Sermon and Worship Resources

Galatians 6:1-10 · Doing Good to All

1 Brothers, if someone is caught in a sin, you who are spiritual should restore him gently. But watch yourself, or you also may be tempted. 2 Carry each other's burdens, and in this way you will fulfill the law of Christ. 3 If anyone thinks he is something when he is nothing, he deceives himself. 4 Each one should test his own actions. Then he can take pride in himself, without comparing himself to somebody else, 5 for each one should carry his own load.

6 Anyone who receives instruction in the word must share all good things with his instructor.

7 Do not be deceived: God cannot be mocked. A man reaps what he sows. 8 The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life. 9 Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up. 10 Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers.

A Priesthood of Believers

Galatians 6:1-10

Sermon
by Maxie Dunnam

If I asked you this morning to name the most significant doctrines of Protestant Christianity, the two that would come to your mind immediately and would probably be named most frequently are: Justification by Grace through Faith, and the Priesthood of All Believers. This year we are celebrating the 500th birthday of Martin Luther, the fellow started the conflagration of religious revival and reformation that swept throughout the world and there has hardly been a time since that reformation started when these two giants thoughts of Protestant Christianity has not been foremost in our minds. Justification by Grace through faith, and the Priesthood of All Believers. The words roll off our tongues so easily. They come to our mind so quickly but what do they mean? So, I want to focus today on one of them — The Priesthood of All Believers.

An alternate title for this sermon may be “An Agent of God Am I.” That alternate title was stimulated by one of our ushers, Bill Martin, who suggested that I preach a sermon on this theme. Well, Bill, this is it. That phrase gathers up the meaning of the concept of the Priesthood of All Believers and some may like that phrasing better. The word “priest” has a sort of strangeness about it to us Protestants and some of us feel a bit uncomfortable in using it. There has been a mystery surrounding the word that almost scares us. What I want to make as clear as possible, and nail down firmly with in our minds as well as I can is the fact that all of us are priests——that is, all of us are ministers to one another. Now, I am not evading the fact that I’m the pastor in charge of this congregation——that’s the language of the Methodist Discipline, and I know how the Methodist Church defines my responsibility. I’m simply reminding you of the seed from which we have grown and the earth from which this plant of Protestantism has sprung. I’m calling on you to recover that to which you have been called——the Priesthood of All Believers. Each Christian an agent of God——the Church as a ministering community.

In our Scripture lesson, Paul was writing to the Church in Galatia, and he underscored their task in a word that can not be misunderstood. “Bear ye one another’s burdens, and so fulfill the law of Christ.” He said the same thing to the Corinthians. “If any member suffers, all suffer together. If one member is honored, all rejoice together.” And he said the same thing to the Romans, “It is the duty of those who are strong to bear the weaknesses of those who are not strong.” How have we missed it? It is laced throughout the New Testament and especially throughout Paul’s writings. The term “laos” from which we derive the laity or layman means the whole people of God. Therefore, there must evolve in the church a universal ministry. How can it happen, I hope you are asking. How can we be priests to one another? That is, assume our responsibility of being an agent of God. Now you would know that in the span of a brief sermon I can’t cover the whole waterfront as it relates to the priesthood of all believers but I want to speak very practically about relation ships and our ministering to one another, and our assuming that responsibility which is given us by Christ Himself.

In this sixth chapter of Paul’s letter to the Galatians there are two verses that express a tension that teaches us about ministry to others. In verse 5, Paul says “Every man must shoulder his own pack.” That’s the way one translation has it or “Bear his own burden.” Yet in verse 2, Paul has already said “Carry one another’s burdens and so live out the law of Christ.” Now in the tension of these two verses there is a necessary balance, a creative understanding of witnessing, of Christian community, of mutual ministry, of the priesthood of all believers. In the tension some truths evolve.

I. NO ONE CAN SOLVE SOMEONE ELSE’S PROBLEMS FOR HIM

The first truth is this: no one can solve someone else’s problems for him. No one can solve someone else’s problems for him. I’m talking about personal problems that have to do with our emotions, our wills, our decision—making, not about the problems of living that require the expertise of a mechanic, or a dentist, or a lawyer, or a plumber. I’m talking about the problems that are rooted in the self and our potential——who we are as persons.

If we are going to take seriously our call as Christians to be priests to one another, we need to realize that we can share with a person, listen to him, respond to him, but we can’t solve his problems. As I think of the ministry of Jesus, I can’t remember his handing out easy solutions or offering pat answers to people’s agonizing questions. He did enable people to find answers but those answers were more often than not within the persons themselves or within the possibility of a relationship, or in the person’s linkage with God, or in the straightening out of values, ceasing to do things that you shouldn’t do and begin to do some things that you are not doing that you should do, the setting of goals or the clarifying of perspectives. Jesus kept saying, “The kingdom of heaven is within you.” And he kept reiterating “Seek ye first the kingdom of God and his righteousness, then all these things shall be added unto you.” He kept confronting people with the possibility of change, demanding that they make a decision about their lives. It was as though Jesus was always asking two questions. What do you want most in life? What are you willing to do to get it? What do you want most in life and what are you willing to do to get it? It may be that the only ministry we can perform with some people is to help them ask themselves those questions and to share with them as they clarify their answers.

This is so important in our relationships and in our efforts to minister to others. Many of us fall into the pattern of what William McElvany calls “over-bearing,” that is seeking to bear too much of the burdens of others. We think we have to give advice or provide answers. We are unable to accept the fact that some people, this may shock you, some people given the freedom God has given us are going to choose death over life. That’s just the way it is. Some people are going to choose death over life and the more we try to impose life upon them, the more determined they become in their pursuit of death. The classic example of this is the relation of a person to an alcoholic spouse. In my experience with innumerable alcoholics, I’ve never known one to choose the way of sobriety until his spouse released him and ceased struggling to solve his problem for him. You need to get this in perspective. We can’t solve other people’s problems for them.

II. NO ONE CAN SOLVE HIS OWN PROBLEMS BY HIMSELF

Now a second truth that cones from the blending of these seemingly contradictory words of Paul: No one can solve his own problems himself Now that’s a sweeping generality and intentionally dogmatic. If no one can solve someone else’s problems, how can I turn around and say that no one can solve his own problems by himself?

What we are looking for here is balance. We are made for community, for relationship. We are not persons alone; certainly, we are not whole persons in isolation from other human beings. We cannot bear our burdens without the love and care and interest of others and this is what Paul was saying.

We may think we are sufficient unto ourselves, that we need only our own resources. But the ball eventually bounces down at one point: a built-in interdependency in life that none of us can escape.

A minute ago I said it is easy to fall into a pattern of over-bearing. Now I caution you about the opposite extreme - that of under-bearing. While some of us seek to bear too much of the burden of others, still some of us fall into the under-bearing snare. That is, caring and bearing too little—that every man for himself kind of syndrome. A Christian style of caring is neither a smothering dependence or an indifferent independence, but a wholesome interdependence, a recognition that we belong to each other. We are ministers and we are ministered to. This is what the priesthood of believers is all about.

III. MAJOR ROADBLOCKS

Now, as a final point, I want to talk about the major roadblock to our being priests to each other. That road block is our feeling of inadequacy. We doubt if we have anything to offer another person. I have an idea that many of you are not a part of our weekly visitation pro gram in the church because the feeling of inadequacy. And many of you do not see yourself as a witness, as an agent of Cod, as a priest to others because you feel inadequate. I hear it all the time. What am I to say? What am I do? What have I to offer?

I want to tell you how to overcome this feeling of inadequacy. Listen carefully. There are two common human needs that any one of us here today can serve, two common needs of persons that anyone of us here today can serve.

The first need that people have is this: to have others who will listen to them non-judgmentally. Now this is difficult I know because we are taught, we are trained to test feelings, to challenge positions, to offer advice, but what people really need is none of that. They need us to listen non-judgmentally, and each of us can perform this ministry. We can listen to people and say by our listening you are not alone, I hear you. And when we start off a relationship in that fashion it is as though we are tenderly moving our spiritual fingers about the life of another person, feeling the pain and listening to the tones of that person until there is that kind of opening that enables us to share who we are and where we’ve been, and what we know, and what we have experienced that will minister precisely to the needs of that person. The problem is that most of us want to give answers to questions that people are not asking. What we really need to do is to put ourselves in a responsive mode where we can focus on the other person and let that other person have his or her time in sharing that which is going on in their life. You can do that.

Now the second thing that you can do is to help people in understanding and accepting their feelings. We have all got these feelings that we don’t understand and we have these feelings that we can’t accept. Do you know what I am talking about? The rage that is triggered by some minor incident, the near—hate or the actual hate we feel when our spouse spurns our love, the loss that boils up, the jealousy that comes on unexpectedly, the desire to hoard, to hold on to rather than to share. We could go on and on. The morbid fear of death or the future. Sometimes we are so fearful of these feelings. They are so against our being, so ugly and distasteful to us, so deep and mysterious that we are unwilling to trust another with them. We are afraid if our feelings are unacceptable to us they will certainly be unacceptable to others. In that fear, to share our feelings we not only feel that persons will not accept our feelings, and in not accepting our feelings they will reject us. What an opportunity for ministry - to communicate concern to another to the point that the other will trust his feelings to us. And we will receive those feelings as a positive gift from the person, affirm and enable him to face, sort through, and understand in order that he may move toward growth. I’m convinced that this is the way change takes place.

Let me share a personal experience. I remembered this story when I was in Richton, Mississippi recently, and I dug it out of my journal. This is the way I had written about it some 12 or 14 years ago.

I had almost forgotten Ben
then his letter came from Mississippi
I was in California but the miles diminished
as I read his penciled words on lined paper from a ten-cent tablet
The grammar wasn’t correct but I knew what Ben was saying

He had seen my name in the county’s weekly newspaper I had been to visit my mother and father and the newspaper recorded that event along with the account of church suppers hospital patients and school openings and lodge meetings and funerals

A bit provincial for a reader of the Los Angeles Times, but life and death for Ben

He read my name and had the grace to write me a note, just to see how I was doing.

That letter is a treasure
because I remember Ben
He was a so-called “redneck”
I was a so-called “liberal”
But we were friends I used to listen
to Ben’s raging tirades against “blacks”
Ben knew I listened
Ben listened to me
More than that Ben’s letter tells me that he knew I heard those fears and doubts and longings that were behind his words
Those feelings of inadequacy emptiness frustration despair
I was with Ben when his wife died I preached her funeral spent hours with Ben in the lonely aftermath
Ben couldn’t take my preaching
He didn’t quite have it in him to stand up for me
when the church officials became angry at my witness- in regards to race
But that’s okay.

I have Ben’s letter and the space between the lines
and the efforts behind the words are enough
Ben thanked me for listening to him and understanding his feelings and being his friend he wished he could have seen me while I was in Richton

There was a P.S. to his letter that climaxed my joy

“I think you could make it now as a preacher in Mississippi.”

It was my turn now.
I wrote Ben a letter.
I told him a lot of things but it all added up to this
“Ben, I love you and God loves you.”
( Days of the Soul pp 111—113)

No matter what our gift or gifts we can function at these two levels of desperate need. One, non-judgmental listening. And two, helping others to understand, accept and maybe change their feelings, knowing this we can over come our feelings of inadequacy which is the primary road block to our being priests to one another.

What we need to recognize is that while most of us would like to be independent, most of us are really not. In the words of the rock song, “We need somebody to lean on.” “Every man must bear his own burden, bear one another’s burdens and so fulfill the law of Christ.”

Can’t say everything I’d like to say about the priest hood of all believers but that’s enough practical stuff to go on - at least, for a while. So let me review now and close.

No one can solve someone else’s problem for him. Yet, no one can solve his problems by himself.

Thus, we are interdependent - we need each other - and we are called to meet each other’s needs, to be priests.

The big roadblock to fulfilling this ministry is a feeling of inadequacy - we overcome that inadequacy by realizing that we can minister to the two great needs of people, listening non-judgmentally and assisting people in understanding, and accepting, and changing their feelings.

Let me share one story in closing to show how simple, how frighteningly profound it is.

Yesterday, I preached in a North Mississippi Conference on Evangelism down at Oxford, Mississippi. They let people from Memphis in this week. After the last service, a young man kept hanging around - and I knew he wanted to talk; yet he was shy, and other people kept greeting me.

Finally I was able to give him my full attention - and what an affirmation about priesthood he shared.

He told me he could not leave the meeting without speaking to me. He spoke haltingly, almost in a stutter, but as he began to talk his eyes sparkled and his speech was clearer and more fluent. He reminded me that he had met me three years ago when I spoke at a Religious Emphasis Week there at Ole Miss. As he talked I faintly remembered, and the more he talked the clearer the story came.

The young man had had neurological problems, which back then had caused long lapses of memory, stuttering speech, and inadequate motor control. He told me what it had meant to him for me to give him an hour of my time three years ago that he had written to me afterward and shared some poetry with me and I had responded by mail.

Then came the shocker. “It was the love of my mother,” he said, “and the attention and affirmation you gave that prevented me from destroying my life and brought me to Jesus Christ.” Since then he has had three neurosurgeries and is on the road to wholeness. I came away from that young man yesterday - trembling and crying inside.

Here was a person I didn’t know - an encounter with whom it took some doing for me to recall - crediting me with a life flying experience, Oh my friends, do you see it - do you see it - people need you - we need each other - and we never know the life and death difference what we do and the love we show might make in the life of another person.

“Bear ye one another’s burdens.” That’s what the priesthood of believers is all about and you are a priest.

Let us pray:

Lord, we thank you that you call us to be your instruments, to be your agents of love, and change, and witness, and service. Don’t let us lose ourselves in the feelings of inadequacy. Cause us to know that we do have gifts and we can serve. We can even go beyond what we think we can do because we can do all things through you, who gives us strength. Amen.

ChristianGlobe Networks, Inc., Collected Sermons, by Maxie Dunnam

Overview and Insights · Performance Specified: Individual and Corporate Responsibilities (5:25–6:10)

Now Paul spells out specific responsibilities for the Galatian Christians (and for us). Those who get life from the Spirit should also “keep in step with the Spirit” (5:25–26). This military expression p…

The Baker Bible Handbook by , Baker Publishing Group, 2016

Galatians 6:1-10 · Doing Good to All

6 Anyone who receives instruction in the word must share all good things with his instructor.

Commentary · Practical Ethics

It is not unusual for Paul to conclude his letters with a section on practical living, which emphasizes some of the themes he addressed in the heart of the letter (see Rom. 12:9–21; 1 Cor. 16:13–14; 2 Cor. 13:5). A pervasive problem for the gospel of grace was for the attitude of hierarchy to invade the Spirit-led life (cf. Rom. 12:3–8; 1 Cor. 1:10–17; 2 Cor. 10:1–18, esp. v. 12). It may well be that this was the chief attraction of legalism—the opportunity to measure oneself relative to another and to appear superior. As Paul indicates, such an attitude is completely foreign to the gospel (Eph. 2:8–10).

In areas particularly open to the temptation of hierarchical appraisal (e.g., the awareness of another’s sin, 6:1, and the awareness of another’s burden, 6:2), Paul exhorts the Galatians to “live by the Spirit” (6:1, referring back to the previous chapter regarding the fruit that defines such a person). The Spirit-led individual will work toward restoration (6:1), which has the effect of obliterating the wrong that could be used to strengthen one’s claim of superiority against the erring sister or brother.

Paul completes these exhortations with an appeal for each person to seriously assess their own condition, as one whose only concern is to test their own level of responsibility in the Lord (6:3–5), without falling into an attitude of conceit (6:3). The Galatians are to see that their faithful actions in this area do fulfill a law, namely, the law of Christ (6:3). It is interesting to note that Paul seems to regard such practical areas of personal relationships among believers as the benchmark of which type of law they follow: the one leading to acts of the flesh or the one exhibiting the fruit of the Spirit.

In the area of financial responsibility, the Galatians are exhorted to share with those who instruct them “in the word” (6:6). Why Paul adds this concern here is open to interpretation. He may be including a concern that related to a particular injustice done to a fellow worker. However, the following statements (6:7–10) seem more than coincidentally related to issues discussed in 2 Corinthians 9:6–15, where this particular sowing-reaping proverb (see Job 4:8; Hos. 8:7) is stated in a similar context. Very likely, the same type of oppositional elements found in Galatia were present in Corinth as well (2 Cor. 11:22–23). The group there, as here, denounced Paul’s apostolic credentials (2 Cor. 10:2, 4, 10–15; 11:5, 7–8, 13, 15, 18). Given this interpreter’s position as to the dating of this epistle, it is also likely that these opponents attempted to discredit Paul’s collection for the church at Jerusalem (Rom. 15:25–27; 1 Cor. 16:1–4, especially v. 2; 2 Cor. 8:1–9:15).

Thus, this final section is provided in answer to the opponents’ objections that participation in Paul’s collection is unwise, giving a pretender the chance to defraud them (see 2 Cor. 11:8). Paul’s word is to appeal to God’s judgment of the matter (6:7). Their participation is called for as a manifestation of the Spirit in their lives, an active “doing good” (6:9), which is especially appropriate when it benefits the “family of believers” (i.e., the Jerusalem church; 6:10).

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

6:1 Addressing his readers as brothers, Paul turns to a fuller description of how a community living by the Spirit should behave. He first says that if someone is caught in a sin those who are spiritual should restore him gently. In contrast to 5:21, where Paul warned that those who do sinful acts would not inherit the kingdom of God, here Paul addresses the practical situation of a believer doing wrong. This circumstance does not call for the believer to be excommunicated or handed over to Satan (cf. 1 Cor. 5:5). Instead, the transgressor is to be restored, “put in order,” corrected for his or her own good. Paul spends greater time on the manner and special dangers of the ones who might be called on to restore the transgressor than he does on the transgressor. In this regard Betz comments that “Paul seems keenly aware that a self-righteous posture of prosecutors can cause greater damage to the community than the offense done by a wrongdoer” (Galatians, p. 298). The “spiritual” ones are to do their work “gently,” that is, they are to demonstrate the fruit of the Spirit (5:23) even while they correct. Their role will put them in spiritual danger, and so Paul warns them not to be tempted. They can avoid temptation by being watchful. The correctors should spend as much time keeping an eye on themselves as they do on the offender.

6:2 The practical issue of transgression in the Christian community leads Paul to give the umbrella instruction to carry each other’s burdens (see also 5:13–14). This disposition allows fulfillment of the law of Christ. The way of Christ, as demonstrated in his life and death (“he loved and gave himself” Gal. 2:20), is to bear the burdens of others. Even the transgressor’s burdens are to be borne (cf. Rom. 15:1).

It may be that the troublemakers had been using the phrase “law of Christ” when arguing that faith included the requirement of circumcision, in which case Paul appropriates this term in order to turn it against his opponents. The “law of Christ” does not require Torah observance, but instead it allows one to act as Christ, the one who endured even death on a cross for the sake of others (cf. Phil. 2:4–11).

If the phrase “law of Christ” is not one that Paul took over from his opponents, the rhetorical effect of bringing together two terms that until this point have been mutually exclusive—law and Christ—would have been dramatic, thereby redefining the meaning of law in light of Christ. Law now is that which is fulfilled through love.

6:3–10 Even as believers bear each other’s burdens each one should carry his own load. The way of Christ and of living in Christ is not for believers to shirk responsibility for their own character; it requires self-examination. Paul directs his readers to test their own actions. This extends the thought of 6:1, in which Paul warns recognized spiritual individuals to keep an eye on themselves even in the course of dealing with the transgression of another. The focus of believers’ lives is both outward and inward; outward toward others, while attending to the development of their own character through careful and honest assessment of their activity. This will ensure that in and of itself the life of each believer is a cause of pride, a source of gratification.

