Sermon and Worship Resources

Luke 9:10-17 · Jesus Feeds the Five Thousand

10 When the apostles returned, they reported to Jesus what they had done. Then he took them with him and they withdrew by themselves to a town called Bethsaida, 11 but the crowds learned about it and followed him. He welcomed them and spoke to them about the kingdom of God, and healed those who needed healing.

12 Late in the afternoon the Twelve came to him and said, "Send the crowd away so they can go to the surrounding villages and countryside and find food and lodging, because we are in a remote place here."

13 He replied, "You give them something to eat." 14 They answered, "We have only five loaves of bread and two fish--unless we go and buy food for all this crowd." (About five thousand men were there.) 15 But he said to his disciples, "Have them sit down in groups of about fifty each." The disciples did so, and everybody sat down. 16 Taking the five loaves and the two fish and looking up to heaven, he gave thanks and broke them. Then he gave them to the disciples to set before the people. 17 They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces that were left over.

A Meal with Friends

Luke 9:10-17

Sermon
by David E. Leininger

"...looking up to heaven, he gave thanks and broke..." Familiar sounding words. Reminiscent of the Last Supper. A foreshadowing of what we ourselves will do today.

Our lesson is a well-known one, the feeding of the 5,000. Of all Jesus' miracles, this is the only one repeated in all four gospels.(1) Five loaves, two small fish...and by the time it is all over, 5,000 men PLUS their women and children had been fed and were satisfied, with twelve baskets of left-overs collected.

How did Jesus do that? I have no idea. One suggestion made is that these folks all had food with them to start with, but none wanted to show it for fear that they would have to share; then Jesus confronted them with these meager morsels, and they were more or less shamed into digging into their own picnic baskets (or whatever they had) and finally doing the sharing that they should have done in the first place. I guess that is possible, but I would not bet the farm on it. To be honest, I am content to remain blissfully ignorant of the details, just happy to celebrate a special moment...a miraculous moment...with all those people there in that countryside outside Bethsaida.

I want to call your attention to one little detail in the story that you might not have thought much about before. Verse 14: Jesus says, "Have them sit down in groups of about fifty each." Hmm. NO ONE ATE ALONE!

I am sure there were some there who would have preferred to eat alone:

• Some had come for healing who had heard about this miracle worker and were not interested in any chit-chat.

• Some were feeling guilty who had come to hear this teacher in a search for solace who would have appreciated not having to explain why they were out here.

• Some were grieving and would have been content to be left quietly in solitude.

• Some were just plain shy and not all that comfortable being forced to open up to new acquaintances.

In other words, they were normal. Those THERE on THAT day are also HERE on THIS day. "Make them sit down in groups..." NO ONE ALONE!

That was by design. There is something about the gospel that is utterly and completely communal. Jesus started by gathering friends around him - 12 of them - and relied on them to help spread the word. As the time came for him to end his earthly ministry, his instructions were to get out there and make MORE disciples, more friends - we call it the Great Commission. The result of that instruction was the formation of the church - more friends gathered together in the name of Jesus. Even now, in our Presbyterian tradition, the two sacraments we regularly celebrate (Baptism and the Lord's Supper) are communal: baptism is our official introduction into the community; the Lord's Supper is the way the community is nourished and sustained. NO ONE IS BAPTIZED ALONE; NO ONE ENJOYS THE LORD'S SUPPER ALONE. The church forces us out of our isolation - there is no such thing as a "Lone Ranger" Christianity (and, for that matter, even the Lone Ranger had Tonto, Kemo Sabe). Jesus said, "Have them sit down in groups..."

One of the images the Bible offers of heaven is a banquet. I can guarantee you that someone coming into that feast, approaching the headwaiter with a request for "A table for one, please," will hear, "Sorry. None available."

Fred Craddock, one of America's great teachers of preaching, tells the story of another breakfast experience. He was stuck in Winnipeg, Canada and in the midst of an early October snow storm which paralyzed the city. Everything was shut down and his host could not even make it to Fred's hotel to pick him up for breakfast.

So, for breakfast, Fred found himself at a crowded bus depot café about two blocks from his hotel. As he entered, somebody scooted over and let him get in a booth. A big man with a greasy apron came over to the table and asked him what he wanted. Not knowing what the café served, Fred asked to see a menu.

"What'd ya want with a menu?" the man asked. "We have soup."

"Then I'll have soup," he said. Just what he wanted--soup for breakfast.

The man brought the soup and Craddock says it was an unusual looking soup. It was grey, the color of a mouse. He did not know what was in it, but he took this spoon and tasted it. Awful! "I can't eat this," he said. So he sat in that crowded café warming his hands around the bowl, railing against the world, stuck in Winnipeg.

Then, the door opened and someone yelled, "Close the door," and she did. A woman came in. She was middle-aged, had on a coat, but no covering for her head. Someone scooted over and let her in a booth. The big man with the greasy apron came over and the whole café heard this conversation:

"What'd ya want?"

"Bring me a glass of water," she said.

The man brought the water, took out his tablet and repeated the question. "What'd ya want?"

"Just the water."

"Lady, you gotta order something."

"Just the water."

The man's voice started rising: "Lady, I've got paying customers here waiting for a place, now order!"

"Just the water."

"You order something or you get out!"

"Can I stay and get warm?"

"Order or get out."

So, she got up. The people at the table where she was seated got up, people around got up, the folks that let Fred sit at the table got up, Fred got up, and they all started moving towards the door.

"Ok," the big man with the greasy apron said, "She can stay." And everybody sat down. He even brought her a bowl of that soup.

Fred asked the man sitting next to him, "Who is she?"

"I never saw her before," he said, "but if she ain't welcome, ain't nobody welcome."

Then Craddock said, all you could hear was the sound of people eating that soup. "Well, if they can eat it, I can eat it," he said. He picked up his spoon and started eating the soup.

"It was good soup. I ate all of that soup. It was strange soup. I don't remember ever having it. As I left I remembered eating something that tasted like that before. That soup that day tasted like bread and wine. I wished that had happened in a church," he said. "But sometimes it does. Maybe here, maybe this church, maybe..."

Jesus said, "Have them sit down in groups..." No tables for one. The Lord's Table is for a great gathering of friends...old friends we have known for years, new friends who may have just come in "from the cold" whom we barely know at all, but friends we CAN get to know better. And our meal is hosted by one whom the scripture describes as a "friend who sticks closer than a brother."(2) When we sit and eat together, something special, something wondrous can happen. And it does. It will. Right here. Today. Be ready for it. And when it does...ENJOY!!!

Amen!

1. Matthew 14:13-21, Mark 6:30-44, Luke 9:10-17, John 6:1-13

2. Proverbs 18:24

ChristianGlobe Networks, Inc., Collected Sermons, by David E. Leininger

Overview and Insights · The Feeding of the Multitude (9:10–17)

The apostles report back to Jesus on the success of their mission. In spite of tragedies like the death of John, nothing can stop God’s kingdom from expanding. Jesus involves the disciples in every phase of this shepherding experience. After their mission, Jesus calls them away…

The Baker Bible Handbook by , Baker Publishing Group, 2016

Luke 9:10-17 · Jesus Feeds the Five Thousand

Commentary · Jesus Feeds the Five Thousand

The apostles return from their mission, withdrawing with Jesus to the area around Bethsaida for some rest; however, the multitudes learn of Jesus’s destination and follow him. The feeding of the five thousand (9:10–17) is probably an object lesson for the disciples. They do not have the resources to feed the multitudes, but by depending on God they will have more than enough to satisfy the crowds. The story also continues to raise the question, who is this? Peter answers that query in the next section (9:18–20). The account is suggestive, however, of Jesus’s messiahship. He is the new Moses who gives manna from heaven (Exod. 16:1–36; Num. 11:1–35; cf. 2 Kings 4:42–44). The story may also evoke images of the messianic feast of the last days (Isa. 25:6–8). There is no compelling reason to doubt the historicity of the episode.

The Baker Illustrated Bible Commentary by Gary M. Burge, Baker Publishing Group, 2016

Big Idea: Jesus shares his mission with his disciples, but his unique authority is further recognized and is demonstrated in another astonishing nature miracle.

Understanding the Text

The Twelve disciples chosen by Jesus in 6:13–16 have hitherto been merely his companions and audience; now they become his agents as he extends the scope of his mission. In 10:1–12 that delegation of his mission will be further expanded. The reader is thus prepared for the eventual continuation of the movement after Jesus’s death.

The immense popularity of Jesus and his mission is contrasted with the suspicion of Herod Antipas. This parenthetical note prepares the reader for the later death threat from Antipas (13:31) and for the scene in which Antipas eventually meets Jesus directly (23:7–12). Antipas’s question “Who is this?” in 9:9 repeats that of the disciples in 8:25 (and cf. 5:21) and further escalates the christological question that will come into direct focus in 9:18–20. In the meantime, the further astonishing miracle in 9:10–17 makes that question the more pressing.

Historical and Cultural Background

The Greco-Roman world at this time was familiar with itinerant teachers in the form of the Cynics, who were famous for their simple lifestyle and their dependence on material support from the local population. It is not clear, however, how prominent Cynics might have been in Palestine. More typically Jewish was the itinerant exorcist (9:49; 11:19; Acts 19:13–16). Josephus (J.W. 2.124–25) also describes how Essenes traveled without provisions and were given hospitality by other Essenes. Hospitality for visiting strangers was, and still is, a deeply rooted tradition in Middle Eastern life.

On Herod Antipas, see “Historical and Cultural Background” on 3:1–20.

The feeding of a large crowd in an uninhabited area, in the absence of any regular food supply, strongly recalls for a Jewish audience the experience of Israel in the wilderness (Exod. 16), with the miraculously multiplied bread corresponding to the divinely provided manna. There is also a more directly parallel miracle story about Elisha (2 Kings 4:42–44), which is clearly echoed in this story.

Interpretive Insights

9:1 he gave them power and authority. The roles for which the Twelve are authorized—exorcism, healing, proclamation—mirror closely Luke’s depiction of Jesus’s own Galilean mission. He thus delegates his own authority to them, and the mission is extended.

9:3 Take nothing for the journey. The aim is not so much asceticism or “living simply” for its own sake (like the Cynics, as noted above) as the recognition that hospitality should be expected, and that the work of the kingdom of God deserves its own support (cf. 10:7).

9:5 If people do not welcome you, . . . shake the dust off your feet. Jews returning from pagan territory shook off its dust in order to leave behind any contamination. So this was a gesture of dissociation and judgment (see 10:10–12; Acts 13:50–51). To reject the messenger is to reject the message and the one who sent it (10:16). The message is for all, but where it is not received, they are not to waste time “flogging a dead horse.”

9:7 heard about all that was going on. Antipas’s main concern will be shown to be Jesus himself, but the sudden appearance of a dozen itinerant spokesmen for the new movement would naturally increase his alarm.

some were saying that John had been raised from the dead. Luke has recorded John’s imprisonment (3:20) but not his execution (Mark 6:17–29), which is, however, made clear in 9:9. We have seen in 7:18–35 that Jesus was popularly seen as the successor to John the Baptist, and he himself encouraged that understanding (20:1–8). That he might actually be John restored to life is a superstitious extension of that idea (though one that Antipas finds hard to credit because John no longer has a head [9:9]!). Note that all three reported popular assessments of Jesus, which will be repeated in 9:19, place Jesus in the category of a prophet and therefore a true messenger of God.

9:8 Elijah had appeared. For the expectation of Elijah’s return, see on 1:17.

9:9 he tried to see him. Antipas’s desire to see Jesus will be fulfilled in 23:8.

9:10 they withdrew by themselves. Mark 6:31–34 makes it clear that this was a deliberate attempt to find respite from the crowds, but that popular insistence thwarted the planned retreat. Bethsaida, which was outside Galilee proper, had recently been developed into a sizable fishing town (the original home of Peter and Andrew [John 1:44]), but the location of this incident in a “remote place” (9:12) suggests that they went to a rural area within its territory rather than to the town itself.

9:12 Send the crowd away. This does not show a lack of hospitality in principle, but rather the apparent impossibility of providing it when away from home and faced by a huge gathering.

9:13 You give them something to eat. The obvious impossibility of this instruction sets the reader up for the amazing sequel: human resources are totally inadequate. Compare Elisha’s similar instruction in 2 Kings 4:42–43. Note how in this story the disciples have now become active participants in Jesus’s ministry, not just spectators.

five loaves of bread and two fish. The “loaves” would each be enough for a single meal for one person. Even Jesus and his disciples apparently did not have enough with them for their own needs on this retreat, and they would have been dependent on local hospitality.

9:14 About five thousand men were there. The Greek for “men” would normally denote only males; Luke says nothing of women and children (contrast Matt. 14:21). John’s version of this story suggests a political and even military flavor to the gathering (John 6:15), so that the crowd may have been mainly or only men. A similar connotation has been suggested on the basis of the “groups of about fifty,” like military platoons. But Luke does not suggest that Jesus encouraged, or even recognized, any such intention.

9:16 Taking the five loaves and two fish . . . , he gave thanks and broke them. Then he gave them . . . This sequence of verbs is virtually the same as used in 22:19 to describe Jesus’s actions at the Last Supper (and in 24:30 for the meal at Emmaus). Although these are the actions that would be expected of the host (in a family, the father) at a Jewish meal, it is likely that Luke intended his Christian readers, familiar with eucharistic language, to find here a foreshadowing of the Christian fellowship meal.

9:17 They all ate and were satisfied. The wording rules out the suggestion that only a token amount of bread and fish was received by each person.

twelve basketfuls of broken pieces that were left over. There was far more left at the end than was available at the beginning. That seems to be the point of the note, rather than a concern for either tidiness or the avoidance of waste. There is also a clear echo of 2 Kings 4:44: “They ate and had some left over”; the reader familiar with the Elisha story will not fail to note the much greater scale of Jesus’s feeding miracle. Note also the collection of leftover manna in Exodus 16:23. “Twelve” probably simply reflects the number of disciples assisting Jesus rather than being a symbolic number.

Theological Insights

When Jesus called his first disciples, he commissioned them to “fish for people” (5:10). When the Twelve were designated, we were told nothing of their “job description,” except insofar as it was encapsulated in the term “apostle,” referring to someone sent out (6:13–16; repeated here in 9:10). Now the nature of that “sending out” (9:2) becomes more explicit, and it will be further clarified as a second wave of emissaries is sent out in 10:1–12. In view of Luke’s massive emphasis on the unique authority and supernatural power of Jesus, it comes as a surprise to find his mission shared in this way with fallible disciples. He remains the source of that authority, of course, and sometimes they will fail in their task. But the message of the kingdom of God is now clearly more than a one-man campaign, and the way is being prepared for the awesome responsibilities and authority of the church as Luke will later describe it in Acts.

Modern attempts to remove the miraculous element from the feeding story (e.g., everyone shared food that they had previously concealed, or only a token amount was received) find no basis in the wording of the Gospel accounts. Here, as in the amazing catch of fish, the calming of the storm, and the resuscitation of the dead, is another striking example of Jesus’s ability to go beyond natural possibility in providing needed help. As the calming of the storm evoked echoes of the power of the creator God over the sea, so this incident recalls God’s supernatural provision of food in the wilderness. Another significant brick is added to Luke’s growing structure in answer to the christological question “Who is Jesus?” That question, already raised incidentally in this section by Antipas in 9:9, will be tackled directly in the next paragraph.

The use of the same verbs for Jesus’s actions here as in the accounts of the Last Supper probably indicates that the Gospel writers saw this supernaturally provided meal as a foretaste of the Christian Eucharist (despite its different menu and circumstances) and thus perhaps also of the eschatological messianic banquet (Isa. 25:6–8). The inclusion of a large and mixed group of people in such a meal, not just the disciples, speaks of the breadth of the coming kingdom of God.

Teaching the Text

The mission of the Twelve is probably best approached in conjunction with the mission of the seventy-two in 10:1–12, since the principles of the mission are very much the same but are more fully spelled out there. But here in 9:1–2 we have a more explicit listing of the tasks entrusted to them. There are three elements: (1) drive out demons, (2) cure diseases/heal the sick, and (3) proclaim the kingdom of God. Consider how this agenda compares to the current concerns of the church, both in its general manifestation and as it is expressed locally. In what ways is our commission the same? In what ways is it different? Have we lost our way?

The feeding miracle may be brought to life by encouraging listeners to put themselves in the place of one of the Twelve and to follow through the phases of the story. In particular, how would they have responded to Jesus’s unexpected answer in 9:13 to a perfectly sensible request? How would they describe what had happened as they cleared up the leftovers? While modern hearers will readily recognize the miracle as the blessing of a free lunch, be sure to bring out the important biblical parallels, including the provision of manna in the wilderness and the future messianic banquet (Isa. 25:6–9). Jesus is not just performing a charitable act. He is also illustrating the nature and blessings of the kingdom of God.

Illustrating the Text

Be discerning about when to shake the dust off your feet.

Personal Stories: Many individuals have had experiences of persevering in relational and spiritual encounters in which the other person has either been hostile to or had no real interest in the counsel offered. It might be good to elicit stories of some of these situations that may still be present in the persevering person’s mind.

Literature: The Lion, the Witch and the Wardrobe, by C. S. Lewis. This novel (1950) is the best known of the seven books in the Chronicles of Narnia series, written by Lewis (1898–1963). In it, the four children visit Narnia when it is still frozen over. They are traveling with the Beavers and have just had a wonderful meal when they discover that Edmund, the disgruntled brother who has eaten the witch’s food and been infected by her, has disappeared. Wise Mr. Beaver instantly knows that he has gone to find the witch because she has tempted him with power. Peter and Lucy are terribly worried and want to go look for him. Mrs. Beaver responds, “Go to the Witch’s House? Don’t you see that the only chance of saving either him or yourselves is to keep away from her?” Lucy wails, “Oh, can no one help us?” “Only Aslan,” says Mrs. Beaver, “we must go on and meet him. That’s our only chance now.”1Both Mr. and Mrs. Beaver insightfully teach the children that they cannot bring back someone who is not ready to join their righteous cause. Only God can take care of that.

Divine provision goes far beyond basic needs.

Commentary: Pastor and author Warren Wiersbe (b. 1929) writes,

Our Lord was not the kind of person who could teach the Word and then say to hungry people, “Depart in peace, be ye warm and filled” (James 2:16). The disciples were only too eager to see the crowd leave. . . . They had not yet caught the compassion of Christ and the burden He had for the multitudes, but one day they would. . . . This miracle was more than an act of mercy for hungry people, though that was important. It was also a sign of our Lord’s messiahship and an illustration of God’s gracious provision for man’s salvation.2

Teaching the Text by R.T. France, Baker Publishing Group, 2016

Dictionary

Direct Matches

Bethsaida

A town located on the northern shore of the Sea of Galilee, near the Jordan River, about five miles east of Capernaum, although the precise location is disputed.

Bethsaida is the third-most-mentioned town in the Gospels, and it was at the heart of Jesus’ ministry. It was the birthplace of Peter and Andrew and the home of Philip (John 1:44; 12:21). Jesus performed several miracles at or near the town. Near Bethsaida Jesus walked on water (Mark 6:45 52) and fed the five thousand (6:30–44). In Bethsaida Jesus healed a blind man (8:22–26). Unfortunately, the miracles do not seem to have had much effect on the inhabitants, and in Matt. 11:21 // Luke 10:13 Jesus denounces the city along with Chorazin for its lack of repentance.

