# Event Details - **Event Name**: Bible Self Study at 11am - **Event Start and End Date**: Tue, 18 Nov, 2025 at 11:00 am – Tue, 18 Nov, 2025 at 02:00 pm - **Event Description**: No Zoom or Face Book Bible Study at 11am this week in lieu of Veteran's Day service at the same time. We will return next week. Please enjoy the self study. https://drive.google.com/file/d/1MAjiS3CV4EhdhGduN1dNZ1z4ivYVH3Pn/view?usp=sharing The Lessons Appointed for Use on the Sunday closest to November 16 Proper 28 Year C RCL Track 2 Malachi 4:1-2a Psalm 98 2 Thessalonians 3:6-13 Luke 21:5-19 The Collect Blessed Lord, who caused all holy Scriptures to be written for our learning: Grant us so to hear them, read, mark, learn, and inwardly digest them, that we may embrace and ever hold fast the blessed hope of everlasting life, which you have given us in our Savior Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen. Old Testament Malachi 4:1-2a See, the day is coming, burning like an oven, when all the arrogant and all evildoers will be stubble; the day that comes shall burn them up, says the LORD of hosts, so that it will leave them neither root nor branch. But for you who revere my name the sun of righteousness shall rise, with healing in its wings. Commentary on Malachi 4:1-2a by Fred Gaiser Treacherous days, treacherous texts. Treacherous days because the end is coming, as the texts insist. Treacherous texts because they will always lure some into trying to figure them out, to solve them, to determine the time of the end. This is treacherous because, first, it has never worked; people throughout history have confidently announced the last days, but the evidence suggests we are still here. Treacherous, second, because it cannot work; trying to solve the texts is an inherent genre error, reading them as mathematics or code rather than as symbolic or parabolic theological warnings. And treacherous, third (and most important), because all attempts to figure out the texts is to make us the master of the word rather than vice versa. But here we are again, coming to the end of the church year and inundated with sundry texts of the end. What are we to do with them? There is, I think, only one way to read these in a way that lets the texts (that is, the word of God) retain the upper hand: to understand that the time is now. It is not something to be calculated; it was not then, it is not out there, it is now. Now is the time of the divine judgment; now is the time of the divine deliverance. John got it right, “The hour is coming, and is now here” (John 5:25, etc.). Thus, to be sure, treacherous times. Malachi means “my messenger,” and that is just the point. These are not human ruminations, but words from God that seek to turn us to the Lord and prepare us for God’s coming into our hearts and into our world. Malachi wrote most likely in the fifth century B.C.E. The temple had been rebuilt, but worship had already fallen again into disorder, and the prophet was sent to warn people against the offenses they were committing before God—manipulative worship, corrupt leaders, oppression of hired workers, widows, and orphans, rejection of aliens. Watch out, says the prophet, the day of the Lord is coming, and it will bring with it “the messenger of the covenant.” It sounds good, but “who can endure the day of his coming, and who can stand when he appears?” (3:2). To pray for the coming of the Lord, Malachi knows is to pray for a time of refining and purification that will not be pleasant. But it is the only way to prepare us for God’s presence and God’s deliverance. A danger in reading our text will be to hear it in terms of “us” and “them”—when God appears, the evildoers will be burnt up, but for “us” (“for you who revere my name”) it will be a time of healing. There may be times and places where this reading makes sense—when, for example (as in the text), there are corrupt leaders who despise God’s word and oppress those in greatest need, or, perhaps, in more recent times when cynical and atheistic ideologies deliberately attack people of faith. However, although there remain places in the world where this more or less applies, for most of us, that time is not now. And even in such places, an evangelical reading of the texts will never proclaim the “good guys” righteous in the sense that they, too, are not always in need of divine cleansing. A more appropriate evangelical reading will understand that the line between “us” and “them” is never a line between me and the other but always a line down through the middle of me. Our simul iustus et peccator reading (at the same time saint and sinner) will recognize that each of us is at once