The statement if anyone thinks he is something when he is nothing, he deceives himself may be a truism Paul uses as a warning. If those who clearly have nothing to boast about are self-deceived enough to boast, then there is real danger that those who have so much (i.e., the Galatians) can be even more deceived.

In a statement as sweeping as that of 6:2a Paul writes a man reaps what he sows. Paul qualifies it with the stern observation that God cannot be mocked. In other words, God cannot be treated with contempt. Human beings’ actions determine outcomes. God sees all, as the harvest will demonstrate (cf. 2 Cor. 5:10). If people sow to please their sinful nature the outcome will be destruction. If, however, they sow to please the Spirit, they will reap eternal life. Paul closes by advocating that the key is that as we have opportunity, let us do good to all people, especially to those who belong to the family of believers. The Greek word translated here as opportunity (kairon) is the same word as was translated “time” in the previous verse. The sense is “while we have time,” thereby alluding to the fact that believers live in expectation of the end. The phrase “family of believers” is literally “household of faith.” The designation “faith” for belief in Christ occurs throughout Galatians (e.g., 1:23). Now Paul describes those who share such faith as a family. This final injunction stresses the importance of attending particularly to the needs of believers and directs the attention of believers to all human beings (cf. 1 Tim. 2:1–5).

Additional Notes

6:1 The spiritual ones is a term also used in 1 Cor. (e.g., 1 Cor. 2:13, 15; 12:1; 14:37), where Paul directs his attention to the concerns of a Spirit-filled community.

The term restore (katartizete) is used in Hellenistic philosophical literature for the task of the philosopher who is called to restore himself and others to, as Plutarch records Cato saying, “conformity with his best interests” (Cato the Younger 65.5 [Perrin, LCL]).

6:2 While this is Paul’s only use of the phrase law of Christ he does use a similar phrase in 1 Cor. 9:21 (see also Rom. 8:2). Some scholars have interpreted the phrase to mean that Paul thought that Jesus, the Jewish Messiah, brought in the anticipated messianic Torah, which consisted primarily of the ethical teaching of Jesus, “the law of Christ” (so Davies, Paul and Rabbinic Judaism, pp. 69–74, 142–45, 174–76; and P. Stuhlmacher, “The Law as a Topic of Biblical Theology,” in Reconciliation, Law, Righteousness: Essays in Biblical Theology [Philadelphia: Fortress, 1986], pp. 110–33). Others, noting the connection between this verse and 5:14, suggest that it means the Mosaic law as “redefined and fulfilled by Christ in love” (Barclay, Obeying the Truth, p. 134). Martyn understands the phrase to refer “to the Law as it has been taken in hand by Christ himself” (Galatians, p. 549). Others leave aside the Mosaic law and understand the phrase as a reference to the law of love. C. K. Barrett writes that the “law of Christ” is “virtually indistinguishable from the law of love in 5:14” (Freedom and Obligation: A Study of the Epistle to the Galatians [London: SPCK, 1985], p. 83).

6:6 The direction that anyone who receives instruction in the word must share all good things with his instructor was a common understanding particularly in Pythagoreanism, Epicureanism, and Stoicism. It could refer to sharing both material goods and the virtuous goods gained from living the philosophical life. Paul’s general position was that sharing financial resources was a good thing (see 1 Cor. 9:11; cf. Rom. 15:27) and that teachers should be able to receive financial support (1 Cor. 9:3–14). Paul was willing to receive financial assistance from those he trusted (Phil. 4:15–16).

6:8 While the promise of eternal life has not been central to this letter (cf. Rom. 2:7; 5:21; 6:22–23), at the opening of the letter Paul declared that Christ had set believers free from the “present evil age,” which implies understanding this age as the finite age of time and assumes there will be an eternal age.

6:9 The phrase at the proper time bears the sense of “at the appropriate moment.” It may have an eschatological meaning: at the end time all people will reap according to what they have sown (cf. 1 Cor. 4:5).

Understanding the Bible Commentary Series by L. Ann Jervis, Baker Publishing Group, 2016

Dictionary

Direct Matches

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.

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).

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).

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 the 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 (5:1–13), raised the dead (5:35–42), fed five thousand (6:30–44), and walked on water (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).

Faith

Faith in the context of the OT rests on a foundation that the person or object of trust, belief, or confidence is reliable. Trust in Yahweh is expressed through loyalty and obedience. The theme of responsive obedience is emphasized in the Torah (Exod. 19:5). In the later history of Israel, faithfulness to the law became the predominant expression of faith (Dan. 1:8; 6:10). OT faith, then, is a moral response rather than abstract intellect or emotion.

Faith is a central theological concept in the NT. In relational terms, faith is foremost personalized as the locus of trust and belief in the person of Jesus Christ.

In the Gospels, Jesus is spoken of not as the subject of faith (as believing in God), but as the object of faith. In the Synoptic Gospels, faith is seen most often in connection with the ministry of Jesus. Miracles, in particular healings, are presented as taking place in response to the faith of the one in need of healing or the requester. In the Gospel of John, faith (belief) is presented as something that God requires of his people (6:28 29).

In the book of Acts, “faith/belief” is used to refer to Jews and Gentiles converting to following the life and teachings of Jesus Christ and becoming part of the Christian community. The book correlates faith in Christ closely with repentance (Acts 11:21; 19:18; 20:21; 26:18).

Paul relates faith to righteousness and justification (Rom. 3:22; 5:11; Gal. 3:6). In Ephesians faith is shown as instrumental in salvation: “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God” (2:8).

In Hebrews, faith is described as “being sure of what we hope for and certain of what we do not see” (11:1). Faith thus is viewed as something that can be accomplished in the life of the believer—a calling of God not yet tangible or seen. To possess faith is to be loyal to God and to the gospel of Jesus Christ despite all obstacles. In the Letter of James, genuine works naturally accompany genuine faith. Works, however, are expressed in doing the will of God. The will of God means, for example, caring for the poor (James 2:15–16).

In 1 Peter, Christ is depicted as the broker of faith in God (1:21), whereas in 2 Peter and Jude faith is presented as received from God (2 Pet. 1:1). In the Letters of John “to believe” is used as a litmus test for those who possess eternal life: “You who believe in the name of the Son of God, . . . you have eternal life” (1 John 5:13).

Family

People in the Bible were family-centered and staunchly loyal to their kin. Families formed the foundation of society. The extended family was the source of people’s status in the community and provided the primary economic, educational, religious, and social interactions.

Marriage and divorce. Marriage in the ancient Near East was a contractual arrangement between two families, arranged by the bride’s father or a male representative. The bride’s family was paid a dowry, a “bride’s price.” Paying a dowry was not only an economic transaction but also an expression of family honor. Only the rich could afford multiple dowries. Thus, polygamy was minimal. The wedding itself was celebrated with a feast provided by the father of the groom.

The primary purpose for marriage in the ancient Near East was to produce a male heir to ensure care for the couple in their old age. The concept of inheritance was a key part of the marriage customs, especially with regard to passing along possessions and property.

Marriage among Jews in the NT era still tended to be endogamous; that is, Jews sought to marry close kin without committing incest violations (Lev. 18:6 17). A Jewish male certainly was expected to marry a Jew. Exogamy, marrying outside the remote kinship group, and certainly outside the ethnos, was understood as shaming God’s holiness. Thus, a Jew marrying a Gentile woman was not an option. The Romans did practice exogamy. For them, marrying outside one’s kinship group (not ethnos) was based predominantly on creating strategic alliances between families.

Greek and Roman law allowed both men and women to initiate divorce. In Jewish marriages, only the husband could initiate divorce proceedings. If a husband divorced his wife, he had to release her and repay the dowry. Divorce was common in cases of infertility (in particular if the woman had not provided male offspring). Ben Sira comments that barrenness in a woman is a cause of anxiety to the father (Sir. 42:9–10). Another reason for divorce was adultery (Exod. 20:14; Deut. 5:18). Jesus, though, taught a more restrictive use of divorce than the OT (Mark 10:1–12).

Children and parenting. Childbearing was considered representative of God’s blessing on a woman and her entire family, in particular her husband. In contrast to this blessing, barrenness brought shame on women, their families, and specifically their husbands.

Children were of low social status in society. Infant mortality was high. An estimated 60 percent of the children in the first-century Mediterranean society were dead by the age of sixteen.

Ancient Near Eastern and Mediterranean societies exhibited a parenting style based on their view of human nature as a mixture of good and evil tendencies. Parents relied on physical punishment to prevent evil tendencies from developing into evil deeds (Prov. 29:15). The main concern of parents was to socialize the children into family loyalty. Lack of such loyalty was punished (Lev. 20:9). At a very early stage children were taught to accept the total authority of the father. The rearing of girls was entirely the responsibility of the women. Girls were taught domestic roles and duties as soon as possible so that they could help with household tasks.

Family identity was used as a metaphor in ancient Israel to speak of fidelity, responsibility, judgment, and reconciliation. In the OT, the people of Israel often are described as children of God. In their overall relationship to God, the people of Israel are referred to in familial terms—sons and daughters, spouse, and firstborn (Exod. 4:22). God is addressed as the father of the people (Isa. 63:16; 64:8) and referred to as their mother (Isa. 49:14–17).

The church as the family of God. 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 fictive kinship, 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. Entrance into the community was granted through adopting the values of the kingdom, belief, and the initiation rite of baptism (Matt. 10:37–39; 16:24–26; Mark 8:34–38; Luke 9:23–26, 57–63; John 1:12; 3:16; 10:27–29; Acts 2:38; 16:31–33; 17:30; Rom. 10:9). Jesus’ presence as the head of the community was eventually replaced by the promised Spirit (John 14:16–18). Through the Spirit, Jesus’ ministry continues in the community of his followers, God’s family—the church. See also Adoption.

Fulfill

The various Hebrew and Greek words that express the idea of fulfillment occur hundreds of times in the Bible, and the concept often is present even when the specific word is not. At the basic level, fulfillment indicates a relationship between two (or more) things in which the second is said to “fill up” the significance of the first. Frequently this takes the form of a specific promise that is said to be fulfilled when the person, object, or event referred to comes to pass. There are countless examples of this type of fulfillment, some of which even quote the specific promise that is being fulfilled. The seventy years of Babylonian captivity prophesied by Jeremiah (Jer. 29:10) are said to be fulfilled when Cyrus permits the Jews to return to the land (Ezra 1:1 4). Jesus’ birth in Bethlehem (Matt. 2:1–6) fulfills the promise of a ruler who will shepherd Israel (Mic. 5:2).

But the concept of fulfillment goes beyond specific promises that are then said to be fulfilled in a particular person, object, or event. In the broadest sense of the term, one can say that the NT fulfills what the OT promises. After his resurrection, Jesus reminds his disciples, “Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms” (Luke 24:44). He then provides a summary of the entire OT message: “The Messiah will suffer and rise from the dead on the third day, and repentance for the forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem” (Luke 24:46–47).

Harvest

The harvest was a major event on the yearly calendar of Israel’s agrarian society (Lev. 25:11; Judg. 15:1; Ruth 1:22; 2 Sam. 21:9 10). Life was dependent on the harvest. As a result, God set certain rules with respect to the harvest to help the Israelites keep proper priorities. Every seven years and every fiftieth year, the people were to give the land a rest (Exod. 23:10; Lev. 25:20–22). The people were to rest on the Sabbath, even during the harvesttime (Exod. 34:21). Some portions of crops were to be left in the field so that the poor might have food (Lev. 19:9; 23:22; Deut. 24:21). The people were to acknowledge God as the source of the harvest by offering the first of the produce (Lev. 23:10). Celebrating the harvest was commanded (Exod. 23:16; Deut. 16:15; Isa. 9:3). Planning for the harvest was a mark of wisdom (Prov. 6:8; 10:5; 20:4). Even as a good harvest was the blessing of God (Ps. 67:6; Isa. 62:9), so a bad harvest was a curse from God and the plight of a fool (1 Sam. 12:17; Job 5:5; Prov. 26:1; Isa. 18:4–5; Jer. 8:13, 20; Joel 3:12; Mic. 6:15). Failure to acknowledge God for the harvest was a sin (Jer. 5:24).

The harvest is often used in Scripture as an analogy. The prophets talk about the negative harvest of idolatry (Isa. 17:11). Israel is called the firstfruits of God’s harvest (Jer. 2:3). Hosea uses the idea of harvest to indicate that God’s people have a future (Hos. 6:11). In the Gospels, the harvest is used as an analogy for those needing to hear the good news (Matt. 9:37–38), for the end times (Matt. 13:24–30; Rev. 14:15), and for a lesson about unfaithful leadership (Matt. 21:33–46; 25:24). In the remainder of the NT, the harvest analogy usually refers to Christian growth and salvation (Rom. 1:13; 1 Cor. 9:10–11; 2 Cor. 9:10; Gal. 6:9; Heb. 12:11; James 3:18).

Heart

Physiologically, the heart is an organ in the body, and in the Bible it is also used in a number of metaphors.

Metaphorically, the heart refers to the mind, the will, the seat of emotions, or even the whole person. It also refers to the center of something or its inner part. These metaphors come from the heart’s importance and location.

Mind. The heart refers to the mind, but not the brain, and in these cases does not involve human physiology. It is a metaphor, and while the neurophysiology of the heart may be interesting in its own right, it has no bearing on this use of language. Deuteronomy 6:5 issues the command to love God with all one’s heart, soul, and strength. When the command is repeated in the Gospels, it occurs in three variations (Matt. 22:37; Mark 12:30; Luke 10:27). Common to all three is the addition of the word “mind.” The Gospel writers want to be sure that the audience hears Jesus adding “mind,” but this addition is based on the fact that the meaning of the Hebrew word for “heart” includes the mind.

The mental activities of the metaphorical heart are abundant. The heart is where a person thinks (Gen. 6:5; Deut. 7:17; 1 Chron. 29:18; Rev. 18:7), where a person comprehends and has understanding (1 Kings 3:9; Job 17:4; Ps. 49:3; Prov. 14:13; Matt. 13:15). The heart makes plans and has intentions (Gen. 6:5; 8:21; Prov. 20:5; 1 Chron. 29:18; Jer. 23:20). One believes with the heart (Luke 24:25; Acts 8:37; Rom. 10:9). The heart is the site of wisdom, discernment, and skill (Exod. 35:34; 36:2; 1 Kings 3:9; 10:24). The heart is the place of memory (Deut. 4:9; Ps. 119:11). The heart plays the role of conscience (2 Sam. 24:10; 1 John 3:20 21).

It is often worth the effort to substitute “mind” for “heart” when reading the Bible in order to grasp the mental dimension. For example, after telling the Israelites to love God with all their heart, Moses says, “These commandments that I give you today are to be upon your hearts” (Deut. 6:6). Reading it instead as “be on your mind” changes our perspective, and in this case the idiom “on your mind” is clearer and more accurate. The following verses instruct parents to talk to their children throughout the day about God’s words. In order for parents to do this, God’s requirements and deeds need to be constantly on their minds, out of their love for him. Similarly, love for God and loyalty are expressed by meditation on and determination to obey his law (Ps. 119:11, 112). The law is not merely a list of rules; it is also a repository of a worldview in which the Lord is the only God. To live consistently with this truth requires careful, reflective thought.

Emotions and attitude. The heart, as the seat of emotion, is associated with a number of feelings and sentiments, such as gladness (Exod. 4:14; Acts 2:26), hatred (Lev. 19:17), pride (Deut. 8:14), resentment (Deut. 15:10), dread (Deut. 28:67), sympathy (Judg. 5:9), love (Judg. 16:15), sadness (1 Sam. 1:8; John 16:6), and jealousy and ambition (James 3:14). The heart is also the frame of reference for attitudes such as willingness, courage, and desire.

Law

In general, Torah (Law) may be subdivided into three categories: judicial, ceremonial, and moral, though each of these may influence or overlap with the others. The OT associates the “giving of the Torah” with Moses’ first divine encounter at Mount Sinai (Exod. 19 23) following the Israelites’ deliverance from the land of Egypt, though some body of customary legislation existed before this time (Exod. 18). These instructions find expansion and elucidation in other pentateuchal texts, such as Leviticus and Deut. 12–24, indicating that God’s teachings were intended as the code of conduct and worship for Israel not only during its wilderness wanderings but also when it settled in the land of Canaan following the conquest.

More specifically, the word “law” often denotes the Ten Commandments (or “the Decalogue,” lit., the “ten words”) (Exod. 34:28; Deut. 4:13; 10:4) that were delivered to Moses (Exod. 20:1–17; Deut. 5:6–21). These commandments reflect a summary statement of the covenant and may be divided into two parts, consistent with the two tablets of stone on which they were first recorded: the first four address the individual’s relationship to God, and the last six focus on instructions concerning human relationships. Despite the apparent simplistic expression of the Decalogue, the complexity of these guidelines extends beyond individual acts and attitudes, encompassing any and all incentives, enticements, and pressures leading up to a thing forbidden. Not only should the individual refrain from doing the prohibited thing, but also he or she is obligated to practice its opposite good in order to be in compliance.

Life Everlasting

The OT cryptically mentions Enoch (Gen. 5:24) and Elijah (2 Kings 2:1 12) ascending into heaven without passing through death or Sheol. Otherwise, mortality is presented as part of the universal human condition, a result of Adam and Eve’s disobedience (Gen. 2:17; 5:1–32).

In the creation story, God warns Adam that if he eats from the tree of the knowledge of good and evil, he will die that very day (Gen. 2:17). But despite eating from the tree, Adam lives on physically for almost a millennium (Gen. 5:5), and so this sin-begotten death describes separation from God. Jesus will overcome this separation at the cross (Luke 23:43; cf. Matt. 10:28 par.). For those who trust this work—believe in his name—death is already overcome because they are reconciled with God. Life is no longer bound, as it were, to brain activity, but rather is unbound in the immortal being of God. By reconciling others to God, Jesus is able to promise eternal life (John 3:15, 36; 5:24). Indeed, John writes his Gospel to advance this promise (20:31).

Three NT assertions need to be taken into account in ascertaining biblical perspectives on immortality: (1) God is immortal (Rom. 1:23; 1 Tim. 1:17); (2) God alone is immortal (1 Tim. 6:16); (3) God grants immortality to those who seek him (Rom. 2:7; 1 Cor. 15:53–54; 2 Tim. 1:10). These assertions are important in distinguishing immortality from the idea of the continued existence of some part of the human makeup after the death of the body. The word “immortality” should be reserved to refer to the existence of body and soul together for eternity. Human beings, therefore, do not intrinsically possess immortality; it must be granted by God.

Sin

Sin enters the biblical story in Gen. 3. Despite God’s commandment to the contrary (2:16 17), Eve ate from the tree of the knowledge of good and evil at the prompting of the serpent. When Adam joined Eve in eating the fruit, their rebellion was complete. They attempted to cover their guilt and shame, but the fig leaves were inadequate. God confronted them and was unimpressed with their attempts to shift the blame. Judgment fell heavily on the serpent, Eve, and Adam; even creation itself was affected (3:17–18).

In the midst of judgment, God made it clear in two specific ways that sin did not have the last word. First, God cryptically promised to put hostility between the offspring of the serpent and that of the woman (Gen. 3:15). Although the serpent would inflict a severe blow upon the offspring of the woman, the offspring of the woman would defeat the serpent. Second, God replaced the inadequate covering of the fig leaves with animal skins (3:21). The implication is that the death of the animal functioned as a substitute for Adam and Eve, covering their sin.