Bread

Generally made of grain, this staple of foods has been known to be in existence since prehistoric days, being mentioned in the oldest literatures of humanity. Though usually made of wheat, it can be made of any grain and also some kinds of beans or lentils.

To make bread, grain must be ground into flour, mixed with salt and water, kneaded into a dough, and baked. Most breads included a leaven to add substance. As a food staple, it became a symbol of hospitality (Neh. 13:1 2; Matt. 14:15–21) and community as people ate together (Acts 2:42). Bread was considered a gift from God, so it was treated with special deference. Unleavened bread was required during Passover feasts and in most occasions related to the worship of God. The “bread of the Presence” (KJV: “shewbread”), representing the twelve tribes of Israel in the temple, was made of unleavened bread (Exod. 25:30) with special flour and was carefully eaten by the priests.

Jesus used bread in the Lord’s Prayer to represent asking God to meet our basic needs (Matt. 5:11), and he called himself the “bread of life” to show that he is the one who “gives life to the world,” our ultimate sustenance (John 6:33–35). During this exchange with the Jews about the bread of life, Jesus foreshadows what takes place at the Last Supper with his disciples, suggesting that believers must “eat [his] flesh” (represented by bread) and “drink [his] blood” (represented by wine) (John 6:53–59; cf. Luke 22:19). Additionally, bread was used symbolically to represent those things that were present in daily life (Pss. 127:2; 80:5; Prov. 4:17; 20:17).

Desert

A broad designation for certain regions in Israel, typically rocky, although also plains, with little rainfall. These areas generally are uninhabited, and most often “wilderness” refers to specific regions surrounding inhabited Israel. A fair amount of Scripture’s focus with respect to the wilderness concerns Israel’s forty-year period of wandering in the wilderness after the exodus (see also Wilderness Wandering).

More specifically, the geographical locations designated “wilderness” fall into four basic categories: the Negev (south), Transjordan (east), Judean (eastern slope of Judean mountains), and Sinai (southwest).

The Negev makes up a fair amount of Israel’s southern kingdom, Judah. It is very rocky and also includes plateaus and wadis, which are dry riverbeds that can bloom after rains. Its most important city is Beersheba (see Gen. 21:14, 22 34), which often designates Israel’s southernmost border, as in the expression “from Dan to Beersheba” (e.g., 2 Sam. 17:11).

Transjordan pertains to the area east of the Jordan River, the area through which the Israelites had to pass before crossing the Jordan on their way from Mount Sinai to Canaan. (Israel was denied direct passage to Canaan by the Edomites and Amorites [see Num. 20:14–21; 21:21–26].) Even though this region lay outside the promised land of Canaan, it was settled by the tribes of Reuben, Gad, and the half-tribe of Manasseh after they had fulfilled God’s command to fight alongside the other tribes in conquering Canaan (Num. 32:1–42; Josh. 13:8; 22:1–34).

The Judean Desert is located on the eastern slopes of the Judean mountains, toward the Dead Sea. David fled there for refuge from Saul (1 Sam. 21–23). It was also in this area that Jesus was tempted (Luke 4:1–13).

The Sinai Desert is a large peninsula, with the modern-day Gulf of Suez to the west and the Gulf of Aqaba to the east. In the ancient Near Eastern world, both bodies of water often were referred to as the “Red Sea,” which is the larger sea to the south. In addition to the region traditionally believed to contain the location of Mount Sinai (its exact location is unknown), the Sinai Desert is further subdivided into other areas known to readers of the OT: Desert of Zin (northeast, contains Kadesh Barnea), Desert of Shur (northwest, near Egypt), Desert of Paran (central).

Wilderness is commonly mentioned in the Bible, and although it certainly can have neutral connotations (i.e., simply describing a location), the uninhabited places often entail both positive (e.g., as a place of solitude) and negative (e.g., as a place of wrath) connotations, both in their actual geological properties and as metaphors. The very rugged and uninhabited nature of the wilderness easily lent itself to being a place of death (e.g., Deut. 8:15; Ps. 107:4–5; Jer. 2:6). It was also a place associated with Israel’s rebellions and struggles with other nations. Upon leaving Egypt, Israel spent forty years wandering the wilderness before entering Canaan, encountering numerous military conflicts along the way. This forty-year period was occasioned by a mass rebellion (Num. 14), hence casting a necessarily dark cloud over that entire period, and no doubt firming up subsequent negative connotations of “wilderness.” Similarly, “wilderness” connotes notions of exile from Israel, as seen in the ritual of the scapegoat (lit., “goat of removal” [see Lev. 16]). On the Day of Atonement, one goat was sacrificed to atone for the people’s sin, and another was sent off, likewise to atone for sin. The scapegoat was released into the desert, where it would encounter certain death, either by succumbing to the climate or through wild animals.

On the other hand, it is precisely in this uninhabited land that God also showed his faithfulness to his people, despite their prolonged punishment. He miraculously supplied bread (manna) and meat (quail) (Exod. 16; Num. 11), as well as water (Exod. 15:22–27; 17:1–7; Num. 20:1–13; 21:16–20). God’s care for Israel is amply summarized in Deut. 1:30–31: “The Lord your God, who is going before you, will fight for you, as he did for you in Egypt, before your very eyes, and in the wilderness. There you saw how the Lord your God carried you, as a father carries his son, all the way you went until you reached this place.”

The harsh realities of the wilderness also made it an ideal place to seek sanctuary and protection. David fled from Saul to the wilderness, the Desert of Ziph (1 Sam. 23:14; 26:2–3; cf. Ps. 55:7). Similarly, Jeremiah sought a retreat in the desert from sinful Israel (Jer. 9:2).

Related somewhat to this last point is Jesus’ own attitude toward the wilderness. It was there that he retreated when he could no longer move about publicly (John 11:54). John the Baptist came from the wilderness announcing Jesus’ ministry (Matt. 3:1–3; Mark 1:2–4; Luke 3:2–6; John 1:23; cf. Isa. 40:3–5). It was also in the desert that Jesus went to be tempted but also overcame that temptation.

Heaven

The present abode of God and the final dwelling place of the righteous. The ancient Jews distinguished three different heavens. The first heaven was the atmospheric heavens of the clouds and where the birds fly (Gen. 1:20). The second heaven was the celestial heavens of the sun, the moon, and the stars. The third heaven was the present home of God and the angels. Paul builds on this understanding of a third heaven in 2 Cor. 12:2 4, where he describes himself as a man who “was caught up to the third heaven” or “paradise,” where he “heard inexpressible things.” This idea of multiple heavens also shows itself in how the Jews normally spoke of “heavens” in the plural (Gen. 1:1), while most other ancient cultures spoke of “heaven” in the singular.

Although God is present everywhere, God is also present in a special way in “heaven.” During Jesus’ earthly ministry, the Father is sometimes described as speaking in “a voice from heaven” (Matt. 3:17). Similarly, Jesus instructs us to address our prayers to “Our Father in heaven” (6:9). Even the specific request in the Lord’s Prayer that “your kingdom come, your will be done, on earth as it is in heaven” (6:10) reminds us that heaven is a place already under God’s full jurisdiction, where his will is presently being done completely and perfectly. Jesus also warns of the dangers of despising “one of these little ones,” because “their angels in heaven always see the face of my Father in heaven” (18:10). Jesus “came down from heaven” (John 6:51) for his earthly ministry, and after his death and resurrection, he ascended back “into heaven,” from where he “will come back in the same way you have seen him go into heaven” (Acts 1:11).

Given this strong connection between heaven and God’s presence, there is a natural connection in Scripture between heaven and the ultimate hope of believers. Believers are promised a reward in heaven (“Rejoice and be glad, because great is your reward in heaven” [Matt. 5:12]), and even now believers can “store up for [themselves] treasures in heaven” (6:20). Even in this present life, “our citizenship is in heaven” (Phil. 3:20), and our hope at death is to “depart and be with Christ, which is better by far” (1:23). Since Christ is currently in heaven, deceased believers are already present with Christ in heaven awaiting his return, when “God will bring with Jesus those who have fallen asleep in him” (1 Thess. 4:14).

Kingdom

A kingdom signifies the reality and extent of a king’s dominion or rule (Gen. 10:10; 20:9; Num. 32:33; 2 Kings 20:13; Esther 1:22). Some kingdoms were relatively small; others were concerted attempts to gain the whole world.

A kingdom presupposes monarchy, rule by an individual, human authority. Although kings only have as much authority as their armies and the general populace allow, they nevertheless exercise an almost absolute power, which invites either profound humility or hubris. Royal arrogance, unfortunately, is the primary motif characterizing kings in the Bible (e.g., Dan. 3).

God originally intended Israel to be governed as a theocracy, ruled by the one, true, living God (but see Gen. 17:6; Deut. 17:14 20). Israel was to be a “kingdom of priests” (Exod. 19:6), but the people demanded a king (1 Sam. 8:1–22). However, even when God granted their request, God remained King over the king and even retained ownership of the land (Lev. 25:23, 42, 55). The Israelite king was nothing more than God’s viceroy, with delegated authority. With few exceptions, most of the kings of Israel and Judah were corrupted by authority and wealth and forgot God (1 Sam. 13:13–14; 15:28; Matt. 14:6–11). But God made a covenant with David, so that one of his descendants would become a coregent in a restored theocracy, the kingdom of God (2 Sam. 7:1–29; Pss. 89:3; 132:11). In contrast to David’s more immediate descendants, this coming king would return to Jerusalem humble and mounted on a donkey (Zech. 9:9; cf. Isa. 62:11). The Gospels present Jesus Christ as this king (Matt. 21:1–9 pars.). Those who are likewise humble will inherit the land with him (Matt. 5:5).

Kingdom of God

The kingdom of God is a major theme in the Bible. While the theme is most fully developed in the NT, its origin is the OT, where the emphasis falls on God’s kingship. God is king of Israel (Exod. 15:18; Num. 23:21; Deut. 33:5; Isa. 43:15) and of all the earth (2 Kings 19:15; Pss. 29:10; 99:1 4; Isa. 6:5; Jer. 46:18). Juxtaposed to the concept of God’s present reign as king are references to a day when God will become king over his people (Isa. 24:23; 33:22; 52:7; Zeph. 3:15; Zech. 14:9). This emphasis on God’s kingship continues throughout Judaism and takes on special significance in Jewish apocalypticism and its anticipation of the kingdom of God in the age to come, which abandoned any hope for present history. Only at the end of the age will the kingdom of God come. This idea of God’s kingdom is further developed throughout the NT.

Direct Matches

Apostle

A title designating members of the group of twelve disciples (Matt. 10:2–4; Mark 3:16–19; Luke 6:13–16) who received Jesus’ teaching (Luke 17:5) and to whom he granted authority (Mark 6:7, 30; Luke 9:1, 10). Matthias later replaced Judas Iscariot (Acts 1:24). These apostles provided leadership to the early church in Jerusalem (Acts 15:6), performed miracles (Acts 2:43; 2 Cor. 12:12), and faced persecution (Acts 5:18) as they testified to Jesus’ resurrection (Acts 4:33; 5:32). Broader usage of the term includes witnesses to Jesus’ resurrection (1 Cor. 15:7), James the brother of Jesus (Gal. 1:19), Barnabas and Paul (Acts 14:14), and possibly Silas (1 Thess. 2:6) and Andronicus and Junias/Junia (Rom. 16:7). Paul regularly speaks of his calling in apostolic terms (Rom. 1:1; 1 Cor. 1:1; 2 Cor. 1:1; Gal. 1:1; Eph. 1:1; Col. 1:1; 1 Tim. 1:1; 2 Tim. 1:1; Titus 1:1), while Peter similarly self-identifies (1 Pet. 1:1; 2 Pet. 1:1). The word is once used of Jesus himself (Heb. 3:1).

Basket

A woven vessel of various materials and sizes. Of the five OT uses, the most common cane basket carried foodstuffs: baked goods (Gen. 40:16–18), unleavened bread, oiled cakes and wafers, the Nazirite’s offering (Exod. 29:3, 23, 32; Lev. 8:2, 26, 31; Num. 6:15, 17, 19), or meat (Judg. 6:19). A tapered basket was used for carrying field products home (Deut. 28:5, 17) or firstfruits to the priest (Deut. 26:2, 4). A different tapered basket was used for figs (Jer. 24:1–2), clay (Ps. 81:6), and for the heads of Ahab’s sons (2 Kings 10:7). The grape-gathering basket (Jer. 6:9) was differentiated from a loosely woven fruit basket (Amos 8:1), which with a cover could be used to carry captive fowl (Jer. 5:27).

The twelve baskets used after feeding the five thousand (Matt. 14:20; Mark 6:43; Luke 9:17; John 6:13) are distinct from the larger type used after the feeding of the four thousand (Matt. 15:37; 16:10; Mark 8:8). This larger basket could also be the kind in which Paul escaped (Acts 9:25; 2 Cor. 11:33).

Kingdom of God

The kingdom of God is a major theme in the Bible. While the theme is most fully developed in the NT, its origin is the OT, where the emphasis falls on God’s king-ship. God is king of Israel (Exod. 15:18; Num. 23:21; Deut. 33:5; Isa. 43:15) and of all the earth (2 Kings 19:15; Pss. 29:10; 99:1–4; Isa. 6:5; Jer. 46:18). Juxtaposed to the concept of God’s present reign as king are references to a day when God will become king over his people (Isa. 24:23; 33:22; 52:7; Zeph. 3:15; Zech. 14:9). This emphasis on God’s kingship continues throughout Judaism and takes on special significance in Jewish apocalypticism and its anticipation of the kingdom of God in the age to come, which abandoned any hope for present history. Only at the end of the age will the kingdom of God come. This idea of God’s kingdom is further developed throughout the NT.

The Synoptic Gospels

In the Synoptic Gospels the phrase “the kingdom of God” occurs over one hundred times in Mark, Luke, and Matthew (where “kingdom of heaven” is a synonym for “kingdom of God”). Three views have been defended regarding whether and to what extent the kingdom of God was present in Jesus’ ministry. In other words, how are we to interpret the phrase “kingdom of God” in the Synoptics? The three views are consistent eschatology, realized eschatology, and inaugurated eschatology.

Consistent eschatology. Albert Schweitzer, a biblical scholar from the late nineteenth century, first popularized consistent eschatology. Here, “consistent” means consistent with the apocalyptic Judaism of Jesus’ day, which interpreted the kingdom of God as something coming in the future. Judaism at the time of Christ divided history into two periods: this age of sin, when sin rules, and the age to come, when the Messiah is expected to bring the kingdom of God to earth. Schweitzer concluded that an apocalyptic understanding of the kingdom was foundational not only for Christ’s teaching, but also to understanding his life. Thus, Schweitzer maintained that Jesus believed that it was his vocation to become the coming Son of Man. Initially, Jesus revealed this messianic secret only to Peter, James, and John. Later, Peter told it to the rest of the Twelve. Judas told the secret to the high priest, who used it as the grounds for Jesus’ execution (Mark 14:61–64; cf. Dan. 7:13).

According to Schweitzer, when Jesus sent out the Twelve on a mission to proclaim the coming kingdom of God, he did not expect them to return. The Twelve were the “men of violence” (cf. Matt. 11:12) who would provoke the messianic tribulation that would herald the kingdom. Whereas some earlier scholars believed that one could only wait passively for the kingdom, Schweitzer believed that the mission of Jesus was designed to provoke its coming. When this did not happen, Jesus determined to give his own life as a ransom for many (Mark 10:45) and so cause the kingdom to come.

According to Schweitzer, Jesus took matters into his own hands by precipitating his death, hoping that this would be the catalyst for God to make the wheel of history turn to its climax—the arrival of the kingdom of God. But, said Schweitzer, Jesus was wrong again, and he died in despair. So for Schweitzer, Jesus never witnessed the dawning of the age to come; it lay in the distant future, separated from this present age.

On the positive side, Schweitzer called attention to the fact that the message of Jesus is rooted in first-century apocalyptic Judaism and its concept of the kingdom of God. This connection is still foundational to a proper understanding of biblical prophecy and the Gospels today. On the negative side, Schweitzer’s selective use of evidence and rejection of the historicity of much of the Gospel tradition resulted in a skewed perspective on the present dimensions of Jesus’ eschatology.

Realized eschatology. In contrast to futurist eschatology, where the kingdom of God awaits a final consummation at the end of history, realized eschatology views the kingdom of God as already realized in the person and mission of Jesus. The futurist aspects of Jesus’ teaching are reduced to a minimum, and his apocalyptic language is viewed as symbolic of theological truths.

The person most responsible for advocating this position is British scholar C. H. Dodd. In his 1935 book Parables of the Kingdom, he focused on Jesus’ teachings that announced the arrival of the kingdom with his coming. For instance, in Luke 11:20 Jesus says, “But if I drive out demons by the finger of God, then the kingdom of God has come upon you” (cf. Luke 17:21; Matt. 13). Eschatology becomes a matter of the present experience rather than any kind of future event. The kingdom has fully come in the messianic ministry of Jesus.

Most interpreters have criticized Dodd’s realized eschatology for ignoring Jesus’ teachings that point to a future consummation of the kingdom (e.g., Matt. 24–25; Mark 13). When all of Jesus’ teachings are considered, futurist eschatology balances realized eschatology. To be sure, the kingdom arrived with Jesus, but Jesus himself taught that history still awaits a final completion. The kingdom of God is both “already” and “not yet,” which leads us to the third view of the relationship of the kingdom of God to the ministry of Jesus Christ.

Inaugurated eschatology. The third view, inaugurated eschatology, is commonly connected with the twentieth-century Swiss theologian Oscar Cullmann. Like others before him, Cullmann understood that the Jewish notion of the two ages formed an important background for understanding the message of Jesus. According to Judaism, history is divided into two periods: this age of sin and the age to come (i.e., the kingdom of God). For Jews the advent of the Messiah would effect the shift from the former to the latter. In other words, Judaism viewed the two ages as consecutive. According to Cullmann, Jesus Christ announced that the end of time, the kingdom of God, had arrived within history (see Mark 1:15 pars.; esp. Luke 4:43; 6:20; 7:28; 8:1, 10; 9:2, 11, 27, 60, 62; 10:9, 11; 11:20; 13:18, 20; 16:16; 17:20–21; 18:16–17, 24–25, 29; Acts 28:31). Yet other passages suggest that although the age to come had already dawned, it was not yet complete. It awaited the second coming for its full realization (Luke 13:28–29; 14:15; 19:11; 21:31; 22:16, 18; 23:51; Acts 1:6). Hence the adjective “inaugurated” characterizes this eschatology. Such a view is pervasive in the NT (see, e.g., Acts 2:17–21; 3:18, 24; 1 Cor. 15:24; 1 Tim. 4:1; 2 Tim. 3:1; Heb. 1:2; 1 John 2:18). So for inaugurated eschatology, the two ages are simultaneous: the age to come exists in the midst of this present age. Christians therefore live in between the two ages until the parousia (second coming of Christ).

We may break down the data in the Synoptic Gospels regarding the “already/not yet” aspects concerning the kingdom of God in this manner: Mark, probably the first Gospel written, records Jesus’ programmatic statement in 1:15: “The time has come. . . . The kingdom of God has come near.” Mark, along with Luke and Matthew, then goes on to demonstrate that Jesus’ miracles, teachings, death, and resurrection inaugurated the kingdom of God. Yet it is also clear from Matthew, Mark, and Luke that the final manifestation of the kingdom has not yet happened. We may draw on Luke as representative of all three Synoptics. Luke’s Gospel indicates that the kingdom was present for Jesus (Luke 7:28; 8:10; 10:9–11; 11:20; 16:16; 17:20–21), but it also awaited the second coming for its completion (6:20–26; 11:2; 12:49–50, 51–53; 13:24–30; 21:25–29; 22:15–18, 30). The same dual aspect of the kingdom pertains to Luke’s second volume, Acts. The kingdom was present in Jesus’ ministry and now through his disciples (Acts 1:3; 8:12; 19:8; 20:25; 28:23–31), but it will not be completed until Christ comes again (1:6; 14:22).

