Sermon and Worship Resources

Luke 2:41-52 · The Boy Jesus at the Temple

41 Every year his parents went to Jerusalem for the Feast of the Passover. 42 When he was twelve years old, they went up to the Feast, according to the custom. 43 After the Feast was over, while his parents were returning home, the boy Jesus stayed behind in Jerusalem, but they were unaware of it. 44 Thinking he was in their company, they traveled on for a day. Then they began looking for him among their relatives and friends. 45 When they did not find him, they went back to Jerusalem to look for him. 46 After three days they found him in the temple courts, sitting among the teachers, listening to them and asking them questions. 47 Everyone who heard him was amazed at his understanding and his answers. 48 When his parents saw him, they were astonished. His mother said to him, "Son, why have you treated us like this? Your father and I have been anxiously searching for you."

49 "Why were you searching for me?" he asked. "Didn't you know I had to be in my Father's house?" 50 But they did not understand what he was saying to them.

51 Then he went down to Nazareth with them and was obedient to them. But his mother treasured all these things in her heart. 52 And Jesus grew in wisdom and stature, and in favor with God and men.

Back to School

Luke 2:41-52

Sermon
by Leonard Sweet

In November 1987, Time carried a cover story entitled "Who's in Charge?" The magazine answered its own question with these words: "The nation calls for leadership, and there is no one home." How can the church assert leadership in the world today?

In many churches the Sunday after Christmas is also "Student Recognition Sunday" - the reason being that on this Sunday there is probably a pretty good chance that those kids who grew up in the congregation and have gone off to college are in town for the weekend. One of the church's big problems these days is that it continues to see "students" as a unique subgroup within the congregation - they go away to learn at school and return (possibly) to the church for worship.

But to be really accurate, Student Recognition Sunday should be on Pentecost. For on the day it was born, the church committed itself to being a life long learning partnership in faith. Sometime before next Sunday, with Christmas break over, nearly all of the public school and college students will return to their classrooms. But lifetime learning takes no holidays - can the church continue to be "in session" throughout the rapid approach of the twenty-first century?

Peter M. Senge ("The Leader's New Work: Building Learning Organizations, " Sloan Management Review [Fall 1990] 7-15) has suggested a whole new design for American corporations and management systems. He calls this model a "learning organization" - and it emphasizes the need for life-long learning to be a major goal of all institutions. All effective organizations must be education oriented. Only by providing an environment conducive to fostering creative energies and open communication about every facet of an organization's life can these institutions hope to survive the lightening-quick changes characteristic of the twenty-first century.

Although Senge doesn't turn his attention on the Church, it is certainly one of the institutions that needs desperately to hear his message. The church has become like so many other organizations (in some cases it may have led the way!) such as corporations, local governments, and school systems: orienting itself towards tightly bound hierarchical control, and rewarding only qualifiable performance, rather than working to inspire creative curiosity and experimental learning.

A recent Shell study revealed that of all the industries proudly listed as "Fortune 500" businesses in 1970, fully one-third of them were no longer in existence by 1983. Structurally unable to learn from the changes and challenges thrown at them, these companies simply collapsed and fell by the wayside. The "fast track" began to hit warp speed in the last two decades. The church would appear to be among those casualties as well. The legacy of the church's inability to become a learning center for faith can be seen each week in the rows of empty pews littering once-packed sanctuaries.

Senge singles out two types of learning that the new "learning organization" must focus on in order to cultivate an environment capable of change.

The first of these, "generative learning"," is about creating - trying out new ideas, and looking at the world with new eyes. The church certainly started out with this generative learning ability. When a scrawny twelve year-old Jesus joined the rest of the rabbis gathered at the temple to discuss the Torah, they didn't guffaw and close their ears. They were able to listen and respond, interact with and learn from the observations and insights Jesus had to share.

The second type of learning that must be nurtured is "adaptive learning. " The church is especially needy in this area, for adaptive learning has to do with coping. Even as the church might attempt to deal with problems confronting it through generative, creative exploration, the reality of those empty pews and empty souls must be addressed week by week. Coping with what faces us, even when we don't fully understand, is a learning process the Church used to be good at. Faced with behavior she could not comprehend, Mary nonetheless learned much from Jesus' appearance at the temple. She "treasured all these things in her heart" (verse 51). Adaptive learning keeps us from wallowing in a problematic situation by using the problem as a bridge to a new vantage point.

There is little doubt that oldline Protestant churches are in crisis. In his series of searches and researches into what has happened/is happening to oldline Protestantism in America, historian John Mulder, President of Louisville Presbyterian Theological Seminary, gives high priority to the erosion of what he calls the church's "infrastructure of nurture. "It used to be that church members could expect maturation in the Christian faith. But as our educational vision weakened, denominations fumed away from education and persuasion and toward legislation and coercion.

The educational task of the church involves many arms - individual, congregation, seminary, eeclesiocracy. But the primary task is that of the congregations. This is where the church's teaching ministry is largely carried on. Congregations need to reconceive themselves as "seminaries" - literally, "seed-beds" for faith. This is how church members become disciples, participants in the tradition and "guardians of the faith, handing on its central meanings and extending them into the present in light of the needs and issues of the contemporary situation."

Remember: Jesus commanded the disciples to spread the gospel by "teaching them to do all things whatsoever I have commanded you." Dallas Willard calls this phrase "The Great Omission" from "The Great Commission" of Matthew 28:19-20 in The Spirit of the Disciples: Understanding How God Changes Lives (San Francisco:: Harper and Row, 1988), 15. Just how deadly an omission is made pointedly clear by the sense of exhaustion and lethargy that permeates so many congregations. Education is the primary means congregations have of keeping young.

The older the church is, the more youthful, even childlike it can become if its "seed-bed" of faith is being planted and harvested. Spanish novelist Carlos Fuentes makes this profound connection between aging and youth: "I really think youth is something you win from age. You are rather old and stupid when you are young." He then goes on to cite filmmaker Luis Bunuel, conductor Arthur Rubenstein, artist Pablo Picasso. "These are men who earned their youth. It took them 80 years to become young. " (as cited in Warren Bennis, On Becoming a Leader [Reading, Mass.: Addison Wesley, 1989], 137).

Princeton Professor Richard Robert Osmer's important A Teachable Spirit: Recovering the Teaching Office of the church (Louisville: Westminster/John Knox Press, 1990) asks all the right questions of our present institutionalized faith. Has the church lost the "teachable spirit," which Osmer sees as a "willingness to suspend old beliefs and open oneself to the forgiving and transforming grace of God ... a fundamental, lifelong task, focusing in the renewal of the mind and heart."

A similar appeal comes from Ronald J. Allen and Clark M. Williamson. In their recent The Teaching Minister (Louisville: Westminster/John Knox Press, 1991) the central and centering task of ministry is seen as teaching the Christian faith. For John Calvin, God was the ultimate teacher, instructing us throughout our lives. If the church has now forgotten how to nurture a piety characterized by a teachable spirit, how can we be open to God's continuing instructions for our lives of faith?

ChristianGlobe Networks, Inc., Collected Works, by Leonard Sweet

Overview and Insights · Jesus’s Boyhood Visit to the Temple and Continued Growth (2:41–52)

This is the only picture we have of Jesus between his infancy and adult life. The “silence” of our four Gospels about Jesus’s younger years probably speaks volumes about the essentially normal life Jesus had as a boy and young man. At age twelve he goes up to Jerusalem with his family for the Passover…

The Baker Bible Handbook by , Baker Publishing Group, 2016

Luke 2:41-52 · The Boy Jesus at the Temple

49 "Why were you searching for me?" he asked. "Didn't you know I had to be in my Father's house?" 50 But they did not understand what he was saying to them.

51 Then he went down to Nazareth with them and was obedient to them. But his mother treasured all these things in her heart. 52 And Jesus grew in wisdom and stature, and in favor with God and men.