both good and bad. Thus, the coming of God will be a time to burn away the impurities that reside within me, as painful as that always is, in order to prepare me for the healing that comes with the “sun of righteousness.” The sun disk served as a symbol of the deity in both Egyptian and Mesopotamian religion, understandably, of course. What else is as strong and glorious as the sun? The Bible, too, makes the comparison: the Lord is “a sun and a shield” (Psalm 84:11); only God can outshine the sun (Isaiah 60:19; see Revelations 21:23; 22:5)—this latter statement serving perhaps as a polemic against the religions that identify the sun with god. For the righteous (in our understanding, those made righteous by the saving work of God in Christ), for them, this powerful Sun God brings healing. Healing, as used here, is a big word in biblical theology. God self-identifies as “healer” in Exodus 15:26 and as “savior” in Exodus 20:2; healing and saving (or forgiving) are used in parallel in texts like Jeremiah 17:14 and Psalm103:3. This is, in one sense, not two things but one: God’s restoration of all things, saving and healing all that is in distress or need. This is who God is and what God does. Those in particular need can and will rejoice in the announcement that God comes like the sun, with “healing in its wings.” Throughout the Bible, God promises to heal those in distress. Prayers for healing occur throughout Scripture and are always in place. What that healing will look like is up to God, of course, and will be seen by believers through the eyes of faith. But God heals, for this is who God is—a significant part of the good news. The creative preacher could certainly develop a sermon around the “wings” in this text, playing with that image as does Scripture itself (check your concordance). God’s wings are as strong and magnificent as the wings of the eagle (e.g., Exodus 19; 4; Deuteronomy 32:11) and as comforting and protecting as the wings of the mother hen (Matthew 23:37). Those in need seek or are invited to take refuge in the shelter of God’s wings (Ruth 2:12; Psalm 17:8; 36:7, etc.). In that shelter, the rescued one can sing at last (Psalm 63:7). Because God soars, so can those who “hope in the Lord” (Isaiah 40:31.) As Malachi notes, here, at last, under the divine wings, is where the faithful find healing. Psalm 98 Cantate Domino 1 Sing to the LORD a new song, * for he has done marvelous things. 2 With his right hand and his holy arm * has he won for himself the victory. 3 The LORD has made known his victory; * his righteousness has he openly shown in the sight of the nations. 4 He remembers his mercy and faithfulness to the house of Israel, * and all the ends of the earth have seen the victory of our God. 5 Shout with joy to the LORD, all you lands; * lift up your voice, rejoice, and sing. 6 Sing to the LORD with the harp, * with the harp and the voice of song. 7 With trumpets and the sound of the horn * shout with joy before the King, the LORD. 8 Let the sea make a noise and all that is in it, * the lands and those who dwell therein. 9 Let the rivers clap their hands, * and let the hills ring out with joy before the LORD, when he comes to judge the earth. 10 In righteousness shall he judge the world * and the peoples with equity. Commentary on Psalm 98 by James K. Mead We read today’s psalm lection in light of two expectations:1 Next week “Christ the King” Sunday celebrates his eternal, messianic reign; in two weeks, the first Sunday of Advent marks a new liturgical year with expectation of the coming Messiah. Thus, Psalm 98—the scriptural basis for “Joy to the World”—invites our joyful praise with bookending rationale: the “marvelous things” King YHWH has done (verse 1), and the fact that YHWH “is coming to judge the earth” (verse 9). It therefore fits well in the series of enthronement psalms (Psalms 93–100). Psalm 98 is a thing of poetic beauty. As I just noted, it is framed by two reasons for praise, marked with the particle kî (“for”). Most commentators recognize a tripartite structure, typically divided around subject matter, such as Weiser’s headings: YHWH’s deeds (verses 1–3); call for the world to praise (verses 4–6); call for nature to praise (verses 7–9).2 Balancing these three sections, however, is a striking verbal precision. After the opening, imperatival invitation (“Sing to the LORD a new song”), there are 18 verbs equally divided across the sections: Six verbs in the perfect conjugation (verses 1b–3) Six verbs in the imperative conjugation (verses 4–6) Six verbs, comprised of four imperfects, one infinitive, and one participle conjugation (verses 7–9).3 Moreover, one of the