The Gospel of John

John’s Gospel has only three references to the kingdom of God. Nicodemus was told by Jesus that he needed to be born again to enter the kingdom of God (3:3–5). Yet Jesus’ kingdom is not worldly in nature, but spiritual (18:36). Although the Gospel of John contains both the present (“already”) aspect and the future (“not yet”) aspect, the focus is clearly on the present. This is why many scholars label the Fourth Gospel the “Gospel of Realized Eschatology.” This emphasis on the “already” can be seen in John in the following ways: (1) Eternal life, or entrance into the kingdom of God, can be a present possession (3:5–6, 36; 6:47, 51, 58; 8:51; 10:28; 11:24–26). (2) The eschatological promise of sonship is granted to the believer in Jesus now (1:12–13; 3:3–8; 4:14). (3) The general resurrection has already begun (5:25). (4) The Spirit, the gift of the end time, currently indwells believers (7:37–39; 14:15–31; 15:26–27; 16:5–16; 20:22–23). (5) Final judgment is determined by one’s present response to Jesus (3:19; 5:22–24, 27, 30–38; 9:38; 12:31–33). (6) The spirit of antichrist has already entered the world scene to oppose Christ (6:70; 13:2, 27). (7) Jesus’ death on the cross seems to absorb some elements of the messianic woes or aspects of tribulation. In other words, Jesus’ passion was where the end-time holy war was waged, and his death and resurrection began the end of the forces of evil (15:18–16:11).

On the other hand, the Gospel of John also includes some typical future (“not yet”) aspects of eschatology. For example, the future resurrection is still expected (5:26–30). Likewise, the future second coming of Christ is alluded to (14:1–4; 21:22). Admittedly, however, the “already” aspect of the kingdom of God seems to overshadow the “not yet” perspective in the Fourth Gospel.

Pauline Literature

The phrase “kingdom of God” and/or “kingdom of Christ” occurs twelve times in Paul’s writings.

Rom. 14:17 – kingdom of God (present tense)

1 Cor. 4:20 – kingdom of God (present tense)

1 Cor. 6:9-10 – kingdom of God (2x) (future tense)

1 Cor. 15:24 – kingdom of Christ/God (present/future tense)

1 Cor. 15:50 – kingdom of God (future tense)

Gal. 5:21 – kingdom of God (future tense)

Eph. 5:5 – kingdom of Christ/God (future tense)

Col. 1:13 – kingdom of the Son (present tense)

Col. 4:11 – kingdom of God (present tense)

1 Thess. 2:12 – his [God’s] kingdom (future tense)

2 Thess. 1:5 – kingdom of God (future tense)

Three observations emerge from the chart: (1) The kingdom of Christ/God is both present and future, already here and not yet complete. This is consistent with the Gospels and Acts. (2) Christ and God are, in at least two instances, interchanged, suggesting equality of status between them (cf. Eph. 5:5; Rev. 11:15; 12:10). (3) In 1 Cor. 15:24 we find the most precise description of the exact relationship between the kingdoms of Christ and God: the interim messianic kingdom begun at the resurrection of Christ will one day give way to the eternal kingdom of God. Such a temporary kingdom is attested to in apocalyptic Judaism and may underlie Rev. 20:1–6.

Christians therefore live in between the two ages, in the messianic kingdom.

Hebrews and the General Epistles

Hebrews and the General Epistles continue the theme of the “already/not yet” aspects of the kingdom.

Hebrews. The following ideas associated in Second Temple Judaism with the arrival of God’s kingdom are seen by the author of Hebrews to have been fulfilled at the first coming of Christ: (1) the appearance of the Messiah of the last days indicates the dawning of the kingdom of God (1:2; 9:9–10); (2) the great tribulation/messianic woes that were expected to occur in connection with the advent of the Messiah are now here (2:5–18; cf. 5:8–9; 7:27–28; 10:12; 12:2); (3) the outpouring of the Holy Spirit has happened (6:4–5); (4) the manifestation of the eschatological high priest at the end of history has taken place in Jesus (7:26–28), who has also established the new covenant of the last days (8:6–13). Compare the preceding statements in Hebrews with that author’s explicit mention of the presence of the kingdom of God in 12:18–28. And yet the kingdom of God is not yet fully here. The church continues to suffer the messianic woes, as is evidenced in the intermingling of Jesus’ suffering of the great tribulation with the present afflictions of the Christian (2:5–18; 3:7–4:6; 5:7–6:12; 10:19–39; 12:1–2; 13:11–16). Furthermore, the exhortations to persevere in the faith that punctuate the book of Hebrews (2:1–4; 3:7–4:13; 5:11–6:12; 10:19–39; 12:14–29) are a familiar theme in Jewish and Christian apocalyptic literature.

The General Epistles. The main message of James is that the last days are here (1:2; 5:3) and with it the messianic woes (1:2–12; 5:1–12). Therefore, believers will need to faithfully endure the great tribulation until the second coming of Christ. But there are two indications that James also teaches that the kingdom of God has dawned in the midst of the great tribulation. First, Christians experience even now the eschatological quality of joy (James 1:2–3; cf. Joel 2:21–27). Second, Christians also share in the end-time gift of wisdom (James 1:5–8).

First Peter is similar to James with regard to its inaugurated eschatology. Thus, the church suffers the messianic woes/great tribulation (1 Pet. 1:6, 11; 3:13–17; 4:12–19; 5:1–9). Nevertheless, the age to come/kingdom of God has broken into the midst of this age, as evidenced by the eschatological joy and God’s protective power that it brings (1:5–6).

Second Peter does seem to stress the “not yet” aspect of the kingdom of God. Thus, the kingdom of God still waits to be entered (1:11), is hindered by end-time apostasy (2 Pet. 2), and has been postponed (3:1–10). Yet the “already” aspect of the kingdom is not entirely absent. This is evidenced by the fact that the transfiguration of Christ on the mountain was a display of the coming power and glory of the age to come, a glory revealed to the disciples on the mountain and now communicated to all believers (1:16–19).

Jude is devoted to alerting Christians to the reality that they are in the midst of the end-time holy war (vv. 3, 20–23), as can be seen by their struggle with the false teaching of end-time apostasy (vv. 5–19). Nevertheless, because believers possess the eschatological gift of the Holy Spirit, they will prevail to fully enter the kingdom of God (v. 20).

The Letters of John attest to the overlapping of the two ages—that is, inaugurated eschatology. Thus, on the one hand, the spirit of antichrist is here (1 John 2:18; 2 John 7), along with the false teaching that it breeds (1 John 2:20–29; cf. 2–3 John); but on the other hand, the Johannine community has the end-time anointing of the Holy Spirit, which preserves believers from evil and deception (1 John 2:20–21; 3:1–10). Moreover, Christians presently have eternal life through Christ, one of the blessings of the kingdom of God (1 John 5:11–13).

Revelation

The “already/not yet” aspects of the kingdom of God are manifested in Revelation in the following way: the kingdom of God has already dawned in heaven, but it has not yet appeared on earth. Regarding the former, it is clear from 1:9; 5:1–14; 12:1–6 that Jesus’ death and resurrection inaugurated the advent of the kingdom of God in heaven. Thus, Jesus obediently underwent the messianic woes on the cross and was then raised to heavenly glory, triumphant over the great tribulation. There in heaven, Christ reigns as the invisible Lord over all (including Caesar). But that the kingdom of God has not yet descended to earth is clear in Revelation from two present realities. First, even though Jesus has endured the great tribulation/messianic woes, his followers continue to face many trials (chaps. 6–18). There is no deliverance for them from such affliction until the return of Christ in glory (chap. 19). The only possible exception to this is the divine protection of the 144,000 (chaps. 7; 14). Second, the kingdom of God has not appeared on earth; that event awaits the parousia (chap. 20 [assuming that the premillennial interpretation of that chapter is the most viable reading]). In all of this, it seems that the messianic woes/great tribulation are the divine means for purging the earth in preparation for the future arrival of the temporal, messianic kingdom (chap. 20). After Christ’s one-thousand-year reign on earth, this temporal messianic kingdom will give way to the eternal kingdom of God and its new earth and new heaven (chaps. 21–22). It must be acknowledged, however, that interpretations of chapters 20–22 greatly vary, depending on whether one takes a premillennial, amillennial, or postmillennial perspective.

Conclusion

The preceding data thus seem to confirm that the most apt description of the relationship between the two ages and the kingdom of God that informs the NT is inaugurated eschatology: with the first coming of Christ, the kingdom of God/the age to come dawned, but it will not be until the second coming of Christ that the age to come/kingdom of God will be complete. The church therefore lives in between the times. That is to say, the age to come has broken into this present age, and it is only through the eye of faith that one can now perceive the presence of the kingdom of God.

The Twelve

Secondary Matches

The following suggestions occured because Luke 9:10-17 is mentioned in the definition.

Jesus Christ

The founder of what became known as the movement of Jesus followers or Christianity. For Christian believers, Jesus Christ embodies the personal and supernatural intervention of God in human history.

Introduction

Name. Early Christians combined the name “Jesus” with the title “Christ” (Acts 5:42; NIV: “Messiah”). The name “Jesus,” from the Hebrew Yehoshua or Yeshua, was a common male name in first-century Judaism. The title “Christ” is from the Greek christos, a translation of the Hebrew mashiakh (“anointed one, messiah”). Christians eventually were named after Jesus’ title (Acts 11:26). During the ministry of Jesus, Peter was the first disciple to recognize Jesus as the Messiah (Matt. 16:16; Mark 9:29; Luke 9:20).

Sources. From the viewpoint of Christianity, the life and ministry of Jesus constitute the turning point in human history. From a historical perspective, ample early source materials would be expected. Indeed, both Christian and non-Christian first-century and early second-century literary sources are extant, but they are few in number. In part, this low incidence is due to society’s initial resistance to the Jesus followers’ movement. The ancient Roman historian Tacitus called Christianity “a superstition,” since its beliefs did not fit with the culture’s prevailing worldview and thus were considered antisocial. Early literary sources therefore are either in-group documents or allusions in non-Christian sources.

The NT Gospels are the principal sources for the life and ministry of Jesus. They consist of Matthew, Mark, Luke (the Synoptic Gospels), and John. Most scholars adhere to the so-called Four Source Hypothesis. In this theory, Mark was written first and was used as a source by Matthew and Luke, who also used the sayings source Q (from German Quelle, meaning “source”) as well as their own individual sources M (Matthew) and L (Luke). John used additional sources.

The early church tried to put together singular accounts, so-called Gospel harmonies, of the life of Jesus. The Gospel of the Ebionites represents one such attempt based on the Synoptic Gospels. Another harmony, the Diatessaron, based on all four Gospels, was produced around AD 170 by Tatian. Additional source materials concerning the life of Christ are provided in the NT in texts such as Acts, the Pauline Epistles, the General Epistles, and the Revelation of John. Paul wrote to the Galatians, “But when the time had fully come, God sent his Son, born of a woman, born under law” (Gal. 4:4). The first narrative about Jesus by the Christian community was a passion narrative, the account of his death and resurrection. The first extant references to this tradition are found in Paul’s letters (1 Cor. 2:2; Gal. 3:1). The resurrection was recognized from the beginning as the cornerstone of the Christian faith (1 Cor. 15:13–14).

Among non-Christian sources, the earliest reference to Jesus is found in a letter written circa AD 112 by Pliny the Younger, the Roman governor of Bithynia-Pontus (Ep. 10.96). The Roman historian Tacitus mentions Christians and Jesus around AD 115 in his famous work about the history of Rome (Ann. 15.44). Another Roman historian, Suetonius, wrote around the same time concerning unrest among the Jews in Rome because of a certain “Chrestos” (Claud. 25.4). Some scholars conclude that “Chrestos” is a misspelling of “Christos,” a reference to Jesus.

The Jewish author Josephus (first century AD) mentions Jesus in a story about the Jewish high priest Ananus and James the brother of Jesus (Ant. 20.200). A controversial reference to Jesus appears in a different part of the same work, where Josephus affirms that Jesus is the Messiah and that he rose from the dead (Ant. 18.63–64). The majority of scholars consider this passage to be authentic but heavily edited by later Christian copyists. Another Jewish source, the Talmud, also mentions Jesus in several places, but these references are very late and of little historical value.

Noncanonical Gospels that mention Jesus include, for example, the Infancy Gospel of Thomas, the Gospel of Thomas, the Gospel of Peter, the Gospel of James, the Gospel of Judas Iscariot, the Gospel of the Hebrews, the Egerton Gospel, and the Gospel of Judas. Although some of these may contain an occasional authentic saying or event, for the most part they are late and unreliable.

Jesus’ Life

Birth and childhood. The Gospels of Matthew and Luke record Jesus’ birth in Bethlehem during the reign of Herod the Great (Matt. 2:1; Luke 2:4, 11). Jesus was probably born between 6 and 4 BC, shortly before Herod’s death (Matt. 2:19). Both Matthew and Luke record the miracle of a virginal conception made possible by the Holy Spirit (Matt. 1:18; Luke 1:35). Luke mentions a census under the Syrian governor Quirinius that was responsible for Jesus’ birth taking place in Bethlehem (2:1–5). Both the census and the governorship at the time of the birth of Jesus have been questioned by scholars. Unfortunately, there is not enough extrabiblical evidence to either confirm or disprove these events, so their veracity must be determined on the basis of one’s view regarding the general reliability of the Gospel tradition.

On the eighth day after his birth, Jesus was circumcised, in keeping with the Jewish law, at which time he officially was named “Jesus” (Luke 2:21). He spent his growing years in Nazareth, in the home of his parents, Joseph and Mary (2:40). Of the NT Gospels, the Gospel of Luke contains the only brief portrayal of Jesus’ growth in strength, wisdom, and favor with God and people (2:40, 52). Luke also contains the only account of Jesus as a young boy (2:41–49).

Jesus was born in a lower socioeconomic setting. His parents offered a temple sacrifice appropriate for those who could not afford to sacrifice a sheep (Luke 2:22–24; cf. Lev. 12:8). Joseph, Jesus’ earthly father, was a carpenter or an artisan in wood, stone, or metal (Matt. 13:55). From a geographical perspective, Nazareth was not a prominent place for settling, since it lacked fertile ground. Jesus’ disciple Nathanael expressed an apparently common first-century sentiment concerning Nazareth: “Nazareth! Can anything good come from there?” (John 1:46).

Jesus was also born in a context of scandal. Questions of illegitimacy were surely raised, since his mother Mary was discovered to be pregnant before her marriage to Joseph. According to Matthew, only the intervention of an angel convinced Joseph not to break his betrothal (Matt. 1:18–24). Jesus’ birth took place in Bethlehem, far from his parents’ home in Nazareth. According to kinship hospitality customs, Joseph and Mary would have expected to stay with distant relatives in Bethlehem. It is likely that they were unwelcome because of Jesus’ status as an illegitimate child; thus Mary had to give birth elsewhere and place the infant Jesus in a feeding trough (Luke 2:7). A similar response was seen years later in Nazareth when Jesus was identified as “Mary’s son” (Mark 6:3) rather than through his paternal line, thereby shaming him as one who was born an illegitimate child. Jesus was likewise rejected at the end of his life as the crowds cried, “Crucify him!” (Matt. 27:22–23; Mark 15:13–14; Luke 23:21; John 19:6, 15). When Jesus was arrested, most of his followers fled (Matt. 26:56; Mark 14:50–52), and a core disciple, Peter, vehemently denied knowing him (Matt. 26:69–74; Mark 14:66–71; Luke 22:55–60; John 18:15–17, 25–27). His own siblings did not believe in him (John 7:5) and were evidently ashamed of his fate, since from the cross Jesus placed the care of his mother into the hands of “the disciple whom he loved” (19:26–27) rather than the next brother in line, as was customary.

Baptism, temptation, and start of ministry. After Jesus was baptized by the prophet John the Baptist (Luke 3:21–22), God affirmed his pleasure with him by referring to him as his Son, whom he loved (Matt. 3:17; Mark 1:11; Luke 3:22). Jesus’ baptism did not launch him into fame and instant ministry success; instead, Jesus was led by the Spirit into the wilderness, where he was tempted for forty days (Matt. 4:1–11; Mark 1:12–13; Luke 4:1–13). Mark stresses that the temptations immediately followed the baptism. Matthew and Luke identify three specific temptations by the devil, though their order for the last two is reversed. Both Matthew and Luke agree that Jesus was tempted to turn stones into bread, expect divine intervention after jumping off the temple portico, and receive all the world’s kingdoms for worshiping the devil. Jesus resisted all temptation, quoting Scripture in response.

Matthew and Mark record that Jesus began his ministry in Capernaum in Galilee, after the arrest of John the Baptist (Matt. 4:12–13; Mark 1:14). Luke says that Jesus started his ministry at about thirty years of age (3:23). This may be meant to indicate full maturity or perhaps correlate this age with the onset of the service of the Levites in the temple (cf. Num. 4:3). John narrates the beginning of Jesus’ ministry by focusing on the calling of the disciples and the sign performed at a wedding at Cana (1:35–2:11).

Jesus’ public ministry: chronology. Jesus’ ministry started in Galilee, probably around AD 27/28, and ended with his death around AD 30 in Jerusalem. The temple had been forty-six years in construction (generally interpreted as the temple itself and the wider temple complex) when Jesus drove out the money changers (John 2:20). According to Josephus, the rebuilding and expansion of the second temple had started in 20/19 BC, during the eighteenth year of Herod’s reign (Ant. 15.380). The ministry of John the Baptist had commenced in the fifteenth year of Tiberius (Luke 3:1–2), who had become a coregent in AD 11/12. From these dates of the start of the temple building and the correlation of the reign of Tiberius to John the Baptist’s ministry, the onset of Jesus’ ministry can probably be dated to AD 27/28.

The Gospel of John mentions three Passovers and another unnamed feast in John 5:1. The length of Jesus’ ministry thus extended over three or four Passovers, equaling about three or three and a half years. Passover, which took place on the fifteenth of Nisan, came on a Friday in AD 30 and 33. The year of Jesus’ death was therefore probably AD 30.

Jesus’ ministry years may be divided broadly into his Galilean and his Judean ministries. The Synoptic Gospels describe the ministry in Galilee from various angles but converge again as Jesus enters Judea.

Galilean ministry. The early stages of Jesus’ ministry centered in and around Galilee. Jesus presented the good news and proclaimed that the kingdom of God was near. Matthew focuses on the fulfillment of prophecy (Matt. 4:13–17). Luke records Jesus’ first teaching in his hometown, Nazareth, as paradigmatic (Luke 4:16–30); the text that Jesus quoted, Isa. 61:1–2, set the stage for his calling to serve and revealed a trajectory of rejection and suffering.

All Gospels record Jesus’ gathering of disciples early in his Galilean ministry (Matt. 4:18–22; Mark 1:16–20; Luke 5:1–11; John 1:35–51). The formal call and commissioning of the Twelve who would become Jesus’ closest followers is recorded in different parts of the Gospels (Matt. 10:1–4; Mark 3:13–19; Luke 6:12–16). A key event in the early ministry is the Sermon on the Mount/Plain (Matt. 5:1–7:29; Luke 6:20–49). John focuses on Jesus’ signs and miracles, in particular in the early parts of his ministry, whereas the Synoptics focus on healings and exorcisms.