In one sense, the rest of the OT hangs on this question: How will a holy God satisfy his wrath against human sin and restore his relationship with human beings without compromising his justice? The short answer is: through Abraham and his offspring (Gen. 12:1–3), who eventually multiplied into the nation of Israel. After God redeemed them from their slavery in Egypt (Exod. 1–15), he brought them to Sinai to make a covenant with them that was predicated on obedience (19:5–6). A central component of this covenant was the sacrificial system (e.g., Lev. 1–7), which God provided as a means of dealing with sin. In addition to the regular sacrifices made for sin throughout the year, God set apart one day a year to atone for Israel’s sins (Lev. 16). On this Day of Atonement the high priest took the blood of a goat into the holy of holies and sprinkled it on the mercy seat as a sin offering. Afterward he took a second goat and confessed “all the iniquities of the people of Israel, and all their transgressions, all their sins, putting them on the head of the goat, and sending it away into the wilderness. . . . The goat shall bear on itself all their iniquities to a barren region; and the goat shall be set free in the wilderness” (Lev. 16:21–22 NRSV). In order for the holy God to dwell with sinful people, extensive provisions had to be made to enable fellowship.

During the next four hundred years of prophetic silence, the longing for God to finally put away the sins of his people grew. At last, when the conception and birth of Jesus were announced, it was revealed that he would “save his people from their sins” (Matt. 1:21). In the days before the public ministry of Jesus, John the Baptist prepared the way for him by “preaching a baptism of repentance for the forgiveness of sins” (Luke 3:3). Whereas both Adam and Israel were disobedient sons of God, Jesus proved to be the obedient Son by his faithfulness to God in the face of temptation (Matt. 2:13–15; 4:1–11; 26:36–46; Luke 3:23–4:13; Rom. 5:12–21; Phil. 2:8; Heb. 5:8–10). He was also the Suffering Servant who gave his life as a ransom for many (Mark 10:45; cf. Isa. 52:13–53:12). On the cross Jesus experienced the wrath of God that God’s people rightly deserved for their sin. With his justice fully satisfied, God was free to forgive and justify all who are identified with Christ by faith (Rom. 3:21–26). What neither the law nor the blood of bulls and goats could do, Jesus Christ did with his own blood (Rom. 8:3–4; Heb. 9:1–10:18).

After his resurrection and ascension, Jesus’ followers began proclaiming the “good news” (gospel) of what Jesus did and calling to people, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins” (Acts 2:38). As people began to experience God’s forgiveness, they were so transformed that they forgave those who sinned against them (Matt. 6:12; 18:15–20; Col. 3:13). Although believers continue to struggle with sin in this life (Rom. 8:12–13; Gal. 5:16–25), sin is no longer master over them (Rom. 6:1–23). The Holy Spirit empowers them to fight sin as they long for the new heaven and earth, where there will be no sin, no death, and no curse (Rom. 8:12–30; Rev. 21–22).

As even this very brief survey of the biblical story line from Genesis to Revelation shows, sin is a fundamental aspect of the Bible’s plot. Sin generates the conflict that drives the biblical narrative; it is the fundamental “problem” that must be solved in order for God’s purposes in creation to be completed.

Spirit

In the world of the Bible, a person was viewed as a unity of being with the pervading breath and thus imprint of the loving and holy God. The divine-human relationship consequently is portrayed in the Bible as predominantly spiritual in nature. God is spirit, and humankind may communicate with him in the spiritual realm. The ancients believed in an invisible world of spirits that held most, if not all, reasons for natural events and human actions in the visible world.

The OT writers used the common Hebrew word ruakh (“wind” or “breath”) to describe force and even life from the God of the universe. In its most revealing first instance, God’s ruakh hovered above the waters of the uncreated world (Gen. 1:2). In the next chapter of Genesis a companion word, neshamah (“breath”), is used as God breathed into Adam’s nostrils “the breath of life” (2:7). God thus breathed his own image into the first human being. Humankind’s moral obligations in the remainder of the Bible rest on this breathing act of God.

The OT authors often employ ruakh simply to denote air in motion or breath from a person’s mouth. However, special instances of the use of ruakh include references to the very life of a person (Gen. 7:22; Ps. 104:29), an attitude or emotion (Gen. 41:8; Num. 14:24; Ps. 77:3), the negative traits of pride or temper (Ps. 76:12), a generally good disposition (Prov. 11:13; 18:14), the seat of conversion (Ezek. 18:31; 36:26), and determination given by God (2 Chron. 36:22; Hag. 1:14).

The NT authors used the Greek term pneuma to convey the concept of spirit. In the world of the NT, the human spirit was understood as the divine part of human reality as distinct from the material realm. The spirit appears conscious and capable of rejoicing (Luke 1:47). Jesus was described by Luke as growing and becoming “strong in spirit” (1:80). In “spirit” Jesus “knew” what certain teachers of the law were thinking in their hearts (Mark 2:8). Likewise, Jesus “was deeply moved in spirit and troubled” at the sickness of a loved one (John 11:33). At the end of his life, Jesus gave up his spirit (John 19:30).

According to Jesus, the spirit is the place of God’s new covenant work of conversion and worship (John 3:5; 4:24). He declared the human spirit’s dependence on God and ascribed great virtue to those people who were “poor in spirit” (Matt. 5:3).

Human beings who were possessed by an evil spirit were devalued in Mediterranean society. In various places in the Synoptic Gospels and the book of Acts, either Jesus or the disciples were involved in exorcisms of such spirits (Matt. 8:28 33; Mark 1:21–28; 7:24–30; 9:14–29; 5:1–20; 9:17–29; Luke 8:26–33; 9:37–42; Acts 5:16).

The apostle Paul pointed to the spirit as the seat of conversion (Rom. 7:6; 1 Cor. 5:5). He described believers as facing a struggle between flesh and spirit in regard to living a sanctified life (Rom. 8:2–17; Gal. 5:16–17). A contradiction seems apparent in Pauline thinking as he appears to embrace Greek dualistic understanding of body (flesh) and spirit while likewise commanding that “spirit, soul and body be kept blameless” (1 Thess. 5:23). However, the Christian struggle between flesh and Spirit (the Holy Spirit) centers around the believer’s body being dead because of sin but the spirit being alive because of the crucified and resurrected Christ (Rom. 8:10). Believers therefore are encouraged to lead a holistic life, lived in the Spirit.

Watch

A chronological division of the night. The term is derived from soldiers or others guarding, or “watching,” something during specified portions of the night. In the OT, there apparently were three watches or divisions in the night. Gideon and his men struck the Midianites at the beginning of the “middle watch” (Judg. 7:19). The Roman system had four divisions or watches in the night, and the Gospels report Jesus walking on the lake during the “fourth watch” (Matt. 14:25; Mark 6:48 ESV, NASB, NKJV). The term can also be used to refer to the guard placed on duty to guard something (Neh. 4:9).

Word

“Word” is used in the Bible to refer to the speech of God in oral, written, or incarnate form. In each of these uses, God desires to make himself known to his people. The communication of God is always personal and relational, whether he speaks to call things into existence (Gen. 1) or to address an individual directly (Gen. 2:16 17; Exod. 3:14). The prophets and the apostles received the word of God (Deut. 18:14–22; John 16:13), some of which was proclaimed but not recorded. The greatest revelation in this regard is the person of Jesus Christ, who is called the “Word” of God (John 1:1, 14).

The psalmist declared God’s word to be an eternal object of hope and trust that gives light and direction (Ps. 119), and Jesus declared the word to be truth (John 17:17). The word is particularized and intimately connected with God himself by means of the key phrases “your word,” “the word of God,” “the word of the Lord,” “word about Christ,” and “the word of Christ” (Rom. 10:17; Col. 3:16). Our understanding of the word is informed by a variety of terms and contexts in the canon of Scripture, a collection of which is found in Ps. 119.

The theme of the word in Ps. 119 is continued and clarified in the NT, accentuating the intimate connection between the word of God and God himself. The “Word” of God is the eternal Lord Jesus Christ (John 1:1; 1 John 1:1–4), who took on flesh and blood so that we might see the glory of the eternal God. The sovereign glory of Christ as the Word of God is depicted in the vision of John in Rev. 19:13. As the Word of God, Jesus Christ ultimately gives us our lives (John 1:4; 6:33; 10:10), sustains our lives (John 5:24; 6:51, 54; 8:51), and ultimately renders a just judgment regarding our lives (John 5:30; 8:16, 26; 9:39; cf. Matt. 25:31–33; Heb. 4:12).

Direct Matches

Corruption

The concept of corruption deals with decay or destruction. This decay or destruction can be physical, often that of death (Job 17:14 NIV; Ps. 16:10 KJV), or moral/spiritual, in which case evil is in view (Isa. 1:4; Dan. 6:4; Hos. 9:9; 2 Pet. 1:4). In Gal. 6:8 Paul contrasts corruption (NIV: “destruction”) with eternal life.

Eternal Life

Eternal life usually is mentioned in reference to human life, where it means unending life in the body, free from death. The expression, though most common in the NT, is drawn from the OT. The book of Daniel says that many who “sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt” (12:2). This yearning for eternal life is also expressed in Genesis, where those who eat of the “tree of life” will “live forever” (3:22). In Deuteronomy, God likewise declares, “I live forever” (32:40). Among the DSS, 4Q418 (frag. 69) and 1QS (4:7), both of which predate the NT, also refer to everlasting life.

The NT expression “eternal life” may seem to have a different meaning than the OT expression “everlasting life.” Any such appearance arises only in translation to English, for the underlying Greek words in the NT have the same meaning as the underlying Hebrew words in the OT. The words are already treated synonymously by the LXX, an ancient translation of the Hebrew Bible into Greek (predating the NT).

The English word “eternal” may refer to eternity past and future, but in biblical usage that word does not generally refer to eternity past. This is evident where the NT mentions “eternal fire” (Matt. 18:8) and “eternal punishment” (Matt. 25:46). It is also indicated where eternal life is seen as a future reward for the righteous (Dan. 12:2; Luke 18:30; Rom. 2:7; Gal. 6:8; Titus 1:2; 1 John 2:25).

That life in the body is included in the NT concept of eternal life is evident from several considerations. Jesus says of everyone who believes in him, “I will raise them up at the last day” (John 6:40). The bodily nature of everlasting life is indicated by Jesus’ own resurrection, for his tomb was left empty. Jesus says after his own resurrection that a spirit “does not have flesh and bones, as you see I have” (Luke 24:39). The apostle Paul even writes that without the resurrection the Christian faith is invalidated (1 Cor. 15:12–19). When Paul says that “flesh and blood cannot inherit the kingdom of God,” he does not mean that resurrection is of the human spirit, but rather that perishable flesh and blood must first be made immortal (1 Cor. 15:50–54; 2 Cor. 5:4).

The prospect of eternal life is often contrasted with death and punishment, just as the Bible more generally contrasts the prospect of life with death and lawless behavior. In Gen. 3, the sin of Adam and Eve shows that people turn from God out of self-interest, so everlasting life is not given to them. Much later, the people of Israel are warned that they will suffer death if they break faith with the true God to follow other gods (Lev. 26; Deut. 28; 30:15–20). Later still, the book of Daniel warns plainly that resurrection is to everlasting life or to everlasting contempt (12:1–3). The NT likewise, drawing at times from the Hebrew prophets (e.g., Isa. 66:22–24), contrasts the prospect of eternal life with the prospect of punishment for doing evil (Matt. 25:31–46; John 5:28–29; Rom. 6:23; Gal. 6:8; Rev. 20:10–15; 22:1–6).

Just as eternal life is contrasted with death, eternal life is sometimes referred to more fundamentally and simply as “life” (e.g., Matt. 19:17; Acts 11:18; 1 John 3:14). All life comes from God, through his divine word (Gen. 1; Deut. 30:20; John 1:1–4). The NT says that God gave his Son the power to give eternal life, since the Son does only what God the Father commands (John 5:19–30; 6:57–58).

The NT promises eternal life to all who believe (trust) in God’s Son (John 3:16; 3:36; 6:40; 11:25–26; 20:31; 1 John 5:13). To believe in God’s Son is to believe that God sent Jesus (John 17:8), to listen to Jesus’ message from God and so believe in God (5:24; 12:44), and to believe that Jesus is the Christ, the Messiah (20:31).

The belief in God and Jesus that secures eternal life is not mere mental assent, but rather is expressed in a life that turns from evil. Those who will receive eternal life are characterized by love rather than by hatred and murder (John 5:29; 1 John 3:14–15). Only the righteous will enter into eternal life, and they are marked by their care for Jesus’ brothers and sisters: feeding the hungry and clothing the poor (Matt. 25:31–46). They do not live for themselves, nor do they give free rein to all human desires, but instead they are led by, and walk in accordance with, the Spirit of God (John 12:25; Gal. 5:16–21; 6:8).

Harvest

The harvest was a major event on the yearly calendar of Israel’s agrarian society (Lev. 25:11; Judg. 15:1; Ruth 1:22; 2 Sam. 21:9–10). Life was dependent on the harvest. As a result, God set certain rules with respect to the harvest to help the Israelites keep proper priorities. Every seven years and every fiftieth year, the people were to give the land a rest (Exod. 23:10; Lev. 25:20–22). The people were to rest on the Sabbath, even during the harvesttime (Exod. 34:21). Some portions of crops were to be left in the field so that the poor might have food (Lev. 19:9; 23:22; Deut. 24:21). The people were to acknowledge God as the source of the harvest by offering the first of the produce (Lev. 23:10). Celebrating the harvest was commanded (Exod. 23:16; Deut. 16:15; Isa. 9:3). Planning for the harvest was a mark of wisdom (Prov. 6:8; 10:5; 20:4). Even as a good harvest was the blessing of God (Ps. 67:6; Isa. 62:9), so a bad harvest was a curse from God and the plight of a fool (1 Sam. 12:17; Job 5:5; Prov. 26:1; Isa. 18:4–5; Jer. 8:13, 20; Joel 3:12; Mic. 6:15). Failure to acknowledge God for the harvest was a sin (Jer. 5:24).

Instruct

In the Hebrew Bible several different words can be translated as “instruction.” In Exod. 24:12 God informs Moses that the laws and commands given to him on the mountain are for Israel’s instruction (yarah), instruction (dabar) given at the feet of God (Deut. 33:3). Indeed, Job 22:22 concedes that instruction (torah) proceeds from God’s mouth, while Nehemiah reminds God of his promises to the people of Israel when he refers to the instructions (dabar) given to Moses for repentance (Neh. 1:8). When the priests fail to give “true instruction,” they let the people go astray, inviting God’s wrath (Mal. 2:1–10). Similarly, failure to observe divine instruction (musar) elicits God’s condemnation (Ps. 50:17).

But the biblical book that bills itself as the instruction manual is Proverbs (part of the poetic section in the OT known as the Ketubim, the Writings), which is presented in the form of parental instruction (musar) to a child (1:8; 4:1; 13:1; 19:27), given in a royal setting (1:1) or a school. The book of Proverbs has been compared to similar Egyptian writings (The Instruction of Amenemope; The Maxims of Ptahhotep) and Sumerian wisdom as well as an Aramaic proverbial writing, Ahiqar.

While Proverbs, like its Egyptian and Mesopotamian counterparts, dispenses advice on how to successfully negotiate life, a distinct element of the biblical book is the setting of wisdom as inextricably bound to the “fear of the Lord” (1:7; 9:10). In Proverbs, instruction is also dispensed by the persona “Lady Wisdom” (chap. 8), whose advice, in contrast to that of the “loose” woman, leads to knowledge, wisdom, and life.

Jesus was known for his authoritative teaching of the law, which in the Synoptic Gospels is dominated by his use of parables for instruction (Matt. 7:29; Mark 1:22; Luke 4:32, 36). Accepting Jesus Christ entails discarding any false teaching and embracing the instruction (logos) of Jesus (1 Tim. 6:3–4; Heb. 6:2). Anyone who disregards this instruction is to be avoided and not socialized with (2 Thess. 3:14).

Instruction (didachē) in the Pauline writings is presumed to be a gift of the Holy Spirit (1 Cor. 14:6, 26) that is to be managed by the one so gifted for the benefit of the community of believers. It is to be shared in and out of season (2 Tim. 4:2). Such giftedness is also to be understood as entitling the instructor to support by the church (Gal. 6:6). Indeed, the Thessalonians are warned that failure to heed apostolic instruction (logos) is tantamount to disobeying God (1 Thess. 4:8; 2 Thess. 3:14). On the other hand, reminiscent of the Proverbs, parental instruction (nouthesia) should encourage rather than exasperate the child (Eph. 6:4). See also Education.

Instruction

Neighbor

In the OT, “neighbor” is derived from the verb “to associate with.” This is an important connection because relationships of various kinds are central to the issue of neighbor. Depending on the context, a neighbor can include a friend (2 Sam. 13:3), a rival (1 Sam. 28:17), a lover (Jer. 3:1), or a spouse (Jer. 3:20). However, “neighbor” essentially defines someone who lives and works nearby, those with shared ethical responsibilities, rather than a family member (Prov. 3:29). Eventually, “neighbor” acquired the more technical meaning of “covenant member” or “fellow Israelite” (= “brother” [Jer. 31:34]). The legal literature prohibits bearing false witness against a neighbor (Deut. 5:20) as well as coveting a neighbor’s house, animal, slave, or wife (Deut. 5:21). Fraud, stealing, or withholding from a neighbor are prohibited (Lev. 19:13; Ps. 15:3). These are the negative stipulations. The theological ethics that arise from Lev. 19 are climactic—ethically, politically, socially, and economically. Positively, Israelites are to judge their neighbors justly (Lev. 19:15), loving their neighbors as themselves (19:18). Even the resident alien is to be protected by these core moral virtues (Lev. 19:33–34; cf. Exod. 12:43–49).

When the NT addresses the topic, not surprisingly it is Lev. 19:18 that is routinely cited. Asked about the greatest commandment, Jesus quotes Lev. 19:18 as the horizontal counterpart to loving the Lord (Matt. 19:16–30). A lawyer’s question put to Jesus, “Who is my neighbor?” elicits the parable of the good Samaritan (Luke 10:29). Jesus teaches that extending mercy is more important than conveniently defining “neighbor.” A neighbor was anyone someone met in need—Jew, Gentile, or Samaritan (Luke 10:25–37). Jewish law came to define “neighbor” in purely legal terms within Judaism. Jesus addressed the limits of one’s responsibility, challenging the particularism of Judaism, denouncing prejudiced love, and including non-Jews. Beyond “in” or “out” groups, believers are now to pray for their enemies (Matt. 5:43–48). Mission work continues to expand social, political, and economic boundaries. The OT reality of relationships is still in force, but “neighbor” in the NT now prioritizes fellow believers (Rom. 13:8–10; 15:2; Gal. 6:10; Eph. 4:25; James 2:8).

Tempt

In English, a distinction between the words “temptation,” “test,” and “trial” (or “tribulation”) seems apparent. However, the biblical Greek noun peirasmos and verb peirazō translate these nouns and their related verbs, leaving context alone to determine meaning. In the understanding of the Scripture, temptation relates directly to test and trial.

Negatively, English Bibles choose “temptation” and “tempt” as the fitting translation for peirasmos and peirazō respectively. The devil, or Satan, is the origin; the purpose is to encourage sin and devastate human relationship with God (Matt. 4:1 pars.; 1 Cor. 7:5; Gal. 6:1; 1 Tim. 6:9; James 1:13). Satan personifies this purpose as the tempter (Matt. 4:3; 1 Thess. 3:5).