more prominent repetitions is the word eres (“earth”), occurring once in each of the three sections. Finally, three uses of the root zmr (“sing/make music”) are clustered at the center of the poem within seven words of each other (verses 4–5), with a fourth use of that root being the single-term superscription mizmôr (“melody”). The point of this description is to highlight the indissoluble union of a psalm’s poetic features with its message. Philosophically speaking, Psalm 98 is the integration of beauty, truth, and goodness. As I reflect on the psalm’s contribution to our worship, three areas of study come to mind: ecology, eschatology, and ecclesiology. Ecology This is not one of the classic loci of Christian theology, but perhaps it ought to be. At the very least, the Bible offers a theological ecology. Psalm 98 is not alone in its concern for the earth or in its underlying assumption that God cares about this place of residence. The threefold use of eres (“earth”) is tied to another repetition: tebel (“world,” verses 7, 9). Both are called to praise God (verses 4, 7), and both will be judged (verse 9). Nancy deClaissé-Walford explores the richness of the term tebel “as earth’s habitable space.” God’s intimate, creative relationship with the “world” demands that we embrace God’s intention for equity and justice for all creation. And this is not merely what we ought to do but what we were made to do, as Ellen Davis eloquently states: An ecological concept of praise has immense implications, for if indeed every one of God’s works is specifically designed for glorification, then the praise of God cannot be viewed as an activity in which human beings engage occasionally or even electively. Rather, praise is woven into the very web of reality, as the primary mode of communication between Creator and creature, expressing their mutual respect and delight.4 Eschatology Psalm 98 concludes with a positive outlook on the coming judgment of God. That should strike us as very strange, since we typically don’t think of being judged—by people or God—as a positive experience. Perhaps that is why Christian eschatology, the study of last things, evokes such ambivalence. I was not raised in a tradition that followed elaborate timetables based on the book of Daniel, showed scary movies about the rapture, or evangelized people with the question “If you were to die tonight, do you know that you would go to heaven?” Psalm 98 simply lays it out there with an open-ended participle: YHWH “is coming” (verse 9). One reason that YHWH’s coming is a cause for joy is his consistency across the psalm: The YHWH who reveals “vindication” (sedekah) in verse 3 is the same YHWH who judges with “righteousness” (sedek) in verse 9. This consistency reminds me of T. F. Torrance’s famous statement, “There is thus no God behind the back of Jesus Christ, but only this God whose face we see in the face of the Lord Jesus.”5 Ecclesiology The eschatological hope for God’s righteous judgment carries major implications for the church’s life here and now: “God’s righteousness aims [at] nurturing healthy, healing relationships within the faith community and between God and humanity.”6 Psalm 98 challenges the church that gathers for worship. Brueggemann and Bellinger aptly state that some churches have “considerable substance in their worship but little joy or enthusiasm. Others show great enthusiasm but little substance”7 The so-called worship wars, as David Lewicki rightly diagnosed, are a “trivial conversation until we can muster up the music locked inside that we were created to sing together. Do we even know what that song sounds like?”8 Each congregation and congregant can feel the claim of this psalm as well as its potential impact. Lewicki eloquently declares: “If Psalm 98 demands anything of the reader, let it be a careful inventory of everything in this life that stirs song. This psalm wants to take all of us to that kind of place.”9 The Epistle 2 Thessalonians 3:6-13 Now we command you, beloved, in the name of our Lord Jesus Christ, to keep away from believers who are living in idleness and not according to the tradition that they received from us. For you yourselves know how you ought to imitate us; we were not idle when we were with you, and we did not eat anyone's bread without paying for it; but with toil and labor we worked night and day, so that we might not burden any of you. This was not because we do not have that right, but in order to give you an example to imitate. For even when we were with you, we gave you this command: Anyone unwilling to work should not eat. For we hear that some of you are living in idleness, mere