Commentary · The Boy Jesus at the Temple

In 2:41–52 Luke discusses the account of the young boy Jesus at the temple. According to the Old Testament all Jewish males were required to go to Jerusalem for the great festival of Passover (Exod. 23:14–17; Deut. 16:16). By New Testament times women also attended. Jesus would have been expected to fulfill this requirement after he reached the age of thirteen. It is not entirely surprising that Jesus’s parents do not know that he is still in Jerusalem. It was common for pilgrims to travel in large caravans (2:44), and they could have easily concluded that Jesus was with relatives or friends. The account of Jesus’s discussion with the religious leaders (2:46–47) does not imply that he is teaching them; rather, it implies that his knowledge of the law is penetrating and thorough. Joseph and Mary find Jesus after three days (2:46): the first day they depart for home, the second day they return to Jerusalem, and on the third day they find him. Jesus’s answer (2:49) to his parents’ question strikes the modern reader as odd, but Luke is not interested in the psychological dynamics of the story. The point of Jesus’s answer is that obedience to his Father takes precedence over obedience to his parents. Thus, the center of the story is christological—Jesus is no ordinary son. Jesus’s parents are perplexed (2:50), and Luke wants the reader to focus on who Jesus is. The story ends (2:51–52) with Jesus returning home; he submits himself to his parents and grows in grace and wisdom.

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

Big Idea: Already in his childhood Jesus is aware both of a special relation with God as his Father and of a special calling.

Understanding the Text

With this unique glimpse into the period of Jesus’s adolescence, Luke bridges the thirty-year interval between Jesus’s infancy and the beginning of his public ministry. His special relationship with God that is revealed in this story begins to fill out the promises associated with his birth. Mary and Joseph remain central to the story, as Jesus is still in their care; Mary in particular continues in her role as a thoughtful observer of her son’s development (cf. 2:19, 34–35). But the setting in the temple among the religious teachers also foreshadows the confrontation that will take place in the same location when Jesus has grown up (chaps. 19–21).

Historical and Cultural Background

The annual Passover visit to Jerusalem was required in the law (Exod. 23:17; Deut. 16:16), and many Galilean Jews fulfilled this obligation (John 4:45). Jerusalem thus became seriously overcrowded for this period (perhaps up to six times its normal population), with many sleeping in camps around the city, so that the confusion as the Nazareth contingent set off for home is understandable.

The temple courts were the focal point of the festival and of the touristic interest of visitors to Jerusalem. The vast court of the Gentiles offered ample shaded space for teachers to gather listeners around them, which, as Luke notes, Jesus later did (19:47; 21:37–38). Because Luke mentions that Jesus was twelve years old, it is sometimes supposed that he was in the temple for his bar mitzvah, but there is no evidence until several centuries later for this Jewish coming-of-age ceremony (eventually fixed on the thirteenth birthday, when a boy was reckoned to become a full member of the religious community). In view of Luke’s careful reference to the routine ceremonies after birth (2:21–24), it would be surprising if he failed to mention such a specific focus for this story. He presents it simply as a regular annual visit.

Interpretive Insights

2:44 Thinking he was in their company. The failure of Joseph and Mary to be aware that Jesus had stayed behind shows how relatively normal their family life must have been. It was natural for Jesus to be with his friends from the village, and his parents would not consider it odd for him to be elsewhere in the traveling group rather than staying close to them. Even though this story will reveal the special character of the boy, Luke knows nothing of the docetic tendency that in later Christian legends made Jesus more like an alien than a normal, sociable village boy.

2:46 in the temple courts, sitting among the teachers. Jesus would not have been the only person listening to teachers in the court of the Gentiles. The teachers may have been officially recognized scribes, though Jesus’s own later practice shows that others could set themselves up as teachers without being formally licensed. The subject of teaching is likely to have been the interpretation of the law and its implications for both theology and ethics.

2:47 amazed at his understanding and his answers. Jesus seems to have attracted attention, partly no doubt because of his age, but also because he knew what he was talking about. Luke’s words do not necessarily suggest supernatural knowledge, but rather an ability to contribute to debate in a way that belied his years. He is not portrayed as offering his own teaching, as he would do some twenty years later, but as asking questions and joining in discussion. Perhaps he was already trying out some of the radical ideas that later would lead to his rejection by the religious establishment.

2:48 Son, why have you treated us like this? This very natural protest contrasts with Luke’s portrayal of Jesus elsewhere as the dutiful son. Objectively, his behavior appears at least thoughtless, but here, as later in 8:19–21, Jesus sets the natural expectations of family loyalty in contrast with a prior commitment to the service of God. In 14:26 he will demand the same sense of priorities from those who follow him, using the uncomfortably exaggerated language of “hating” parents.

2:49 I had to be in my Father’s house. “House” is not in the Greek, which literally says “in the things of my Father,” hence the traditional rendering “about my Father’s business.” Either rendering would fit the context, but since this is offered as a reason for not needing to search for him, it is perhaps more likely that he refers to a specific location. Jesus’s reference to God as “my Father” is in striking contrast to Mary’s phrase “your father and I” in 2:48. The adolescent Jesus is already aware, as surely his parents should have been, that he is God’s Son rather than only theirs.

2:50 They did not understand. Given the clear indications that Mary and Joseph had received from Gabriel, from the angels, and from Simeon, this seems incongruous, especially in the light of the fact that Mary had “treasured up all these things and pondered them in her heart” (2:19). But perhaps we are to assume that twelve years of normal family life had blunted their awareness of the special character and destiny of their son.

2:51 and was obedient to them. Luke maintains the tension between the ordinary and the extraordinary. For all the unique self-awareness that we have just witnessed (and the apparently inconsiderate behavior that it had led to), Jesus continued to fit appropriately into the conventions of normal family life.

his mother treasured all these things in her heart. Luke has used very similar words in 2:19; see comment there. These “asides” given by Luke invite the reader to join Mary in thinking out what these stories reveal about the real Jesus.

2:52 Jesus grew in wisdom and stature, and in favor with God and man. This is Luke’s second summary of Jesus’s childhood development (cf. 2:40). It is interesting to compare these two summaries with that concerning the growth of John in 1:80: Jesus’s childhood appears to have been more normal, and it did not involve separation from society as John’s did. The two summaries in 2:40, 52, which remind us of the accounts of the child Samuel in 1 Samuel 2:21, 26, use the same Greek terms to speak of Jesus’s “wisdom” and of the “grace (favor) of God,” themes that have been illustrated in the story of 2:41–50. But this time we hear also of Jesus’s good reputation in the village (“favor with . . . man”). His supernatural origin did not make him into the enfant terrible that some later Christian legends made him. We will discover in 4:16–30, however, that there was a limit to his fellow villagers’ approval once the true nature of his mission became clear.

Theological Insights

Through this story runs the tension between Jesus being both Son of God and also son of Mary and Joseph. In view of Luke’s clear affirmation in 1:34–38 that Jesus was not the biological son of Joseph, it is remarkable that he is prepared to include references to Joseph as Jesus’s “father” in 2:33, 48 and to Mary and Joseph as Jesus’s “parents” (a term that normally implies biological parenthood) in 2:27, 41, 43. But this is not necessarily inconsistent, since by naming Jesus, Joseph has officially accepted him as his son (this point is more clearly explained in Matt. 1:18–25); so he is Jesus’s “father” (and “parent”) socially, even if not biologically. That term then allows Luke to play on the different levels of “fatherhood” in 2:48–49 (“your father and I” . . . “my Father’s house”).

Jesus’s first recorded words thus emphasize his special relationship with God and his sense of a unique calling (“I must . . .”).

Nevertheless, Luke portrays a normal home life. His Jesus is not the superhuman cuckoo in the nest suggested by later legends that reflect the docetic heresy (that Jesus was not truly human but a divine being masquerading as a human). The Jesus of the summaries in 2:40, 52 is special, and yet truly one of us. The fifth commandment (“Honor your father and your mother”) applies to him as well as to us, though his special calling as Son of God puts it under strain in this episode. This same tension will run throughout Luke’s Gospel.

Teaching the Text

This passage is primarily christological, emphasizing Jesus’s growing awareness of his unique relationship with God. The prophecy of 1:32 is coming to fulfillment as the Messiah and Son of God prepares to fulfill his God-ordained mission. Yet equally important is the contrast between human and divine allegiances. Though Jesus remains faithful and obedient to his earthly parents, his greater (and ultimate) allegiance is to his heavenly Father. Invite your audience to consider this application for their own lives, as well as the lives of their children and grandchildren. Although we owe it to our families and neighbors to love and care for them (the second greatest commandment), our ultimate allegiance is to love God (the greatest commandment) and advance his kingdom purposes. The temptation for parents is to see our children as fulfilling our goals and our ambitions. Yet, ultimately, these precious ones are merely on loan to us and our role is to equip and prepare them for God’s service—to give them back to him.