During Jesus’ Galilean ministry, onlookers struggled with his identity. However, evil spirits knew him to be of supreme authority (Mark 3:11). Jesus was criticized by outsiders and by his own family (3:21). The scribes from Jerusalem identified him as a partner of Beelzebul (3:22). Amid these situations of social conflict, Jesus told parables that couched his ministry in the context of a growing kingdom of God. This kingdom would miraculously spring from humble beginnings (4:1–32).

The Synoptics present Jesus’ early Galilean ministry as successful. No challenge or ministry need superseded Jesus’ authority or ability: he calmed a storm (Mark 4:35–39), exorcized many demons (Mark 5:1–13), raised the dead (Mark 5:35–42), fed five thousand (Mark 6:30–44), and walked on water (Mark 6:48–49).

In the later part of his ministry in Galilee, Jesus often withdrew and traveled to the north and the east. The Gospel narratives are not written with a focus on chronology. However, only brief returns to Galilee appear to have taken place prior to Jesus’ journey to Jerusalem. As people followed Jesus, faith was praised and fear resolved. Jerusalem’s religious leaders traveled to Galilee, where they leveled accusations and charged Jesus’ disciples with lacking ritual purity (Mark 7:1–5). Jesus shamed the Pharisees by pointing out their dishonorable treatment of parents (7:11–13). The Pharisees challenged his legitimacy by demanding a sign (8:11). Jesus refused them signs but agreed with Peter, who confessed, “You are the Messiah” (8:29). Jesus did provide the disciples a sign: his transfiguration (9:2–8).

Jesus withdrew from Galilee to Tyre and Sidon, where a Syrophoenician woman requested healing for her daughter. Jesus replied, “I was sent only to the lost sheep of Israel” (Matt. 15:24). Galileans had long resented the Syrian provincial leadership partiality that allotted governmental funds in ways that made the Jews receive mere “crumbs.” Consequently, when the woman replied, “Even the dogs eat the crumbs that fall from their master’s table,” Jesus applauded her faith (Matt. 15:27–28). Healing a deaf-mute man in the Decapolis provided another example of Jesus’ ministry in Gentile territory (Mark 7:31–37). Peter’s confession of Jesus as the Christ took place during Jesus’ travel to Caesarea Philippi, a well-known Gentile territory. The city was the ancient center of worship of the Hellenistic god Pan.

Judean ministry. Luke records a geographic turning point in Jesus’ ministry as he resolutely set out for Jerusalem, a direction that eventually led to his death (Luke 9:51). Luke divides the journey to Jerusalem into three phases (9:51–13:21; 13:22–17:10; 17:11–19:27). The opening verses of phase one emphasize a prophetic element of the journey. Jesus viewed his ministry in Jerusalem as his mission, and the demands on discipleship intensified as Jesus approached Jerusalem (Matt. 20:17–19, 26–28; Mark 10:38–39, 43–45; Luke 14:25–35). Luke presents the second phase of the journey toward Jerusalem with a focus on conversations regarding salvation and judgment (Luke 13:22–30). In the third and final phase of the journey, the advent of the kingdom and the final judgment are the main themes (17:20–37; 19:11–27).

Social conflicts with religious leaders increased throughout Jesus’ ministry. These conflicts led to lively challenge-riposte interactions concerning the Pharisaic schools of Shammai and Hillel (Matt. 19:1–12; Mark 10:1–12). Likewise, socioeconomic feathers were ruffled as Jesus welcomed young children, who had little value in society (Matt. 19:13–15; Mark 10:13–16; Luke 18:15–17).

Passion Week, death, and resurrection. Each of the Gospels records Jesus’ entry into Jerusalem with the crowds extending him a royal welcome (Matt. 21:4–9; Mark 11:7–10; Luke 19:35–38; John 12:12–15). Luke describes Jesus’ ministry in Jerusalem as a time during which Jesus taught in the temple as Israel’s Messiah (19:45–21:38).

In Jerusalem, Jesus cleansed the temple of profiteering (Mark 11:15–17). Mark describes the religious leaders as fearing Jesus because the whole crowd was amazed at his teaching, and so they “began looking for a way to kill him” (11:18). Dismayed, each segment of Jerusalem’s temple leadership inquired about Jesus’ authority (11:27–33). Jesus replied with cunning questions (12:16, 35–36), stories (12:1–12), denunciation (12:38–44), and a prediction of Jerusalem’s own destruction (13:1–31). One of Jesus’ own disciples, Judas Iscariot, provided the temple leaders the opportunity for Jesus’ arrest (14:10–11).

At the Last Supper, Jesus instituted a new Passover, defining a new covenant grounded in his sufferings (Matt. 26:17–18, 26–29; Mark 14:16–25; Luke 22:14–20). He again warned the disciples of his betrayal and arrest (Matt. 26:21–25, 31; Mark 14:27–31; Luke 22:21–23; John 13:21–30), and later he prayed for the disciples (John 17:1–26) and prayed in agony and submissiveness in the garden of Gethsemane (Matt. 26:36–42; Mark 14:32–42; Luke 22:39–42). His arrest, trial, crucifixion, death, and resurrection followed (Matt. 26:46–28:15; Mark 14:43–16:8; Luke 22:47–24:9; John 18:1–20:18). Jesus finally commissioned his disciples to continue his mission by making disciples of all the nations (Matt. 28:18–20; Acts 1:8) and ascended to heaven with the promise that he will one day return (Luke 24:50–53; Acts 1:9–11).

The Identity of Jesus Christ

Various aspects of Jesus’ identity are stressed in the four NT Gospels, depending on their target audiences. In the Gospels the witnesses to Jesus’ ministry are portrayed as constantly questioning and examining his identity (Matt. 11:2–5; 12:24; 26:63; 27:11; Mark 3:22; 8:11; 11:28; 14:61; Luke 7:18–20; 11:15; 22:67, 70; 23:39; John 7:20, 25–27; 18:37). Only beings of the spiritual realm are certain of his divinity (Mark 1:34; 3:11; Luke 4:41). At Jesus’ baptism, God referred to him as his Son, whom he loved (Matt. 3:17; Mark 1:11; Luke 3:22). Likewise, when Jesus was transfigured in the presence of Peter, James, and John, a voice affirmed, “This is my Son, whom I love” (Matt. 17:5; Mark 9:7). At the moment of his death, the questioning of Jesus’ identity culminated in a confession by a Roman centurion and other guards: “Surely he was the Son of God!” (Matt. 27:54; cf. Mark 15:39).

Miracle worker. In the first-century setting, folk healers and miracle workers were part of the fabric of society. Jesus, however, performed signs and miracles in order to demonstrate the authority of the kingdom of God over various realms: disease, illness, the spiritual world, nature, and even future events. Especially in the Gospel of John, Jesus’ signs and miracles are used to show his authority and thus his identity.

No challenge superseded Jesus’ authority. Among his ample miracles and signs, he changed water into wine (John 2:7–9), calmed a storm in the sea (Matt. 8:23–27; Mark 4:35–39; Luke 8:22–25), exorcized demons (Matt. 9:32–34; Mark 5:1–13; Luke 9:42–43), healed the sick (Mark 1:40–44), raised the dead (Matt. 9:23–25; Mark 5:35–42; Luke 7:1–16; 8:49–54; John 11:17, 38–44), performed miraculous feedings (Matt. 14:17–21; 15:34–38; Mark 6:30–44; 8:5–9; Luke 9:10–17; John 6:8–13), and walked on water (Matt. 14:25–26; Mark 6:48–49; John 6:19).

The Pharisees requested miracles as evidence of his authority (Mark 8:11–12). Jesus refused, claiming that a wicked and adulterous generation asks for a miraculous sign (Matt. 12:38–39; 16:1–4). The only sign that he would give was the sign of Jonah—his death and resurrection three days later—a personal sacrifice, taking upon himself the judgment of the world (Matt. 12:39–41).

Rabbi/teacher. Jesus’ teaching style was similar to other first-century rabbis or Pharisees (Mark 9:5; 10:51; John 1:38; 3:2). What distinguished him was that he spoke with great personal authority (Matt. 5:22, 28, 32, 39, 44; Mark 1:22). Like other rabbis of his day, Jesus gathered disciples. He called these men to observe his lifestyle and to join him in his ministry of teaching, healing, and exorcism (Matt. 10:1–4; Mark 3:13–19; Luke 6:12–16).

Jesus used a variety of teaching methods. He frequently spoke in parables (Matt. 6:24; 13:24–52; 18:10–14, 23–35; 21:28–22:14; 24:32–36, 45–51; 25:14–30; Mark 4:1–34; 12:1–12; 13:28–34; Luke 8:4–18; 12:41–46; 13:18–21; 14:15–24; 15:1–16:15, 19–31; 18:1–14; 19:11–27; 20:9–19; 21:29–33), used figures of speech (John 10:9), hyperbole (Matt. 19:24; Mark 10:25; Luke 18:25), argumentation (Matt. 26:11), object lessons (Matt. 24:32), frequent repetition (Matt. 13:44–47; Luke 13:18–21), practical examples, and personal guidance.

Major themes in Jesus’ teaching include the kingdom of God, the cost of discipleship, internal righteousness, the end of the age, his identity, his mission, and his approaching death. In his teachings, observance of Torah was given new context and meaning because God’s kingdom had “come near” (Matt. 3:2). Jesus had come to fulfill the law (Matt. 5:17).

Jesus’ teaching ministry often took place amid social conflict. These conflicts were couched in so-called challenge-riposte interactions in which the honor status of those involved was at stake. Jesus used these interactions as teachable moments. When questioned, Jesus gave replies that reveal omniscience or intimate knowledge of God’s will, especially in the Gospel of John. In the Synoptic Gospels, Jesus’ answers are both ethical and practical in nature. The Synoptics portray Jesus as challenged repeatedly with accusations of violating customs specified in the Jewish law. Jesus’ answers to such accusations often echoed the essence of 1 Sam. 15:22, “To obey is better than sacrifice,” phrased by Jesus as “I desire mercy, not sacrifice” (Matt. 9:13; 12:7). An overall “better than” ethic was common in Jesus’ public teaching.

The Sermon on the Mount (Matt. 5–7) contains a “better than” ethic in which internal obedience is better than mere outward obedience. For example, Jesus said that anger without cause is equal to murder (Matt. 5:21–22), that looking at a woman lustfully amounts to adultery (Matt. 5:28), and that instead of revenging wrongs one must reciprocate with love (Matt. 5:38–48). Jesus valued compassion above traditions and customs, even those contained within the OT law. He desired internal obedience above the letter of the law.

Jesus’ teachings found their authority in the reality of God’s imminent kingdom (Matt. 3:2; 10:7; Mark 1:15; Luke 10:9), necessitating repentance (Matt. 3:2), belief (Mark 1:15), dependence (Matt. 18:3–5; Mark 10:15), and loyalty to a new community—the family of Jesus followers (Mark 3:34; 10:29–30). Jesus urged, “Seek first [God’s] kingdom and his righteousness” (Matt. 6:33). Preaching with such urgency was common among prophetic teachers of the intertestamental period. Jesus, however, had his own grounds for urgency. He held that God deeply valued all humans (Matt. 10:31) and would bring judgment swiftly (Matt. 25:31–46).

Examples of a “greater good” ethic in the Synoptics include the occasions when Jesus ate with sinners (Mark 2:16–17). Jesus used an aphorism in response to accusations about his associations with sinners, saying, “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners” (Mark 2:17). He advocated harvesting and healing on the Sabbath (Mark 2:23–28; 3:1–6), and when he was accused of breaking the law, he pointed to an OT exception (1 Sam. 21:1–6) to declare compassion appropriate for the Sabbath. Jesus also applied the “greater good” ethic in the case of divorce, since women suffered the societal stigma of adultery and commonly became outcasts following divorce (Matt. 19:8–9; Mark 10:5–9).

Jesus’ kingdom teachings were simultaneously spiritual, ethical, and eschatological in application. The teachings were aimed at internal transformation (Matt. 5:3–9; 18:3; Mark 10:15) and spurring on love (Matt. 5:44; 7:21). The Spirit of the Lord had called Jesus to bless the hurting ones as they aspired to a godly character. Jesus taught, “Be perfect, therefore, as your heavenly Father is perfect” (Matt. 5:48), and “Be merciful, just as your Father is merciful” (Luke 6:36). The “blessed” ones in Jesus’ teachings are poor of spirit, peace driven, mournful, and hungry for righteousness, consumed with emulating godly character.

Some scholars believe that Jesus promoted an “interim ethic” for the kingdom, intended only for a short period prior to the end of time. However, he was explicit regarding the longevity of his teachings: “Heaven and earth will pass away, but my words will never pass away” (Matt. 24:35; Luke 16:17).

Messiah. The concept of an anointed one, a messiah, who would restore the glories of David’s kingdom and bring political stability was common in Jewish expectation. Both before and after the Babylonian captivity, many Jews longed for one who would bring peace and protection. Israel’s prophets had spoken of a coming deliverer, one who would restore David’s kingdom and reign in justice and righteousness (2 Sam. 7:11–16; Isa. 9:1–7; 11:1–16; Jer. 23:5–6; 33:15–16; Ezek. 37:25; Dan. 2:44; Mic. 5:2; Zech. 9:9). Isaiah’s description of the servant (Isa. 53) whose suffering healed the nation provided a slightly different angle of expectation in terms of a deliverer.

Jesus’ authority and popularity as a miracle worker called up messianic images in first-century Jewish minds. On several occasions hearers called him “Son of David,” hoping for the Messiah (Matt. 12:23; 21:9). Simon Peter was the first follower who confessed Jesus as the Christ, the “Messiah” (Matt. 16:16; Mark 8:29). In line with Isaiah’s model of the Suffering Servant, Jesus focused not on political ends but rather on spiritual regeneration through his own sacrificial death (Mark 10:45).

Eschatological prophet. Many scholars claim that Jesus is best understood as a Jewish apocalypticist, an eschatological prophet who expected God to intervene in history, destroy the wicked, and bring in the kingdom of God. Central in this understanding are Jesus’ prophecies concerning the destruction of the temple in Jerusalem (Matt. 24:1–2, 15–22; Mark 13:1; Luke 21:5–24; John 2:19; Acts 6:14). In addition, it is noted that Jesus had twelve disciples, representative of the twelve tribes of Israel (Matt. 19:2–28; Luke 22:23–30). Certain of Jesus’ parables, those with apocalyptic images of coming judgment, present Jesus as an eschatological prophet (Matt. 24:45–25:30; Luke 12:41–46; 19:11–27).

Suffering Son of God. Jesus’ first recorded teaching in a synagogue in Nazareth was paradigmatic (Luke 4:16–21). He attributed the reading, Isa. 61:1–2, to his personal calling to serve, and in doing so he revealed a trajectory of suffering. The Gospel of Mark likewise aptly portrays Jesus as the suffering Son of God. Jesus’ own teachings incorporated his upcoming suffering (Mark 8:31; 9:12–13, 31; 10:33–34). He summarized his mission by declaring, “The Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Mark 10:45). His earthly career ended with a trial in Jerusalem consisting of both Roman and Jewish components (Matt. 26:57–68; 27:1–31; Mark 14:53–65; 15:1–20; Luke 22:54–23:25; John 18:19–24; 18:28–19:16). He was insulted, scourged, mocked, and crucified.

Jesus’ suffering culminated in his humiliating death by crucifixion (Matt. 27:33–50; Mark 15:22–37; Luke 23:33–46; John 19:16–30). Crucifixion was a death of unimaginable horror, bringing shame and humiliation to the victim and his family. Anyone hanging on a tree was considered cursed (Deut. 21:23; Gal. 3:13). Thus, especially in a Jewish society, anyone associated with a crucified person bore the shame of following one who was executed as a lowly slave and left as a cursed corpse. The apostle Paul referred to this shame of the cross when he stated, “I am not ashamed of the gospel” (Rom. 1:16).

Exalted Lord. Jesus had prophesied that he would rise again (Matt. 16:21; 17:9, 23; 20:19; 27:63; Mark 8:31; 9:9, 31; 10:34; Luke 9:22; 18:33; 24:7, 46). The testimony of the Synoptics is that the resurrection of Jesus Christ indeed occurred on the third day, Christ having died on Friday (Mark 15:42–45; Luke 23:52–54; John 19:30–33) and risen again on Sunday (Matt. 28:1–7; Mark 16:2–7; Luke 24:1–7; John 20:1–16). The resurrected Jesus was witnessed by the women (Matt. 28:8–9), the eleven disciples (Matt. 28:16–17; Luke 24:36–43), and travelers on the road to Emmaus (Luke 24:31–32). According to Paul, he appeared to as many as five hundred others (1 Cor. 15:6). He appeared in bodily form, spoke, showed his scars, and ate (Luke 24:39–43; John 20:27; Acts 1:4). After forty postresurrection days, Jesus ascended into the heavenly realm (Acts 1:9).

As much as Jesus’ death was the epitome of shame, his victory over death was his ultimate exaltation (Phil. 2:5–11). At Pentecost, Peter proclaimed that in the resurrection God fulfilled OT promises (Ps. 16:10) by raising his Son from the grave (Acts 2:30–31). Furthermore, Christ provided freedom from the law through his resurrection (Rom. 5:13–14), God’s approval of his life and work (Phil. 2:8–9), and God’s designation of him as Lord over all the earth, the living and the dead (Acts 17:30–31; Phil. 2:10; Heb. 1:3), and over all his enemies (Eph. 1:20–23).

Jesus’ exaltation commenced the beginning of forgiveness and justification (Luke 24:46–47; Acts 13:30–39; Rom. 4:25) and his intercession for the people of God (Rom. 8:34). His ascension signaled the coming of the Holy Spirit as comforter and teacher (John 14:26; Acts 2:33) and was accompanied by the promise of his return in glory (Luke 24:51), at which time he will render judgment (Matt. 19:28; 24:31; Rev. 20:11–15) and establish his eternal kingdom (1 Cor. 15:24; 2 Tim. 4:1; Rev. 11:15; 22:5).

Jesus’ Purpose and Community

In the Gospel of Matthew, Jesus is the long-awaited Messiah, who preaches the good news of the kingdom, urging people to repent (4:17–23). Repentance and belief allow one to enter the kingdom. The call into the kingdom is a call into a new covenant, one made in Jesus’ blood (26:28).

In the prologue to the Gospel of Mark, the narrator reveals the identity of Jesus (1:1). Jesus is presented as the one who brings good tidings of salvation (cf. Isa. 40:9; 52:7; 61:1). The centrality of the gospel, the good news (Mark 1:14–15), is evident.

Luke likewise presents the preaching of the good news as a main purpose of Jesus’ ministry (4:43). The content of this good news is the kingdom of God (4:43; 8:1; 16:16). When the disciples of John the Baptist asked Jesus if he was the one who was to come (7:20), Jesus answered, “Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, those who have leprosy are cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor” (7:22). The kingdom of God, as presented in Luke, brings freedom for the prisoners, recovery of sight for the blind, and release for the oppressed (4:18). Jesus’ healings and exorcisms announce the coming kingdom of God already present in the ministry of Jesus (4:40–44; 6:18–20; 8:1–2; 9:2; 10:8–9).