busybodies, not doing any work. Now such persons we command and exhort in the Lord Jesus Christ to do their work quietly and to earn their own living. Brothers and sisters, do not be weary in doing what is right. Barclay Commentary DISCIPLINE IN BROTHERLY LOVE ( 2 Thessalonians 3:6-18 ) 3:6-18 Brothers, we command you in the name of our Lord Jesus Christ, keep yourselves from every brother who behaves like a truant from duty and who does not conduct himself in accordance with the teaching which they received from us, for you yourselves know that you must imitate us because we never played the truant from work when we were among you nor did we eat bread which we had received from you without paying for it, but in labour and toil we kept on working night and day so that we would not be a burden to any of you. It is not that we had not the right to claim support from you, but we kept at work that we might give ourselves to you as an example for you to imitate, for when we were with you we used to give you this order, "If a man refuses to work, neither let him eat." For we hear that there are some amongst you whose behaviour is that of truants from work, who are busy in nothing except in being busybodies. To such we give orders and exhort them in the Lord Jesus Christ that they should quietly go on working and so eat their bread. Brothers, don't grow tired of doing the fine thing. If anyone does not obey the word we send to you through this letter, mark him; don't associate with him that he may be shamed. Don't reckon him as an enemy, but give him advice as a brother. May the Lord of peace himself give you peace always and everywhere. The Lord be with you all. Here is the greeting of me Paul in my own hand-writing, which is the sign of genuineness in every letter. This is how I write. The grace of our Lord Jesus Christ be with you all. Here Paul is dealing, as he had to deal in the previous letter, with the situation produced by those who took the wrong attitude to the Second Coming. There were those in Thessalonica who had given up their work and had abandoned the routine claims of every day to wait about in excited idleness for Christ to come. Paul uses a vivid word to describe them. Twice he uses the adverb ataktos ( G813) and once the verb ataktein ( G812) . The word means to play truant. It occurs, for instance, in the papyri, in an apprentice's contract in which the father agrees that his son must make good any days on which he plays truant. The Thessalonians in their excited idleness were truants from work. To bring them to their senses Paul quotes his own example. All his life he was a man who worked with his hands. The Jew glorified work. "He who does not teach his son a trade," they said, "teaches him to steal." Paul was a trained Rabbi; but the Jewish law laid it down that a Rabbi must take no pay for teaching. He must have a trade and must satisfy his daily needs with the work of his hands. So we find Rabbis who were bakers, barbers, carpenters, masons and who followed all kinds of trades. The Jews believed in the dignity of honest toil; and they were sure that a scholar lost something when he became so academic and so withdrawn from life that he forgot how to work with his hands. Paul quotes a saying, "If a man refuses to work, neither let him eat." It is the refusal to work that is important. This has nothing to do with the unfortunate man who, through no fault of his own, can find no work to do. This has been called "the golden rule of work." Deissmann has the happy thought that, when Paul said this, "he was probably borrowing a bit of good old workshop morality, a maxim coined perhaps by some industrious workman as he forbade his lazy apprentice to sit down to dinner." In this we have the example of Jesus himself. He was the carpenter of Nazareth and legend has it that he made the best ox-yokes in all Palestine and that men came from all over the country to buy them. A tree is known by its fruits and a man is known by his work. Once a man was negotiating to buy a house and bought it without even seeing it. He was asked why he took such a risk; his answer was, "I know the man who built that house and he builds his Christianity in with the bricks." The Christian should be a more conscientious workman than anyone else. Paul disliked the busybody intensely. There may be greater sins than gossip but there is none which does more damage in the Church. A man who is doing his own work with his whole strength will have enough to do without being maliciously interested in the affairs of others. Paul commands that those who disregard his instructions must be dealt with by the community. But they are