Another approach to this unique story about Jesus’s childhood is to get people to imagine what it would be like to have an omnipotent, omniscient child growing up in a village home. The teacher might then introduce them to the legends about the child Jesus collected in the Infancy Gospel of Thomas,1an imaginative writing from the second century that testifies to the irresistible desire to fill in the gap in Jesus’s biography left by the silence of the canonical accounts. See the sidebar for some of its contents. Those who have read John Wyndham’s science-fiction novel The Midwich Cuckoos will recognize the genre. The resultant portrait is impressive rather than attractive: Infancy Gospel of Thomas has been irreverently described as the “Gospel of the Superbrat.”

By contrast, Luke’s one brief glimpse into Jesus’s childhood is reassuringly “normal,” despite the theological tension outlined above. Consider why Luke, alone among the evangelists, decided to lift this corner of the curtain, and what his inclusion of this story has contributed to our understanding of who Jesus really was.

Illustrating the Text

Jesus’s full humanity required that he live out an ordinary childhood, submitting fully to the guidance and care of his earthly parents under the fifth commandment.

Human Experience: Invite your listeners to think about a time when they saw a son or daughter of a business owner get involved in the family company. Point out the different ways this sometimes plays out: In some scenarios, the person is inserted into a high level of the organization based on status or relationship, and the other employees have a hard time respecting or receiving that person’s leadership. In other cases, the relative starts at the bottom of the ladder like everyone else, and fully submits to the process of learning, slow promotion, and development that everyone else does. In these cases, everyone in the organization is more likely to admit the person is “one of us” who “knows the organization from the ground up.” In the same way, Jesus’s normal childhood and submission to a process of growth and maturation reveal how the Bible can declare that he is able to sympathize with us in our weakness.

Church Government: This is a great opportunity to give listeners a view into your congregation’s leadership culture. You can point out how you believe leadership is an act of service done in submission to the will of God. If Jesus, though he was God in the flesh, still submitted to his earthly parents, then his church ought to be led by people who also know how to follow and submit in accountability and community. Explain that this is how leadership is defined within biblical organizations—everyone who would wield authority must also be willing to be under authority. If you have any printed staff covenants or accountability flow charts, point them out and invite listeners to learn more about how you live out loving submission as a board, staff, and congregation.

Jesus’s full divinity required that he live out an extraordinary life, submitting fully to the will and mission of his heavenly Father under a complementarity and unity that existed before time.

Human Experience: Revisit your example about the owner’s child working in a family business. Point out that, while that child may work up from the bottom of the ladder, he or she will always be an heir and future owner. Therefore, his or her parents will have a higher set of expectations for behavior, and the stakes of investment and risk will be higher than for other employees. In the same way, while Jesus lived out a normal childhood, he was also responsible and aware in a way that his peers never were. He lived in our midst, aware that the little sins he saw around him would fall on his own shoulders one day. He worked in humanity’s “mailroom,” aware that he had also built every brick in the building itself. He came to that which was his own knowing that he would be rejected, crushed, buried, and then resurrected before ever receiving his inheritance.

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

Dictionary

Direct Matches

Father

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.

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.

Jerusalem

The central city and capital of ancient Israel. Throughout its history, the city has also been referred to variously as Zion, Jebus, Mount Moriah, and the City of David.

The name “Jerusalem” occurs more than 650 times in the OT, particularly in the history of Israel, and in the NT more than 140 times. The OT prophets used the city as a symbol of God’s dealing with his people and his plan. Jerusalem is viewed collectively as God’s abode, his chosen place, and his sovereignty, while its destruction is also representative of God’s judgment on apostasy among his people (e.g., Jer. 7:1 15; 26:18–19; Mic. 3:12). The rebuilding of the city represents the hope and grace of God (e.g., Isa. 40:1–2; 52:1, 7–8; 60–62; Jer. 30:18–19; 31:38–39; Ezek. 5:5; Hag. 2:6–8; Zech. 8:3–8). Like the writers of the OT, the NT authors spoke of Jerusalem in metaphorical and eschatological terms. Paul used Jerusalem to contrast the old and the new covenants (Gal. 4:24–26), and the writer of Hebrews used it as the place of the new covenant, sealed through the blood of Jesus (Heb. 12:22–24). In Revelation the concept of a new Jerusalem is related to the future kingdom of God (Rev. 3:12; 21:1–22:5).

Jerusalem is located in the Judean hill country, about 2,700 feet above sea level. It borders the Judean desert to the east. The city expanded and contracted in size over various hills and valleys. There are two major ridges (Eastern and Western Hills) separated by the Tyropoeon Valley. The Eastern Hill contains a saddle, the Ophel Hill, and north of this is the traditional site of Mount Moriah, where later the temple was constructed. The Eastern Hill was always occupied, since the only water source is the Gihon spring, located in the Kidron Valley. Two other ridges were important for the city, as they were used for extramural suburbs, cemeteries, and quarries. To the east is the Mount of Olives, which is separated from the Eastern Hill by the Kidron Valley. To the west of the Western Hill is the Central Ridge Route, separated by the Hinnom Valley.

Joseph

(1) The eleventh son of Judah and the first by Jacob’s beloved wife, Rachel (Gen. 30:24; 35:24).

Joseph was Jacob’s favorite, and so Jacob “made an ornate robe for him” (37:3). While shepherding with his brothers, Joseph had a dream indicating that he would one day rise to prominence over them. This was too much for his brothers to bear, and so they decided, after some deliberation, to throw him into a cistern and, rather than kill him, sell him to passing Ishmaelite/Midianite merchants (37:25 28).

Upon arriving in Egypt, Joseph was sold to Potiphar, an official of Pharaoh, and then thrown in jail after Potiphar’s wife falsely accused him of making sexual advances (chap. 39). While in jail, he accurately interpreted the dreams of Pharaoh’s cupbearer and baker (chap. 40). Two years later, he was called upon to interpret Pharaoh’s dreams (chap. 41). Joseph’s ability to interpret dreams plus his administrative skills saved Egypt from famine, which resulted in his elevation to being “in charge of the whole land of Egypt” (41:41).

It was the famine that brought Joseph’s family to Egypt to find food, which eventually led to their warm reunion, though not without some testing on Joseph’s part (chaps. 42–45). After Joseph made himself known to his brothers, they reconciled and sent for the elderly Jacob, who was awaiting news in Canaan. Thus, Jacob and his twelve sons lived in Egypt, and their descendants were eventually enslaved by a king “to whom Joseph meant nothing” (Exod. 1:8).

Joseph died in Egypt and was embalmed (Gen. 50:20–26). The exodus generation took his bones out of Egypt (Exod. 13:19), and he was later buried in Shechem (Josh. 24:32).

(2) The husband of Mary, mentioned only by name in Jesus’ birth stories in Matthew and Luke. According to Matt. 1:16, Joseph is a descendant of David, which establishes Jesus’ royal bloodline. Luke’s genealogy (3:23–38) downplays Jesus’ relationship to Joseph. In Matthew, Joseph is a recipient of several divine communications by means of dreams, announcing Mary’s conception (1:18–25) and commanding the flight to Egypt (2:13) and the return to Nazareth (2:19–23). In Luke, Joseph takes Mary to Bethlehem to give birth (2:4–7), presents Jesus in the temple for consecration (2:21–24), and brings Mary and Jesus to Jerusalem for the Passover feast when Jesus is twelve (2:41–52).

(3) A Jew from Arimathea, a secret follower of Jesus and member of the Sanhedrin who did not agree to put Jesus to death (Luke 23:50–51; John 19:38). He asked Pilate for Jesus’ body, wrapped it in linen, and placed it in his own tomb (Matt. 27:57–60). (4) Also known as Barsabbas or Justus, he was one of the two men proposed to take Judas Iscariot’s place among the disciples (Acts 1:23).