In the Gospel of John, Jesus testifies to the good news by way of signs throughout his ministry. These signs point to Jesus’ glory, his identity, and the significance of his ministry. Jesus is the Messiah, the Son of God, who offers eternal and abundant life. This abundant life is lived out in community.

In the Gospel of John, the disciples of Jesus represent the community of God (17:21). The disciples did not belong to the world, but they continued to live in the world (17:14–16). Throughout his ministry, Jesus called his disciples to follow him. This was a call to loyalty (Matt. 10:32–40; 16:24–26; Mark 8:34–38; Luke 9:23–26), a call to the family of God (Matt. 12:48–50; Mark 3:33–35). Jesus’ declaration “On this rock I will build my church” (Matt. 16:18) was preceded by the call to community. Jesus’ presence as the head of the community was replaced by the promised Spirit (John 14:16–18).

Jesus’ ministry continued in the community of Jesus’ followers, God’s family—the church. Entrance into the community was obtained by adopting the values of the kingdom, belief, and through the initiation rite of baptism (Matt. 10:37–39; 16:24–26; Mark 8:34–38; Luke 9:23–26, 57–62; John 1:12; 3:16; 10:27–29; Acts 2:38; 16:31–33; 17:30; Rom. 10:9).

The Quests for the Historical Jesus

The quest for the historical Jesus, or seeking who Jesus was from a historical perspective, is a modern phenomenon deemed necessary by scholars who claim that the NT Gospels were written long after Jesus’ death and were heavily influenced by the post-Easter understanding of the church.

The beginning of this quest is often dated to 1770, when the lecture notes of Hermann Samuel Reimarus were published posthumously. Reimarus had launched an inquiry into the identity of Jesus that rejected as inauthentic all supernatural elements in the Gospels. He concluded that the disciples invented Jesus’ miracles, prophecies, ritualistic religion, and resurrection. Reimarus’s conclusions were not widely accepted, but they set off a flurry of rationalistic research into the historical Jesus that continued throughout the nineteenth century. This became known as the “first quest” for the historical Jesus.

In 1906 German theologian Albert Schweit-zer published The Quest of the Historical Jesus (German title: Von Reimarus zu Wrede: Eine Geschichte der Leben-Jesu-Forschung), a scathing indictment of the first quest. Schweitzer’s work showed that nineteenth-century researchers re-created Jesus in their own image, transforming the historical Jesus into a modern philanthropist preaching an inoffensive message of love and brotherhood. Schweitzer’s conclusions marked the beginning of the end for this first quest. Schweitzer himself concluded that the historical Jesus was an eschatological prophet whose purposes failed during his last days in Jerusalem.

With the demise of the first quest, some NT scholars, such as Rudolf Bultmann, rejected any claim to being able to discover the historical Jesus. This trend continued until 1953, when some of Bultmann’s former students launched what has come to be known as the “new quest” for the historical Jesus (1953–c. 1970). This quest created new interest in the historical Jesus but was still dominated by the view that the portrait of Jesus in the Gospels is largely a creation of the church in a post-Easter setting.

As the rebuilding years of the post–World War II era waned and scholars started to reap academic fruit from major archaeological finds such as the DSS, research on the historical Jesus moved on to what has been called the “third quest.” This quest seeks especially to research and understand Jesus in his social and cultural setting.

Lake of Gennesare

A large, freshwater lake in the northern, Galilee region of Israel measuring thirteen miles long, eight miles wide, and between 80 and 150 feet deep. Because it is shaped like a harp, the OT refers to it as the “Sea of Kinnereth,” which comes from the Hebrew word for “harp” (Num. 34:11; Deut. 3:17; Josh. 13:27; 19:35). It is also called “Lake of Gennesaret,” which derives from the lush Plain of Gennesaret nearby (Matt. 14:34), and the “Sea of Tiberias,” which comes from the name of the most prominent city on its banks (John 6:1; 21:1).

The Sea of Galilee is located about sixty miles north of Jerusalem and is fed by the Jordan River. It is surrounded by mountain peaks and cliffs, except on the southern side, where the Jordan River flows out of it. These peaks form a valley and make for strong, frequent, and unexpected storms as the Mediterranean winds blow down the western slopes and swirl across the sea. Jesus demonstrated his power over nature as he calmed such violent storms (Matt. 14:22–33; Mark 6:45–51; John 6:16–21).

The Sea of Galilee boasted a large fishing industry, which provided the ideal location for Jesus to call his first disciples—Peter, Andrew, James, and John, who were fishermen (Mark 1:16–20). Much of Jesus’ ministry in the Synoptic Gospels took place in the towns around the Sea of Galilee. The Sea of Galilee provided an abundance of fishing illustrations (Matt. 13:48) and lessons on discipleship. Its shore may have provided a convenient location for the feeding of the five thousand (Matt. 14:13–21; Mark 6:35–44; Luke 9:10–17; John 6:1–13). After Jesus’ resurrection, his disciples briefly returned to their fishing nets on this lake, resulting in the miraculous catch of 153 fish (John 21:11).

Nativity of Christ

The founder of what became known as the movement of Jesus followers or Christianity. For Christian believers, Jesus Christ embodies the personal and supernatural intervention of God in human history.

Introduction

Jesus’ Life

The Identity of Jesus Christ

Jesus’ Purpose and Community

The Quests for the Historical Jesus

Net

Nets, probably manufactured from thread fiber made from the bark of trees and knotted together, are used in the OT mostly for warfare or hunting/trapping people (literally and figuratively) (Job 18:8; 19:6; Ps. 10:9; Prov. 29:5; Lam. 1:13; Ezek. 12:13; 17:20; 19:8; 32:3; Hos. 5:1; 7:12; Mic. 7:2) and for trapping wildlife and birds (Prov. 1:17; Isa. 51:20; Ezek. 13:20). The methods of entrapping prey, including humans, involved digging and covering a pit with a net into which prey would fall and be trapped (Pss. 9:15; 35:7; 57:6; 140:5; 141:10); thus, in Ps. 9:15, “The nations have fallen into the pit they have dug; their feet are caught in the net they have hidden.”

There is also reference to use of nets for fishing in the OT, though these are more limited (Eccles. 9:12; Isa. 19:8; Ezek. 47:10; Hab. 1:15–17). In Hab. 1:15–17 nets (kherem) and dragnets (mikmeret) become symbolic objects of idolatry as they supply the needs of the users who in turn offer sacrifices to them in gratitude.

In the NT, nets are mentioned only in connection with fishing (Matt. 4:18–21; 13:47; Mark 1:16–19; Luke 5:2, 4–9; John 21:6, 8, 11).

Sea of Galilee

Symbol

A symbol is that which stands for something beyond itself. It is usually something material that represents something immaterial, either visually or conceptually. The implied comparison that a symbol presents is far more universal in association than that of a metaphor. The Bible is replete with symbols, using a person, place, number, action, event, object, or image to point beyond itself to reality. As such, symbol is a powerful vehicle of communication, and it is a common feature of all religions. But a symbol may not always reveal the significance to which it refers, since the reality that it represents may not always be apparent. A symbol is conditioned by the culture, history, and context in which it is situated and is capable of multiple meanings. Thus, to fully appreciate the significance that a symbol connotes, interpreters must pay careful attention to its linguistic and cultural-historical background.

Examples of the symbolic presence of God are plentiful in the Bible. In the OT, the rainbow was viewed as a symbol of God’s covenantal promise to preserve his created being (Gen. 9:13). The bronze serpent made by Moses symbolized God’s healing and wisdom (Num. 21:9). In Israelite worship the altar symbolized the meeting place of God; the ark, the presence of God; and the temple, the divine abode. Similarly, priestly vestments were symbolic, from the rope to the ephod to the turban, which made the priest himself the extension of God’s presence. In the NT, Christ’s incarnation made visible the presence of God. Christ is not a symbol, for he is the image of God. Many Christians understand the Lord’s Supper to symbolize Christ’s presence. The cross and the fish (ichthys, which in Greek is an anagram for “Jesus Christ, Son of God, Savior”) are two remarkable symbols, both representing the Christian faith in church history.

Symbolic actions are common in the Bible. Certain actions introduce new meaning beyond their immediate contexts. In the OT, for example, an Israelite slave allowed his owner to pierce his ear to symbolize his total and permanent slavery (Exod. 21:6). Also, the surrendering of a shoe symbolized the surrendering of all personal rights of inheritance (Ruth 4:7). In the OT, circumcision was a symbol of the covenant that God made with Abraham (Gen. 17:1–14) and of initiation into the covenant community (Ezek. 28:10; 31:18; 32:19). In the NT, this symbolic meaning is described by new actions. Water baptism had become a ritual symbol of the new covenant (Col. 2:11) and of incorporation into the Christian community (1 Cor. 12:13). Also, the prophetic messages were told in symbols. The prophets performed actions to reveal the will and message of God (Isa. 20:2; Jer. 13; Ezek. 4:1–3; Acts 21:10–11). In the NT, the miracles of Jesus were not simply deeds of sympathy; they demonstrated the coming of the kingdom of God (Luke 9:11).

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1. We Have Nothing Here

Illustration

David E. Leininger

Lord, we have nothing here but five loaves and two fish. That is the response of the ages when people feel overwhelmed by the world around them. It is the response of the parent worried about her child. The child has so many peers who exert so much pressure and is with those peers at school and at play far more than he is with the parent. So many influences; so many temptations to face... Parents hungry for answers ask "What are we to do? We have nothing here but five loaves and two fish."

It is the response of the small business owner in the face of a changing economy. How can he compete with the big chain store that has just opened, one that advertises "Twenty thousand items under one roof?" He is hungry for answers about how he can keep the little family-owned store open? After all, he doesn't have 20,000 ANYTHING; he has "nothing here but five loaves and two fish."

It is the response of the employee whose boss makes life miserable and never has a good word for anyone. In fact, there are things going on around the office that just ought not to be. "Business ethics" has become an oxymoron. Should you blow the whistle? Feel free...if you do not want the job anymore. Does the word "downsize" strike a familiar note? What then? Good jobs are scarce out there - the bills keep coming in and the kids still have college to be paid for. A worker hungry for the chance to do the right thing says, "Nothing here but five loaves and two fish."

2. Whose Hands?

Illustration

Source Unknown

If I might paraphrase what some unknown writer penned a few years back: “A basketball in my hands is worth about $50. A basketball in LeBron James’ hands is worth about $100 million. It depends whose hands it’s in. A baseball in my hands is worth about $10. A baseball in former New York Yankees’ third baseman Alex Rodriguez’s hands is worth $30 million. It depends whose hands it’s in. A golf club might be worth $50 in my hands. In Phil Michelson’s hands it’s worth 100s of millions. It depends whose hands it’s in. A rod in my hands will keep away a wild animal. A rod in Moses’ hands will part the mighty sea. It depends whose hands it’s in. A sling shot in my hands is a kid’s toy. A sling shot in David’s hand is a mighty weapon. It depends whose hands it’s in. Two fish and 5 loaves of bread in my hands is a couple of fish sandwiches. Two fish and 5 loaves of bread in God’s hands will feed thousands. It depends whose hands it’s in.”

3. Jesus Takes Command

Illustration

Phillip Yancy

Only one miracle made it into all four gospels. It transpired on the grassy hills by the shores of the Sea of Galilee at a time when Jesus' popularity and also his vulnerability was cresting. Wherever he went, a throng that included many deranged and afflicted trailed behind.

The day before the big miracle, Jesus crossed the lake to elude the masses. Herod had just executed John the Baptist, Jesus' relative, his forerunner and friend, and Jesus needed time alone to grieve. Doubtless, John's death provoked somber thoughts of the fate awaiting him.

Alas, there would be no secluded retreat. A huge swarm of yesterday's multitude made the ten-mile journey around the lake and soon hundreds, even thousands of people clamored around Jesus. "He had compassion on them," says Mark, "because they were like sheep without a shepherd." Instead of spending the day renewing his spirit, Jesus spent it healing the sick, always an energy drain, and speaking to a crowd large enough to fill a modern basketball arena.

The issue of food came up. What to do? There are at least five thousand men, not to mention the women and children! Send them away, suggested one disciple. Buy them dinner, said Jesus. What? Is he kidding? We're talking eight months' wages!

Then Jesus took command in a way none of them had seen before. Have the people sit down in groups of fifty, he said. It was like a political rally--festive, orderly, hierarchical--exactly what one might expect from a Messiah figure.

Unavoidably, we moderns read Jesus' life backwards, knowing how it turns out. That day, no one but Jesus had a clue. Murmurs rustled through the group on the packed hillside. Is he the one? Could it be? In the wilderness, Satan had dangled before Jesus the prospects of a crowd-pleasing miracle. Now, not to please a crowd but merely to settle their stomachs, Jesus took two salted fish and five small loaves of bread and performed the miracle everyone was waiting for.

Three of the Gospels leave it at that. "They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces of bread and fish," reports Mark with masterful understatement. Only John tells what happened next. Jesus got his time alone, at last. As the disciples rowed back across the lake, fighting a storm all the way, Jesus spent the night on a mount, alone in prayer. Later that night he rejoined them by walking across the water.

4. Jesus Feeds the Five Thousand - Sermon Starter

Illustration

Brett Blair

Philip stood looking out at the masses that were now approaching. I'm not sure what was on his mind, perhaps thrilled by the success they were having. Jesus, watching over Philip's shoulder, asks, "Philip, where shall we find bread for these people to eat?" Philips gives a realistic appraisal of the situation: Eight months wages would not be enough to feed everyone so much as a little nibble. But we are let in on a little secret. Jesus is testing and I think teasing Philip a bit here. Jesus already knows he will feed them by multiplying five small barley loaves and two small fish.

Jesus is ahead of Philip. He is the pacesetter. He is out in front of them all, minutes ahead sizing up the situation providing the solutions before we even know what the problems are. He is the unique one, the measure by which all others gauge their lives.

The feeding of the five thousand is a miracle on a grand scale but if we concentrate too hard on the miracle we will miss the message in the background.

1. What are we to learn from a small meal?
2. What are we to learn from this big miracle?
3. What are we to learn from the long awaited messiah?

5. The Wounded Healers

Illustration

Ron Lavin

With all its imperfections, sins, blemishes, and warts, the Church of Jesus Christ is the intended healer of the world's wounds. Christians are called to be compassionate, wounded healers.

Perhaps, Henri Nouwen, the Roman Catholic theologian, has said this better than anyone else. The author of many books, Nouwen speaks of Christians as "wounded healers" who have compassion.

Compassion is not pity. Pity lets us stay at a distance. It is condescending.

Compassion is not sympathy. Sympathy is for superiors over inferiors.

Compassion is not charity. Charity is for the rich to continue in their status over the poor.

Compassion is born of God. It means entering into the other person's problems. It means taking on the burdens of the other. It means standing in the other person's shoes. It is the opposite of professionalism. It is the humanizing way to deal with people. "Just as bread without love can bring war instead of peace, professionalism without compassion will turn forgiveness into a gimmick."

6. God Lets Us Help

Illustration

Leonard Mann

Ethan Allen was a big, voluble, rather flamboyant Vermonter, Colonial patriot, a somewhat controversial hero of the American Revolution. He organized a rag-tag army of freedom-lovers known as the Green Mountain Boys. On May 10, 1775, Allen and his "Boys" captured from the British the strategic Fort Ticonderoga. Having returned from this successful venture, Allen did something which he was wont to do sometimes as the mood suited: on Sunday morning he attended church. During the service the pastor offered a long prayer, a great deal of which was an offering of praise to God for the liberation of Fort Ticonderoga. How great was God, and how good, to have wrested that fort from the enemy! Ethan Allen, having sat through as much of this as he could endure, interrupted the pastor, saying, "Parson Dewey ... Parson Dewey, please mention to the Lord that the Green Mountain Boys were there!"

The plain fact is, of course, that wherever God has done things in the world somebody has been there helping him do them. Yes, perhaps Jesus could have fed that multitude without the five loaves and two fish which the disciples brought to him, but he didn't. He let his disciples help, and he used what they brought.

7. Moving Fences

Illustration

Jerry Fuller

Many years ago, there was a woman who lived in a small village in France. Trained as a nurse, she devoted her life to caring for the sick and needy. After many years of kind and selfless service to the village's families, the woman died. She had no family of her own, so the townsfolk planned a beautiful funeral for her, a fitting tribute to the woman to whom so many owed their lives.

The parish priest, however, pointed out that, because she was a Protestant, she could not be buried in the town's Catholic cemetery. The villagers protested, but the priest held firm. It was not easy for the priest either, because he too had been cared for by the woman during a serious illness. But the canons of the Church were very clear; she would have to buried outside the fence of the cemetery.

The day of the funeral arrived, and the whole village accompanied the woman' s casket to the cemetery, where she was buried outside the fence.

But that night, a group of villagers, armed with shovels, sneaked into the cemetery. They then quietly set to work moving the fence.

More astounding than Jesus' feeding of the crowds with a few pieces of bread and fish is Jesus' transforming the crowd into a community, a community united in their need for one another, in the bread they share, in the love of Christ who has brought them together. Christ empowers each one of us to perform our own miracles of creating community when we "move the fences" to include outsiders, when we welcome the rejected and forgotten to our tables, when we give of what little we have, joyfully and gratefully, for the sake of others, when we welcome one another as we would welcome Jesus.

8. The Mystery and the Glory of the Kingdom of God

Illustration

Scott Hoezee

We live in a universe and in a world with huge threats to existence and with sickeningly large social and geopolitical problems. There are meteors hurtling through space, many of which would wipe out life on earth if they struck us. There are dictators harboring or seeking weapons of mass destruction, many of which threaten our survival as a species. In the Middle East but in so many other places, too, there are seemingly intractable hatreds and prejudices between and among various ethnic groups. There are diseases like viruses galloping through continents, threatening to wipe out the tens-of-thousands if not hundreds. Hunger and poverty loom up like a whole mountain range of daunting problems whose heights we don't know how to scale.

Yet in the midst of all these threats from within and from without, in the face of great sin and evil, faced with maladies that are global in scope, we Christian people swing in with no more than that simplest of all messages: Jesus saves. A Jewish carpenter's son from halfway around the world and from over 2,000 years ago is the one we hold up as some kind of solution. And not a few folks today want to say, "Give me a break!"

To so much of our size-crazed culture, the gospel is too small for the task at hand. In the face of untold millions of starving people, we seem to offer just five loaves and two fish. In the face of trillion-dollar federal and international budgets, we seem to celebrate the widow's penny going into the collection plate. In the face of hostile terrorists and repressive regimes headed up by the hounds of hell itself, we dispatch lamb-like folks to China and the Sudan and Afghanistan as missionaries witnessing to the Lamb who was slain. None of it seems equal to the task of reaching, much less changing, this sorry and troubled old world. Yet as Mark 4 reminds us, hidden in the midst of all that is a small mystery — hiding the uncontainable glory — of the kingdom of God.

9. Handicap's Triumphs

Illustration

Editor James S. Hewett

John Bartel was a healthy, athletic, twenty-year-old young man who was gradually taking full charge of the family dairy farm with all its multiple duties.

It was a beautiful spring day in the lusciously green Fraser Valley, British Columbia. The grass was just right for filling the huge silos for winter feed. John was busily unloading the heavy fodder into the silage cutter and blower when a large bunch momentarily stopped the conveyer belt. By sheer habit, John stepped on the guilty bunch to get it moving again while his eyes selected the next place to insert his pitchfork, when he felt a tug on his right leg and he watched in horror as his foot and then his leg were shredded and sent up into the silo.