Positively, the English word “test” seems fitting. God tests his people to reveal the quality of their faith commitment (Gen. 22:1; Exod. 15:25; Judg. 2:22; Gal. 4:14). When God tests his enemies, it results in a hardening of their hearts (Exod. 14:4). When God tests his own people, it may look like judgment (Isa. 6:9–10; cf. Mark 6:52; Heb. 3:8; 4:7). The NT sees a direct link between the words peirazō and dokimazō (“to test, prove, approve”) and uses one to explain the other (2 Cor. 13:5–7; James 1:2–3, 12).

Neutrally, “trial” (or “tribulation”) translates the meaning. People may face trials in their Christian walk (Acts 20:19; 2 Cor. 8:2; James 1:2, 12; 1 Pet. 1:6) that may or may not lead to sin (Matt. 26:41; cf. Dan. 12:10). The sixth petition of the Lord’s Prayer (Matt. 6:13 // Luke 11:4) presupposes the understanding that God is sovereign over all human circumstances and therefore has the power to protect from trials that may lead to temptation and fall. Jesus’ prayer in Gethsemane follows the same supposition (Mark 14:38).

This interconnectedness in the biblical understanding between temptation, test, and trial helps to explain some inherently difficult texts. There can be no sharp distinction made between temptation and test; God may use someone’s tribulation as a test to affirm faith, while Satan uses the same as an avenue for temptation to commit sin. A prime OT example of such interconnectedness is the parallel texts in 2 Samuel and 1 Chronicles that describe David as both tested by God (2 Sam. 24:1) and tempted by Satan (1 Chron. 21:1) in regard to taking a census of Israel.

When humans tempt/test God, they provoke him to prove his power (Exod. 17:1–7) by acting as if he does not exist (Ps. 14:1). God’s firm prohibition against this (Deut. 6:13–16) exposes it as a violation of his relationship with humans (Matt. 4:7; Acts 5:9; 15:10).

Tempted

Tempting

Secondary Matches

The following suggestions occured because Galatians 6:1-10 is mentioned in the definition.

Brotherly Love

A kind of love described in the NT. The Greek word for this kind of love is philadelphia, from which the city by that name was taken. Some English versions translate this word as “brotherly kindness” or “brotherly affection” to help distinguish it from the other primary word for “love” used in the NT, agapē.

The word philadelphia is composed of two parts: the first is one of the Greek words for “love” ( philia), and the second part refers to the idea of a sibling (adelphē, adelphos). Each of these two parts helps us understand this concept. Sometimes this word for “love” is seen as a lesser kind of love than what the Bible describes as agapē love, but this is an oversimplification. The two words can function as synonyms, both involving strong positive commitments of devotion to another person(s).

The “brotherly” component could refer to a male sibling, but particularly in the plural was used of siblings of either gender (i.e., both brothers and sisters). To bring out this point, some English versions render philadelphia as “mutual love/affection” (NRSV). Especially with the emergence of the NT church as a family (Gal. 6:10) composed of those who are God’s children (and thus brothers and sisters of each other), this expression took on a whole new meaning. “Brotherly love” began to be used to refer to the family-like devotion among fellow believers that should characterize the Christian community. Brotherly love soon became one of the hallmarks of the early Christians, whereby even their enemies were often forced to admit, “Behold how they love one another” (cited by Tertullian, Apol. 39.7).

Paul instructs the church at Rome to “love one another with brotherly affection” (Rom. 12:10 ESV) as a part of his description of the Christian life. He recognizes the supernatural origin of this new love among believers (“You yourselves have been taught by God to love each other”), compliments them on their success in this area, and yet appeals to them to continue to “do so more and more” (1 Thess. 4:9–10). The author of the book of Hebrews, writing to a church that was already counting the cost of persecution and was even then being tempted to give up the Christian faith, says simply, “Keep on loving one another as brothers and sisters” (13:1). Peter addresses this same topic (again to a persecuted church), admonishing them to “love one another deeply, from the heart,” but also reminds them how this love needs to be built on a response of the will to the truth of the gospel and to flow from a right heart (or “purified”) attitude (1 Pet. 1:22). Peter also offers still another appeal to press on in this area when he says, “Finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind” (3:8 ESV).

The most significant usage of philadelphia is as the penultimate virtue in the list of eight virtues in 2 Pet. 1:5–7: faith, goodness, knowledge, self-control, perseverance, godliness, brotherly kindness, and love. Here brotherly love needs to be built on the foundation of faith, goodness, knowledge, and so on, and at the same time be seen as a stepping-stone leading toward the still higher ultimate goal of agapē love. Brotherly love thus involves a life of faith whereby we learn to demonstrate our love for God by ministering to the needs of the specific fellow believers whom God brings into our lives. Brotherly love is not all that is involved in the second great commandment of loving one’s neighbor as oneself, but it is a key component. As Paul says, we are to “do good to all people, especially to those who belong to the family of believers” (Gal. 6:10).

Divine Retribution

Retribution refers to “giving what is due,” usually in response to evil. Retribution is an important theological doctrine whose significance is belied by scant use of the term in English translations (ESV 2×; NIV 6×; NRSV 9×). Retribution is driven by the theological conviction that moral order is built into the fabric of the world (Ps. 7:14–16; Prov. 26:27). This moral compass is guaranteed by God’s oversight, meting out justice in judgment and rewards to the righteous, not only on the human-human level, but also on the divine-human level (2 Cor. 9:6; Gal. 6:7). This biblical equation assures that (1) life is not overwhelmed by moral chaos, (2) human actions affect the future, (3) the world is morally uniform, and (4) human revenge is to be avoided (Lev. 19:17–18; Matt. 16:27; Rom. 12:19). With the human community in view, God’s commands are intended to instruct and guide. Not surprisingly, address of retribution is found throughout biblical literature: legal (Deut. 28), narrative (Num. 16), poetic (Pss. 18:20; 94:15), sapiential (Prov. 11:24–25), and prophetic (Hab. 2:2–20).

This poetic justice pervades the OT in the judgment and exile of Adam and Eve (Gen. 3:8–24), Cain’s sentence and blood revenge (Gen. 4:15, 24), and the worldwide flood and annihilation (Gen. 6–9) (cf. Exod. 21:20–21; Deut. 30:15–20; Josh. 7; Amos 3:14–15; Mic. 2:1–3). Such stories reveal a sovereign God acting as an external agent who exacts punishment in light of his intentions for creation. For Israel, retribution is the exercise of Yahweh’s legal rights in an attempt to restore covenant fellowship (Lev. 26:40–45). Although serious tensions exist—sometimes the wicked prosper and the innocent suffer—this does not alter the grand scheme of Scripture (Job 33; Jer. 12:1–4). In some scenarios, only the next lifetime will fully bring justice and reward (Ps. 49:5–15; Dan. 12:2; Matt. 25:31–46; Rev. 22:1–5). Deep wisdom, however, embraces mystery and understands the limits of human agency (Gen. 50:19–20; James 1:5).

While the notion of consequence may be too strong, the concept of correspondence is helpful for understanding the concept of retribution. God’s judgments reveal (1) a correspondence between act and effect, (2) accountability to known law, (3) a debt requiring resolve/restitution, and (4) punishment that reenacts elements of the sin itself. God’s roles as divine warrior, judge, and king proclaim his universal rule and preserve it from all who would mock or defy his royal authority (Gen. 3:14–19; Deut. 7:10; 1 Sam. 24:19; 2 Sam. 12:11–12; Ps. 149; Prov. 15:25; Mic. 5:15; 1 Cor. 16:22; Gal. 1:8–9; 2 Thess. 1:5–10).

God’s reasons for retribution center on disobedience and injustice, while his purposes are essentially restorative and developmental. Retribution is an application of God’s holiness that purifies the world for his kingdom of peace. In this way, vengeance and deliverance work together (Nah. 1:2, 7). Paradoxically, retribution gives hope to fallen humanity for sin acknowledged and unacknowledged, anticipating the triumph of righteousness (Ps. 58:11). Retribution grants rationality and stability to humanity, promotes closure in crisis, and fosters hope—a forerunner of the ultimate judgment before the throne of God the King.

Fellowship

The common experience/sharing of something with someone else. In the NT, the most common Greek word group to express this idea has the root koin- (“common”), with the cognate verb koinōneō, noun koinōnia, and adjective koinos. But the concept of fellowship extends well beyond this single word family and finds expression in a variety of different contexts.

Fellowship between the Members of the Trinity

The Gospel of John makes several claims about the fellowship that the members of the Trinity have experienced with each other from all eternity. Jesus claims, “I and the Father are one” (10:30) and “It is the Father, living in me, who is doing his work” (14:10). Regarding the Holy Spirit, Jesus says, “He will glorify me because it is from me that he will receive what he will make known to you. All that belongs to the Father is mine” (16:14–15). The Son has even shared in the Father’s glory from before the creation of the world (17:5). Within the unity of the Godhead, the individual members experience perfect fellowship as they share in the fullness of deity.

Fellowship between Jesus and Outcasts

During his earthly ministry, Jesus modeled God’s love for the marginalized by associating with them. Such fellowship often took the form of sharing meals with outcasts such as tax collectors and sinners (Mark 2:15–17; Luke 5:29–32; 7:36–50; 19:1–10), a practice that provoked sharp criticism from the Pharisees (Luke 15:1–2). In Luke 15:3–32, Jesus tells three parables in response to such criticism. These parables indicate that his fellowship with sinners demonstrates God’s love for the lost and the joy that comes from restored fellowship with God. Such table fellowship served as a foretaste of the eschatological messianic banquet, when all of God’s people (Jew and Gentile alike) will eat together in the kingdom of God as the fellowship of the forgiven (Matt. 8:11; Luke 13:29–30; Rev. 19:6–9).

Fellowship between Believers and God

The close and intimate fellowship that the members of the Trinity experience with one another is something that Jesus prays for his people to experience themselves (John 17:20–26). He asks that believers “may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me” (17:21). Just as the Father is in Jesus and Jesus is in the Father, believers are described as being in both the Father and the Son. The stated purpose for such fellowship is twofold: that the world may know and believe that the Father has sent the Son, and that the Father loves believers even as he has loved the Son (17:21, 23). Central to this fellowship between God and believers is the sharing of the glory that the Father and the Son experience (17:22). Jesus expresses similar truths in John 15:1–11 when he speaks of himself as the true vine and his followers as the branches who must remain in him because “apart from me you can do nothing” (v. 5).

Although fellowship with God is something that Christ has purchased for his people through his death and resurrection, it can be broken by sin in the believer’s life: “If we claim to have fellowship with him and yet walk in the darkness, we lie and do not live out the truth” (1 John 1:6). When sin does break a believer’s fellowship with God, we are reassured, “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1:9). This restoration of fellowship is based on the work of Jesus to plead our case before the Father (2:1).

Paul frequently speaks of the believer’s fellowship with Christ, even though he rarely uses the word “fellowship” to speak of this reality. It is God who calls the believer into fellowship with Christ (1 Cor. 1:9), but such fellowship involves both the “power of his resurrection and participation in his sufferings, becoming like him in his death” (Phil. 3:10). When believers celebrate the Lord’s Supper, they are participating in the body and blood of Christ (1 Cor. 10:16–17). Far more frequently, Paul expresses the concept of fellowship with Christ by his use of the phrase “with Christ.” Believers have been crucified, buried, raised, clothed, and seated in the heavenly realms with Christ (Rom. 6:4–9; 2 Cor. 13:4; Gal. 2:20–21; Eph. 2:5–6; Col. 2:12–13; 3:1–4). They also share in the inheritance that Christ has received from the Father (Rom. 8:16–17) and one day will reign with him (2 Tim. 2:12).

Fellowship between Believers and Others

The fellowship that believers have with one another is an extension of their fellowship with God. John wrote, “We proclaim to you what we have seen and heard, so that you also may have fellowship with us. And our fellowship is with the Father and with his Son, Jesus Christ” (1 John 1:3). Just as walking in darkness falsifies a believer’s claim to fellowship with God, so also walking in the light is necessary for fellowship with other believers (1:6–7). Paul strikes a similar note when he says, “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? What harmony is there between Christ and Belial? Or what does a believer have in common with an unbeliever?” (2 Cor. 6:14–15). The point is not to avoid all contact with unbelievers (cf. 1 Cor. 5:9–10), but rather that the believer is so fundamentally identified with Christ that to identify with unbelievers should be avoided.

Because they are joined to Christ by faith, believers share a wide variety of experiences and blessings with each other. In the broadest sense, they share in the gospel and its blessings (1 Cor. 9:23; Phil. 1:5–7; Philem. 6; 2 Pet. 1:4), especially the Spirit (2 Cor. 13:13–14; Phil. 2:1). But the most common shared experience is suffering. When believers suffer because of their identification with Christ, they are said to share in Christ’s suffering (Phil. 3:10; 1 Pet. 4:13). In addition to this vertical element, there is a horizontal aspect. Because believers are united in one body (1 Cor. 12:12–13; Eph. 4:4–6), when one believer suffers, the entire body shares in that suffering (2 Cor. 1:7; Heb. 10:33; Rev. 1:9).

From the earliest days of the church, believers found very tangible ways to demonstrate that their fellowship was rooted in their common faith in Jesus. Immediately after Pentecost, “they devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. . . . All the believers were together and had everything in common” (Acts 2:42–44). This common experience led believers to voluntarily sell their possessions and share with any who had a need (2:45; 4:32). This meeting of very practical needs was motivated by a common experience of God’s abundant generosity in freely giving his Son (Rom. 8:32). The self-sacrificial sharing of resources became a staple of the early church (Rom. 12:13; Gal. 6:6; 1 Tim. 6:18) and provided an opportunity for Paul to demonstrate the unity of the church when he collected money from Gentile churches to alleviate the suffering of Jewish Christians in Judea (Rom. 15:26–27; 2 Cor. 8–9).

Conclusion

Biblical fellowship is not merely close association with other believers. The NT emphasizes what believers share in Christ rather than whom they share it with. True biblical fellowship between believers is an outworking of their fellowship with God through the gospel.

Judging

The Bible makes strong distinctions between righteous and sinful judging. God commands his people to exercise fair and impartial judgment, especially to society’s poor and helpless (e.g., Exod. 23:1–9; Prov. 31:9; Isa. 1:17), punishing the perversions of favoritism and bribery (Deut. 16:19; Amos 5:12). The NT warns against partiality (James 2:1–9) and judging by outward appearances (John 7:24). Jesus denounces selfish and hypocritical judgment: “Do not judge, or you too will be judged” (Matt. 7:1 [cf. Luke 6:37]). This kind of judging presumes moral superiority over others (Rom. 2:1–5) and reveals an unrepentant heart, blind to its own sinfulness. It criticizes others over spiritually disputable matters (“specks” [see Matt. 7:3–5]), whereas Christian love defers such judgments to God (Rom. 14:1–18). Believers still must confront sin in the church (Matt. 18:15–17; Heb. 3:12–13; James 5:19–20) and the world (2 Cor. 10:5), but they must do so in a humble, gentle spirit (Gal. 6:1) that repents of its own sin before addressing another’s (Matt. 7:5).

Judgments of God

Retribution

Saints

Used as a reference for God’s people in the OT and NT, the Hebrew word qadosh (e.g., Ps. 16:3) and the Greek word hagios (e.g., Acts 9:13; 2 Cor. 1:1) emphasize being singled out or consecrated. The Hebrew root was also used to designate cult prostitutes (qadeshah) as “consecrated,” though in Scripture this use is relatively infrequent (e.g., Gen. 38:21; Deut. 23:17). Another Hebrew word sometimes translated “saint” is khasid (e.g., 1 Sam. 2:9; Pss. 30:4; 31:23 KJV), which emphasizes faithfulness and devotion to God. In biblical terms, then, the saints of God are those whom he has designated as belonging to him and who live in faithfulness to him. They are not necessarily noted for exceptional holiness or meritorious acts. Thus, Paul places “his saints” in parallel with “all who have believed” (2 Thess. 1:10 NRSV).

The Bible speaks of saints as sometimes being in need (Rom. 16:2; 2 Cor. 8:4; 9:1, 12) and persecuted (Rev. 13:7), but also as called to endure (Rev. 13:10) and offer help, especially to other saints (Rom. 12:13; Gal. 6:10; 1 Tim. 5:10). The saints are the recipients of the faith (Jude 1:3), of grace (Rev. 22:21), and of special equipping for ministry in the church (Eph. 4:12) and prayer (Rev. 5:8; 8:3–4). As those who belong to the Lord, the saints will be raised to eternal life (John 6:39; 1 Cor. 15:22–23).

“Saint,” however, has come to function as a title given to Christians of exceptional merit, beatified or canonized by the Roman Catholic Church. The need for canonization and beatification arose from the Catholic doctrine of the veneration, invocation, and intercession of the saints (see Augustine, Quaest. Hept. 2.94; Faust. 20.21) and is connected to the Catholic doctrine of the “communion of the saints” (a phrase drawn from the Apostles’ Creed), which includes believers in heaven, on earth, and in purgatory, recognizing them as saints in the general sense by virtue of their being redeemed and set apart for fellowship with God. These doctrines suggest that just as Paul, for example, sought the prayers of the church on earth (Rom. 15:30; 2 Cor. 1:11), so also prayer by members of the church in heaven might be sought. Canonization, then, publicly establishes which persons can be surely known to be in heaven and may be properly asked to intercede on behalf of the church on earth.

Protestants, on the basis of the unique intercession of Christ Jesus (1 Tim. 2:5), exclude invocation of heavenly saints as unnecessary and unwarranted. They further find no basis in the Scriptures for a doctrine of purgatory. Thus, Protestant understandings of the communion of the saints focus on the believers on earth, who, “being united to one another in love, have communion in each other’s gifts and graces and are obliged to the performance of such duties, public and private, as to conduce to their mutual good, both in the inward and outward man” (Westminster Confession of Faith 28.1).

Sower

A farmer or one who plants seeds by scattering them. A very common profession in biblical times, it was frequently used metaphorically to refer to the natural rewards of living lives of holiness or sin, or of reaping what one sows (Prov. 11:18; 2 Cor. 9:6; Gal. 6:7). Jesus contrasted the “sower” with the “reaper” to illustrate different responsibilities that individuals have in participating in God’s “harvest” (John 4:36). He also used this example in one of his most famous parables to illustrate various responses of people to the word of God (Matt. 13:1–9 pars.).

Suffering

The Bible has much to say about suffering. While in the OT suffering is regularly an indication of divine displeasure (Lev. 26:16–36; Deut. 28:20–68; Ps. 44:10–12; Isa. 1:25; cf. Heb. 10:26–31), in the NT it becomes the means by which blessing comes to humanity.

The Bible often shows that sinfulness results in suffering (Gen. 2:17; 6:5–7; Exod. 32:33; 2 Sam. 12:13–18; Rom. 1:18; 1 Cor. 11:27–30). Job’s friends mistakenly assume that he has suffered because of disobedience (Job 4:7–9; 8:3–4, 20; 11:6). Job passionately defends himself (12:4; 23:10), and in the final chapter of the book God commends Job and condemns his friends for their accusations (42:7–8; cf. 1:1, 22; 2:10). The writer makes clear that suffering is not necessarily evidence of sinfulness. Like Job’s friends, Jesus’ disciples assume that blindness is an indication of sinfulness (John 9:1–2). Jesus rejects this simplistic notion of retributive suffering (John 9:3, 6–7; cf. Luke 13:1–5).

The prayers of suffering people are expressed in the sixteen communal and thirty-seven individual laments in the book of Psalms. Within the laments the writers describe their problems, express feelings, make requests, ask questions (“How long, Lord?” [13:1]; “Why have you forsaken me?” [22:1]), and lodge complaints against God (“My eyes fail, looking for my God [69:3]), enemies (“You have made us an object of derision to our neighbors, and our enemies mock us” [80:6]), and even themselves (“I am a worm and not a man” [22:6]).