Nazareth

In the first century, Nazareth was a small village in the extreme southerly part of lower Galilee, midway between the Sea of Galilee and the Mediterranean Sea. It was near Gath Hepher, the birthplace of Jonah the prophet to the Gentiles (2 Kings 14:25), and Sepphoris, one of the three largest cities in the region. Not far was the Via Maris, the great highway joining Mesopotamia to Egypt and ultimately the trading network that linked India, China, central Asia, the Near East, and the Mediterranean. The community, whose population may have averaged around five hundred, subsisted from agriculture. Capital resources included almonds, pomegranates, dates, oil, and wine. (Excavations have located vaulted cells for wine and oil storage, as well as wine presses and storage jar vessels.) Nazareth appears to have been uninhabited from the eighth to the second centuries BC, until it was resettled during the reign of John Hyrcanus (134 104 BC), probably by a Davidic clan of army veterans. The claim that Jesus’ adoptive father, Joseph, was a descendant of David and a resident of Nazareth is therefore plausible (Matt. 1:20; Luke 2:4–5). Today, Nazareth is the largest Arab city in Israel.

Although Jesus’ ministry was unsuccessful in Nazareth, he and his followers were called “Nazarenes” (Mark 1:24; 10:47; John 18:5, 7; Acts 2:22; 3:6; 24:5). Descendants of Jesus’ family continued to live in the area for centuries. The epithet “Nazarene” probably was intended as a slur. Nathanael is unimpressed by Jesus’ origin in Nazareth (John 1:46). The village is not mentioned in the OT. Some even doubted its existence, until 1962, when the place name “Nazareth” was discovered on a synagogue inscription in Caesarea Maritima.

Passover

The Israelites gathered regularly to celebrate their relationship with God. Such festivals were marked by communal meals, music, singing, dancing, and sacrifices. They celebrated, conscious that God had graciously brought them into a relationship with him. Within this covenant he had committed himself to act on their behalf both in regular ways, such as the harvest, and in exceptional ways, such as deliverance from Egypt. At the festivals, Israel celebrated God’s work in its past, present, and future and reaffirmed its relationship with this covenant God.

We know of Israel’s festivals from several calendars in the Mosaic legislation (Exod. 23:14 17; 34:18–23; Lev. 23; Num. 28–29; Deut. 16:1–17), calendars further clarified by the prophets (e.g., Ezek. 45:18–25; Zech. 14), and narrative material (e.g., 2 Kings 23:21–23).

Passover and the Festival of Unleavened Bread. Israel’s religious calendar began with Passover, the day set aside to commemorate deliverance from Egypt. Occurring in spring, this single day was joined with a weeklong celebration known as the Festival of Unleavened Bread, during which all males were required to make a pilgrimage to the sanctuary and offer the firstfruits of the barley harvest (Lev. 23:9–14). Israel observed Passover with rituals that reactualized the night God’s destroyer spared the Israelites in Egypt. A lamb was killed, and its blood was put on the doorposts of the homes and on the bronze altar in the sanctuary. The lamb was roasted and served with unleavened bread and bitter herbs while those partaking—dressed in their traveling clothes—listened to the retelling of the exodus story. No yeast was to be found anywhere among them, no work was to be done on the first and last days of the festival, and offerings were to be brought to the sanctuary (Num. 9:1–5; Josh. 5:10–11; 2 Kings 23:21–23; 2 Chron. 30; 35:1–19).

Early Christians associated Jesus’ death with that of the Passover (Paschal) lamb (1 Cor. 5:7–8), encouraged by Jesus’ comments at the Last Supper (described by the Synoptic Gospels as a Passover meal [e.g., Matt. 26:17–30]). Perhaps Jesus meant to emphasize that just as Passover and the Festival of Unleavened Bread reminded God’s people of his deliverance and provision, his followers would find true freedom and full provision in him.

The Festival of Weeks. Also known as the Festival of Harvest, the Day of Firstfruits, or Pentecost (because it occurred fifty days after Passover), the Festival of Weeks took place on the sixth day of the third month (corresponding to our May or June). This marked another occasion when all Jewish men were required to come to the sanctuary. They were to bring an offering of the firstfruits of the wheat harvest, abstain from work, and devote themselves to rejoicing in God’s goodness.

Early in the NT period, if not before, this festival also became associated with the giving of the law on Mount Sinai. The Jews who assembled in Jerusalem on the day of Pentecost as described in Acts 2 came to celebrate not only God’s provision but also the revelation of his nature and will. Significantly, God chose this day to send the Holy Spirit, the One who would produce a harvest of believers and reveal God more fully to the world.

The Festival of Tabernacles. So important was the Festival of Tabernacles (also known as the Festival of Ingathering or the Festival of Booths) that Israel sometimes referred to it as “the festival of the Lord” (Judg. 21:19) or simply “the festival” (cf. 1 Kings 8:65). Held from the fifteenth to the twenty-first of the seventh month (September–October), this was the third of the three pilgrimage festivals. For that week, Israel lived in booths to remind them of their ancestors’ time in the wilderness. They also celebrated the fruit harvest. They were to “take the fruit of majestic trees, branches of palm trees, boughs of leafy trees, and willows of the brook; and you shall rejoice” before God for seven days (Lev. 23:40 NRSV). Avoiding all work on the first and last days of the festival, they were to mark the week with sacrifices, celebration, and joy. Also, every seventh year the law was to be read at this festival (Deut. 31:10–11).

John 7 records Jesus’ secretive departure to Jerusalem for the Festival of Tabernacles, where he spent several days teaching in the temple courts. It was on the last and greatest day of the festival when Jesus invited those thirsty to come to him and drink.

The Festival of Trumpets. Occurring on the first day of the seventh month (September–October), this feast marked the beginning of the civil and agricultural year for the Jews; it was also referred to as Rosh Hashanah (lit., “head/beginning of the year”). Observed as a Sabbath with sacrifices and trumpet blasts, this day was intended for rest and to begin preparations for the coming Day of Atonement. The Mishnah makes this connection more explicit by identifying the Festival of Trumpets as the day when “all that come into the world pass before [God] like legions of soldiers” or flocks of sheep to be judged (m. Ros. HaSh. 1:2).

The Day of Atonement. Some festivals, like Passover, looked back to what God had done or was doing for his people; other festivals, like Trumpets and the Day of Atonement (Yom Kippur), focused on the relationship itself. The latter was marked by repentance and rituals designed to remove the nation’s sins and restore fellowship with God. Coming ten days after the Festival of Trumpets, this was a solemn occasion during which the Israelites abstained from eating, drinking, and other activities. This was the only prescribed annual fast in the Jewish calendar, though other fasts were added in the fourth, fifth, seventh, and tenth months to mourn the Babylonian exile (Zech. 7:3, 5; 8:19).

In Leviticus, God clarified the purpose of this day: “On this day atonement will be made for you, to cleanse you. Then, before the Lord, you will be clean from all your sins” (16:30). Not only would the people be purified but so also would the sanctuary, so that God could continue to meet his people there. Sacrifices were offered for both priest and people, and the blood was taken into the most holy place. Only on Yom Kippur could this room be entered, and only by the high priest, who sprinkled blood on the cover of the ark of the covenant. Leaving that room, he also sprinkled blood in the holy place (16:14–17) and then on the bronze altar in the courtyard.

Yom Kippur was marked by another ritual that symbolized the removal of Israel’s sins, this one involving two goats. One goat, chosen by lot, was offered as a sacrifice to God. The high priest placed his hands on the other goat and transferred to it the sins of the nation. He then released the goat into the wilderness, for “the goat will carry on itself all their sins to a remote place” (Lev. 16:22).

The book of Hebrews uses the symbols of Yom Kippur to describe Jesus’ death. As the high priest entered the most holy place, so Jesus entered God’s presence, carrying not the blood of bull and goat but his own. His once-for-all death at the “culmination of the ages” (Heb. 9:26) not only allows him to remain in God’s presence (10:12) but also gives us access to God’s presence as well (10:19–22).

Sabbath Year. Every seven years, the Israelites were to observe a “Sabbath of the land” (Lev. 25:6 ESV), a time for the land to rest. They could not sow fields or prune vineyards, but they could eat what grew of itself (25:1–7). Deuteronomy 15:1–11 speaks of all debts being canceled (some would say deferred) every seventh year, presumably the same year the land was to lie fallow. When Israel was gathered at the Festival of Tabernacles during this Sabbath Year, the law of Moses was to be read aloud. The Chronicler described the seventy years of Babylonian exile as “sabbaths” for the land, perhaps alluding to the neglect of the Sabbath Year (2 Chron. 36:21; cf. Lev. 26:43). Those returning from exile expressed their intent to keep this provision (Neh. 10:31), and it appears to have been observed in the intertestamental period (see 1 Macc. 6:48–53; Josephus, Ant. 14.202–10).

