help them for their future.
Currently, the Ebola virus is spreading throughout Liberia, and people are living in
fear. Join us this week as we pray for our friends, the church, and our field partners
in Liberia. For more information about Lifeline UnAdopted, visit unadopted.org. We
are also praying for our short-term teams serving in Southeast Asia and the Middle
East.
MAIN TRUTH
Message Summary
The true story of David and Bathsheba reminds us of the sin of our own hearts as well as the lavish grace and
forgiveness of God. In examining this passage, look at it from two perspectives: how it describes sin and how
it describes God. Although we sin against God and separate ourselves from Him by our own actions, God
stands ready to save us. He pursues us in our sin, has made atonement for our sin through the death of His
Son Jesus, and offers forgiveness and restoration to all who turn away from their sin and trust in Him.
Message Overview
THE GOSPEL FOR GOOD PEOPLE
2 Samuel 11-12
The sin of a good person…
1. Sin ultimately is against God alone. (2 Samuel 11:27; cf. 2 Samuel 12:9-10,14)
2. Sin separates the best of people from God. (2 Samuel 11:27; 1 Samuel 13:14; 16:7; Romans 3:23)
3. Sin is born in our prosperity more than our adversity. (2 Samuel 11:1)
4. Sin tricks good people into doing bad things. (2 Samuel 11:6-25)
The deception of David…
•
•
He actually thought he could get away with it. (6-25)
He blatantly disobeyed God and His Word. (2-5; 14-21; cf. 2 Samuel 12:9-10,14; Exodus
20:13-14; Leviticus 18:20)
“The Gospel for Good People,” September 21, 2014 | Page 6
Small Group Guide
THE GOSPEL FOR GOOD PEOPLE
The Church at Brook Hills
•
•
•
•
•
Dr. Jim Shaddix
September 21, 2014
2 Samuel 11-12
He defied God’s prescribed judgment for disobedience. (2-5; 14-21; cf. Genesis 9:5-6;
Leviticus 20:10; Deuteronomy 22:22)
He sacrificed some of the people closest to him. (6)
He compromised his own convictions and values. (6-13; cf. Exodus 19:15; 1 Samuel 21:5)
He adopted worldly attitudes and actions. (6-13; Genesis 19:30-38)
He tried to cover his tracks with righteous rhetoric. (22-25)
5. Sin affects innocent people around us. (2 Samuel 11:26-27)
The salvation of a good God…
1. God pursues us in our sin. (2 Samuel 12:1; cf. John 1:9-14)
2. God demands justice for our sin. (2 Samuel 12:5-6; cf. Exodus 22:1; Romans 6:23)
3. God atones for our sin with the death of a lamb and a son. (2 Samuel 12:7,13-14; cf. John 1:29; 1
Peter 1:18-19)
4. God simply requires repentance and faith for our forgiveness. (2 Samuel 12:13; cf. Mark 1:15; Luke
20:21; 1 John 1:9)
5. God forgives our sin but doesn’t always remove its consequences. (2 Samuel 12:10-12; cf. Hebrews
12:3-11)
WHY IT MATTERS
Digging Deeper
As the leader, there are at least three directions the small group can take in light of the current Bible reading
plan. Knowing the people in the group, prayerfully consider what would be the best route to help those in your
group grow. The group’s meetings could also vary with each week, so if one week’s sermon prompts a lot of
thought and discussion, option one could be what the group does that week while the next week could be
different. As the leader, feel the freedom to take all or just some of the content in this guide and do what is
best for your group.
•
•
•
Using the discussion questions below, the small group time can focus on discussing the sermon and
how to apply it.
The group can discuss the Bible readings from the past week. If choosing this route, ensure that the
group does not simply discuss information but also focuses on how to apply what they have learned
from the Bible readings. The information in the “Where We Are in the Story” section can assist the
leader in knowing the background and context for the readings.
Using the REAP (read, examine, apply, pray) outline for studying Scripture, the group can take one or
both passages from that day’s readings and discuss them. So if the group meets on Monday, then
you could pick one or both of the passages for Monday. This also helps those who are new to
studying the Bible or who struggle with reading it learn how to do so. To assist the group with REAP
questions, download the Guide to Personal Worship from brookhills.org.