When he finally extracted himself, all he had left was a three-inch stub. Praying earnestly all the while, he undid his pant belt and used it as tourniquet to stop the profuse bleeding. Painfully, he dragged himself into the milk parlor of the dairy and called for an ambulance.

A few days after the operation and cleanup, he sat in his wheelchair in the hospital sun room, feeling sorry for himself and wishing himself dead rather than handicapped for the rest of his life. He noticed another wheelchair enter the room. A middle-aged man sat there with a blanket around him and looked at John with some disdain and said, "Young man, shame on you whining away like that here. You should be thankful that you are alive and healthy!" John replied a bit tersely, "You don't understand .... My leg is gone forever!" "Well, then, look at this," replied the man as he threw off the blanket and revealed two stubs about as long as John's. He then continued, “Young man, get well; then go out there and prove to the world that you can do as much with one leg as anyone else who has his two legs."

John went back to the farm and after a number of fittings, had a mechanical leg and foot made to suit his needs. He milks up to seventy cows at a time for his livelihood. He has taken over full possession of the family farm. John swims and water-skis (he always slaloms), he was featured in a sports magazine a few years ago as an ardent downhill skier. John Bartel married my niece. When I officiated at the wedding, I suggested they could remain standing for the prayer of blessing, but John said, "No way, I can kneel down and get up like everyone else on my own when the prayer is over."

They have a fine family of three children. John takes the oldest boy, no weight, to the top of the five thousand foot Mount Cheam as they both ride their trail motor bikes along that mountain trail. John and his wife Margaret were the youth leaders in their church for a number of years. He is now about thirty-three and has proven that he can do everything with only one leg and more than others can do with two, at least nearly everything ... he can’t stand only on his mechanical leg. He has a good sense of humor and a living, practical faith in the determination to succeed. And he is successful in so many ways and an encouragement and example to everyone. John would say, "I can do all things through Christ, which strengthens me."

10. What Are We To Do About This?

Illustration

J. Dudley Weaver

The telephone rings, you answer, it's someone from the church. After a bit of polite chit-chat, the caller gets to the point: "The reason I'm calling," she confesses, "is that we would really like it if you would consider teaching Sunday School next year, or serving as a Presbyterian Women's Ministry leader, singing in the choir, chairing a particular committee, whatever." And you think: "Dear God, they must really be scraping the bottom of the barrel," or "I already have so much to do," and all of the good, logical reasons for not saying "yes" come immediately to mind.

Someone asks you to lunch. You know each other, but then again, you really don't. He says, "I'll be honest with you. I'm about as lonely as I have ever been in my life. I need a friend, someone to talk with, and I was hoping you would be that person for me." And you think, "Oh, Lord, I'm not up to this."

A friend gives every evidence of addiction; a neighbor's child bears the marks of abuse but you're not sure. . . It would be easier, and probably smarter for you personally, just to stay out of it all, to mind your own business.

You may feel sorry for the person trying to recruit volunteers in the life of the church; sorry for the person who needs a friend; sorry for the friend with the addiction, for the child with the bruises and burns, but when you add it all up all you have to offer are five little loaves of bread and two scrawny fish. There is nothing that you can do. The task is simply beyond the scope of your ability, the limits of your time and energy, and so what you do is nothing. Jesus, though, keeps asking "what are we do to about this?" Why can't he leave well enough alone?

11. Lowered Expectation

Illustration

John Marks Templeton

Would it surprise you to learn that everything in your life right now is pretty much the way you made it? That from hundreds of options you chose your responses to whatever situations presented themselves? Would you agree that you have exercised the capacity to choose what you have received? If so, doesn't it stand to reason that if you made the choice in the first place, you can change it?

What a powerful notion! Whatever happens to you, you can say, "I am the master of my life."

But just as the good that comes to you is a demonstration of your mastery, so is the negative. Consider how hopping fleas are trained. The fleas are put into a glass jar. As they try and jump in the jar, they bump their heads on the lid. Over time, they forget they can jump and, for fear of bumping their heads, never go beyond the limits of the jar, even though the lids have been removed. Through continued failure they have become conditioned to confinement. So it is with us, if we let it be. Our self-made limitations sometimes cause us to forget that we can fly. We respond like the disciples, "We only have five small loaves of bread and two fish. We often needlessly confine ourselves to glass jars. We may yearn to use our lives creatively, but our invisible prisons remind us: "You can't do that. It isn't practical. You're not smart enough. It will cost too much. People will laugh at you. You're too young. You're too old. Your health won't allow it. Your parents won't allow it. It will take too long. You don't have the education."

But suppose we could remember that we were made to achieve? Suppose that we could remember that miracles do happen? Suppose we really believed that we are children and heirs of this magnificent universe? Would we then still allow our jars to limit us to hopping just so far and no further? Suppose we became aware that resentments, hurts, hates, grudges, illness, greed and the like are glass jars that have been, or can be, removed, that, indeed, we may be hampered by the illusion of our own self-imposed limitations? We attract to ourselves whatever our minds are focused upon.

Once aware, we can change and then we will no longer be confined to that glass jar. We will be ready and able to achieve.

12. Compassion for the Suffering

Illustration

Glenn E. Ludwig

In England in the 1940s a young woman entered Oxford University with little focus. She had no idea what to do with her life. But she soon came under the influence of a colorful professor of English, a writer with a gift, named C.S. Lewis. She became a Christian through much of his influence.

She left Oxford, against the advice of friends and family, and began to study nursing. After five more years of rigorous training, she was certified as a nurse.

But her story doesn't end there, for her questing, Christian spirit would not let her rest with the way things were. You see, she ended up working on a cancer ward in a London hospital. Gradually, she came to realize that most of the doctors ignored the patients who were deemed terminally ill. As a result she watched many of them die virtually alone.

Greatly troubled she felt that Christian compassion needed to be expressed to these patients in a visible way. She approached the hospital administration with an idea she had for surrounding those dying of cancer with friends and loved ones during their last days, rather than isolating them in sterile rooms with strangers. Her radical ideas were quickly rejected.

But undaunted, she decided to enroll in medical school to try to make a difference even though she was already 33 years old and would not graduate until she was 39. This she did and later a movement soon grew around her ideas that made it possible for dying patients to live their days in a setting of love and support.

Cicely Saunders, out of Christian compassion and a sense of calling to help in a specific way, began this movement in England in the 1950s. It later moved to the Americas and is now used everywhere and in every town. It is called the Hospice Movement, and it draws its inspiration from Jesus' own passion and compassion for his children -- "as a hen gathers her brood under her wings."

My prayer is that God will continually come to us in new ways and in fresh images, so that more Cicely Saunderses among us can be moved and inspired to take risks to join in God's compassion for his children. Amen.

13. Bread Is Wondrous

Illustration

Ladislas M. Orsy wrote: "There is something wondrous in the taste of bread. It is so ordinary yet it is so good. It is very democratic. It nourishes the poor and the rich. It goes well with meat or fish, with fruit or cheese. It may return three times a day to the table; it may even stay there all day long. Yet it never outstays its welcome." Jesus Christ said, "I myself am the bread of life. No one who comes to me shall ever be hungry; no one who believes in me shall ever thirst."

14. We Are Not Ghosts

Illustration

Keith Grogg

On Easter morning, before the sunrise service in Carolina Beach, I was standing next to my friend Steve Hall, the minister at St. Paul's Methodist. And the sun hadn't quite peeked out above the horizon, but there was a spectacular red glow all along the skyline, reflecting on the ocean. And I was just about to say, "Steve, I can't figure out why I'm not out here every morning," but he had started to speak first, and he said, "Why am I not out here every morning?"

John, the most sacramental of the four evangelists, puts this scene with the risen Jesus on the beach; and Jesus has built a little campfire, and he asks the disciples returning from their morning trawl to bring some fish to add to the ones he's already got on the grill, along with bread that he has provided.

But Luke has it happening in the house in Jerusalem where the disciples are gathered, and it is evening.

In both cases, Christ's presence is as real as it gets, and he is so alive that, like you and me and every human being in the world, he needs something to eat.

As you and I, members of the body of Christ, try to minister to the world around us, may we remember the real, tangible, physical needs of this world that God loved so much that God gave his only Son.

We are not ghosts. We can do things, build things, make things, share things. And occasionally, when we have done our daily work for the physical well-being of this absolutely real world, we will have the privilege of sitting at table together, in the presence of the one who opens our eyes, and makes our breaking bread together a sacrament.

15. Cook

Illustration

Stephen Stewart

1 Samuel 9:23 - "And Samuel said to the cook, ‘Bring the portion I gave you, of which I said to you, "Put it aside." ’ "

Cooking for the family was done by the woman, just as today, although, also as today, men occasionally did it. The only professional cooks were in the homes of the very wealthy, and the royalty, and these were probably female slaves. They were probably trained by a type of apprenticeship, and were usually very well treated.

The Jews liked eating in the open air, and would often take their meals in the courtyard; but in the winter they had to be indoors, usually in the one large room that served the family for all its needs. The times of meals were flexible - they ate when they were hungry. The great majority of the people had only two meals a day, the one very early before going to work; the other in the evening when work was done. The evening meal was the only one that required much preparation - the other was merely a snack affair.

A fire in the open air was often considered good enough for cooking: the custom was to hollow out a place and border it with two stones - indeed, the Hebrew word for a cooking fire comes from the same root as "to hollow." There were also little portable stoves with two holes, in which straw and grass were burned. Meat was roasted in an oven, cooked in oil, boiled in water, or cooked on a griddle. Most people preferred boiled meat and fowl. Fish was a staple of the Jews and was boiled or roasted on a wooden or iron spit over a charcoal fire. Many vegetables were eaten raw, but lentils and greens were boiled in oil or water.

The Jews liked their food strongly seasoned. They added not merely salt, but also mustard, capers, cumin, rue, saffron, coriander, mint, dill and jeezer (a kind of wild rosemary); all these were continually used, as well as garlic, onions, and shallots. Pepper was scarce and very expensive: it came in the caravans all the way from India.

Cooking utensils were a shallow iron plate and a frying pan, neither of which had handles until a later time. Cooking pots and dishes were of unbaked, unglazed clay. Deep-fat frying was done on a griddle. Copper kettles and pans were available in later times, but they were very costly.

Knives were made of flint and, later, bronze. Forks were used only in the preparation of food, not in the eating. A kind of flat, broad cup made of tinned metal served instead of a plate - metal because of the ritual uncleanness of earthenware - or else a flat cake of hard bread.

Of course, there were also obligations and restrictions connected with their food. There was the obligation of tithing the slightest thing that made part of any meal, so that the priests should have their due share. In the preparation of dishes, there were the following requirements: lamb had to be roasted over wood from the vine; halme, a kind of aromatic pickle, used for preserving fish, was so carefully regulated that a whole paragraph of the fourteenth chapter of the tractate Shabbath is devoted to it. But above all there were the laws concerning what might and might not be eaten, and it was exceedingly dangerous to disobey them. Pork was absolutely forbidden; the hare was considered an unclean animal; the rabbis disagreed about the camel, and some forbade use of its milk. There was a very rigorous prohibition against eating the flesh of any animal that had not been bled.

The cooks in wealthy households planned the menus, calculated the amount of food needed, bought the food, cut and boned meats and fowl, and the head cook supervised the preparation, cooking, and serving of the meal.\

Today’s cook or chef works in much the same way, depending, of course, on the type of home in which he serves. The most interesting change, perhaps, is the switch from women to men as the chefs and accepted masters of the cordon bleu of today.

16. It IS Enough

Illustration

Johnny Dean

In an article in The Christian Century magazine the problem of homelessness in America was being addressed. It was a long article, it was the cover story, discussing every possible aspect of the problem. And in this long article, this extensive examination of a serious problem, in a Christian publication, not one mention was ever made of the church and what the church could do to help. Homelessness? Sounds like a government problem to me! Send them away, Jesus.

But Jesus says, "No. You give them something to eat. You take care of their needs." And despite the protests of his followers that they just don't have enough to do that, Jesus takes what they have - a lunch basket brought by a small boy, containing only a couple of loaves of bread and some fish. And he blesses it, breaks it, and gives it back to them and - what do you know? - It IS enough!

17. The Negative Verses the Positive

Illustration

Bill Bouknight

Outside a small town in New Mexico is a sign that reads as follows: "Welcome to Portales, New Mexico, home of 12,493 friendly folks and 8 or 10 grouches."

Isn't that the way it is everywhere? There are always a few negative folks around to tell you that Murphy's laws will ruin everything. I like the story about the little boy who was trying to raise some money by collecting old bottles, going door-to-door in his neighborhood. When he came to the home of a woman who was the "town grouch," the little boy asked, "Do you have any coke bottles?" "No," she replied with a scowl. Then he said, "Do you have any old whiskey bottles?" "Young man," the woman replied, "Do I look like the type of person who would have old whiskey bottles?"

The little boy studied her for a moment and then asked, "Well, do you have any old vinegar bottles?"

Isn't it tragic that some people go through life so negative and sour and bitter? And if you don't watch out, they will infect you with their thinking.

How can we live positively in this world where much is discouraging? I think I see some clues in one of the miracle stories of the Bible. Jesus once fed 10,000 people with only five loaves of barley bread and two little fish. The disciples saw the negatives but Jesus understood the positive presence of a little food.

18. Too Easily Satisfied

Illustration

Scott Hoezee

Today as much as ever, people need to know that this kingdom is real and available. They need to see the joy and the possibilities of that kingdom in us. Because often people are too easily satisfied just to make do with what is quick and easy and cheap. People settle for sex or liquor or a rock band or the distractions provided by entertainment. They look to these things to save them, or at least to help them move forward in a grim world. But, as C.S. Lewis once wrote, we are far too easily satisfied. We're like a child who turns down an invitation for a day at the beach and chooses instead to stay sitting in a slum alley making mud pies just because the child really can't imagine how much better a day at the shore can be. "What could be better than making these slimy mud pies?" the child might think. Ah, if only he knew!

Or as Dallas Willard writes, when he was a boy, rural electrification was just happening and power lines were being strung throughout the countryside. But suppose even after the lines were up and running, suppose you ran across a house where the weary family still used only candles and kerosene lanterns for light, used scrub boards, ice chests, and rug beaters. A better life was waiting for them right outside their door, they were, not far from it, if only they would let themselves be hooked into the power lines. "My friends," you could proclaim, "electricity is at hand!" But suppose they just didn't trust it, thought it was too much of a hassle, and anyway didn't believe the promises that things might be easier with this newfangled juice running into their house. "If it's all the same to you, we'll stick with the old ways."

Maybe the kingdom is like that: it's here, not far away, it's real, it is right outside your door. The kingdom of God is at hand! A heart of love can help you draw near to it. Don't be so easily satisfied with the temporary pleasures of sex and money, power and food, cable TV and the wonders of technology. A better, exciting, hopeful, joyful kingdom of life is real. We need to be in the business of driving away the demons of doubt, despair, cynicism, arrogance, and anything else that hinders people from believing our message and so entering Jesus' kingdom. The kind of unclean spirits Jesus so routinely encountered have not gone off duty, my friends. Just look around. It is because they remain so real and powerful that we must proclaim and also live under the rule of God right now. The kingdom of God is at hand. We live knowing that this is true! We live to help others believe it, too.

19. A Model of Faith

Illustration

Jerry Goebel

It may come as a shock to most Christians today, but we would do better to use this woman as a model of faith even more than the disciples. After all, we are neither Jewish nor Galilean; we have no familial claim or geographical claim to Jesus.

While the woman learns that the power of faith lies internally, the disciples learn that faith can't be measured by proximity to Jesus. They are right next to the Lord and yet they see the woman as a bother. They don't lead her to Jesus or attempt to heal her daughter, her faith does that. They are too blinded by their social and religious prejudice to offer miracles to anyone.

Jesus words are obviously not meant to cut down the woman (her compassion runs too deep to care if she is insulted). The words of Christ are meant to reprimand the disciples—and us—when our politics and religious agenda blind us to compassion.

Which faith most resembles mine? Am I like the cocksure disciples steeped in religious and cultural prejudice, deeply self-assured of my proximity to Jesus? Or, am I like the outcast woman of Lebanon, indentured by compassion and uncaring of insults if I can just save one soul?

20. A Power Higher Than I

Illustration

William B. Kincaid, III

After trying everything else, Shelly was present for her first Alcoholics Anonymous meeting. Skeptical and listening half-heartedly at first, the words of Martha caught her attention. Martha told the group, "I just knew that I could handle alcohol and my other problems on my own, but I couldn't. Seven years ago I came to my first A.A. meeting and since that time I have grown as a person beyond anything I could have ever imagined."

Martha exuded confidence and depth. She spoke of a power "higher than I," the God of Jesus Christ, and the way in which God now lived at the center of her life. Her words oozed with sincere encouragement and concern. Most of all, Martha exhibited a thankfulness which words could not express. Shelly, who came to the meeting doubtful that anything she would hear would change the way she felt or thought, made her way to Martha when the meeting was over. "I want what you have," Shelly told Martha, "I want what you have."

Shelly wanted the compassion and depth and hope which Martha knew, but she may not have realized fully how Martha came to know those things. Martha learned compassion from a time of deep personal suffering. She acquired spiritual depth from hours of praying when there was nowhere else to turn. She discovered hope by taking one step at a time because "one day at a time" was too much to be expected.

Shelly said, "I want what you have. Where do I get it?" And Martha told her, "It comes from being right where you are and doing just what you are doing." Martha went on to tell Shelly the oddest story about learning compassion when we are hurting, and learning love when we are excluded, and learning hope when we are helpless. In short Martha said that it is out of Egypt that we are called.

21. Pastoral Prayer for First Sunday of Lent

Illustration

Joel D. Kline

Gracious God, how blessed we are to live and serve as a community of Your people. Gifted with the beauty of creation surrounding us, lead us into significant relationships that nurture and challenge us, as we experience the promise of life, and are grateful.

Lead us now, O God, as we seek, in this season of Lent, to journey with our eyes fixed on Jesus.

Lead us in righteousness, that our journey might be a journey in which we embrace Christ's ways of compassion and justice, grace and mercy, hope and right living.

Lead us, God, in peace, as we seek to keep our eyes fixed on Jesus.

Fill us with a peace that passes all human understanding, a peace the world cannot give to us, neither can it take away.

But, holy God, let us never be satisfied with personal peace alone. Lead us into paths of peacemaking and reconciliation. And God, we pray that You might soften the hearts of those world leaders who are far more inclined to wage war than to seek peace.

God, where there is brokenness, form us into instruments of forgiveness.
Where there is despair, make of us channels of Your hope.
Where there is division, may we be empowered to bring healing and wholeness.
Where darkness abounds, grant us courage to walk in the light, our eyes fixed on Jesus, the light of the world.

God of healing and compassion,

We hold before You now those in special need of Your healing touch …

God, make us mindful of those among us this day who silently hold hurts and brokenness within them. Teach us to look into one another's eyes and hearts.

We pray for those experiencing pain in their significant relationships, those who are yearning for new beginnings in life. We pray, O God, for young people facing untold pressures and challenges, and for older persons seeking to come to terms with limitations and losses. Whatever our life situations, O God, lead us in paths of right living, our eyes fixed on Jesus Christ our Lord, through whom we pray. Amen.

22. Wash One Another's Feet

Illustration

Lee Griess

Sociologist Robert Wuthnow of Princeton University has explored how it is that people make everyday ethical decisions. Many people, he found, perform deeds of compassion, service, and mercy because at some point in their past someone acted with compassion toward them. He wrote, "The caring we receive may touch us so deeply that we feel especially gratified when we are able to pass it on to someone else."