to be dealt with not as enemies but as brothers. The discipline given by a man who contemptuously looks down upon the sinner and speaks to hurt may terrify and wound but it seldom amends. It is more likely to produce resentment than reformation. When Christian discipline is necessary it is to be given as by a brother to a brother, not in anger, still less in contempt but always in love. At the end Paul adds his autograph to authenticate his letter. "Look," he says, "this is what my handwriting is like. Mark it, so that you will know it again." And then, with the truth expounded, with praise and rebuke lovingly intermingled, he commends the Thessalonian Church to the grace of the Lord Jesus Christ. The Gospel Luke 21:5-19 When some were speaking about the temple, how it was adorned with beautiful stones and gifts dedicated to God, Jesus said, "As for these things that you see, the days will come when not one stone will be left upon another; all will be thrown down." They asked him, "Teacher, when will this be, and what will be the sign that this is about to take place?" And he said, "Beware that you are not led astray; for many will come in my name and say, `I am he!' and, `The time is near!' Do not go after them. "When you hear of wars and insurrections, do not be terrified; for these things must take place first, but the end will not follow immediately." Then he said to them, "Nation will rise against nation, and kingdom against kingdom; there will be great earthquakes, and in various places famines and plagues; and there will be dreadful portents and great signs from heaven. "But before all this occurs, they will arrest you and persecute you; they will hand you over to synagogues and prisons, and you will be brought before kings and governors because of my name. This will give you an opportunity to testify. So make up your minds not to prepare your defense in advance; for I will give you words and a wisdom that none of your opponents will be able to withstand or contradict. You will be betrayed even by parents and brothers, by relatives and friends; and they will put some of you to death. You will be hated by all because of my name. But not a hair of your head will perish. By your endurance you will gain your souls." Barclay Commentary TIDINGS OF TROUBLE ( Luke 21:5-24 ) 21:5-24 When some were speaking about the Temple, how it was adorned with lovely stones and offerings, Jesus said, "As for these things at which you are looking--days will come in which not one stone here will be left upon another, which will not be pulled down." They asked him, "Teacher, when, then, will these things be? And what will be the sign when these things are going to happen?" He said, "Take care that you are not led astray. Many will come in my name, saying, 'I am he!' and, 'The time is at hand!' Do not go after them. When you hear of wars and upheavals, do not be alarmed; for these things must happen first; but the end will not come at once." Then he said to them, "Nation will rise against nation, and kingdom against kingdom. There will be great earthquakes; in some places there will be famines and pestilences; there will be terrifying things, and great signs from heaven. Before all these things, they will lay hands upon you, and they will hand you over to the synagogues and prisons, and you will be brought before kings and governors for the sake of my name. It will all be an opportunity for you to bear witness to me. So, then, make up your minds not to prepare your defence beforehand, for I will give you a mouth and wisdom against which all your opponents will be unable to stand or argue. You will be handed over even by parents, and brothers, and kinsfolk and friends; some of you will be put to death; and you will be hated by all for the sake of my name. But not one hair of your head will perish. By your endurance you will win your souls. "When you shall see Jerusalem encircled by armies, then know that the time of the desolation is at hand. At that time let those in Jerusalem flee to the mountains; let those who are in the midst of her go out of her; and let not those in the country districts enter into her, because these are days of vengeance, to fulfil all that stands written. Woe to those who, in those days, are carrying a child in the womb, or who have a babe at the breast. For great distress will be upon the earth and wrath upon all the people. They shall fall by the edge of the sword, and they will be taken away captive to all nations. Jerusalem will be trodden underfoot by the gentiles, until the times of gentiles are completed." The Background Of The Chapter From Luke 21:5 onwards this becomes a very difficult