This year seems intended to maintain the fertility of the land and to allow Israel’s economy to “reset,” equalizing wealth and limiting poverty. Observing such a provision took great faith and firm allegiance, for they had to trust God for daily bread and put obedience above profit. Rereading the law at the Festival of Tabernacles reminded the Israelites of God’s gracious covenant and their required response.

Jubilee. God instructed Israel to count off seven “sevens” of years and in the fiftieth year, beginning on the Day of Atonement, to sound a trumpet marking the Jubilee Year. As in the Sabbath Year, there was to be no sowing and reaping. Further, the land was released from its current owners and returned to those families to whom it originally belonged. Individual Israelites who had become indentured through economic distress were to be freed. The assumption underlying the Jubilee Year was that everything belonged to God. He owned the land and its occupants; the Israelites were only tenants and stewards (Lev. 25:23, 55). As their covenant Lord, he would provide for their needs even during back-to-back Sabbath Years (Lev. 25:21). The year began on the Day of Atonement, perhaps to emphasize that the best response to God’s redemptive mercy is faith in his provision and mercy to others. Although the Jubilee Year is commanded in the Mosaic law and spoken about by the prophets (Isa. 61:1–2; Ezek. 46:17), rabbis, and Jesus (Luke 4:18–19), Scripture is silent on how or if Israel observed this year.

New Moon. The beginning of each month was marked with the sounding of trumpets, rejoicing, and sacrifices (Num. 10:10; 28:11–15). There is some indication that work was to be suspended on this day, as on the Sabbath (Amos 8:5), and that people gathered for a meal (1 Sam. 20:5, 18, 24, 27). By faithfully observing this day, Israel was in a position to properly observe the remaining days, set up, as they were, on the lunar calendar. Paul learned of some in Colossae who were giving undue attention to New Moon celebrations (Col. 2:16).

Purim. Beyond the festivals commanded in the law of Moses, the Jews added two more to their sacred calendar, one during the postexilic period and one between the Testaments. Both commemorated God’s deliverance of his people from their enemies. A wave of anti-Semitic persecution swept over the Jews living in Persia during the reign of Xerxes (486–465 BC). God delivered his people through Esther, and the Jews celebrated this deliverance with the festival of Purim. Their enemies determined when to attack by casting lots, so the Jews called this festival “Purim,” meaning “lots.” It was celebrated on the fourteenth and fifteenth days of the twelfth month (February–March) with “feasting and joy and giving presents of food to one another and gifts to the poor” (Esther 9:22).

Festival of Dedication. During the inter-testamental period, the Jews came under great persecution from the Seleucids, who outlawed the practice of Judaism and desecrated the Jerusalem temple. After recapturing the temple, the Jews began the process of purification. On the twenty-fifth day of their ninth month, in the year 164 BC, the Jews rose at dawn and offered a lawful sacrifice on the new altar of burnt offering which they had made. The altar was dedicated, to the sound of hymns, zithers, lyres and cymbals, at the same time of year and on the same day on which the gentiles had originally profaned it. The whole people fell prostrate in adoration and then praised Heaven who had granted them success. For eight days they celebrated the dedication of the altar, joyfully offering burnt offerings, communion and thanksgiving sacrifices. . . . Judas [Maccabees], with his brothers and the whole assembly of Israel, made it a law that the days of the dedication of the altar should be celebrated yearly at the proper season, for eight days beginning on the twenty-fifth of the month of Chislev [December], with rejoicing and gladness. (1 Macc. 4:52–56, 59 NJB)

This festival is also called “Hanukkah” (from the Hebrew word for “dedicate”) or the Festival of Lights, to recall the lighting of the lamps in the temple. The rabbis told how these lamps were lit from a small quantity of oil that miraculously lasted eight days until more could be consecrated. John 10:22–39 describes events from Jesus’ life that took place at the Festival of Dedication.

Wisdom

In the OT, wisdom is a characteristic of someone who attains a high degree of knowledge, technical skill, and experience in a particular domain. It refers to the ability that certain individuals have to use good judgment in running the affairs of state (Joseph in Gen. 41:33; David in 2 Sam. 14:20; Solomon in 1 Kings 3:9, 12, 28). It can also refer to the navigational skills that sailors use in maneuvering a ship through difficult waters (Ps. 107:27). Furthermore, wisdom includes the particular skills of an artisan (Exod. 31:6; 35:35; 1 Chron. 22:15 16). In all these cases, wisdom involves the expertise that a person acquires to accomplish a particular task. In these instances “wisdom” is an ethically neutral term, or at least that dimension is not emphasized. The wise are those who have mastered a certain skill set in their field of expertise.

The uniqueness of the OT wisdom literature (Job, Proverbs, Ecclesiastes, etc.) is that it highlights the moral dimension of wisdom. Here “wisdom” refers to developing expertise in negotiating the complexities of life and managing those complexities in a morally responsible way that honors God and benefits both the community and the individual. Although it is difficult to pin down a concise definition, one can gain a better understanding of wisdom by investigating two important dimensions: wisdom as a worldview, and the traits of a person who is considered to be wise.

Who is wise? First, the wise are those involved in a lifelong process of character development. They manifest the virtues of righteousness, justice, and equity (Prov. 1:3; 2:9). The embodiment of these virtues culminates in the description of the woman of noble character at the conclusion of Proverbs (31:10–31). She exhibits self-control, patience, care, diligence, discipline, humility, generosity, honesty, and fear of the Lord (cf. James 3:13–18). She is the epitome of wisdom in its maturity and the model that all should emulate.

Second, the wise know the value of words and how to use them. They know when to speak, what to say, and how to say it (Job 29:21–22; Prov. 15:23; 25:11; Eccles. 3:7; 12:9–10). Wisdom and the wise place a premium on the power of words.

Third, the wise place great importance on relationships and on interaction with others. The wise person is the one who is open to the give-and-take of relationships (Prov. 27:5–6, 17, 19). Such a person develops the humility necessary to receive correction and criticism from others. Hearing criticism and changing wrong behavior are integral to wisdom (3:1–11). The wise appreciate insightful criticism because it helps them live life more productively (15:12). Wisdom is, ultimately, relational.

Fourth, the wise person develops the art of discernment (Prov. 1:2, 4–6). The sage is equipped with the ability to think critically. The very quality of wisdom itself invites the re-forming and rethinking of ideas. Sages are not interested in pat answers (26:4–5). Proverbs 16:1–9 throws a wrench in the conventional cogs of wisdom, claiming that although humans make their plans, God has the final say. Both Job and Ecclesiastes go head to head with conventional beliefs, probing more deeply into the complexities of life and the relationship between human and divine. No easy answers exist here. In contrast, fools do not use their mental faculties. They view wisdom as a commodity, a matter of learning some techniques, accepting certain beliefs, and memorizing a few proverbs (17:16). The wise, however, know that wisdom involves the art of critical thinking and interacting with others.

Fifth, and most fundamental, the wise person takes a God-centered focus toward life. Wisdom literature affirms, “The fear of the Lord is the beginning of wisdom” (Prov. 9:10; cf. Prov. 1:7; Job 28:28; Eccles. 12:13). That this is the beginning step in the process of gaining wisdom means that one who misses this step can proceed no further along the path to wisdom. The fear of the Lord is to wisdom as the letters of the alphabet are to forming words. The wise gain wisdom by being in relationship with the Lord (Prov. 3:5–8). The fear of the Lord is the beginning as well as the culmination of wisdom.

Wisdom is a highly prized quality, superior to might and power (Prov. 25:15; Eccles. 9:13–16), and one must diligently seek it (Prov. 2:1–5). Yet in the end, wisdom is a gift that only God can give (Prov. 2:6–8; 1 Kings 3:9).