He tells the story of Jack Casey, who was employed as an emergency worker on an ambulance rescue squad. When Jack was a child, he had oral surgery. Five teeth were to be pulled under general anesthetic, and Jack was fearful. What he remembers most, though, was the operating room nurse who, sensing the boy's terror, said, "Don't worry, I'll be right here beside you no matter what happens." When Jack woke up after the surgery, she was true to her word, standing right there with him.

Nearly 20 years later, Jack's ambulance team is called to the scene of a highway accident. A truck has overturned, the driver is pinned in the cab and power tools are necessary to get him out. However, gasoline is dripping onto the driver's clothes, and one spark from the tools could have spelled disaster. The driver is terrified, crying out that he is scared of dying. So, Jack crawls into the cab next to him and says, "Look, don't worry, I'm right here with you; I'm not going anywhere." And Jack was true to his word; he stayed with the man until he was safely removed from the wreckage.

Later the truck driver told Jack, "You were an idiot; you know that the whole thing could have exploded, and we'd have both been burned up!" Jack told him that he felt that he just couldn't leave him.

Many years before, Jack had been treated compassionately by the nurse, and because of that experience, he could now show that same compassion to another. Receiving grace enabled him to give grace. Jesus said, "Now that I, your Lord and Teacher have washed your feet, you should wash one another's feet."

23. How Do You Measure Success?

Illustration

James W. Moore

Some years ago, Ralph Waldo Emerson wrote these powerful words. Listen…

"How do you measure success?
To laugh often and much;
To win the respect of intelligent people and the affection of children;
To earn the appreciation of honest critics
and endure the betrayal of false friends;
To appreciate beauty;
To find the best in others;
To leave the world a bit better
whether by a healthy child,
a redeemed social condition,
or a job well done;
To know that even one life has
breathed because you lived…
that is to have succeeded."

I like that very much. It's a beautiful statement… but, somehow I want to add one more ingredient to the mix, namely... compassion! The spirit of compassion… the touch of compassion.

24. Journey to Jerusalem - Sermon Starter

Illustration

Brett Blair

In 1536 Reformer William Farel recruited John Calvin to come to Geneva, Switzerland to pastor St. Peter's Church. Calvin, a sickly man all his life, was on his way to Strasbourg to be a quiet scholar, but he relented under this need, this request, to become a pastor.

Two years later, the city fathers publicly banished Calvin from Geneva. Actually, Calvin felt relieved. The moral chaos of the city was terrible. He went to Strasbourg. Three years later in 1541, the same city fathers who had tried to humiliate him begged Calvin to return and help restore order.

He didn't want to go this second time, either, "yet," he wrote, "because I know that I am not my own master, I offer my heart as a true sacrifice to the Lord."

This became the motto of Calvin's life. His emblem would include a hand holding out a heart to God with the inscription, prompte et sincere ("promptly and sincerely"). Promptly and sincerely Calvin answered a call to very difficult task.

Jesus had moved from obscurity to prominence in a matter of months. News of his miraculous healing had spread throughout the region. Crowds flocked to benefit from his powerful presence. His disciples followed him with enthusiasm. The long-awaited kingdom was at hand.

But his fortunes soon began to change. Opposition developed. The crowds got smaller. The zeal of the disciples began to wane. Caesar's reign became more self-evident than God's dawning reign. It was to this background, Luke tells us, that Jesus resolutely "set his face to go to Jerusalem." Why should he spoil success by going to the capital? His strength was in the countryside. But there was no changing his mind. To announce God's reign, he would have to go to the center of earthly power. What caused Jesus to journey to Jerusalem?

1. First, He Knew Who He Was.
2. Second, He Knew Where He Was Going.
3. Third, Jesus Knew Who Walked with Him.

25. Breaking the Rules

Illustration

Charles Swindoll

Charles Swindoll, in his book "The Grace Awakening," tells about one of his youth workers many years ago who was a member of an ethnic church. It was Scandinavian. Being a rather forward-looking and creative young man, he decided he would show the youth group a missionary film. We're talking about a simple, safe, black-and-white religious-oriented movie documentary. That film projector hadn't been off an hour before a group of the leaders in the church called him in and asked him about what he had done. They asked, "Did you show the young people a film?" In all honesty he responded, "Well, yeah, I did." "We don't like that," they replied. Without trying to be argumentative, the youth worker reasoned, "Well, I remember that at the last missionary conference, our church showed slides "

One of the church officers put his hand up signaling him to cease talking. Then, in these words, he emphatically explained the conflict: "If it's still, fine. If it moves, sin!" You can show slides, but when they start movin', you're gettin' into sin.

At first glance verse 41 seems cursory, "Jesus reached out his hand and touched the man." Why does mark mention this touch? Does he want to point out that Jesus took the risk of getting Leprosy? Does he want us to understand the depth of Christ's compassion that he would touch a leper? Is he simply trying to describe the moment? Unfortunately these are not the reasons that Mark carefully describes the touch. It is this TOUCH that gets Jesus into trouble with the religious leaders. It is this direct contact with a leper that banishes Jesus from Galilee. Mark's point is that Jesus broke the Mosaic law when he reached out and touched the man. In Leviticus the law states that a person is unclean if he has an infectious disease such as sores on the skin, and anyone who touches him becomes unclean and has sinned.

Doesn't this sound like our legalistic attitude today? If you heal a leper, fine. If you touch him, sin! You can heal all you want, but when you start touching lepers, your breaking the law and gettin' into sin. Because Jesus touched the leper he was regarded as unclean and a sinner.

Not only was the leper banished from the community but Jesus also because he chose compassion over ceremonial law they drove him out of the town because he chose to touch a man who was "unclean." Describe the sick and hurting as ceremonially unclean and you do not have to deal with them.

26. Identity: Prove Yourself

Illustration

Staff

Setting out from Hamburg, Germany, one day to give a concert in London, violinist Fritz Kreisler had an hour before his boat sailed. He wandered into a music shop, where the proprietor asked if he could look at the violin Kreisler was carrying. He then vanished and returned with two policemen, one of whom told the violinist, "You are under arrest."

"What for?" asked Kreisler.

"You have Fritz Kreisler's violin."

"I am Fritz Kreisler."

"You can't pull that on us. Come along to the station."

As Kreisler's boat was sailing soon, there was no time for prolonged explanations. Kreisler asked for his violin and played a piece he was well known for. "Now are you satisfied?" he asked. They were!

27. An Exalted Christology

Illustration

Will Willimon

John's account of the miraculous feeding is curious, when compared to the synoptic gospels, for a number of reasons. John links the feeding to the story of Jesus' walking on water, and to Peter's confession of faith. Probably, John means thereby to make a strong point regarding the identity of Jesus as the exalted Christ.

Moreover, we should take note that this feeding is set by John in the context of Passover. In John's gospel, Jesus cleanses the temple at Passover and uses the occasion to speak of his impending death (John 2). Later, in John 13, Jesus will speak again of his death in the context of a Passover meal with his disciples.

Unlike Luke's account of the miraculous feeding, as well as Mark's, this meal is not presented by John as a sign of Jesus' compassion for the hungry multitudes. Rather, this feeding is used by Jesus as an opportunity to perform a sign that will be considerably greater than the crowds expected. This is a typical Johnannine moment. In John's gospel, they come to Jesus asking for "water," and he offers "living water." They come hankering for bread, and he gives them "bread from heaven." So again, in today's passage from John, we are alerted that "bread" means considerably more than what we mean when we say, "bread."

We come to Jesus with our bodily, carnal, immediate needs only to be surprised that Jesus seems to be about more than the meeting of our needs. Nothing so satisfies us as a good meal. After their miraculous meal, the crowd immediately thinks of monarchy. Moses earlier gave bread, manna, in the wilderness of the exodus (Deut. 18:18). They hail Jesus as the new king.

John offers us an exalted Christology. Jesus will not be controlled or utilized by the crowd for our purposes. He will not be jerked around in fulfillment of our wants.

28. Truth or Fiction

Illustration

G. Campbell Morgan

There is a tale told of that great English actor Macready. An eminent preacher once said to him: "I wish you would explain to me something."

"Well, what is it? I don't know that I can explain anything to a preacher."

"What is the reason for the difference between you and me? You are appearing before crowds night after night with fiction, and the crowds come wherever you go. I am preaching the essential and unchangeable truth, and I am not getting any crowd at all."

Macready's answer was this: "This is quite simple. I can tell you the difference between us. I present my fiction as though it were truth; you present your truth as though it were fiction."

29. A People of Compassion

Illustration

H. Stephen Shoemaker

Here's a story from the desert tradition: A brother had committed a fault and was called before the council. The council invited the revered Abba Moses to join, but Abba Moses refused. They sent someone to get him, and he agreed to come. He took a leaking jug, filled it with water and carried it with him to the council. They saw him coming with the jug leaving a trail of water, and asked, "What's this?" Abba Moses said, "My sins run out behind me and I do not see them, and today I am coming to judge the error of another?" When the council heard these words they forgave the brother.

In solitude before God, faced only with ourselves, we learn the compassion of God. Perhaps it is not incidental that in the midst of ministry and the unrelenting needs of the crowd, Jesus, the good shepherd, called his disciples to join him in the desert: "Come away to a deserted place all by yourselves and rest awhile."

It is not all rest, all shabbat in the wilderness. There, wrestling with our own hearts in the darkness before God, we learn mercy the shepherd's prerequisite and become a people of compassion.

30. An Arm Around the Shoulder

Illustration

Brett Blair

You will remember Jackie Robinson as the first black man to play Major League baseball. In his first season with the Brooklyn Dodgers, Robinson faced venom nearly everywhere he traveled. Pitchers threw fastballs at his head. Runners spiked him on the bases, brutal epithets were written on cards and spoken from the opposing dugouts. Even the home crowds in Brooklyn saw him as an object of reproach. During one game in Boston, the taunts and racial slurs seemed to reach a peak. To make matters worse Robinson committed an error and stood at second base humiliated while the fans hurled insults at him. Another Dodger, a Southern white man by the name Pee Wee Reese, called timeout. He walked from his position at shortstop toward Robinson at second base, and with the crowds looking on, he put his arm around Robinson's shoulder. The fans grew quiet. Robinson later said that arm around his shoulder saved his career.

31. True Disciples

Illustration

Edward F. Markquart

I have a favorite quotation which is above my desk in my study. The years have passed, and the paper on which this quotation was written has become old, brown and brittle. I borrowed this quotation from Dietrich Bonhoeffer years ago. Bonhoeffer says in his book, The Cost of Discipleship, "True disciples are always few in number. Do not put your hopes in large numbers for true disciples will always be few." Every once in a while as a pastor, when I get caught up by sin and want to see large crowds on Sunday morning which imply (to the eyes of the world and worldly church) that I am a "successful pastor," I remember that Jesus ultimately found power in a small number of transformed lives rather than in the fickle crowds.

32. Get Your Hand off the Intercom!

Illustration

King Duncan

Would you mind a silly story from years gone by? At the end of their first date, a young man takes his favorite girl home. Emboldened by the night, he decides to try for that important first kiss. With an air of confidence, he leans with his hand against the wall and, smiling, he says to her, "Darling, how about a goodnight kiss?"

Horrified, she replies, "Are you mad? My parents will see us!"

"Oh come on!" he says, "Who's gonna see us at this hour?"

"No, please," she says, "Can you imagine if we get caught?"

"Oh come on," he persists, "there's nobody around, they're all sleeping!"

"No way," she says, "It's just too risky!"

"Oh please," he continues, "please, I like you so much!"

"No, no, and no. I like you too, but I just can't!"

"Oh yes you can. Please?"

"No, no. I just can't."

"Pleeeeease?"

Out of the blue, the porch light goes on, and the girl's sister shows up in her pajamas, hair disheveled. In a sleepy voice the sister says: "Dad says to go ahead and give him a kiss. Or I can do it. Or if need be, he'll come down himself and do it. But for crying out loud tell him to take his hand off the intercom button!"

There will come a time when all of us will push hard on God's intercom button, if not in our own behalf, certainly in behalf of someone we love. At that moment we will be thankful that we saw unlimited compassion in Christ. For there will come a time when we will rely on Christ's compassion.

33. An Eyes Wide Open Dream

Illustration

Joel D. Kline

Prophets dream an eyes-wide-open dream of that day when God's realm, God's kingdom shall completely unfold among us, and indeed, among all creation. Such dreams, thank God, are not easily put aside; they are not easily shaken.

In the aftermath of Martin Luther King, Jr.'s leadership of that 1963 March on Washington, Time magazine chose him as its Man of the Year. Asked later whether he was satisfied with the progress being made in the movement toward racial justice and concern for the poor, King responded that we can never be satisfied until the entire dream becomes reality. And is that not the very nature of dreams? As people of faith, we dare never rest content with business as usual, for the dream of life in the kingdom of God is ever before us. We dare never make too easy a peace with the existence of injustice and brokenness, of selfishness and sin, of racism and greed.

34. There Is Always More Need

Illustration

Roger G. Talbott

You know how the disciples felt when the crowds showed up...

The two of you haven't had a night out without the kids in weeks. You finally get away. The waiter has just brought your appetizer when the baby-sitter calls and tells you the youngest has a high fever and has started throwing up.
You've been planning this vacation for six months. Your reservations are all made and three days before you are scheduled to go your mother calls and says your Dad is going to have a quadruple bypass as soon as the doctors can get his sugar stabilized.
You haven't had a day off in three weeks. Friday morning your sister calls, says her father-in-law has died and wonders if you could take her kids for the weekend.
It has been a very long day. You woke up before dawn because your arthritis hurt so much. You had to go to the grocery store and take your dog to the vet and on the way home your car started to act up and you had to leave it at the garage and get a taxi to take you home.
All you want to do is go to bed when the phone rings and it's your friend who lost her husband last month and she just needs somebody to talk to.

And always, when we think we have given all we have to give there is always more need: the starving people in the midst of a famine; refugees from war; the devastation of floods, hurricanes, earthquakes, and tornadoes; to say nothing of our neighbors in our community who are hungry; the children who need someone to care about them; the youth in our community who have nowhere to go and nowhere to grow; and that pee-wee team that needs a new coach.

Yes, we know how the disciples felt. Matthew doesn't have to tell us. We know that they felt frustrated and maybe even angry. Matthew doesn't have to tell us how the disciples felt. He does have to tell us how Jesus felt. He felt "compassion" for the crowd. That is, he felt what they felt. He felt the pain and desperation that would drive people to come so far to such an inconvenient place in the hope that they might find healing for their bodies and spirits and maybe even some meaning for their lives.

I'm not asking you to be a spiritual superman. We will obviously always be more like the disciples than we are like Jesus, but that's not our calling. Let us be more like Jesus. In every way. That's my prayer.

35. Stronger after the Struggle

Illustration

Leonard Sweet

British naturalist Alfred Russell Wallace was without peer in the 19th century except for one name: Charles Darwin. One of Wallace's most astute observations about nature has gotten totally forgotten in the whole debate over the "survival of the fittest." Wallace made a surprising discovery about the saving nature of struggle.

One day Wallace was observing moths struggling to hatch out from their cocoons. One of the larger insects seemed to be having a particularly hard time getting out. After hours of watching this moth beat desperately with its yet undeveloped wings to break out of the cocoon, Wallace couldn't take it anymore. Moved by the creature's life-and-death struggle, Wallace decided to lend a helping hand. Gently, being careful not to injure the insect, Wallace used his sharp knife to cut open the remainder of the cocoon and freed the moth from that transformation chamber.

But something was wrong. The moth was not injured. It began beating its wings to pump them up. Its body unfolded and filled out. Yet in the ensuing days, compared to all the other moths that had struggled their way out of their cocoon captivity, Wallace's moth appeared smaller. Its movements were noticeably weaker. Even its wing and body color were less vivid, pale and dull. Over the course of its brief life span the "helped out" moth flew poorly, fed inefficiently, and finally died long before its time.

In this little experiment Wallace discovered that his compassion was actually cruelty. The struggle against the cocoon was nature's way of strengthening and developing the moth's wings so it could fly. The "easy-way-out," the struggle-free hatching, was a recipe for failure, not success. The struggle to break free from a cocoon was a necessary, life-enhancing, life sustaining part of a successful moth's existence. The struggle made the moths stronger, their shades of color more vivid, and increased their vitality.

Parents know this, but how hard is it for us to do this. One of the worst things we can do for our children is give them everything they want. Why? Because there will never be an end to "all we want." Give someone everything they want and they will simply want more.

One of the other worst things we can do for our children is to do everything for them. If you find yourself cutting your teenage son's meat for him, you know somewhere along the way you went too far, "helped out" too much. Doing everything for another, even out of love and compassion, insures the other will have a gray and dreamless life. Like the over-aided moth, they will have no strength, no vibrancy, no soaring spirit in their living.

In today's gospel text Jesus shows his great love for his disciples by sending them off, by themselves, without his help, to struggle alone.

36. Dealing with Heavy Questions

Illustration

Corrie Ten Boom

"Father, what is sex sin?"

My father turned to look at me, as he always did when answering a question, but to my surprise he said nothing. At last he stood up, lifted his traveling case from the rack over our heads, and set it on the floor.

"Will you carry it off the train, Corrie?" he said. I stood up and tugged at it. It was crammed with the watches and spare parts he had purchased that morning.

"It's too heavy," I said.

"Yes," he said. "And it would be a pretty poor father who would ask his little girl to carry such a load. It's the same way, Corrie, with knowledge. Some knowledge is too heavy for children. When you are older and stronger you can bear it. For now you must trust me to carry it for you."

And I was satisfied. More than satisfied. I was wonderfully at peace. There were answers to this and all my hard questions, but now I was content to leave them in my father's keeping.

Corrie ten Boom, The Hiding Place

37. Why Did The Cheering Stop? - Sermon Starter

Illustration

Brett Blair

Some years ago a book was written by a noted American historian entitled “When The Cheering Stopped.” It was the story of President Woodrow Wilson and the events leading up to and following WWI. When that war was over Wilson was an international hero, There was a great spirit of optimism abroad, and people actually believed that the last war had been fought and the world had been made safe for democracy.

On his first visit to Paris after the war Wilson was greeted by cheering mobs. He was actually more popular than their own heroes. The same thing was true in England and Italy. In a Vienna hospital a Red Cross worker had to tell the children that there would be no Christmas presents because of the war and the hard times. The children didn’t believe her. They said that President Wilson was coming and they knew that everything would be alright.

The cheering lasted about a year. Then it gradually began to stop. It turned out that after the war the political leaders in Europe were more concerned with their own agendas than they were a lasting peace. At home Woodrow Wilson ran into opposition in the United States Senate and his League of Nations was not ratified. Under the strain of it all the President’s health began to break. He suffered a stroke and in the next election his party was defeated. So it was that Woodrow Wilson, a man who barely a year earlier had been heralded as the new world Messiah, came to the end of his days a broken and defeated man.

It’s a sad story, but one that is not altogether unfamiliar. The ultimate reward for someone who tries to translate ideals into reality is apt to be frustration and defeat. There are some exceptions, of course, but not too many.

It happened that way to Jesus. When he emerged on the public scene he was an overnight sensation. He would try to go off to be alone and the people would still follow him. The masses lined the streets as he came into town. On Palm Sunday leafy palm branches were spread before him and there were shouts of Hosanna. In shouting Hosanna they were in effect saying “Save us now” Jesus. Great crowds came to hear him preach. A wave of religious expectation swept the country.