The NT writers reveal that Jesus’ suffering was prophesied in the OT (Mark 9:12; 14:21; Luke 18:31–32; 24:46; Acts 3:18; 17:3; 26:22–23; 1 Pet. 1:11; referring to OT texts such as Ps. 22; Isa. 52:13–53:12; Zech. 13:7). The Lord Jesus is presented as the answer to human suffering: (1) Through the incarnation, God’s Son personally experienced human suffering (Phil. 2:6–8; Heb. 2:9; 5:8). (2) Through his suffering, Christ paid the price for sin (Rom. 4:25; 3:25–26), so that believers are set free from sin (Rom. 6:6, 18, 22) and helped in temptation (Heb. 2:18). (3) Christ Jesus intercedes for his suffering followers (Rom. 8:34–35). (4) Christ is the example in suffering (1 Pet. 2:21; 4:1; cf. Phil. 3:10; 2 Cor. 1:5; 4:10; 1 Pet. 4:13), and though he died once for sins (Heb. 10:12), he continues to suffer as his church suffers (Acts 9:4–5). (5) Christ provides hope of resurrection (Rom. 6:5; 1 Cor. 15:20–26; Phil. 3:10–11) and a future life without suffering or death (Rev. 21:4).

There are many NT examples of suffering believers (John 15:20–21; Acts 4:3; 5:18; 7:57–60; 8:1–3; 12:1–5; 14:19; 16:22–24; 18:17; 2 Cor. 6:4–5, 8–10; Heb. 10:32; 1 Pet. 5:9; Rev. 2:10). Suffering is part of God’s plan for his people (Acts 9:16; 1 Thess. 3:2–4) and is part of what it means to be a follower of Christ Jesus (Acts 14:22; Rom. 8:17; Phil. 1:29; 1 Pet. 2:21; 4:12).

The NT writers repeatedly mention the benefits of suffering, for it has become part of God’s work of redemption. The suffering of believers accompanies the proclamation and advancement of the gospel (Acts 5:41–42; 9:15–16; 2 Cor. 4:10–11; 6:2–10; Phil. 1:12, 27–29; 1 Thess. 2:14–16; 2 Tim. 1:8; 4:5) and results in salvation (Matt. 10:22; 2 Cor. 1:6; 1 Thess. 2:16; 2 Tim. 2:10; Heb. 10:39), faith (Heb. 10:32–34, 38–39; 1 Pet. 1:7), the kingdom of God (Acts 14:22), resurrection from the dead (Phil. 3:10–11), and the crown of life (Rev. 2:10). It is an essential part of the development toward Christian maturity (Rom. 5:3–4; 2 Cor. 4:11; Heb. 12:4; James 1:3–4; 1 Pet. 1:7; 4:1).

Suffering is associated with knowing Christ (Phil. 3:10); daily inward renewal (2 Cor. 4:16); purity, understanding, patience, kindness, sincere love, truthful speech, the power of God (2 Cor. 4:4–10); comfort and endurance (2 Cor. 1:6); obedience (Heb. 5:8); blessing (1 Pet. 3:14; 4:14); glory (Rom. 8:17; 2 Cor. 4:17); and joy (Matt. 5:12; Acts 5:41; 2 Cor. 6:10; 12:10; James 1:2; 1 Pet. 1:6; 4:13). Other positive results of Christian suffering include perseverance (Rom. 5:3; James 1:3), character and hope (Rom. 5:4), strength (2 Cor. 12:10), and maturity and completeness (James 1:4). Present suffering is light and momentary when compared to future glory (Matt. 5:10–12; Acts 14:22; Rom. 8:18; 2 Cor. 4:17; Heb. 10:34–36; 1 Pet. 1:5–7; 4:12–13).

Throughout the Bible, believers are instructed to help those who suffer. The OT law provides principles for assisting the poor, the disadvantaged, and the oppressed (Exod. 20:10; 21:2; 23:11; Lev. 19:13, 34; 25:10, 35; Deut. 14:28–29; 15:1–2; 24:19–21). Jesus regularly taught his followers to help the poor (Matt. 5:42; 6:3; 19:21; 25:34–36; Luke 4:18; 12:33; 14:13, 21). It is believers’ responsibility to show mercy (Matt. 5:7; 9:13), be generous (Rom. 12:8; 2 Cor. 8:7; 1 Tim. 6:18), mourn with mourners (Rom. 12:15), carry other’s burdens (Gal. 6:1–2), and visit prisoners (Matt. 25:36, 43). See also Servant of the Lord.

Temptation

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1. The Santals - Whatever a Man Sows, He Will Reap

Illustration

John R. Steward

In India there is a tribe known as the Santals. Missionaries who work with them have observed many interesting characteristics about their lifestyle.

One of the more notable facts concerning the Santals is how they carry a burden. The women carry a burden on their heads while the men use a long pole. When a baby is born everyone asks, "Does he carry on the head or on the shoulder?" which is another way of asking if the child is a boy or a girl.

A missionary who works with the Santals once had a friend come for a visit. He asked a Santal to meet him and bring his luggage. The Santal, carrying pole in hand, went to retrieve the missionary's friend. When he got to the station he encountered a problem. The visitor only had one bag. The Santal's normal response would be to divide the burden in half and put the halves on each end of the pole and carry the burden. However, he could not divide this burden in half. So the Santal found a rock that weighed as much as the luggage bag. He tied the rock to one end of the pole and the luggage bag to the other and carried home the "doubled burden." He found that the double burden was lighter than the single bag of luggage.

When we live lives of selfishness we, too, will find it to be more difficult. When we become a giver instead of a taker we discover that life is easier and in fact lighter, for "whatever a man sows, that he will also reap."

Adapted by Stuart Robertson, Balanced Burdens (London: Hodder and Stoughtonl Limited), p. 9.

2. Parable of the Correction Fluid

Illustration

"What is the little blue bottle? Ink?" the lady asked the secretary.

"No, that is stencil correction fluid. It covers up the mistakes you make, when you cut or type a stencil."

"Oh," said Margaret, "show me how it works."

"Well, you place your stencil sheet in the typewriter, set the ribbon at off and whatever you type the letters cut holes in the stencil where the ink may come through. When you cut a wrong letter or word, this correction fluid fills in the hole and quickly dries."

"That's good," said Margaret. "Too bad we can't cover up our mistakes as quickly."

"Well," said the secretary, "this does more than cover up the mistakes. It makes it possible to cut another word right where the former mistake was made."

With material things man has learned to repair in many ways, so that machinery and other materials may be made as good as new, but the human problem of learning to right wrongs, to forget and forgive the past is much more difficult.

With Christ as a Saviour showing the way of mercy and forgiveness and His hope for mankind to learn the lessons of love and restoration, we have an example. Children ought early to be taught the ways of forgiveness. Real happiness in the mature years depending on the skill of restoring the rightful mind through the ways of loving fellowship.

Thanksgiving and Christmas help greatly to achieve the spirit of forgiveness and love. They help to nullify the effects of jealousy and greed.

3. Our Burdens

Illustration

King Duncan

St. Paul writes in II Corinthians 12:9, "And God said unto me, 'My grace is sufficient for thee . . .'" What a hard thing that is for us to accept.

We are like the old man riding down the road on a donkey while he carried a 200 pound sack of wheat on his shoulder. Someone asked him why he didn't take the weight off of his shoulders and strap it to the donkey. "Oh, no!" he protested. "I couldn't ask the donkey to carry all that weight."

Many of us are carrying burdens today that we do not have to carry. Only our lack of faith, trust, and confidence that God really is alive and able to relieve us of our burdens keeps us in bondage. How frustrated Christ must be with our lack of faith.

4. Stress

Illustration

King Duncan

A lecturer on stress management raised a glass of water and asked his audience, "How heavy is this glass of water?" Various answers were called out. Then he replied, "The weight really doesn't matter. What matters is how long you try to hold it.

"If I hold it for a minute, that's not a problem," he said. "If I hold it for an hour, I'll have an ache in my right arm. If I hold it for a day, you'll have to call an ambulance. In each case, it's the same weight, but the longer I hold it, the heavier it becomes.

"And that's the way it is with stress," he said. "If we carry our burdens all the time, sooner or later, as the burden becomes increasingly heavier, we won't be able to carry on. You have to put it down for a while and rest before holding it again. When we're refreshed, we can carry on with the burden. So, before you return home tonight," he continued, "put the burden of work down. Don't carry it home. You can pick it up tomorrow. Whatever burdens you're carrying now, let them down for a moment if you can. Relax; pick them up later after you've rested. Life is short. Enjoy it!"

So Jesus said to Phillip, "Tell the folks to just sit down and relax for a minute or two."

5. Two Kinds of Life and Death

Illustration

John R. Brokhoff

Two Kinds of Life: The Greeks had two words for "life" and both appear in the New Testament. One is bios from which we get "biology." It refers to biological and physical life. It is not true life but mere existence. This is life in terms of quantity and extension. Methuselah, the oldest man in the Bible, had this kind of life. He lived 969 years, but there is no record of any contribution he made to the welfare of society.

The other Greek word is zoe. It is used to denote true life, the quality of life. It is spiritual life with God as the source of life. While bios is temporal, zoe is eternal. The one deals with the body and the other with the soul. But this eternal life also has quantity, for it extends through eternity. To distinguish this type of life from the former, the New Testament uses "eternal life."

Two Kinds of Death: As there are two kinds of life, there are two kinds of death. The bios type of life ends in physical death. The body declines, deteriorates, and dies. This is in accord with the natural order, for all living things die, including Homo sapiens. If a human were only a physical body, the person would come to an end. In this case, death has the last word and is the ultimate victor over life.

There is another kind of death. The Bible speaks of death in terms of separation from God. "The soul that sins shall die" (Ezekiel 18:4). Sin is the dreadful agent that separates us from God. To be apart from God, from life, love, joy, and peace, is to be dead. Does this mean that the soul is exterminated or extinguished? If so, there would be a merciful nothingness. However, the Bible teaches that a soul apart from God, living in death, is in hell, a state of misery. Paul describes the condition in hell: "They shall suffer the punishment of eternal destruction and exclusion from the presence of the Lord and from the glory of his might" (2 Thessalonians 1:9). As there is eternal life, there is also everlasting death. It is to save us from this fate that God gave his Son to die for us and to reinstate us with God in whom we have eternal life. The scriptures repeatedly assure us that God does not want a single soul to perish or to be lost or to go to hell. In Christ, God the Father gave his very self to prevent people from going to everlasting death.

6. The Meaning of Life - Sermon Starter

Illustration

Brett Blair

In Act 5 scene 5 of Shakespeare's Macbeth, the character Macbeth has heard that the queen is dead and he knows his own death is imminent. At this time he delivers his famous soliloquy:

Tomorrow, and tomorrow and tomorrow
creeps in this petty pace from day to day,
To the last syllable of recorded time,
And all our yesterdays have lighted fools
The way to dusty death. Out, Out, brief candle
Life's but a walking shadow, a poor player
That struts and frets his hour upon the stage
and then is heard no more. It is a tale
Told by an idiot. Full of sound and fury
Signifying nothing.

Is Macbeth right? Is life nothing but a shadow having no substance, no meaning? Writers and philosophers since recorded time have tried to answer the question. I don't think any of them have been successful in answering the question to everyone's satisfaction. Some one once said that "Trying to speak about the ultimate reality is like sending a kiss through a messenger." I understand their point: Something of its truth is lost in the translation.

What is the meaning of life? A philosophical question to be sure but this is not only the philosopher's question. It is a genuinely human question and therefore a question that we all ask. It might be a question that is asked in despair or hope, out of cynicism, or out of sincere curiosity and a deep desire to have goals and guidance in life. However we raise the question about the meaning of life, it is our most basic and fundamental question.

And so it comes as no surprise that Jesus deals with this question and answers it. Surprisingly, the answer is not given in the context of an argument with the Jewish leaders or in a discussion with his disciples, and it is not given in the Sermon on the Mount where Jesus deals with so many fundamental issues. It is telling that Jesus deals with the meaning of life in the context of prayer.

In the context of what has been called, by many scholars, Jesus' High Priestly Prayer. [Pause] The Disciples are in the upper room, now. They have just finished the Passover meal and Jesus is thinking about his crucifixion which will occur within the next 24 hours. He knows he is about to leave his disciples alone in the world and he goes before God as a priest would, to intercede for them, to pray for them.

Listen again to his prayer. I am lifting out a few key verses: "While I was with them, I protected them and kept them safe, but I will remain in the world no longer…Holy Father, protect them by the power of your name—the name you gave me—so that they may be one as we are one. Father, the time has come. Glorify your Son, that your son may glorify you. For you granted him authority over all people that he might give eternal life…and this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent." It is in this third verse that Jesus delivers the meaning of eternal life and in essence the meaning of life itself. He says, "Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent."

In essence, Jesus says, "the meaning of life is this: that you have a relationship with God, and me his Son, Jesus Christ." And that's the long and short of it! But, Jesus himself, understood just how difficult it was going to be not only for his disciples but for all of us to come to this very simple realization in life and so he prays for two key things. First, in order that we might understand the meaning of life…

1. He Prays for Our Protection from the World.
2. He Prays That We Might Know God.

7. Temptations of Daily People

Illustration

Douglas R. A. Hare

This passage (4:1—11) is often appointed by lectionaries for the first Sunday of Lent. The presumption is that the narrative is of direct relevance for Christians as they enter a period of penitence. Ordinary Christians are unlikely to perceive it so, and with good cause. The story does not correspond with our experience; we do not hold conversations with a visible devil, nor are we whisked from place to place as Jesus is in the story. Moreover, the temptations that Jesus faces are peculiar to him; they seem very remote from those we face day by day. This passage may in fact prompt some to doubt the validity of Hebrews 4:15: "For we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin." What did Jesus know of the temptations that are faced daily by the recovering alcoholic and substance abuser? the lonely divorcee? the struggling business owner? the teenager who covets peer acceptance above all?

There is, however, a common denominator that links all of these with the temptation as ascribed to Jesus. The basic, underlying temptation that Jesus shared with us is the temptation to treat God as less than God. We may not be tempted to turn stones into bread (we are more apt to turn butter into guns, but we are constantly tempted to mistrust God's readiness to empower us to face our trials. None of us is likely to put God to the test by leaping from a cliff, but we are frequently tempted to question God's helpfulness when things go awry; we forget the sure promise, "My grace is sufficient for you, for my power is made perfect in weakness" (II Corinthians 12:9). Pagan idolatry is no more a temptation for us than it was for Jesus, but compromise with the ways of the world is a continuing seduction. It is indeed difficult for us to worship and serve God only. We should be continually grateful that we have a great high priest who, tempted as we are, was able to resist all such temptations by laying hold of Scripture and firmly acknowledging that only God is God.

8. The End of the World

Illustration

Donald Dotterer

There is a beautiful valley in Switzerland which is deeply hidden in that mountain range known as the Alps. That valley is completely surrounded by steep mountain walls. If one enters this valley, that person will move along the only road until it ends at the base of a steep wall of rock.

The Swiss call this place the "End of the World." However, if one is willing to go climbing by foot, Swiss guides will show a determined hiker the path that leads up and over that mountain barrier.

Reflecting upon this natural phenomenon, Harleigh Rosenberger comments that many people believe that life is like a road that runs through the valley of time. "We cannot turn back but must continue walking onward. The days pass quickly and then comes the end of the road. We stand at the sheer rock wall we call death. It is the end of our world, for it is the end of life."

Because Jesus Christ has been raised from the dead and we have through him received the gift of eternal life, we find a way up and over that wall of rock. Jesus said, "I am the resurrection and the life; he who believes in me, though he die, yet shall he live, and whoever lives and believes in me shall never die (John 11:25)."

My friends in Christ, our hope is grounded in the gift of eternal life which we receive this day - it is our way out of the valley of darkness and despair through which all of us walk at one time or another in our lives. This gift of eternal life does not begin at death. It begins now for all who worship the risen Christ. This life eternal will then continue beyond the grave into the life to come, for our souls are eternal, and in Christ we become one with the Father who made us. This is the hope and the promise which we receive this glorious Easter Day.

9. Doing Right Anyway

Illustration

Editor James S. Hewett

People are unreasonable, illogical and self-centered. Love them anyway .

If you do good, people will accuse you of selfish ulterior motives. Do good anyway.

If you are successful, you will win false friends and true enemies. Succeed anyway.

Honesty and frankness make you vulnerable. Be honest and frank anyway.

The good you do today will be forgotten tomorrow. Do good anyway.

The biggest people with the biggest ideas can be shot down by the smallest people with the smallest minds. Think big anyway.

People favor underdogs but follow only top dogs. Fight for some underdogs anyway.

What you spend years building may be destroyed overnight. Build anyway.

10. Take the Free Gift

Illustration

Dr. Lewis Sperry Chafer, evangelist and founder of Dallas Theological Seminary, told a simple story from his life. It seems that one day Dr. Chafer was walking along the street when he encountered a flagman sitting in a little house at a railroad crossing. He noticed that the man was reading a large family Bible. A sign on the door said, "No Admittance,"

Dr. Chafer went boldly through the door to greet the man. In reply to a question from Dr. Chafer, the man said that he read the Bible a lot. So Chafer asked a second question, one most people are too timid to ask these days, "Are you saved?"

The answer of the flagman carries the sentiments of many: "I could never be good enough to be saved."

Dr. Chafer countered, "Friend, if God would make an exception of your case, and give you salvation outright as a gift, would you receive it?"

"Mister," the flagman replied, "I don't know what brand of fool you think I am that I wouldn't take a gift like that!"

Chafer asked the flagman to read John 10:28. It took the man awhile to find the passage, but then he read, "I give them eternal life, and they shall never perish..." Then Chafer directed him to Romans 6:23, where he read, "the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord."

The flagman was amazed. He said to Dr. Chafer, "Stranger, I don't know who you are, but you've done more for me today than any other man." Chafer crisply replied, "What have I done for you? I've got you in a trap. You told me that if it was a gift, you'd accept it. Now, what are you going to do about that?" "I will accept it right now," the flagman responded. And he did. Dr. Chafer prayed with him and left. That is the simplicity of the gospel. The gift of God is eternal life through Jesus Christ, our Lord.

11. The Gifts Are Unrelated

Illustration

Paul Lintern

Lydia loved to give things away crafts, baked goods, items she picked up at auctions or sales. It seemed her mind was always thinking about who might enjoy a pick-me-up, an act of encouragement, an expression of love.

When she baked, she baked enough to fill several paper plates to take to neighbors, people at work, her daughter's teacher, some shut-ins at church.

When she learned a new craft, everyone knew it, because Lydia would share with them.

Once, at a garage sale, she spent a dollar for a whole box of old animal figurines ü muddy, greasy, ready-for-the-trash figurines. She cleaned each one with an old toothbrush, glued it to a three-by-five card, and wrote a scripture verse on the card.

On the card with a little bird, she wrote, "Look at the birds of the air; they neither sow nor reap nor gather into barns, and yet your Heavenly Father feeds them. Are you not of more value than they?"

Placing a sheep on a card, she wrote, "The Lord is my Shepherd."

One figure was an armadillo; on that card, she wrote, "Put on the whole armor of God."

And the figure of the pink and purple mouse, dressed in red bow tie and rainbow colored top hat, she wrote, "Do not be conformed to this world, but be transformed by the renewing of your minds."

She greatly enjoyed this project, because she pictured in advance each person to whom she would give that figurine. The zebra was for the nurse who cared for her aunt, the lion for the old man who lives alone in the house behind her, the turtle for the little boy at church who broke his leg. As she delivered them she enjoyed the responses of others and her own joy within.