chapter. Its difficulty rests in the fact that beneath it lie four different conceptions. (i) There is the conception of the day of the Lord. The Jews regarded time as being in two ages. There was the present age, which was altogether bad and evil, incapable of being cured, and fit only for destruction. There was the age to come, which was the golden age of God and of Jewish supremacy. But in between the two there would be the day of the Lord, which would be a terrible time of cosmic upheaval and destruction, the desperate birth-pangs of the new age. It would be a day of terror. "Behold the day of the Lord comes, cruel with wrath and fierce anger, to make the earth a desolation and to destroy its sinners from it." ( Isaiah 13:9; compare Joel 2:1-2; Amos 5:18-20; Zephaniah 1:14-18.) It would come suddenly. "The day of the Lord will come like a thief in the night." ( 1 Thessalonians 5:2; compare 2 Peter 3:10.) It would be a day when the world would be shattered. "The stars of the heavens and their constellations will not give their light; the sun will be dark at its rising and the moon will not shed its light.... Therefore I will make the heavens tremble, and the earth will be shaken out of its place, at the wrath of the Lord of hosts in the day of his fierce anger." ( Isaiah 13:10-13; compare Joel 2:30-31; 2 Peter 3:10.) The day of the Lord was one of the basic conceptions of religious thought in the time of Jesus; everyone knew these terrible pictures. In this passage Luke 21:9; Luke 21:11, Luke 21:25-26 take their imagery from that. (ii) There is the prophesied fall of Jerusalem. Jerusalem fell to the Roman armies in A.D. 70 after a desperate siege in which the inhabitants were actually reduced to cannibalism and in which the city had to be taken literally stone by stone. Josephus says that an incredible number of 1,100,000 people perished in the siege and 97,000 were carried away into captivity. The Jewish nation was obliterated; and the Temple was fired and became a desolation. In this passage Luke 21:5-6, Luke 21:20-24 clearly refer to that event still to come. (iii) There is the second coming of Christ. Jesus was sure that he was to come again and the early church waited for that coming. It will often help us to understand the New Testament passages about the second coming if we remember that much of the older imagery which had to do with the day of the Lord was taken and attached to it. In this passage Luke 21:27-28 clearly refer to it. Before the second coming it was expected that many false claimants to be the Christ would arise and great upheavals take place. In this passage Luke 21:7-9 refer to that. (iv) There is the idea of persecution to come. Jesus clearly foresaw and foretold the terrible things his people would have to suffer for his sake in the days to come. In this passage Luke 21:12-19 refer to that. This passage will become much more intelligible and valuable if we remember that beneath it there is not one consistent idea, but these four allied conceptions. The Passage It was a comment on the splendour of the Temple that moved Jesus to prophesy. In the Temple the pillars of the porches and of the cloisters were columns of white marble, forty feet high, each made of one single block of stone. Of the ornaments, the most famous was the great vine made of solid gold, each of whose clusters was as tall as a man. The finest description of the Temple as it stood in the time of Jesus is in Josephus, The Wars of the Jews, book 5, section 5. At one point he writes, "The outward face of the Temple in its front wanted nothing that was likely to surprise either men's minds or their eyes, for it was covered all over with plates of gold of great weight, and, at the first rising of the sun, reflected back a very fiery splendour, and made those who forced themselves to look upon it to turn their eyes away, just as they would have done at the sun's own rays. But the Temple appeared to strangers, when they were at a distance, like a mountain covered with snow, for, as to those parts of it that were not gilt, they were exceeding white." To the Jews it was unthinkable that the glory of the Temple should be shattered to dust. From this passage we learn certain basic things about Jesus and about the Christian life. (i) Jesus could read the signs of history. Others might be blind to the approaching disaster but he saw the avalanche about to descend. It is only when a man sees things through the eyes of God that he sees them clearly. (ii) Jesus was completely honest. "This," he said to his disciples, "is what you must expect if you choose to follow me." Once in the middle of a great struggle for