But the cheering did not last for long. There came a point when the tide began to turn against him. Oh, you didn’t notice it so much at first. People still came to see him, but the old excitement was missing, and the crowds were not as large as they had been. His critics now began to publicly attack him. That was something new. Earlier they had been afraid to speak out for fear of the masses, but they began to perceive that the fickle public was turning on him. Soon the opposition began to snowball. When they discovered that they could not discredit his moral character, they began to take more desperate measures. Before it was all over a tidal wave welled up that brought Jesus to his knees under the weight of a cross.

Why did the masses so radically turn against him? How did the shouts of Hosanna on Sunday transform into the shouts of crucify him on Friday? I am not just talking about the immediate events that may have brought it about, but the deeper root causes. What were the underlying issues? In five days it all fell apart. Why? That is the issue that I would like for us to concentrate on this morning. Why did the cheering stop?

1. Jesus Began to talk more and more about commitment.
2. Jesus dared to suggest that all people are worth loving.
3. Jesus began to talk more and more about a cross.

38. Who Will Wash Your Sins?

Illustration

Alila stood on the beach holding her tiny infant son close to her heart. Tears welled in her eyes as she began slowly walking toward the river's edge. She stepped into the water, silently making her way out until she was waist deep, the water gently lapping at the sleeping baby's feet. She stood there for a long time holding the child tightly as she stared out across the river. Then all of a sudden in one quick movement she threw the six month old baby to his watery death.

Native missionary M.V. Varghese often witnesses among the crowds who gather at the Ganges. It was he who came upon Alila that day kneeling in the sand crying uncontrollably and beating her breast. With compassion he knelt down next to her and asked her what was wrong.

Through her sobs she told him, "The problems in my home are too many and my sins are heavy on my heart, so I offered the best I have to the goddess Ganges, my first born son." Brother Varghese's heart ached for the desperate woman. As she wept he gently began to tell her about the love of Jesus and that through Him her sins could be forgiven. She looked at him strangely. "I have never heard that before," she replied through her tears. "Why couldn't you have come thirty minutes earlier? If you did, my child would not have had to die."

Each year millions of people come to the holy Indian city of Hardwar to bathe in the River Ganges. These multitudes come believing this Hindu ritual will wash their sins away. For many people like Alila, missionaries are arriving too late, simply because there aren't enough of these faithful brothers and sisters on the mission field.

39. Imitate Generosity

Illustration

Douglas R. A. Hare

The climax of the parable occurs in verse 15: "Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?" The vineyard owner claims the right to pay his workers not on the basis of their merits but on the basis of his own compassion. Why should such generosity be condemned as injustice? Underlying the parable is the Old Testament conception of God as the creator who is GOOD, that is, generous to all (see, e.g., Ps.145:9). Jesus reveled in the incredible magnanimity of God (see 5:45). Of course Jesus believed in the God of justice, but in his vision of God the divine compassion greatly outshone the divine justice. Those who worship such a God must imitate his generosity, not begrudge it.

40. Our Lord's Abundant Table - Sermon Starter

Illustration

Brett Blair

Charles Swindol tells a funny story about a nine-year-old named Danny who came bursting out of Sunday school like a wild stallion. His eyes were darting in every direction as he tried to locate either mom or dad. Finally, after a quick search, he grabbed his Daddy by the leg and yelled, "Man, that story of Moses and all those people crossing the Red Sea was great!" His father looked down, smiled, and asked the boy to tell him about it.

"Well, the Israelites got out of Egypt, but Pharaoh and his army chased after them. So the Jews ran as fast as they could until they got to the Red Sea. The Egyptian Army was gettin' closer and closer. So Moses got on his walkie-talkie and told the Israeli Air Force to bomb the Egyptians. While that was happening, the Israeli Navy built a pontoon bridge so the people could cross over. They made it!

By now old dad was shocked. "Is THAT the way they taught you the story?"

Well, no, not exactly," Danny admitted, "but if I told you the way they told it to us, you'd never believe it, Dad."

With childlike innocence the little guy put his finger on the pulse of our sophisticated adult world where cool skepticism reigns supreme. It's more popular to operate in the black-and-white world of facts…and, of course, to leave no space for the miraculous.

And so when we read the story of the feeding of the five thousand, we tend to focus our attention on the question, "Did it really happen?" There have been a number of attempts to "explain" the miracle. One attempt says that the people were so moved by Jesus' generosity and the generosity of the little boy that they brought forth the food they had hidden under their clothes and in their traveling pouches. This way everyone was satisfied. Another theory says that the story is not really talking about physical hunger but spiritual hunger. When the small amount of food was passed around everyone tore off a minuscule symbolic fragment. In this Jesus is said to have satisfied the thirst of the soul not the stomach.

I think these questions say more about us than they do Jesus. If Jesus is the Messiah, and I believe he is, then there is no question but that he performed miracles, and on a regular basis. The point of the story of feeding of the five thousand is not to prove that miracles happen. The point of the story is to teach us three things:

1. Jesus is the Fulfillment of the Word.
2. We Are to Serve at the Table of the Lord.
3. We Can Use Our Abilities in Service.

41. Love Does Not Compound Guilt

Illustration

Robert Allen

A few years ago I was in Washington, D.C., and I went on a tour of all the traditional sites like the White House, the Smithsonian, the halls of Congress and the Lincoln Memorial. There is something about standing in the Lincoln Memorial and reading the Gettysburg Address and the Second Inaugural Address which gives you goose bumps. One line in the Second Inaugural reminds you what a caring and compassionate man Lincoln was. He was speaking about the coming end of the War and he said: "With malice toward none; With charity for all."

Lincoln put this idea into practice on the day that news arrived in Washington that the war was over. A crowd gathered at the White House and a military band was playing some festive music. Lincoln stood on the balcony of the White House and spoke. Instead of lashing out against the South, he spoke of the horrors of war being over. He spoke of families getting back together. He spoke of a time of peace. Then he said, "In a few moments I want the band to play and I'm going to tell them what I want them to play."

Of course, the band started getting the "Battle Hymn of The Republic" ready to play. This had been the theme song of the North throughout the Civil War. But Lincoln crossed them up. He stood there and said: "The band will now play the theme song of the people we have called our enemy. They are not our enemies any more! We are one people again. I want the band to play 'Dixie.'"

Historians say there was a long, awkward pause. The band didn't have the music to "Dixie," but they finally got together and played, "Dixie." Lincoln knew that the South was not only hurting because of the horrors of the war, but also because of the shame that accompanies defeat. Lincoln was sending a clear signal to the South. Lincoln was telling everyone that there would be no punishment upon the South. Lincoln was saying that the South would be treated with love and compassion.

When you love, after the patterns of Jesus, caring and compassion become the cornerstone of your love. Love is not vicious or hostile. Love does not try to compound the guilt. Love doesn't try to rub salt in the wounds of shame.

42. A Servant in Saigon

Illustration

Keith Wagner

To be servants requires courage, sacrifice and lots of love. Jack Canfield and Mark Hansen tell the story of Betty Tisdale. (Chicken Soup for the Soul) She was the wife of a Naval Doctor in Vietnam. She had compassion on the hundreds of orphans in Saigon. She made 14 trips to Saigon by using her life savings. With great determination she managed to airlift orphans from Vietnam during the time it was falling into the hands of the North Vietnamese. It was not a simple task. First, she needed birth certificates. She went to the hospital and created them herself. She managed to make 219 eligible certificates that satisfied the government. Next she had to find a place for the children to stay when they arrived at Ft. Benning, Georgia here in the states. Again she met resistance and the Secretary of the Army wouldn't answer her calls. Determined to carry out her mission, Betty called his mother and pleaded her case. Virtually overnight, her son, the Secretary of the Army, responded.

Now she was challenged as to how to get the children safely out of Vietnam. She was unable to charter a plane. She went to Ambassador Graham Martin and pleaded for some form of transportation. He agreed to help as long as the Vietnamese government cleared their release. Two Air Force transport planes flew the children to the Philippines. Because her husband was dedicated to helping his wife he used $21,000 of his own money to charter a United Airlines plane to take the children to the states. Within a month all 219 children were adopted and placed in homes in the US.

When Jesus advocates a life of self denial, he is not talking about being a martyr, nor is he wanting us all to be Mother Teresa or a Betty Tisdale. He is talking about denying ourselves the demand for power, honor and status and being servants.

Faith is a paradox. Life in the kingdom is not acquired with honors, prizes, achievements, awards and success. It is realized with sacrificial love, unwavering faith and belief that God has a seat reserved just for us. It's better than the 50 yard line. It is not just good for a single game or a single season. It is good for eternity.

43. A Turning Point for Nixon

Illustration

Brett Blair

A number of years ago, Newsweek magazine carried the story of the memorial service held for Hubert Humphrey, former vice-president of the United States. Hundreds of people came from all over the world to say good-bye to their old friend and colleague. But one person who came was shunned and ignored by virtually everyone there. Nobody would look at him much less speak to him. That person was former president Richard Nixon. Not long before, he had gone through the shame and infamy of Watergate. He was back in Washington for the first time since his resignation from the presidency.

Then a very special thing happened, perhaps the only thing that could have made a difference and broken the ice. President Jimmy Carter, who was in the White House at that time, came into the room. Before he was seated, he saw Nixon over against the wall, all by himself. He went over to [him] as though he were greeting a family member, stuck out his hand to the former president, and smiled broadly. To the surprise of everyone there, the two of them embraced each other, and Carter said, "Welcome home, Mr. President! Welcome home!" One president to another, from different parties, they understood what they had in common, what burdens they had born in common, they were elected presidents.

Commenting on that, Newsweek magazine asserted, "If there was a turning point in Nixon's long ordeal in the wilderness, it was that moment and that gesture of love and compassion."

The turning point for us is Palm Sunday. It is our moment of triumph. It was a triumph because God Jesus decided to ignore our miserable state and act on our behalf. He chose to ignore the crowds version of Palm Sunday and go with His.

44. He Set His Face

Illustration

Richard A. Jensen

He had just finished feeding the 5,000 men plus women and children when he asked them the question (Luke 9:10-17). In this context of feeding people (cf. Luke 24:28-35) Jesus asked his disciples, "Who do the crowds say that I am?" (Luke 9:18). We stand here at a turning point in Luke's story of Jesus. In earlier stories of Jesus' baptism, genealogy, temptation and a sabbath in his hometown synagogue Luke has given us all kinds of clues as to the identity of Jesus. After that there comes action. Jesus healed people. He forgave sinners. He called disciples. He challenged sabbath laws and so on. It's time now to return to the question of identity. Do even the disciples understand who this man is? Does anyone really understand?

The disciples answered Jesus question by stating the opinions of some in the crowds. Jesus' then zeroes in on the disciples themselves. "But who do you say that I am?" (Luke 9:20). "The Messiah of God," Peter answered.

And then Jesus did a surprising thing. He acknowledged that Peter had the right answer to his question. But he told the disciples not to tell anyone the truth of his identity. The coming of the Messiah would move Israel from one degree of glory to another. But Jesus was not to be this Messiah of glory. Jesus was to be a Messiah on a cross. Jesus tells it straight in a new revelation of his identity. "The Son of Man must undergo great suffering, and be rejected by the elders, chief priests, and scribes, and be killed and on the third day be raised" (Luke 9:22).

The disciples must have been stunned. They had glory on their minds, too. But, no, the way of this Messiah was to be a way of suffering for him and for the disciples. "If any want to become my followers, let them deny themselves and take up their cross daily and follow me" (Luke 9:23). The disciples never could get this through their heads. In the story of the transfiguration which Luke tells next we hear Jesus discussing the departure he would accomplish in Jerusalem. Jesus, that is, was discussing with Moses and Elijah his way to Jerusalem, his way to the cross. And the disciples? They wanted to build booths and live on this mountain of glory and transfiguration forever. They did not know what they were saying, Luke tells us.

This hardness of heart of the disciples appears again when they all come down from the Mount of Transfiguration. A man comes to Jesus in order that Jesus might heal his son who is possessed by a demon. "I begged your disciples to cast it out, but they could not," the father says to Jesus. Jesus proceeds to wonder aloud about the faithless disciples. He tells them again, therefore, of his mission. "Let these words sink into your ears," he tells them, "The Son of Man is going to be betrayed into human hands." Sadly Luke tells us of the disciples that, "... they did not understand this saying; its meaning was concealed from them, so they could not perceive it" (Luke 9:44-45). The disciples prove the truth of this statement by turning to a discussion among themselves about which one of them was the greatest. They're still thinking of glory!

Jesus has revealed that he must go to Jerusalem to suffer, to die and to be raised again. The disciples don't get it at all. With his heart heavy with the suffering that lay ahead, therefore, and with his mind puzzled by disciples who failed to understand, Jesus set his face to go to Jerusalem.

45. The Fall of Many

Illustration

Maurice A. Fetty

It has been said by many that if you preach the gospel, people will beat a path to your door to hear you. I don't think that is necessarily so. Big crowds are not necessarily a measure of whether the gospel is being preached. Paul surely preached the gospel more effectively than most, and he did not always attract big crowds. Often it was the opposite, working mostly with small groups. While Jesus had his share of multitudes, he also had large numbers who turned away from him when they learned what discipleship was all about.

46. Self-Encouragement

Illustration

Editor James S. Hewett

A young boy walked into a drugstore and asked to use the telephone. He asked the operator to give him a certain number: "Hello, Dr. Anderson…do you want to hire a boy to cut the grass and run errands for you? Oh, you already have a boy? Are you completely satisfied with the boy you have? OK then, good-bye, Doctor."

As the boy thanked the druggist, the druggist said: "Just a minute, Son…If you are looking for work, I could use a boy like you."

"Thank you, sir, but I have a job," the boy replied.

"But didn't I just hear you trying to get a job from Dr. Anderson?"

"No, sir," said the boy, "you see, I'm the boy who is working for Dr. Anderson. I was just checking up on myself."

47. Saved by an Arm

Illustration

Staff

Here are two versions of the same story:

1. Jackie Robinson was the first black to play major league baseball. Breaking baseball's color barrier, he faced jeering crowds in every stadium. While playing one day in his home stadium in Brooklyn, he committed an error. The fans began to ridicule him. He stood at second base, humiliated, while the fans jeered. Then, shortstop Pee Wee Reese came over and stood next to him. He put his arm around Jackie Robinson and faced the crowd. The fans grew quiet. Robinson later said that arm around his shoulder saved his career.

2. Same story different version: One example of friendship remains with me as vividly as the moment I first heard of it as a boy. In his first seasons with the Brooklyn Dodgers, Jackie Robinson, the first black man to play Major League baseball, faced venom nearly everywhere he traveled fastballs at his head, spikings on the bases, brutal epithets from the opposing dugouts and from the crowds. During one game in Boston, the taunts and racial slurs seemed to reach a peak. In the midst of this, another Dodger, a Southern white named Pee Wee Reese, called timeout. He walked from his position at shortstop toward Robinson at second base, put his arm around Robinson's shoulder, and stood there with him for what seemed like a long time. The gesture spoke more eloquently than the words: This man is my friend (Willie Morris in Parade).

48. I Was Hungry

Illustration

Adrian Dieleman

I WAS HUNGRY and you circled the moon.
I WAS HUNGRY and you told me to wait.
I WAS HUNGRY and you set up a commission.
I WAS HUNGRY and you talked about bootstraps.
I WAS HUNGRY and you told me I shouldn't be.
I WAS HUNGRY and you had napalm bills to pay.
I WAS HUNGRY and you said, "Machines do that kind of work now."
I WAS HUNGRY and you said, "The poor are always with us."
I WAS HUNGRY and you said, "Law and order comes first."
I WAS HUNGRY and you blamed it on the Communists.
I WAS HUNGRY and you said, "So were my ancestors."
I WAS HUNGRY and you said, "We don't hire over 35."
I WAS HUNGRY and you said, "God helps those who help themselves."
I WAS HUNGRY and you said, "Sorry, try again tomorrow."

This was written in the 70's but I don't think things have changed all that much. The point is that those who consider themselves to be one of God's children in Christ MUST share with the needy. Those who worship God must show compassion to the hungry. This is not an option. This is a requirement from the Lord for those who are saved by grace through faith. Showing compassion is a test of the reality of our faith.

49. The Lure of the Easy Way - Sermon Starter

Illustration

Brett Blair

I like the story of the young man, eager to make it to the top, who went to a well-known millionaire businessman and asked him the first reason for his success. The businessman answered without hesitation, "Hard work." After a lengthy pause the young man asked, "What is the SECOND reason?"

We want to deal this morning with the lure of the easy way. Jesus and His disciples were at Caesarea Philippi. Their ministry to this point had been a stunning success. Crowds pressed in on them everywhere they went. People eagerly reached out to touch this attractive young teacher from Nazareth. The disciples themselves were caught up in the excitement of it all. Jesus asked them, "Who do you say I am?" and Simon Peter answered enthusiastically, "You are the Christ, the Son of the living God!" It was one of the most dramatic moments in the disciples' pilgrimage with Jesus.

Then Jesus changed the subject. He began to tell them that the crowds would soon turn against Him; He would be crucified, on the third day he would be raised. The disciples didn't know what to make of all this. Simon Peter took Jesus aside: "Forbid it, Lord, that these things should happen to you." Jesus' response to Simon Peter is as harsh as any words in the New Testament: "Get behind me Satan! You are not on the side of God but of man."

Perhaps Jesus called Simon Peter ‘Satan' because of Jesus' experience in the wilderness immediately after His baptism by John. In today's parlance, it was there that Satan revealed to Jesus the way to make a million dollars in three easy steps turn stones to bread, leap off the pinnacle of the temple, "Bow down and worship me!" I see Satan not as a red caped figure with a pitchfork but dressed in a $400 suit and offering in a glib and polished tongue instant success, instant glamour, instant gratification. We can see Satan almost anywhere today. Jesus encountered him this time in Simon Peter: "Forbid it, Lord, that you should have to suffer and die."

If there is any doubt that Jesus is resisting the lure of the easy way, listen to the words that follow: "If any man would be my disciple, let him deny himself and take up his cross and follow me."

We are the devotees of the easy way even though everyone in this room knows two important truths.

1. The Path to Personal Success Is that of Self-Denial.

2. Self-Denial Is Essential to the Salvation of the World.

50. The Kite and Its String

Illustration

John Newton

Once on a time a paper kite
Was mounted to a wondrous height,

Where, giddy with its elevation,
It thus express'd self-admiration:

"See how yon crowds of gazing people
Admire my flight above the steeple;

How would they wonder if they knew
All that a kite like me can do!

Were I but free, I'd take a flight,
And pierce the clouds beyond their sight,

But, ah! like a poor pris'ner bound,
My string confines me near the ground;

I'd brave the eagle's towring wing,
Might I but fly without a string."

It tugg'd and pull'd, while thus it spoke,
To break the string at last it broke.

Depriv'd at once of all its stay,
In vain it try'd to soar away;

Unable its own weight to bear,
It flutter'd downward through the air;

Unable its own course to guide,
The winds soon plung'd it in the tide.

Ah! foolish kite, thou hadst no wing,
How could'st thou fly without a string!

My heart reply'd, "O Lord, I see
How much this kite resembles me!

Forgetful that by thee I stand,
Impatient of thy ruling hand;

How oft I've wish'd to break the lines
Thy wisdom for my lot assigns?

How oft indulg'd a vain desire
For something more, or something high'r?

And, but for grace and love divine,
A fall thus dreadful had been mine."

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