One day, soon after she had delivered the figurines, Lydia was surprised to see at her door old Mr. Lyons (the one to whom she had given the lion). He handed her a little box which contained a beautifully carved teakwood dove ü smooth, intricately detailed, right down to the feathers and the compassionate eyes.

Lydia's eyes widened. "Oh Mr. Lyons, this is beautiful. Where did you find this?"

His eyes sparked as he said, "Inside a piece of wood; of course I had to whittle away some of the wood to find it."

"I am so overwhelmed. This is so beautiful, such a special part of you. I don't know what to say. I gave you so little. You gave me so much. How can I ever thank you?"

"You already have. This is my gift to you. Your gratitude is your gift to me. They are not dependent on each other; they are both gifts. Like God's gift of grace, and our gifts of gratitude."

He smiled and excused himself to return home. Lydia smiled with a tear in her eye and a rush of joy in her heart. As she walked back to the kitchen, she saw that Mr. Lyons had placed a card in the box. It read, "For we are what God has made us, created in Christ Jesus for good works, which God prepared beforehand to be our way of life."

12. A Healthy Church

Illustration

Kevin Harney

Picture a church in which everyone wants to be served. Each person believes the church exists to meet their needs, to make them happy, and to cater to their whims and tastes. Imagine a congregation in which everyone has a “take care of me” attitude and is quick to complain whenever things are not just the way they feel they should be. Sadly, some people don’t have to use their imagination to picture such a church.

This kind of church will never have a positive impact on the world. It will grow small, inward, and unhealthy. This kind of church does not honor Jesus and bring glory to God. This is not a church ruled by a servant spirit.

Now imagine a church in which every single person has a passion to serve others. Think about what God could do through a group of people who are committed to sacrificial ministry to each other. These people know that the Holy Spirit has given each of them unique abilities (spiritual gifts) that are to be used for building up people and bringing glory to God. So they are purposeful about discovering their gifts and developing and using them.

What could God do through such a church?

We are either on the stretcher or helping carry it. There are times we need to be served. But most of the time, we are called to serve others. The bottom line is that God wants each of us to help carry people through their times of need. The church was never meant to be a bunch of people watching as a few exhausted workers strain to carry the burdens of a whole congregation . . . A church filled with people who serve will change the world.”

13. Join the Winning Side!

Illustration

John Ortberg

Jim Wallis writes that when the South African government canceled a political rally against apartheid, Desmond Tutu led a worship service in St. George's Cathedral. The walls were lined with soldiers and riot police carrying guns and bayonets, ready to close it down. Bishop Tutu began to speak of the evils of the apartheid system how the rulers and authorities that propped it up were doomed to fall. He pointed a finger at the police who were there to record his words: "You may be powerful, very powerful, but you are not God. God cannot be mocked. You have already lost."

Then, in a moment of unbearable tension, the bishop seemed to soften. Coming out from behind the pulpit, he flashed that radiant Tutu smile and began to bounce up and down with glee. "Therefore, since you have already lost, we are inviting you to join the winning side."

The crowd roared, the police melted away and the people began to dance. Don't go away, Paul says. Put on your armor and dance. I am inviting you to join the winning side.

14. Top Ten Things I Have Learned from Gardening

Illustration

Allen R. Rumble

Top Ten Things I Have Learned from Gardening

10. We really do "reap what we sow". Good seeds bear good fruit.9. Without rains and storms there is no growth - no fruit is produced.

8. When weeding, be careful! We can't always tell the difference between a nasty weed and a beautiful flower.

7. Deep roots are a good thing. Without them, we'll wither and die.

6. Pruning and trimming, as painful as it seems, actually works to our advantage.

5. In gardening, as in life, cheating does not work. Short-cuts, slipshod efforts, and neglect always show up in the quality of our garden.

4. Like anything worthwhile, beautiful gardens require attention, hard work, and commitment.

3. We cannot rush the harvest. Bearing fruit takes time and patience. Premature fruit is almost always sour.

2. Gardening and growing is a lifetime experience. We can experience growth and beauty until the day we die.

1. Fertilizer happens! In fact, nothing much grows without it.

15. Illustrations for Lent Easter Old Testament Texts

Illustration

Jon L. Joyce

1. God destroys as well as preserves [Isaiah 42:14]

Luther says that God is to be both loved and feared. The same God of compassion who is eager to show love to those who turn to him is equally determined to root out and destroy evil. Isaiah is warning us not to be lulled to sleep by thinking only of the kindness of God. He who shows patience toward our waywardness will eventually cease to overlook unatoned sin and will destroy. He holds all the power of the universe in his hands to work his ends. Our eternal destiny is for him to determine. Are we tempting God by clinging to things he opposes? Remember God has said, "I will destroy." The time to repent and make peace with him is now.

2. Christ will restore sight [Isaiah 42:16]

A blind beggar walking down a street on a day in spring carried a sign saying, "It is April, and I am blind." How pitiful that he was blind at any time. But on a spring day it was even worse; he could not see the newly formed leaves on the trees, or the beautiful flowers blooming on every hand. He could not see the earth bathed in sunshine or the glow of a sunset in the western sky. But another blindness is even worse. It can come to those who have retained their physical sight. There is a saying, "None is so blind as he that will not see." When Isaiah talks of the blind he includes everyone who does not have spiritual insight. Children laugh at the phrase, "I see, said the blind man." Yet it is true that the physically blind can see many things which the person with sight overlooks. So God promises to help us in our spiritual blindness. He will show us the path of righteousness, reveal opportunities to serve our fellow man, to improve ourselves, and to see the Christ who is hidden from those who do not believe in Him.

3. Idolators shall be ashamed [Isaiah 42:17]

Idol worship seems like something out of the long past. It brings to mind visions of ignorant people in an earlier age bowing down before a statue which to them is their god. So this verse does not seem to apply to the one who reads it today. Here is where we deceive ourselves. Idolatry is a very subtle thing. It was said of Sampson that he did not know when the Lord had forsaken him, and thought he could go on in strength as he had before. So idolatry creeps upon anyone who is not alert. It is so easy to cater to oneself; to want fame and fortune so badly that we slowly let these desires come between us and God. Beware lest great shame come upon you because idols of today have subtly replaced God in your objectives and desires.

4. God will be praised for his law (Gospel) [Isaiah 42:21]

Our age is one of much disdain for God’s law. The ten commandments are regarded by many as out of date. They are as foolish in disdaining God’s rules and thinking they have outgrown them as was a certain sailor. The captain had pointed out the north star before turning over the wheel to the young seaman. He told the young man to steer constantly toward that star. The captain then took a nap and upon awakening found that the ship was not on course. When he questioned the young sailor what had gone wrong, he was told, "I have sailed past that star, show me another one." No one can sail past the ten commandments. They remain as up-to-date as the day’s news announcements. God has chosen to give honor to his eternal rules, whether they be revealed in the Ten Commandments or in Jesus Christ. The wise will realize the worth of God’s laws and strive to obey and honor them.

16. The Order of Events of Crucifixion

Illustration

Merrill F. Unger

Order of the Events of the Crucifixion:

Arrival at Golgotha (Calvary) - Mt 27:33; Mk 15:22; Lk 23:33; Jn 19:17
Offer of a benumbing drink - Mt 27:34
The crucifixion - Mt 27:35
Cry, 'Father, forgive them...' - Lk 23:34
The parting of Christ's garments - Mt 27:35
Jesus mocked - Mt 27:39-44; Mk 15:29
The thieves rail on Him, but one believes - Mt 27:44
Second cry, "Today you will be with me...' - Lk 23:43
Third cry, 'Dear woman, here is your son' - Jn 19:26-27
The darkness - Mt 27:45; Mk 15:33
The fourth cry, 'My God, my God...' - Mt 27:46-47; Mk 15:34-36
Fifth cry, 'I am thirsty' - Jn 19:28
Sixth cry, 'It is finished' - Jn 19:30
Seventh cry, 'Father, into thy hands...' - Lk 23:46
Jesus dismisses His spirit - Mt 27:50; Mk 15:37

17. Parable of the Weight of Happiness

Illustration

"Let's get weighed and have our fortunes told," said Jean.

"Let me get weighed first," said Marie.

"I've got four pennies," said the mother, "so, all of you can get weighed."

"Let John be first. He weighs the most." said Dick.

"I weigh 145 pounds. That's wonderful. I bet I'll weigh 155 by football season," said John.

"You get on next, Dick."

"Gosh, I still only weigh 137 pounds and I've been that weight for over a year." Dick responded.

"Gee, I weigh 122 pounds," said Marie. "I'll have to reduce."

"And I weigh 115 pounds," said Jean.

"Is that good or bad?" asked John.

"I don't know," said Jean. "I'm happy and I feel good."

"I would like to weigh more," said Dick, "but I guess I'll have to be happy the way I am."

It is true that millions worry over their weight. Some wishing to lose and some wishing to gain with their health and happiness being marred or blessed by being nearer what insurance interests consider as a healthy standard.

When sorrow and anxiety is real, the weight of the problems at hand seems unbearable. When joy and success is at hand, then, no matter what the weight of the flesh, the human spirit moves us with buoyancy.

When we are happy, we not only are better able to carry our own load, but also we help others to lift their burdens.

Happiness has a very light weight and, if we remember the joy of a risen Lord, the promises of Christ, God's love for mankind, we have a real cause for happiness and good reason to bless others with our cheerfulness and contagious faith.

We do well to follow the psalmist, when he said, "I will bless the Lord at all times: his praise shall continually be in my mouth. My soul shall make her boast in the Lord: the humble shall hear thereof, and be glad.

18. Tools of Inspection

Illustration

Evangelist Fred Brown used three images to describe the purpose of the law. First he likened it to a dentist's little mirror, which he sticks into the patient's mouth. With the mirror he can detect any cavities. But he doesn't drill with it or use it to pull teeth. It can show him the decayed area or other abnormality, but it can't provide the solution.

Brown then drew another analogy. He said that the law is also like a flashlight. If suddenly at night the lights go out, you use it to guide you down the darkened basement stairs to the electrical box. When you point it toward the fuses, it helps you see the one that is burned out. But after you've removed the bad fuse, you don't try to insert the flashlight in its place. You put in a new fuse to restore the electricity.

In his third image, Brown likened the law to a plumbline. When a builder wants to check his work, he uses a weighted string to see if it's true to the vertical. But if he finds that he has made a mistake, he doesn't use the plumbline to correct it. He gets out his hammer and saw.

The law points out the problem of sin; it doesn't provide a solution.

19. Penney's Conversion

Illustration

Editor James S. Hewett

J. C. Penney was a man of advanced years before he committed his life fully to Jesus Christ. He had been a good man, honest, but primarily interested in becoming a success and making money. "When I worked for six dollars a week at Joslin's Dry Goods Store back in Denver," he confessed as he looked back on his life, "it was my ambition, in the sense of wealth in money, to be worth one hundred thousand dollars. When I reached that goal I felt a certain temporary satisfaction, but it soon wore off and my sights were set on becoming worth a million dollars."

Mr. and Mrs. Penney worked hard to expand the business, but one day Mrs. Penney caught cold and pneumonia developed, which claimed her life.

It was then that J. C. Penney realized having money was a poor substitute for the real purposes in living. “When she died,” he said, "my world crashed about me. To build a business, to make a success in the eyes of men, to accumulate money—what was the purpose of life? What had money meant for my wife? l felt mocked by life, even by God Himself." After several more fiery trials, J. C. Penney was financially ruined and, naturally, in deep distress.

That is when God could deal with his self-righteous nature and his love for money. After his spiritual conversion he could testify of God's working.

"I had to pass through fiery ordeals before reaching glimmerings of conviction that it is not enough for men to be upright and moral. When I was brought to humility and the knowledge of dependence on God, sincerely and earnestly seeking God's aid, it was forthcoming, and a light illumined my being. I cannot otherwise describe it than to say that it changed me as a man." (Submitted by Rev. John Fitts , Clearwater Community Church, Clearwater, Florida)

20. God’s Days

Illustration

Robert Burdette

Robert Burdette wrote this piece called God's Days:

There are two days in the week upon which and about which I never worry; two carefree days kept sacredly free from fear and apprehension. One of these days is Yesterday. Yesterday, with its cares and frets and pains and aches, all its faults, its mistakes and blunders, has passed forever beyond my recall. It was mine; it is God's.

The other day that I do not worry about is Tomorrow. Tomorrow, with all its possible adversities, its burdens, its perils, its large promise and performance, its failures and mistakes, is as far beyond my mastery as its dead sister, Yesterday. Tomorrow is God's day; it will be mine.

There is left, then, for myself but one day - Today. Any man can fight the battles of today. Any woman can carry the burdens of just one day; any man can resist the temptation of today. It is only when we will fully add the burdens of these two awful eternities - Yesterday and Tomorrow - such burdens as only the Mighty God can sustain - that we break down.

It isn't the experience of Today that drives people mad. It is the remorse of what happened Yesterday and fear of what Tomorrow might bring. These are God's Days ... Leave them to God.

21. Living in the Past

Illustration

William B. Kincaid, III

On the television show M*A*S*H, Dr. Charles Emerson Winchester III made it clear what separated him from everybody else. "I'm a Winchester," he was heard to say more than once. For him, it was his family name that made him superior to everyone else. Other people carry other burdens. One woman received her education at Harvard and found a way to work Harvard into every conversation. Congregations fall victim to the same problem. Churches become satisfied with their pasts to the point that they do not make the changes necessary to live in the present with the same degree of faithfulness shown in prior years. It's one thing to be proud of certain things, but it is possible to lean too heavily on a good past and live too scantily in the precious present.

That's what John the Baptist was dealing with in this lesson. In scripture's continuing assault on the religious people of the day, John the Baptist was completely unimpressed with the very thing that the Jewish people had built their lives upon. They were the "children of Abraham." That was their birthright and, they felt, it would never be taken from them.

Then comes John the Baptist. He tells them that just because they are children of Abraham doesn't mean that the requirements have been eased or that they can slack off. We hate to hear John the Baptist say that because we know how it translates to our situation. We can hear him now. "Just because you are members of the church, just because you give your weekly offerings, just because your great-grandparents were in this church, just because you are an officer, just because you are the minister, doesn't mean it is time to relax and take it easy and give in to this temptation of thinking this matter of being Christian is under control." In other words, don't presume your past has taken care of your present.

22. A Faithful Witness

Illustration

Brett Blair

The Alexamenos graffito is a piece of Roman graffiti scratched in plaster on the wall of a room near the Palatine Hill in Rome, which has now been removed and is in the Palatine Hill Museum. It may be meant to depict Jesus; if so, it competes with an engraved gem as the earliest known pictorial representation of the Crucifixion of Jesus. It is hard to date, but has been estimated to have been made c. 200. The image seems to show a young man worshipping a crucified, donkey-headed figure. The Greek inscription approximately translates to "Alexamenos worships god," indicating that the graffito was apparently meant to mock a Christian named Alexamenos. It may be a young Christian boy being mocked by his schoolmates for his worship, hence the donkey head on the one being crucified. The point of the picture being that in spite of the persecution the boy is not ashamed; he is faithful, as evidenced by his outstretched arms worshiping the crucified god.

Note: See Wikipedia for more details. Here's the actual graffiti.

23. The Duration of Life

Illustration

Brett Blair

A little known segment of the Grimm's Fairy Tales is the called "The Duration of Life." It goes like this: God originally determined 30 years as the ideal span of life for all animals, including mankind. The donkey, the dog, and the monkey considered it much too long, however, and begged God to reduce their years by 18, 12, and 10. Being healthy, vigorous, and somewhat greedy, the man asked to be given those extra years. God agreed, so man's years totaled 70. The first 30 are his own and they pass quickly. The next 18 are the "donkey years," during which he has to carry countless burdens on his back. Then come the "dog years." 12 years when he can do little but growl and drag himself along. This is followed by the "monkey years," his closing 10, when he grows rather strange and does things that make children laugh at him.

24. THE ONLY WAY OUT

Illustration

John H. Krahn

You are because I am. I was there from the beginning. My Father, God, and I fashioned the world that you enjoy. We hung the stars in the sky, scooped out the lakes, formed the mountains. But our genius was no more evident than when we made you. You are so magnificent. Consider yourself - your ability to think and reason. Do you realize how special you are? We had such a great thing going in the garden.

Unfortunately, the devil talked your forebears into trying to be like God, and they both fell for it. My Father and I had no choice but to show them the exit from Eden. Because of their sin, we had to face the decision whether or not to save what we created or to destroy it all. Save it, we decided. Later, in response to a promise made to your father Abraham, I, the son of God, was implanted by the Holy Spirit in a young virgin’s womb. They called me Jesus, for I had come to save you and all humankind from the consequences of your sins.

The plan of salvation was not complicated, although it was generous perhaps to a fault. You had sinned and continue to sin. It is your nature from the time of the Fall. Therefore, you cannot save yourself. Although some of you sin less than others, none of you is perfect. My Father demands perfection - he will not stand for any imperfection in eternity. Fortunately for you, my Father is also compassionate, and his love goes beyond human love. He wanted to reclaim you as his own, therefore, he decided to be inflicted with suffering and death. To accomplish this, he sent me - part of himself - to become a person like you and to receive punishment and death in your place.

Some of you only see me as an Alka Seltzer for an occasional headache, rather than a Savior for a whole new life. You call upon me and my Father for help only when all else seems to fail. Voices we haven’t heard in years make their way heavenward in dying breaths. Others make a puzzle out of our plan for your salvation. You continue to believe that you must add some of your goodness and righteousness (which is really in short supply by heaven’s standards) to my sacrificial death on the cross. Friends, I paid the price - one hundred percent at Calvary.

Can you imagine how I feel as your God, having humbled myself by becoming a human being, giving up heaven for a stinking stable, being misunderstood, mocked, tortured, spit upon, and hung, all because of you and your wretched sinfulness ... and then to have you believe that this was not enough. To have you, in your pride, believe that some goodness of yours would need to be added in order for the Father to receive you into heaven angers and disappoints me. You can do nothing to save yourself; I did it all because I love you. Please get it into your head, once and for all, I am your only way out of the pits of hell. As I said while I was with you on earth, "I am the way, and the truth, and the life; no one comes to the Father, but by me!" May the Holy Spirit convince your hearts of my love, and may you understand that believing in me is the only way to be saved; sufficient in itself, needing absolutely no human works, no false pride, no human righteousness, nothing ... nothing ... nothing at all to be added to it. I died to purchase a place for you in heaven which I offer to you as a gift which you must receive totally and exclusively by faith.

25. TOO MUCH RELIGION?

Illustration

John H. Krahn

Once when talking about God with a banker, he told me that he had enough religion. More would be too much. I asked him whether he could foresee a time when his bank might make too much money. He could not imagine such a circumstance. Likewise, I said, I do not see how one could have too much of God and his love.

Happiness is everyone’s goal. It is also God’s wish for our lives. The closer we are to him, the happier we are. The Bible says that joy and peace and happiness come from being very close to God and trusting in him.

Suppose my young daughter came to me and said, "Daddy, I love you and will do anything you want me to." To which I reply, "Lisa, get rid of all your toys, no more friends, stay in your room, and very soon you will be the unhappiest child on Long Island." How ridiculous! If she came trusting me with her life, I would try even harder to give enhancing direction to it. God is no different. When we give ourselves completely to him, we come away the better for it.

So tomorrow when we rise from the horizontal to the vertical, let’s begin the day talking it over with the Lord. As we meet family and associates, we would do well to try to capture God’s vision of them: precious people, worthy of a Son’s death. And when the problems come, may we realize we can bear great and heavy burdens if we do not try to carry them alone. Then retiring at night, we talk the day over with the Lord and fall asleep realizing that each dawn brings a new beginning.