As you discuss this passage and/or sermon, it is likely that you will have people in your small group who have
engaged in various types of sexual sin. Be sensitive in how you talk about this topic, but at the same time, do
not shy away from speaking the truth as presented in Scripture. Remind the group of God’s absolution for
those who have sinned and turned to Him for forgiveness (see 1 John 1:9), and encourage all group members
“The Gospel for Good People,” September 21, 2014 | Page 7
Small Group Guide
THE GOSPEL FOR GOOD PEOPLE
The Church at Brook Hills
Dr. Jim Shaddix
September 21, 2014
2 Samuel 11-12
to pursue holiness in their lives. Depending on the group, consider examining the roots of why Christfollowers engage in sexual sin whether pornography, masturbation, affairs, premarital sex, sex addiction, etc.
From there, discuss how to address those root reasons and to fight against such sin. How do we change our
thinking, our desires, and our actions? We cannot do such things on our own power, so how do we rely on the
Holy Spirit to work in us (see James 4:4-8)?
Another option for the group is to consider how they would communicate the truths of this sermon to a
nonbeliever or to a churched individual who has false theology. For example, why would some people think
that humanity is inherently good? How would you share with someone who believes this way? How would you
share the gospel with someone who believes that being good is good enough, that as long as their good
outweighs their bad they will be rewarded? With regards to God and the statements about Him in the sermon
overview, how would you explain these truths about God to an unbeliever, especially if they perceive God as
harsh, uncaring, or uninvolved with the daily affairs of humanity? What does it even look like to have a
conversation with someone and to transition the conversation to such spiritual topics? Ask the group to
consider the lost people in their lives and to reflect on what they know about that lost person’s view about
God, people, and sin. What would be helpful to relay to that lost friend? How can they share the gospel in a
way that communicates love and respect for that person whether or not they believe? Take time together as a
group to pray for the lost friends, family members, and co-workers that group members regularly encounter.
NOW WHAT DO WE DO?
Group Discussion & Application
Use the following questions to help review the application of God’s Word to our Head (What does God want
me to know?), to our Heart (What does God want me to desire/value?), and to our Hands (What does God
want me to do?).
•
•
•
•
•
•
•
•
What sins do “good people” commit? Why would we consider some sins more “respectable” than
others? What does this notion of “good” people and “bad” people express about our views of God and
of humanity?
Read 2 Samuel 11:1. In the sermon, Pastor Jim stated that “sin is born in our prosperity more than
our adversity.” How was this true in David’s life? How can this also be true about us? How does
prosperity serve as fertile ground for sin? How do we avoid that trap?
In what ways does adversity present us the opportunity to thrive in our relationship with God? If we do
not grow closer to God in such troubling times in our lives, what are the reasons?
What reasons do Christians have for participating in sexual sin (lust, insecurity, control, etc.)? How
can we address such reasons before they progress into action? Also, what types of boundaries can
we establish in our relationships with others, whether friendships or with those in our workplaces, that
would honor God? What does accountability currently look like in your life? What does it need to look
like?
As David pursued an affair with Bathsheba and the murder of Uriah, he thought he could actually get
away with such actions. How was such a belief a lie? Why do we act as though we can actually get
away with sin? While we may not get caught by people on earth, what is true about God’s response
to our actions?
Read 1 Samuel 11:6-13. David adopted worldly attitudes and actions. In what ways does the world
influence our thinking? Describe some common attitudes and beliefs that the world promotes that
goes against God. How can we be on guard against worldly influence?
Read 2 Samuel 12:1 and John 1:9-14. God pursues us in our sin. Why does God do this? How does
this offer us hope?
Read 2 Samuel 12:10-12 and Hebrews 12:3-11. God forgives sin but does not always remove the
consequences. Why doesn’t He remove the consequences? How is this loving and evidence of His
grace? How should we respond to our consequences? How can we face our consequences with faith
and hope in God?
“The Gospel for Good People,” September 21, 2014 | Page 8
Small Group Guide
THE GOSPEL FOR GOOD PEOPLE
The Church at Brook Hills
•
•
•
•
•
Dr. Jim Shaddix
September 21, 2014
2 Samuel 11-12
How does Scripture guide us to respond when we have sinned? What sin do you need to confess?
Define repentance. What does it actually look like for you to repent of sin? How can you avoid falling
back into the same sin?
What keeps some Christians from confessing and repenting of their sin? Why wouldn’t a Christfollower do these things?
Sometimes we think that God could never forgive or love us because of what we have done. How is
such thinking prideful? How is this false theology? Read Acts 13:22. How does God’s description of
David in this verse give us hope, especially considering that it was stated hundreds of years after
David’s sin and death?
How would you respond to someone who thinks they could lose their salvation because of their sin?
What does obedience to God look like today in light of this passage and sermon?
“The Gospel for Good People,” September 21, 2014 | Page 9

Download Report