Direct Matches

Father's House

Old Testament. In ancient Israel, and more broadly in the surrounding region, the “father’s house” (i.e., ancestral family) was the basic unit of kinship, more extensive than “brothers” (Gen. 46:31; Judg. 16:31) or the single “household” (Exod. 12:3) but smaller than the clan and tribe (note the contrasts in, e.g., Num. 1:2; Judg. 6:15). In genealogies the “father’s house” is often rendered “family” (e.g., Exod. 6:14; Num. 1:2 and throughout the chapter; 1 Chron. 4:38). In some instances, the twelve tribes of Israel are construed as father’s houses (Num. 17:2–6; 1 Sam. 2:28). In 2 Sam. 19:28 the extent of the “father’s house” is well illustrated: clearly, Mephibosheth refers not to the nuclear family of his biological father but rather to the family of his grandfather Saul. In 1 Chron. 23:11, two small families are artificially combined into a single “father’s house,” illustrating that the concept was not strictly biological but instead corresponded to a set of social functions, in this case priestly service.

In addition to censuses and the organization of military service, other functions of the father’s house included the reckoning of collective guilt (2 Sam. 14:9; 24:17; Neh. 1:6), delimiting retaliation in kin-based blood feuds (1 Sam. 22:16, 22; 2 Sam. 3:29; see also Judg. 2:12, 18), and defining a context for endogamous marriage (Gen. 24:38–40). The father’s house played an important role in the life of women, who were identified with their father’s house before marriage and could return to it in the event of widowhood, demonstrating a persistent connection to it (Lev. 22:13; Num. 30:4, 16; Deut. 22:21; Judg. 19:2–3; Esther 4:14; Ps. 45:10; see also the political significance for Abimelek of his mother’s father’s house in Judg. 9:1).

The expression “father’s house” can also refer to a location (Gen. 12:1; 20:13; Judg. 14:19; 1 Sam. 18:2), and indeed this local sense may have largely overlapped with the kinship sense, as extended families inhabited large architectural compounds or even entire small villages.

New Testament. On two occasions Jesus referred to the temple in Jerusalem as his “father’s house,” once when he was a young man (Luke 2:49), and once when he drove merchants from the temple (John 2:16). On another occasion, he referred to a “place where I am going” as “my father’s house” (John 14:2–4). In addition, we have two references to the “father’s house” as a kinship unit (Luke 16:27; and possibly Acts 7:20).-

Stature

Either one’s physical height (1 Sam. 16:7; 1 Chron. 11:23; Isa. 45:14; Luke 19:3 NRSV) or one’s repute or status in the eyes of others. Samuel grew in “stature and in favor with the Lord and with people” (1 Sam. 2:26). In the same way, Jesus grew in “wisdom and stature, and in favor with God and man” (Luke 2:52). The term can be used figuratively concerning length of life (Matt. 6:27 KJV) or refer to spiritual growth (Eph. 4:13 NRSV).

Submission

The act of yielding or consenting to the authority of another, voluntarily or involuntarily; personal deference, compliance, or humility toward another; to become subject to. Submission incorporates obedience, and in certain usages the terms are synonymous. However, “obedience” indicates compliance with directions or guidance, while “submission” describes one’s subservient posture toward another. Submission within a formalized hierarchy is subordination—for example, Jesus’ relationship to the Father.

Scripture presents submission in two ways: as the translation of a number of specific Hebrew and Greek terms that convey an aspect of the concept, and as a general portrait of relationships—for example, patriarchs and prophets before the Lord, or demons toward Jesus. Sometimes, the presentation is negative, as in a refusal to submit.

In the OT, the use of the word “submission” (or its derivatives) in the major English versions is primarily a function of translator preference. In fact, Gen. 16:9, the angel’s instructions to Hagar, is the sole instance where “submit” is broadly agreed to be the best translation of the underlying Hebrew. Elsewhere, the NIV and at least one other version use forms of “submission” to interpretively translate Hebrew expressions meaning the following: “become a slave to” (Gen. 49:15); “serve” (2 Chron. 30:8); “have a relationship with” (Job 22:21); “quickly stretch out hands” (Ps. 68:31); “give over to” (Ps. 81:11); and “give the hand to” (Lam. 5:6).

In the NT, “submission” (along with its derivatives and, often, “to be subject to”) appears only in Luke and the epistles, and it translates forms of four different Greek roots.

1. Dogmatizō appears once: “Why . . . do you submit to rules?” (Col. 2:20). It includes the aspect of obligation to something that has been decreed.

2. Hypeikō appears once: “Obey your leaders and submit to them” (Heb. 13:17 NASB, NRSV). Here, obedience is specifically distinguished from submission.

3. Hypotagē appears four times as “submission.” In Gal. 2:5; 1 Tim. 2:11; 3:4 it indicates the main understanding: subordinate posturing toward superiors; in 2 Cor. 9:13, however, it refers to obedience to a decree, in this case confession of the gospel.

4. Hypotassō is by far the most significant root. It appears almost forty times in the NT; about half of these occurrences can be translated using a form of “submission” (or “to be subject to”). It is used to convey the subordination of children to parents (Luke 2:51); demons to the seventy-two missionaries (Luke 10:17, 20); sinners to God’s law or righteousness (Rom. 8:7; 10:3); people to governing authorities (Rom. 13:1, 5; Titus 3:1; 1 Pet. 2:13); believers to one another (1 Cor. 16:16; Eph. 5:21); wives to husbands (1 Cor. 14:34; Eph. 5:22, 24; Col. 3:18; Titus 2:5; 1 Pet. 3:1, 5); slaves to masters (Titus 2:9; 1 Pet. 2:18); angels, authorities, and powers to Jesus (1 Pet. 3:22); believers to God (Heb. 12:9; James 4:7); younger men to elders (1 Pet. 5:5).

A few additional uses of “submission” in some translations have other primary meanings: “turn in for inspection” (Gal. 2:2 NASB); “reverence” (Heb. 5:7 NIV, NRSV); and “open-mindedness” (James 3:17 NIV).

Vivid portraits of submission conveying the concept without invoking the specific vocabulary include Abraham’s submission to God (Gen. 12:1–4; 17:1–27; 21:4; 22:1–19); Moses at the burning bush (Exod. 3:1–4:17); Joshua toward God (Josh. 24:29); prophets toward God (1 Sam. 3:10; Isa. 6:8; Hos. 1:1–3); Jesus’ submission to the Father (Matt. 26:39, 42, 44; Mark 14:35–36, 39; Luke 2:49; 22:42); Paul’s submission to Jesus (Rom. 1:1; Titus 1:1); believers doing the will of the Father (Matt. 12:50; 21:28–32); the prodigal son toward his father (Luke 15:18, 21); believers toward Jesus (John 12:26; 14:21, 23–24; 15:10); husbands and wives toward each other (1 Cor. 7:3–5; 11:11); believers humble before one another (Rom. 12:10; Phil. 2:3–4); and the bowing of every knee to Jesus (Phil. 2:10–13).

Secondary Matches

The following suggestions occured because Luke 2:41-52 is mentioned in the definition.

Bushel

It is difficult to imagine a world without consistent metrological systems. Society’s basic structures, from economy to law, require a uniform and accurate method for measuring time, distances, weights, volumes, and so on. In today’s world, technological advancements allow people to measure various aspects of the universe with incredible accuracy—from nanometers to light-years, milligrams to kilograms.

The metrological systems employed in biblical times span the same concepts as our own modern-day systems: weight, linear distance, and volume or capacity. However, the systems of weights and measurements employed during the span of biblical times were not nearly as accurate or uniform as the modern units employed today. Preexisting weight and measurement systems existed in the contextual surroundings of both the OT and the NT authors and thus heavily influenced the systems employed by the Israelite nation as well as the NT writers. There was great variance between the different standards used merchant to merchant (Gen. 23:16), city to city, region to region, time period to time period, even despite the commands to use honest scales and honest weights (Lev. 19:35–36; Deut. 25:13–15; Prov. 11:1; 16:11; 20:23; Ezek. 45:10).

Furthermore, inconsistencies and contradictions exist within the written records as well as between archaeological specimens. In addition, significant differences are found between preexilic and postexilic measurements in the biblical texts, and an attempt at merging dry capacity and liquid volume measurements further complicated the issue. This is to be expected, especially when we consider modern-day inconsistencies—for example, 1 US liquid pint = 0.473 liters, while 1 US dry pint = 0.550 liters. Thus, all modern equivalents given below are approximations, and even the best estimates have a margin of error of + 5 percent or more.