Too much religion? Not possible!

26. How Great Is Your Faith?

Illustration

Jon L. Joyce

When Christ came to Bethany, following the death of Lazarus, the body had been in the tomb long enough for decay to set in. For Christ to be expected to restore the body to life now took even more faith than it would if he had been present immediately after Lazarus’ death. But still Mary’s faith in Christ was unwavering. She told Christ that she knew that "even now" he could perform the miracle of restoring her brother from death.

We tend to limit our faith. We think that some things can be accomplished by prayer, or through Christ, but how much? We fail to comprehend how great God is, or to realize the limitless height and depth and width of Christ’s love. Your God Is Too Small is the catching title of a book. It could well be paraphrased to read, "Your Faith Is Too Small." It is never too late to expect miracles of Jesus. In old age as well as youth, no matter how late in the game, the addiction to dope or liquor or some mortal sin, "even now" Christ can come to the rescue if we put our faith in him.

27. The First and Last Things

Illustration

Brett Blair

H.G. Wells had the reputation as the apostle of scientific materialism and the deadly foe of organized faith. So it's surprising that in one of his most successful but least known novels Mr. Britling Sees It Through, he made a rather startlingly confession, or at least it appears to be a confession. It is generally thought that the character Mr. Britling is a surrogate for Wells. The character expresses a simple but clear faith, leaving no doubt as to the meaning. At first, his religious views are passionate, but not strictly orthodox. Mr. Britling makes this confession, giving us a window into Wells' on beliefs:

"Religion is the first thing and the last thing, and until a  man has found God and been found by God, he begins at no beginning, he works to no end. He may have his friendships, his partial loyalties, his scraps of honour. But all these things fall into place and life falls into place only with God. Only with God. God, who fights through men against Blind Force and Night and Non-Existence; who is the end, who is the meaning. He is the only King. . . . It was as if he had been groping all this time in the darkness, thinking himself alone amidst rocks and pitfalls and pitiless things, and suddenly a hand, a firm strong hand, had touched his own. And a voice within him bade him be of good courage. . . . God was beside him and within him and about him."

Note: Wells, through the Britling Character, draws more a picture of a finite God rather than an Omnipotent Being, saying, "After all, the real God of the Christians is Christ, not God Almighty; a poor mocked and wounded God nailed on a cross of matter…. Some day He will triumph…. But it is not fair to say that He causes all things now. It is not fair to make out a case against him. You have been misled. It is a theologian’s folly. God is not absolute; God is finite…. A finite God who struggles in his great and comprehensive way as we struggle in our weak and silly way—who is with us..." Go Here for more.

28. TASKMASTER

Illustration

Stephen Stewart

Exodus 1:11 - "Therefore they set taskmasters over them to afflict them with heavy burdens; and they built for Pharaoh store cities, Pithom and Raamses."

Just as today we have foremen who assign jobs and see that their instructions are carried out, the ancient rulers also had such foremen, and they were called taskmasters. However, whereas today we hardly expect the plant foreman to be a cruel person, whose job is in enforcing his orders by physical means, this is exactly what the ancient taskmaster embodied. In fact, the Egyptian taskmasters were equipped with rods for disciplinary purposes, and their cruelty is legendary. To carry out the idea even further - the Hebrew root of the word means "to oppress." So you can see that they were hard men to deal with, indeed, and hardly wise to cross.

Pharaoh had appointed these taskmasters over the Hebrews to make their work hard and wearisome; he hoped by such oppression to break down their physical strength, and thereby to reduce their numerical growth, and also to crush their hopes of ever regaining their liberty.

With such men in their ancestral background, we can understand why the fact that David and Solomon had such men in their administrations was disruptive. This was one of the complaints made to Rehoboam - his father Solomon’s forced-labor system was bitterly resented.

In the writings of the prophets, any foreign ruler or oppressor may be given this title, as is also the driver of an animal. The simile is apt - as the driver forces his beast to go the way he wishes by the use of the whip, so also the taskmaster forces the people under him to do what he wishes by the use of force.

29. Before and After We Exist

Illustration

Michael P. Green

A child does not begin to exist when he (or she) is born. The child has already existed for nine months prior to this in the mother’s womb. At the point of birth, only the conditions in which the child exists change. Before, he lived internally; now, he lives externally. Before, he was fed internally; now, he feeds externally. He does not begin to live at birth: he has lived all the time since conception, but conditions change at birth.

So also can the believer view death. At the point of death, the conditions of our eternal life change—but not the fact that we do indeed have eternal life.

30. Eternal Punishment

Illustration

James Packer

We are told in the parable of the sheep and goats (Matt. 25:31-46) that those whom the judge rejects go away into Kolasis (punishment) aionios (a final state). The phrase is balanced by the reference to zoe aionios (eternal life) which is also a fixed and final state. Even if this word aionios is believed to mean only "belonging to the coming aion", and not to imply endlessness in the sense of perpetual continuity, the thought of endlessness is certainly bound up in the phrase "eternal life," and can hardly therefore be excluded from the corresponding and balancing phrase "eternal punishment." The idea that in this text aionios as applied to kolasis must imply everlastingness seems to be unbreakable.

The New testament always conceives of this eternal punishment as consisting of an agonizing knowledge of one's own ill desert, of God's displeasure, of the good that one has lost, and of the irrevocable fixed state in which one now finds oneself. The doctrine of eternal punishment was taught in the synagogue even before our Lord took it up and enforced it in the Gospels. All the language that strikes terror into our hearts weeping and gnashing of teeth, outer darkness, the worm, the fire, gehenna, the great gulf fixed is all directly taken from our Lord's teaching. It is from Jesus Christ that we learn the doctrine of eternal punishment.

Study the following Bible passages and any other relevant ones on this topic, and reach your own conclusions, prayerfully: Luke 16:26; John 3:18-19, 36; 5:29; 12:32; Acts 3:21,23; Rom. 1:16, 5:18-21; 1 Cor. 15:25-28; 2 Cor. 5:10, 19; 6:2; Gal. 1:4; Eph. 5:25; Phil. 2:9-11; 1 Tim. 2:4; Titus 2:11; Heb. 2:9; 9:27; 1 Pet. 3:19; 2 Pet 3:9; 1 John 1:5; 2:2; 4:8.

31. The Good Samaritan - Sermon Starter

Illustration

Brett Blair

The parable of the Good Samaritan arises out of a discussion between Jesus and a Pharisee. Here is a religious lawyer and he is asking a question on the nature of the law. The stage is set by Luke with these words: "Behold a lawyer stood up to put him to the test." Well, it's not the first time and probably won't be the last time that a lawyer phrased a trick question. It was the kind of question in which any kind of an answer would pose still further problems. It was a test question: "Teacher, what must I do to inherit eternal life." Now right away we know that this man was a Pharisee, because the Pharisees believed in eternal life and the Sadducees did not. Jesus could tell that this man was an astute student of the law so he asked him: "What is written?" In other words, use your own mind to discern the essence of the law. Jesus, like a good discussion leader, throws the question right back in his lap.

The lawyer had a good answer. He said: "You shall love the Lord your God with all of your heart and soul and mind and strength and you shall love your neighbor as yourself." This was a direct quote from Deuteronomy 6. It was part of the Shema, a confession regularly made in Jewish worship. Jesus says: "Excellent. You are correct." If he were a teacher I suppose he would have said: "You get A+." I have no complaint with this says Jesus. Do this and you shall live. You have not only penetrated to the essence of the law but you have worded it succinctly.

The question had been asked and the answer given. You would think that the man would be pleased and go home. But lawyers are never happy. A lawyer's responsibility is to define the limits of liability. "But he, desiring to justify himself, asked ‘Who is my neighbor.'" In other words, where does my responsibility stop? Who exactly am I responsible for?"

At this point, instead of further defining the question, Jesus tells a story. A way of indirect teaching.

A certain rich man was going from Jerusalem to Jericho. We can surmise that this man was probably a Jew because this was a road going right through the heart of Judea. He had probably been up to Jerusalem to worship and now he's going back to the City of Palm Trees. It was a very long serpentine road starting at Jerusalem, the highest point, 2,500 feet above sea level, and going straight down to Jericho, nearly 800 feet below Sea Level. The lowest place on the face of the earth not covered by water the deepest city in the world.

The Jericho Road was a notoriously thief-infested stretch of rocky mountain road, a long, lonely seventeen miles crowded with caves and danger. Since the road was so often traveled by religious pilgrims and businessmen and because it was so crooked, robbers frequented the road often. In fact, the route was so ripe for pillage that it had been nicknamed "The Bloody Pass". By the time you rounded a bend the bandits were there and you really had no chance to escape. I suppose if there had been newspapers it would not have been unusual to read about the latest mugging on the Jericho Road.

And so, too, the particular traveler in Jesus story fell victim. He was ambushed, robbed, beaten, stripped, and left to die in a pool of crimson red. Now, the question in the story is who is going to stop and help? Who is it that will not fall prey to the temptation to pass by on the other side?

1. The Priest Passes By
2. The Levite Passes By
3. The Samaritan Stops

32. THE MOST WONDERFUL GIFT

Illustration

John H. Krahn

One of the things that most young children fear are monsters. Unlike the imagined monsters of children, the early church had a real monster of its own. It was a most deadly enemy that roamed about. The monster was the notion that Christ alone was not adequate for a person’s salvation. And this monster gave birth to another monster, the monster of uncertainty over our own salvation. Both monsters were real - both were inspired by the devil. Unfortunately, they are still very much with us today. Many of us are puzzled and uncertain as to whether we will be saved. To solve the salvation puzzle we must kill the monster of uncertainty that suggests we trust in something other than Christ alone for our salvation.

Recently, I surveyed a large sample of our congregation. I was amazed to discover that so many were puzzled over the crucial question of their eternal life. Perhaps some of you reading this meditation do not feel certain that if you died tonight that you will be with God in heaven. Many who feel certain that they will go to heaven do not base such certainty on faith in Jesus Christ alone. The devil that roamed freely in the early church is still with us.

Brothers and sisters, our salvation is unreasonable, and this is what causes much of our puzzlement. We have been trained from childhood that we must work out our own problems and map out our own destiny. To think that God’s salvation is a pure gift, won for us by God’s actions and effected without any help or aid from us, militates against our, "pull yourself up by your own bootstraps" philosophy.

Second, it smacks us where we hurt the most, right in our pride. Adults are hesitant about accepting gifts which they know they have not earned or merited. We do not want to feel obligated to anyone. It is not an easy matter for us to come before Almighty God and accept what he wants to give us - the most wonderful gift of eternal life. It takes a humble person to make such a confession from his heart and to stand totally dependent on God.

Third, for most of us, everything that we have has a price tag on it. Then we are confronted with the strange news of a gospel which declares that God’s salvation is a free gift. Our experience with every other valuable gift causes us to stop and think, "Is that reasonable? There must be a hidden cost, a string attached, we must have to do something. How can God really give us something so wonderful for nothing?"

In the survey of our congregation we also asked our people, "If you were to die tonight and stand before God and he were to ask you, ‘Why should I let you into my heaven?’ what would you answer him?" What would you answer him? Take a second, think about it. Let me share with you some answers others gave: "I’ve lived a Christian life, loving and caring for my fellowman." "I am a good person and love to help others." "I’ve tried my best to do what you have expected of me." What is the common element in all these answers? It is "I." Everyone emphasizes what I have done.

The Bible says, "For by grace you have been saved through faith; and this is not your own doing, it is a gift of God, not because of works, lest any man should boast." Heaven is a most wonderful gift, it is not something earned or deserved, it is only received by faith. Our faith in Jesus Christ is the key that opens heaven to us.

33. Immortality: Quality vs. Quantity

Illustration

Gary R. Habermas & J.P. Moreland

While none of the actual terms for immortality are found in the gospel teachings of Jesus, he addresses the subject in passages such as Luke 20:27-40 and John 11:25-26. Strawson claims that, for Jesus and his Jewish contemporaries, immortality was synonymous with resurrection (Jesus and the Future Life, p. 209). Murray Harris holds that, while the two terms are distinct, they are also inseparable, for the resurrection inevitably involves the acquiring of immortality. They are interdependent sides of the same truth. See his volume, Raised Immortal: Resurrection and Immortality in the New Testament (Grand Rapids, MI: Eerdmans, 1983), pp. 199-201, 209-214, 232-236, for a stimulating and detailed study of this subject.

We also want to be clear that the term immortality is not to be confused with notions such as the Greek concept of immortality of the soul. Actually, three Greek synonyms (athanasia, aphtharsia, aphtartos) are used only eleven times in the New Testament (ten by Paul and one by Peter) to refer to the believer's life after death. In no case are these terms applied directly to the human soul. In fact, the Greek teaching had very little influence in Palestine anyway. For several reasons why Paul, in particular, opposed this Greek belief, see the next section of this chapter. Further, Paul specifically used immortality and eternal life in a related manner in Rom. 2:7 (cf. Gal. 6:8; 2 Tim. 1:10), while interchanging his references to immortality and the resurrection of the body in 1 Cor. 15:50-55. He thereby asserts that the term eternal life in the New Testament "refers primarily to quality ... secondarily to quantity ... Immortality, on the other hand, refers primarily to quantity ... and secondarily to quality" (see p. 199; cf. pp. 273-275).

34. How Is It Possible?

Illustration

Brett Blair

Churches have a mission statement; Not-For-Profits have a mission statement; even some businesses have a mission statement. Let me go on to add that individual people like you and me have a mission statement too. We all have a mission statement; we just may not recognize it as such. In his book "Remembering The Faith" Pastor Doug Brouwer recalls an email message he received from a young man from his congregation who was about to graduate from college. In the email, the graduating senior spelled out his hopes and goals for life. This is what he wrote: "To live well, to do good to others, and to be happy." (see Douglas J. Brouwer, Remembering the Faith, p. 119.)

In a manner of speaking, here is that young man's mission statement—to live well, to do good to others, to be happy. At first blush, it seems like a reasonable statement, and, probably, we'd be proud to have that young man as a member of this congregation. But Doug Brouwer is not proud; rather, he has a sense of failure—"a sense of institutional failure, that the church had let someone down; and a sense of personal failure that as minister he had let that young man down. Here's what Brouwer writes: ‘How is it possible for someone to grow up in a church like mine, go through all of the grades of our Sunday school, come in contact with all of the faithful people who are members, participate in the youth programs of the church—how is it possible to do all of that and then say, "My own security and my own happiness are two of the three most important goals in my life"? How is that possible?'

35. Who Can Be Saved?

Illustration

Richard A. Jensen

"Zacchaeus was a wee little man, a wee little man was he ...." Many people have learned that song in Sunday school. We might be tempted to think, therefore, that this is a story "for children only." Nothing could be further from the truth. The story of Zacchaeus is one of the most important stories for children and adults in the entire Gospel of Luke. It's important because it tells us how Christians can live with wealth. It's important because the story of Zacchaeus tells how it is that we can be saved.

Zacchaeus was a man who gouged his riches out of his people in the form of additional taxes. He was a man hated by the people of Jericho. Zacchaeus was a sinner. He had broken most of the laws of his people. Zacchaeus stands quite in contrast to a rich young ruler whose story Luke has just told (Luke 18:18-30). The rich young ruler is a righteous man. He has kept most of the laws of his people. He is beloved by the people of his town.

And so, one day, Jesus came to the town of the rich young ruler. The ruler had a question for Jesus. "... what must I do to inherit eternal life?" the ruler said to Jesus (Luke 18:18).

Jesus answered the rich ruler. "You know the commandments," Jesus said. "You shall not murder; You shall not steal; You shall not bear false witness; Honor your father and mother" (Luke 18:20).

If you had been there just then you would have seen a big smile break out all over the rich ruler's face. He was tickled to death. He'd done all this! He had kept all the commandments! "I have kept all these since my youth," he said to Jesus through his broad smile (Luke 18:21). This was a man who had just found out that he would be saved. His deeds made it so.

But Jesus wasn't finished with the rich young man. "Not so fast," Jesus seems to say. "There is still one thing lacking. Sell all that you own and distribute the money to the poor, and you will have treasure in heaven; then come, follow me" (Luke 18:22).

The smile immediately left the young man's face. He was very rich. There was just no way that he was going to give up all his wealth. Not even for his salvation. Jesus reflected upon his departure: "How hard it is for those who have wealth to enter the kingdom of God!" (Luke 18:24).

Now there was a crowd observing all this. They were scandalized by Jesus' words and the ruler's departure. They knew this young man. They knew him to be an upright and honest man. They knew him to be a benefactor of the town. "If this man can't be saved," they said to Jesus, "then who can be saved?"

Jesus replied: "What is impossible for mortals is possible for God" (Luke 18:27). This is a wonderful, high-sounding answer to the question of the crowd. But what does it mean? What does it mean for you and for me? If a wonderfully righteous person like the young ruler can be turned away from salvation, what hope is there for us? None of us lives up to the standards of the rich young ruler. None of us has kept all the commandments. Is salvation a possibility for us at all?

"Who then can be saved?" Luke's answer: Zacchaeus can be saved! Sinners can be saved! "What is impossible for mortals is possible for God." "For the Son of Man came to seek out and save the lost" (Luke 19:10).

36. Who Is Jesus?

Illustration

John R. Brokhoff

Now, more than ever, we need to face the question, "Who is the real Jesus?" Is the Christ of faith the Jesus of history? What is the truth about Jesus? What can we believe? We turn to the Apostles' Creed which has given the church's answer for 2,000 years.

Different Positions

It is not strange that the most popular question of our time is, "Who is Jesus?" Was this question not answered in Matthew 16:16 when Peter said to Jesus at Caesarea Philippi: "You are the Messiah, the Son of the living God"? In Jesus' day, too, there were different opinions about Jesus. When on a retreat with his disciples, he asked them what people were saying about him. The public was divided: Jesus was considered to be John the Baptist, Elijah, Jeremiah, or one of the prophets. What more of an answer do we need than the answer of Peter? Jesus accepted his answer as the truth, for he said, "Blessed are you, Simon, son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven" (Matthew 16:17). Yet, after twenty centuries, we do not believe what Peter said about the identity of Jesus. According to a Gallup poll, 42 percent of Americans agreed with the statement: "Jesus is the Son of God." A recent report from Germany indicated that only one out of every four believe in Jesus Christ. Throughout Christian history down to the present, there are different views of Jesus. Now let us look at some of them.

1. The All-Human Jesus

Human

According to this position, Jesus is 100 percent human. It was held as early as the first centuries of Christianity by the Ebionites. They denied that Jesus was divine. He was only a teacher, prophet, miracle-man, and one with an outstanding character. But he was not divine, the Son of God. Today this view is held by many, including atheists, agnostics, Unitarians, Jews, Moslems, and other non-Christian religions.

2. The All-Divine Jesus

Divine

Opposite the Ebionites, Docetists held that Jesus was entirely divine. He was not at all human. This view was originally taught by Eutychus, a monk in a monastery near Constantinople. In the fourth century, Appolonarius, bishop of Laodicea, popularized the teaching. It was known as Docetism, from the Latin word docere meaning "to seem." It just seemed that Jesus was human. It was based on the idea that the physical and material were inherently evil. The human body therefore was sinful. Jesus therefore was not human, for God could not be identified with sin. Docetists held that Jesus' human nature was swallowed up by the divine. This denied the Incarnation, the biblical teaching that "the Word became flesh."