righteousness, an heroic leader wrote to a friend, "Heads are rolling in the sand; come and add yours." Jesus believed in men enough to offer them, not an easy way, but a way for heroes. (iii) Jesus promised that his disciples would never meet their tribulations alone. It is the sheer evidence of history that the great Christians have written over and over again, when their bodies were in torture and when they were awaiting death, of sweet times with Christ. A prison can be like a palace, a scaffold like a throne, the storms of life like summer weather, when Christ is with us. (iv) Jesus spoke of a safety that overpasses the threats of earth. "Not one hair of your head," he said, "will be harmed." In the days of the 1914-18 war Rupert Brooke, out of his faith and his ideal, wrote these lines: We have found safety with all things undying, The winds, and morning, tears of men and mirth, The deep night, and birds singing, and clouds flying, And sleep, and freedom, and the autumnal earth. We have built a house which is not for Time's throwing, We have gained a peace unshaken by pain for ever. War knows no power. Safe shall be my going, Secretly armed against all death's endeavour: Safe though all safety's lost; safe where men fall; And if these poor limbs die, safest of all. The man who walks with Christ may lose his life but he can never lose his soul. - **Event URL**: https://allevents.in/hunters-creek-village/bible-self-study-at-11am/200029207691319 - **Event Categories**: workshops, nonprofit, entertainment - **Interested Audience**: - total_interested_count: 1 ## Ticket Details - **Ticket URL**: http://facebook.com/200029207691319?utm_source=AllEvents.in&utm_medium=event-discovery-platform&utm_campaign=hunters+creek+village-events ## Event venue details - **city**: Hunters Creek Village - **state**: TX - **country**: United States - **location**: 1656 Blalock Rd, Houston, TX, United States, Texas 77080 - **lat**: 29.8032 - **long**: -95.52338 - **full address**: 1656 Blalock Rd, Houston, TX, United States, Texas 77080, 1656 Blalock Rd, Houston, TX 77080-7321, United States, Hunters Creek Village ## Event Organizer details - **affiliate_id**: 2 - **organizer**: St. Christopher's Episcopal Church (https://allevents.in/org/st-christophers-episcopal-church/26197322) ## Event gallery - **Alt text**: banner - **Image URL**: https://cdn-az.allevents.in/events4/banners/4f7d27b95d335e7deccf6627ab912879fc711e70d15d2c857149b48a2e9127a5-rimg-w1200-h900-dca78c5d-gmir?v=1763353877 - **Alt text**: thumbnail - **Image URL**: https://cdn-az.allevents.in/events4/banners/e376877b3248eb409a2b6442e3782c9e803166c7ae88a1481948150d3f052816-rimg-w300-h300-dca78d5c-gmir?v=1763353879 ## FAQs - **Q**: When is the event happening? - **A:** Tue, 18 Nov, 2025 at 11:00 am - **Q**: Where is the event happening? - **A:** 1656 Blalock Rd, Houston, TX, United States, Texas 77080, 1656 Blalock Rd, Houston, TX 77080-7321, United States, Hunters Creek Village - **Q**: Who is organizing the event? - **A:** St. Christopher's Episcopal Church - **Q**: What type of event is this? - **A:** workshops, nonprofit, entertainment - **Q**: Where can I find ticket details about Bible Self Study at 11am ? - **A:** You can find ticket details about this event on AllEvents. ## Structured Data (JSON-LD) ```json [ { "@context": "https://schema.org", "@type": "Event", "name": "Bible Self Study at 11am", "image": "https://cdn-az.allevents.in/events4/banners/4f7d27b95d335e7deccf6627ab912879fc711e70d15d2c857149b48a2e9127a5-rimg-w1200-h900-dca78c5d-gmir?v=1763353877", "startDate": "2025-11-18", "endDate": "2025-11-18", "url": "https://allevents.in/hunters-creek-village/bible-self-study-at-11am/200029207691319", "location": { "@type": "Place", "name": "1656 Blalock Rd, Houston, TX, United States, Texas 77080", "address": { "@type": "PostalAddress", "streetAddress": "1656 Blalock Rd, Houston, TX 77080-7321, United States", "addressLocality": "Hunters Creek Village", "addressRegion": "TX", "addressCountry": "US" }, "geo": { "@type": "GeoCoordinates", "latitude": "29.8032", "longitude": "-95.52338" } }, "eventAttendanceMode": "https://schema.org/OfflineEventAttendanceMode", "description": "No Zoom or Face Book Bible Study at 11am this week in lieu of Veteran's Day service at the same time. \n\nWe will return next week. Please enjoy the self study. \n\nhttps://drive.google.com/file/d/1MAjiS3CV4EhdhGduN1dNZ1z4ivYVH3Pn/view?usp=sharing\n\nThe Lessons Appointed for Use on the\t \nSunday closest", "organizer": [ { "@type": "Organization", "name": "St. Christophers Episcopal Church", "url": "https://allevents.in/org/st-christophers-episcopal-church/26197322" } ] } ] ```