Weights

Weights in biblical times were carried in a bag or a satchel (Deut. 25:13; Prov. 16:11; Mic. 6:11) and were stones, usually carved into various animal shapes for easy identification. Their side or flat bottom was inscribed with the associated weight and unit of measurement. Thousands of historical artifacts, which differ by significant amounts, have been discovered by archaeologists and thus have greatly complicated the work of determining accurate modern-day equivalents.

Beka. Approximately 1⁄5 ounce, or 5.6 grams. Equivalent to 10 gerahs or ½ the sanctuary shekel (Exod. 38:26). Used to measure metals and goods such as gold (Gen. 24:22).

Gerah. 1⁄50 ounce, or 0.56 grams. Equivalent to 1⁄10 beka, 1⁄20 shekel (Exod. 30:13; Lev. 27:25).

Litra. Approximately 12 ounces, or 340 grams. A Roman measure of weight. Used only twice in the NT (John 12:3; 19:39). The precursor to the modern British pound.

Mina. Approximately 1¼ pounds, or 0.56 kilograms. Equivalent to 50 shekels. Used to weigh gold (1 Kings 10:17; Ezra 2:69), silver (Neh. 7:71–72), and other goods. The prophet Ezekiel redefined the proper weight: “The shekel is to consist of twenty gerahs. Twenty shekels plus twenty-five shekels plus fifteen shekels equal one mina” (Ezek. 45:12). Before this redefinition, there were arguably 50 shekels per mina. In Jesus’ parable of the servants, he describes the master entrusting to his three servants varying amounts—10 minas, 5 minas, 1 mina—implying a monetary value (Luke 19:11–24), probably of either silver or gold. One mina was equivalent to approximately three months’ wages for a laborer.

Pim. Approximately 1⁄3 ounce, or 9.3 grams. Equivalent to 2⁄3 shekel. Referenced only once in the Scriptures (1 Sam. 13:21).

Shekel. Approximately 2⁄5 ounce, or 11 grams. Equivalent to approximately 2 bekas. The shekel is the basic unit of weight measurement in Israelite history, though its actual weight varied significantly at different historical points. Examples include the “royal shekel” (2 Sam. 14:26), the “common shekel” (2 Kings 7:1), and the “sanctuary shekel,” which was equivalent to 20 gerahs (e.g., Exod. 30:13; Lev. 27:25; Num. 3:47). Because it was used to weigh out silver or gold, the shekel also functioned as a common monetary unit in the NT world.

Talent. Approximately 75 pounds, or 34 kilograms. Equivalent to approximately 60 minas. Various metals were weighed using talents: gold (Exod. 25:39; 37:24; 1 Chron. 20:2), silver (Exod. 38:27; 1 Kings 20:39; 2 Kings 5:22), and bronze (Exod. 38:29). This probably is derived from the weight of a load that a man could carry.

Table 12. Biblical Weights and Measures and Their Modern Equivalents:

Weights

Beka – 10 geraahs; ½ shekel = 1/5 ounce = 5.6 grams

Gerah – 1/10 beka; 1/20 shekel = 1/50 ounce = 0.56 grams

Litra – 12 ounces = 340 grams

Mina – 50 shekels = 1 ¼ pounds = 0.56 kilograms

Pim – 2/3 shekel = 1/3 ounce = 9.3 grams

Shekel – 2 bekas; 20 gerahs = 2/5 ounce = 11 grams

Talent – 60 minas = 75 pounds = 34 kilograms

Linear measurements

Cubit – 6 handbreadths = 18 inches = 45.7 centimeters

Day’s journey = 20-25 miles = 32-40 kilometerse

Fingerbreadth – ¼ handbreadth = ¾ inch = 1.9 centimeterse

Handbreadth – 1/6 cubit = 3 inches = 7.6 centimeters

Milion – 1 mile = 1.6 kilometers

Orguia – 1/100 stadion = 5 feet 11 inches = 1.8 meters

Reed/rod – 108 inches = 274 centimeters

Sabbath day’s journey – 2,000 cubits = ¾ mile = 1.2 kilometers

Span – 3 handbreadths = 9 inches = 22.8 centimeters

Stadion – 100 orguiai = 607 feet = 185 meters

Capacity

Cab – 1 omer = ½ gallon = 1.9 liters

Choinix – ¼ gallon = 0.9 liters

Cor – 1 homer; 10 ephahs = 6 bushels; 48.4 gallons = 183 liters

Ephah – 10 omers; 1/10 homer = 3/5 bushel; 6 gallons = 22.7 liters

Homer – 10 ephahs; 1 cor = 6 bushels; 48.4 gallons = 183 liters

Koros – 10 bushels; 95 gallons – 360 liters

Omer – 1/10 ephah; 1/100 homer = 2 quarts = 1.9 liters

Saton – 1 seah = 7 quarts = 6.6 liters

Seah – 1/3 ephah; 1 saton = 7 quarts = 6.6 liters

Liquid Volume

Bath – 1 ephah = 6 gallons = 22.7 liters

Batos – 8 gallons = 30.3 liters

Hin – 1/6 bath; 12 logs = 1 gallon; 4 quarts = 3.8 liters

Log – 1/72 bath; 1/12 hin = 1/3 quart = 0.3 liters

Metretes – 10 gallons = 37.8 literes

Linear Measurements

Linear measurements were based upon readily available natural measurements such as the distance between the elbow and the hand or between the thumb and the little finger. While convenient, this method of measurement gave rise to significant inconsistencies.

Cubit. Approximately 18 inches, or 45.7 centimeters. Equivalent to 6 handbreadths. The standard biblical measure of linear distance, as the shekel is the standard measurement of weight. The distance from the elbow to the outstretched fingertip. Used to describe height, width, length (Exod. 25:10), distance (John 21:8), and depth (Gen. 7:20). Use of the cubit is ancient. For simple and approximate conversion into modern units, divide the number of cubits in half for meters, then multiply the number of meters by 3 to arrive at feet.

1 cubit = 2 spans = 6 handbreadths = 24 fingerbreadths

Day’s journey. An approximate measure of distance equivalent to about 20–25 miles, or 32–40 kilometers. Several passages reference a single or multiple days’ journey as a description of the distance traveled or the distance between two points: “a day’s journey” (Num. 11:31; 1 Kings 19:4), “a three-day journey” (Gen. 30:36; Exod. 3:18; 8:27; Jon. 3:3), “seven days” (Gen. 31:23), and “eleven days” (Deut. 1:2). After visiting Jerusalem for Passover, Jesus’ parents journeyed for a day (Luke 2:44) before realizing that he was not with them.

Fingerbreadth. The width of the finger, or ¼ of a handbreadth, approximately ¾ inch, or 1.9 centimeters. The fingerbreadth was the beginning building block of the biblical metrological system for linear measurements. Used only once in the Scriptures, to describe the bronze pillars (Jer. 52:21).

Handbreadth. Approximately 3 inches, or 7.6 centimeters. Equivalent to 1/6 cubit, or four fingerbreadths. Probably the width at the base of the four fingers. A short measure of length, thus compared to a human’s brief life (Ps. 39:5). Also the width of the rim on the bread table (Exod. 25:25) and the thickness of the bronze Sea (1 Kings 7:26).

Milion. Translated “mile” in Matt. 5:41. Greek transliteration of Roman measurement mille passuum, “a thousand paces.”

Orguia. Approximately 5 feet 11 inches, or 1.8 meters. Also translated as “fathom.” A Greek unit of measurement. Probably the distance between outstretched fingertip to fingertip. Used to measure the depth of water (Acts 27:28).

Reed/rod. Approximately 108 inches, or 274 centimeters. This is also a general term for a measuring device rather than a specific linear distance (Ezek. 40:3, 5; 42:16–19; Rev. 11:1; 21:15).

Sabbath day’s journey. Approximately ¾ mile, or 1.2 kilometers (Acts 1:12). About 2,000 cubits.

Span. Approximately 9 inches, or 22.8 centimeters. Equivalent to three handbreadths, and ½ cubit. The distance from outstretched thumb tip to little-finger tip. The length and width of the priest’s breastpiece (Exod. 28:16).