3. The Half And Half Jesus

Human/Divine

Nestorians took the view that Jesus was half human and half divine. It was taught by Nestorius, bishop of Constantinople, in the fifth century. To this day it is a very popular understanding of Jesus. When we see Jesus hungry, thirsty, and tired, we say it was because he was human. When he struggles in prayer and on the cross cries out, "My God, why ...?" we see the human Jesus. On the other hand, Jesus is God when he walks on water, feeds 5,000, raises the dead, heals lepers, and rises from the grave. The problem with this view is that we have a divided Jesus -- two persons in one body.

4. The Adopted Jesus

Divine

Human

This is known as adoptionism. According to this position, Jesus came into the world as a human. Because of his moral excellence, his perfect obedience to God, his wisdom, his compassion for people, and his willing sacrifice of himself on the cross, the Father adopted him as his son at his baptism. This adoption was confirmed by the resurrection and the ascension. Jesus then became a deified man.

5. The Both And Jesus

Human & Divine

The above different positions concerning Jesus caused great concern, for the gospel was at stake. If Jesus were only human, then he was just a martyr on the cross and not the Lamb that took away the sin of the world. If he were only human, the resurrection was a fairy tale. His promises of forgiveness and eternal life were meaningless. His claims to know God and to be one with God would then be the words of a religious fanatic who was deluded into thinking he was the Son of God.

On the other hand, if Jesus were only divine and not human, humanity would be the loser. Because he was human, he became one of us. As a human, he fulfilled the law for us. Through his humanity we could see the nature of God. Above all, he became sin for us so that sin, through him, could go out of the world. As a human Jesus knows our human condition. Like all of us he was tempted and he showed that by the power of God we can overcome temptation to sin.

Consequently, the church had to take a stand on the question of Jesus. Is he only human, only divine, or half and half? In 451 A.D. the church held a council at Chalcedon to decide the issue. The church decided that it was not a matter of Jesus being fully God or fully human, or half and half, but it was a matter of both, both fully human and fully divine. To this day the church holds to this truth stated at Chalcedon:

We confess one and the same Son, our Lord Jesus Christ, perfect in manhood, truly God and truly man, or a rational soul and a body, of one substance with the Father with respect to the Godhead, and of one substance with us in respect of the manhood, like us in everything but sin ...

This is to say that Jesus is fully God and fully man. These two natures are blended into one integrated personality. He is not a split personality, nor does he suffer from schizophrenia. It is like a blender in your kitchen. Suppose you put apples, peaches, and pears in it and pushed the "on" button for a minute. Now what do you have -- apples, peaches, and pears? Yes, you do, but can you tell which is which? They have become one fruit, one substance. Also, it is like homogenized milk. When the raw milk comes from the farm, a dairy runs it through a homogenizer. As the milk runs through the machine, pistons compact the milk so that the cream and skim milk are made one. As a result you cannot take cream off the milk. In the same way, the human and divine natures of Jesus are compacted into one integrated person.

This means that the Father and the Son are one. When Jesus prays, God also prays. When the human Jesus suffers and dies on a cross, God is in Jesus enduring the cross. "God was in Christ reconciling the world to himself" (2 Corinthians 5:19). When the human Jesus speaks, it is also God who speaks. When Jesus weeps, God weeps. This truth makes us realize the seriousness of the cross. It was not only a human on the cross, but God was there in Jesus. Good Friday is the day God died in Jesus. Indeed, the murderers did not know what they were doing; they did not know they were killing God! As the spiritual says, "Sometimes it causes me to tremble, tremble, tremble."

37. Staying Power

Illustration

Maxie Dunnam

Scientist Louis Pasteur said, “Let me tell you the secret that has led to my goal. My strength lies solely in my tenacity.”

Playwright Noel Coward said, “Thousands of people have talent. I might as well congratulate you for having eyes in your head. The one and only thing that counts is, do you have staying power?”

Most of us have found it so, what men and women of great accomplishments have pointed out -- that tenacity and persistence are the greatest factors in achieving success in life.

If you’re tempted to give up today, remember what J. C. Penney said, “The difference between success and failure is staying with it two per cent longer.”

And you might recall Jesus’ word: “No man having put his hand to the plow and looking back is fit for the kingdom.”

38. Testing

Illustration

Editor James S. Hewett

A man and a woman who had been corresponding solely by mail fell in love with one another. They agreed to meet at the airport. Since they had never seen each other, they devised a plan that would help them recognize each other. She was to wear a green scarf and a green hat and have a green carnation pinned to her coat.

When the man got off his plane, he immediately began looking for her. Suddenly he saw a woman with a green scarf, green hat, and green carnation. His heart fell. She was one of the most homely women he had ever seen in his life. He was tempted to get back on the plane without approaching her. Nevertheless, he walked over to the woman, smiled, and introduced himself.

Immediately the woman said, "What is this all about, anyway? I don't know who you are. That woman over there gave me five dollars to wear these things." When the man looked over at the woman mentioned, he realized that she was one of the most beautiful women he had ever seen. The man approached the woman, who later explained, "All my life men have wanted to be with me, to be my friend, because of my beauty. They consider me beautiful. I want someone to love me, not just for my outward appearances, but for what I am inside.

39. Angels on Assignment

Illustration

Editor James S. Hewett

This happened in 1956 during the Mau Mau uprisings in East Africa. The story is told by veteran missionary Morris Plotts.

A band of roving Mau Maus came to the village of Lauri, surrounded it, and killed every inhabitant, including women and children—three hundred people in all. Not more than three miles away was the Rift Valley Academy, a private boarding school where children were being educated while their missionary parents worked elsewhere. Immediately upon leaving the carnage at Lauri the Mau Maus came with spears, clubs, torches, and bows and arrows to the school, bent on destruction.

You can imagine the fear of those children at the school. Word had already reached them about the destruction of Lauri. There was no place to flee. The only resource was prayer.

Out in the night, lighted torches were seen coming toward the school. Soon there was a complete ring of these terrorists about the school, cutting off all avenues of escape. Shouting and curses could be heard coming from the Mau Maus. Then they began to advance on the school, tightening the circle, shouting louder, coming closer. Suddenly, when they were close enough to throw a spear, they stopped. They began to retreat, and soon they were running into the jungle. A call had gone out to the authorities, and an army had been sent in the direction of the school to rescue the inhabitants. But by the time the army arrived, the would-be assassins had dispersed. The army spread out in search of them and captured the entire band of raiding Mau Maus.

Later, before the judge at their trial, the Mau Mau leader was called to the witness stand. The judge asked him, "On this night did you kill the inhabitants of Lauri?"

The leader replied, "Yes."

"Was it your intent to do the same at the Rift Valley Academy?"

"Yes".

"Well then," asked the judge, "why did you not complete the mission? Why didn't you attack the school?"

The leader, who had never read the Bible and never heard the gospel, replied, "We were on our way to attack and destroy all the people at the school. But as we came closer, all of a sudden, between us and the school, there were many huge men, dressed in white with flaming swords. We became afraid and we ran to hide!"

40. The Long Haul

Illustration

David Beckett

Elizabeth Blackwell, the first woman doctor in America, started her practice in New York in 1851. Not only was she unable to find patients no one would even rent her a room once she mentioned that she was a doctor. After weeks of trudging the streets, she finally rented rooms from a landlady who asked no questions about what Elizabeth planned to do with them.

Quaker women, who had always been receptive to the goal of equal rights, became Elizabeth's first patients. But no hospital would allow her on its staff. Finally, with financial help from her Quaker fiends, Elizabeth opened her own clinic in one of New York's worst slums. The clinic opened in March, 1853. Elizabeth hung a sign out announcing that all patients would be treated free. Yet, for the first few weeks, no one showed up. Then one day a woman in such agony that she didn't care who treated her, staggered up the steps and collapsed in Elizabeth's arms. When the woman was treated and recovered, she told all her friends about the wonderful woman doctor in downtown New York. The dispensary was soon doing well. It eventually expanded, moved, and is now a branch of the New York Infirmary on East Fifteenth Street.

This is where the financial investment advice is helpful: stay in there for the long term. It's about being more concerned with faithfulness than success. When success is our goal we are often tempted to take short cuts. And when we do we often miss out on vital life lessons faithfulness can teach us. Are you presently committed to something that is not yielding much return? Are you tempted to quit and try something else? Maybe a spirit of sticktuitiveness is what is needed, a long term vision to be patient and wait for the return.

41. Common Confusion About Temptations

Illustration

Charles Stanley

Misunderstandings regarding temptation:

Temptation itself is sin.
We fall into temptation.
God is disappointed and displeased when we are tempted.
To be strongly tempted means we are as guilty as if we had actually committed sin.
We overcome all temptation by separation from it.
When I am spiritually mature, I will no longer be harassed by temptation.

42. The Right Education

Illustration

Thomas Sowell

All across this country, the undermining and destruction of the values that children were taught at home is going on in public schools. One of the first things a family tries to teach its children is the difference between right and wrong. One of the first things our schools try to destroy is that distinction. The up-to-date way to carry on the destruction of traditional values is to claim to be solving some social problem like drugs, STDs or teen-age pregnancy. Only those few people who have the time to research what is actually being done in "drug education," "sex education" or "death education" courses know what an utter fraud these labels are.

For those are courses about how right and wrong are outmoded notions, about how your parents' ideas are no guide for you, and about how each person must start from scratch to develop his or her own way of behaving.

43. Our Own Wilderness Experience

Illustration

Leah Grace Goodwin

Jesus was really tempted. By definition temptation is something that appeals to us. But how can the Spirit-filled Son of God be tempted by something that is potentially sinful? Spirit-filled, sanctified, spiritually vibrant Christians are still subject to temptation. Jesus was hungry. There was nothing wrong with craving bread after a forty-day fast. All of us have certain desires, wants, needs, both physical and emotional. We crave food when we are hungry. We need companionship, acceptance, approval of others, love and appreciation. These are legitimate needs. And even our wants are not necessarily sinful. How then do they become sinful?

The devil is often viewed as the source of our temptations. But we need to understand something about ourselves. It is doubtful whether the devil would have suggested that Jesus turn the stone to bread had Jesus not been hungry. The source of our temptations is almost always our own legitimate, normal, natural desires. The desire for food, sexual intimacy, approval of others is not from the devil. These are wholesome, normal, legitimate desires. How do they become sinful?

44. It Is Easy for You

Illustration

Bill Bouknight

The great writer Max Lucado tells about his neighbor who was trying to teach his six-year-old son how to shoot a basketball. They were out in the backyard. The father shot a couple of times, saying, "Do it just like that, son; it's real easy." The little boy tried very hard but he couldn't get the ball ten feet into the air. The little fellow got more and more frustrated. Finally, after hearing his father talk about how easy it was for the tenth time, the boy said, "It's easy for you up there. You don't know how hard it is from down here."

You and I can never say that about God. When Jesus became man and lived among us, he walked where we walked, he suffered what we suffer, he was tempted as we are tempted. He was Emmanuel which means "God is with us."

45. Everybody Wants to Be Somebody

Illustration

Kenneth L. Carder

Everybody wants to be somebody. Since the dawn of history, human beings have been trying to move up the scale of importance. The clincher used by the serpent to tempt Adam and Eve was "when you eat of [the tree of good and evil], your eyes will be opened, and you will be like God, knowing good and evil" (Gen. 3:5). Theologian Henri Nouwen says that ever since then, we have been tempted to replace love with power. "The long painful history of the church is the history of people ever and again tempted to choose power over love, control over the cross, being a leader over being led." This is a theme running through the Bible, through human history and through our own psyche.

46. Clergy Playing It Safe

Illustration

In a book entitled Plain Talk about Churches and Money, one of the authors states: "Clergy often come to their calling with a distinct aversion to conflict and to having to deal with money issues. Our culture seems to reinforce them in that behavior. So long as clergy are cowed and anxious in the face of money and wealth, they will remain silent about the spiritual issue that touches our culture more deeply than any other. The more I steeped myself in this book and looked at churches around me, the more I became convinced this behavior is the way a culture controls a challenge to itself. A money-driven culture seems to want clergy who are ‘safe' and "tame" when dealing with the spiritual dimension of money."

The possibilities go in two directions: one, Jesus is overwhelmed, startled and delighted at this woman's faith, she has done more than all those who are supposedly leaders of the church. She gives sacrificially. They give a token. He wants them all to see real faith at work.

At the same time, she is giving with purpose and meaning, she understands what she has done. Like the woman in the poem, "When I am Old I Am Going to Wear Purple", she gives with freedom, abandon, boldly, bravely, with the sure knowledge that she will not eat, but not caring. She is in control, and has decided to pick her destiny.

The other possibility, and it is a dark one, is that Jesus walks out of the Temple, condemning it to destruction, because he has seen with his own eyes the final straw: the devouring of a widow by the very Temple itself. In allowing the widow to give everything away without any thought to care, the leaders of the Temple beg for their own destruction. From those who have been given much, much is expected.

47. Closing Time

Illustration

Staff

At the end of the 19th century two French writers went to visit the well-known French scientist, Pierre Berthelot. Berthelot was a kind of scientific prophet. He forecast some of the weapons of mass destruction which would appear in the next century. He said to the writers, "We have only begun to list the alphabet of destruction." Silence fell over the meeting. Then the elder of the two writers said quietly, "I think before that time comes, God will come like a great gatekeeper with his keys dangling at his waist and say, 'Gentlemen, it's closing time.'"

Could that writer imagine today the destructive powers of today's militaries? Trying to predict the end times is as foolish an endeavor as their is in Christianity. Jesus warned us not to do it but to simply be ready.

48. Two Years to Practice

Illustration

A young American engineer was sent to Ireland by his company to work in a new electronics plant. It was a two-year assignment that he had accepted because it would enable him to earn enough to marry his long-time girlfriend. She had a job near her home in Tennessee, and their plan was to pool their resources and put a down payment on a house when he returned. They corresponded often, but as the lonely weeks went by, she began expressing doubts that he was being true to her, exposed as he was to comely Irish lasses.

The young engineer wrote back, declaring with some passion that he was paying absolutely no attention to the local girls. "I admit," he wrote, "that sometimes I'm tempted. But I fight it. I'm keeping myself for you."

In the next mail, the engineer received a package. It contained a note from his girl and a harmonica. "I'm sending this to you," she wrote, "so you can learn to play it and have something to take your mind off those girls."

The engineer replied, "Thanks for the harmonica. I'm practicing on it every night and thinking of you."

At the end of his two-year stint, the engineer was transferred back to company headquarters. He took the first plane to Tennessee to be reunited with his girl. Her whole family was with her, but as he rushed forward to embrace her, she held up a restraining hand and said sternly, "Just hold on there a minute, Billy Bob. Before any serious kissin' and huggin' gets started here, let me hear you play that harmonica!"

49. With Fire In His Eyes

Illustration

Richard A. Jensen

There was fire in his eyes as Dr. Yacob spoke. Dr. Yacob is from the northernmost part of ancient Ethiopia. This northern area of Ethiopia has recently become a nation of its own, the nation of Eritrea. Dr. Yacob was born and raised in Asmara, the capital of Eritrea. Early on in his life he had a fire in his eyes for the gospel message of Jesus Christ. In his school days he was already an evangelist telling other students about Jesus. He fought with school authorities in order to get a place on the school grounds where the students might meet for Bible study and prayer.

After high school Dr. Yacob attended the Lutheran seminary in Addis Ababa, Ethiopia. He was a dilligent student. He eventually received a scholarship to study abroad and received his Ph.D. in Old Testament studies. In 1978 Dr. Yacob was elected to be the general secretary of the Evangelical Lutheran Church of Eritrea. These were difficult times. Eritrea was fighting a full scale civil war with Ethiopia. The nation was paralyzed. The resources for life -- things like food, water, firewood, gas and electricity -- were very scarce. People lived on the edge of desperate poverty. People lived on the edge of death.

In the midst of this poverty, war and destruction Dr. Yacob was determined to rebuild many of the church buildings that had been destroyed. The churches were very well attended in these years. "Every Sunday is like Christmas," Dr. Yacob once said. With the help of overseas partners many of the churches in Eritrea were rebuilt in the midst of ruin. Many 37questioned Dr. Yacob's choice of church building in this desperate situation. "Building a building is a sign of hope," he maintained with fire in his eyes. "We trust God to be Lord of Life in the midst of death. The buildings were like miracles for us. Jeremiah bought a field at Anathoth just when he thought the land was to be taken away by destruction. His action was a sign of hope for the future. Our buildings are a sign of hope for our future. All could see that in the midst of death, the church was alive."

Dr. Yacob works in France now in the Department of Ecumenical Research for the Lutheran World Federation. This is a leader tested by life. This is a leader who has lived through the hell of war and poverty. Now he travels the whole world over. In far too many places he sees the same kind of conditions that he once saw in Eritrea. Poverty stalks the earth in a million guises. Poverty has churned up his insides. He has simply seen too much suffering.

Speaking to a group of Lutheran missionaries not long ago Dr. Yacob spoke with the accustomed fire in his eyes. "These conditions around the world must stop," he exploded. "I've talked with Lutheran leaders in churches around the world where poverty reigns. We decry the working of the economic systems of our world today. We decry the economic injustice that we see everywhere. We decry a world where some live in magnificent luxury while the world's billions starve to death. This has to stop! We are ready to propose that world Lutheranism adopt it as a basic confession of being a Christian that economic systems which create injustice and inequity must be rejected." "

50. Christ Plus

Illustration

Larry Powell

It is commonly accepted that the first Church Council met in Jerusalem sometime between A.D. 44-47. Acts 15:4-19 relates that a major part of the agenda was concerned with the matter of whether or not circumcision should be required of Gentile converts. The Jerusalem party said "Yes," while Paul and Barnabas, who were not requiring circumcision of their new converts said "No." A lengthy debate ensued, followed by a brief statement by Peter: "And after there had been much debate, Peter rose and said to them, ‘Brethren ... why do you make a trial of God by putting a yoke upon the neck of the disciples which neither our fathers or we have been able to bear? But we believe that we shall be saved through the grace of the Lord Jesus Christ, just as they will" (10-11).

Peter’s argument against requiring circumcision of Gentile converts was followed by a pronounced silence within the assembly. After a while, Paul and Barnabas recounted some of the "signs and wonders" which God had accomplished through them among the Gentiles. Finally, James, the leader of the church in Jerusalem and, according to one tradition, the brother of Jesus, concluded the matter with an authoritative judgment: "Brethren ... my judgment is that we should not trouble those of the Gentiles who turn to God" (13-19).

The Council has decided: 1. salvation hinges upon but one requirement - faith in Jesus Christ; 2. Christianity would widen it’s orbit to become a world religion. The message of Christ was conceived to be too wonderful to be confined to a clique, territory, or any exclusive setting; 3. Christianity, unlike a religion based upon legalism, is a matter of the spirit.

The issue had clearly been what Charles M. Laymon calls the matter of "Christ-plus." "Christ-plus" refers to whether or not salvation requires anything in addition to faith in Christ. In other words, is salvation understood to mean faith in Christ plus something else? Unfortunately, it is not unusual to observe certain Christians who insist that salvation requires faith in Christ plus participation in a specific mode of baptism, or manner of observing the Lord’s Supper, or actually belonging to a particular fellowship. Exclusiveness erects fences. Jesus Christ tears down fences.

John Bunyan in his immortal allegory, Pilgrims’ Progress, told of the pilgrim who set out from the City of Destruction for the City of Life. Pilgrim will forever be known as a selfish and unworthy man because he made the pursuit of his own salvation his chief aim in life, leaving his own family behind in the City of Destruction. Devoted though he was, he was yet misled by the "Christ-plus" attitude.

Salvation is not so much a matter of what one must do, as a matter of what Christ has already done in our behalf.

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