Stadion. Approximately 607 feet, or 185 meters. Equivalent to 100 orguiai. Used in the measurement of large distances (Matt. 14:24; Luke 24:13; John 6:19; 11:18; Rev. 14:20; 21:16).

Land Area

Seed. The size of a piece of land could also be measured on the basis of how much seed was required to plant that field (Lev. 27:16; 1 Kings 18:32).

Yoke. Fields and lands were measured using logical, available means. In biblical times, this meant the amount of land a pair of yoked animals could plow in one day (1 Sam. 14:14; Isa. 5:10).

Capacity

Cab. Approximately ½ gallon, or 1.9 liters. Equivalent to 1 omer. Mentioned only once in the Scriptures, during the siege of Samaria (2 Kings 6:25).

Choinix. Approximately ¼ gallon, or 0.9 liters. A Greek measurement, mentioned only once in Scripture (Rev. 6:6).

Cor. Approximately 6 bushels (48.4 gallons, or 183 liters). Equal to the homer, and to 10 ephahs. Used for measuring dry volumes, particularly of flour and grains (1 Kings 4:22; 1 Kings 5:11; 2 Chron. 2:10; 27:5; Ezra 7:22). In the LXX, cor is also a measure of liquid volume, particularly oil (1 Kings 5:11; 2 Chron. 2:10; Ezra 45:14).

Ephah. Approximately 3⁄5 bushel (6 gallons, or 22.7 liters). Equivalent to 10 omers, or 1⁄10 homer. Used for measuring flour and grains (e.g., Exod. 29:40; Lev. 6:20). Isaiah prophesied a day of reduced agricultural yield, when a homer of seed would produce only an ephah of grain (Isa. 5:10). The ephah was equal in size to the bath (Ezek. 45:11), which typically was used for liquid measurements.

Homer. Approximately 6 bushels (48.4 gallons, or 183 liters). Equivalent to 1 cor, or 10 ephahs. Used for measuring dry volumes, particularly of various grains (Lev. 27:16; Isa. 5:10; Ezek. 45:11, 13–14; Hos. 3:2). This is probably a natural measure of the load that a donkey can carry, in the range of 90 kilograms. There may have existed a direct link between capacity and monetary value, given Lev. 27:16: “fifty shekels of silver to a homer of barley seed.” A logical deduction of capacity and cost based on known equivalences might look something like this:

1 homer = 1 mina; 1 ephah = 5 shekels; 1 omer = 1 beka

Koros. Approximately 10 bushels (95 gallons, or 360 liters). A Greek measure of grain (Luke 16:7).

Omer. Approximately 2 quarts, or 1.9 liters. Equivalent to 1⁄10 ephah, 1⁄100 homer (Ezek. 45:11). Used by Israel in the measurement and collection of manna in the wilderness (Exod. 16:16–36) and thus roughly equivalent to a person’s daily food ration.

Saton. Approximately 7 quarts, or 6.6 liters. Equivalent to 1 seah. The measurement of flour in Jesus’ parable of the kingdom of heaven (Matt. 13:33; Luke 13:21).

Seah. Approximately 7 quarts, or 6.6 liters. Equivalent to 1⁄3 ephah, or 1 saton. Used to measure flour, grain, seed, and other various dry goods (e.g., 2 Kings 7:1; 1 Sam. 25:18).

Liquid Volume

Bath. Approximately 6 gallons, or 22.7 liters. Equivalent to 1 ephah, which typically was used for measurements of dry capacity. Used in the measurement of water (1 Kings 7:26), oil (1 Kings 5:11), and wine (2 Chron. 2:10; Isa. 5:10).

Batos. Approximately 8 gallons, or 30.3 liters. A Greek transliteration of the Hebrew word bath (see above). A measure of oil (Luke 16:6).

Hin. Approximately 4 quarts (1 gallon, or 3.8 liters). Equivalent to 1⁄6 bath and 12 logs. Used in the measurement of water (Ezek. 4:11), oil (Ezek. 46:5), and wine (Num. 28:14).

Log. Approximately 1⁄3 quart, or 0.3 liter. Equivalent to 1⁄72 bath and 1⁄12 hin. Mentioned five times in Scripture, specifically used to measure oil (Lev. 14:10–24).

Metretes. Approximately 10 gallons, or 37.8 liters. Used in the measurement of water at the wedding feast (John 2:6).

Education

Understanding many aspects of education in Israel during OT times and, to a lesser extent, into the NT period is extraordinarily difficult. Many studies draw quite specific conclusions based on very slender evidence and inferences drawn from supposed parallels with neighboring societies, inferences themselves beset by uncertainties. Therefore, conclusions are necessarily tentative at many points. Furthermore, it is reasonable to expect that things did not remain constant through history, and that what can be reliably discerned for one period may not accurately reflect the situation in other times.

Education encompasses several areas of life in the biblical world. Aside from academic education (relating to literacy and numeracy), there was moral and religious education, military education, and vocational training. These are not all distinct; those whose vocation lay in diplomatic circles or within the royal court as scribes would have received academic education, while those living in the country and working a farm would have had little opportunity to access such knowledge.

Old Testament

Settings for education. There were three primary arenas of education in OT times: home, school, and temple.

Home. The most important setting for education in OT times was the home (Deut. 4:9; 6:7; 11:19). Both parents were expected to play a role in a child’s education (Prov. 1:8; 6:20; 23:22; 31:1). Sons generally were trained in their father’s vocation, and such training took the form of an apprenticeship (1 Sam. 16:11; 2 Kings 4:18); girls learned from their mothers as they undertook their work on a daily basis (Exod. 35:25–26; 2 Sam. 13:8).

In part, the extent of home education is tied to the question of the extent of formal schooling in ancient Israel. As noted below, the nature and extent of schools is unclear, and if (as the evidence seems to suggest) schools were virtually nonexistent outside the royal court, then the home ultimately would have been the locus of any academic education received by children and the source of any widespread literacy and numeracy in the community. The frequent use of father/son language in Proverbs, however, need not imply an exclusively familial context for the instruction contained therein, as there is evidence from Egypt that such language was used between teacher and student.

School. The existence, nature, and extent of schools in OT times is extensively debated and ultimately uncertain. The first explicit reference to a school is found in the second century BC in Sir. 51:23. The virtual silence of the OT on the topic may reflect either that schools were absent in ancient Israel or that their existence was somehow of little interest and so warranted little reflection by biblical authors. In any case, it is likely that some form of school for scribes and those training to work in government existed in the vicinity of the royal court, as they did in Mesopotamia and Egypt. These did not form a comprehensive national schooling system for young children but were more specifically targeted to the few individuals who aimed to become scribes or advisers.

Outside the Bible there exist a number of inscriptions that could suggest the existence of schools in Israel prior to the exile. These include abecedaries (lists of the letters of the alphabet written out, usually as practice exercises or as examples), words written out several times, lists of month names, and possible exercises in reading foreign languages, among others.

There is also extensive evidence of schools in Egypt, Mesopotamia, and probably also Ugarit from an early date (cf. Acts 7:22). Whether their existence supports the existence of schools in Israel is unclear. Egypt and Mesopotamia had large and complex bureaucracies necessary to administer their kingdoms, and they employed writing systems far more difficult to master than Hebrew. In addition, mathematical texts reflect a concern with numeracy within the schools of these kingdoms, for which there is no clear evidence in ancient Israel.

The sages and scribes appear to be the primary source for the material supposedly employed in schools. Ecclesiastes 12:9 identifies one of the tasks of the sages as teaching the people, and some claim that Proverbs functioned as a textbook within a school setting. Indeed, Prov. 4:5; 17:16 speak of the “buying” (Heb. qanah) of knowledge, interpreted by some as a reference to teachers paid for providing tuition. Again, the context in which such tuition may have taken place is uncertain.

Temple. Priests were also involved in some teaching (1 Sam. 2:21, 26). According to 2 Chron. 17:7–9, King Jehoshaphat sent five officials, nine Levites, and two priests to teach the people of Judah from the Book of the Law, a point that stresses both the importance of the task and the probable failure of the home setting to adequately convey this instruction, at least by the late fifth century BC.

Types of education. In OT times four types of education can be discerned: moral and religious, academic, vocational, and military.

Moral and religious education. The Bible stresses the importance of moral and religious education above all other forms (Exod. 10:2; 12:26; 13:8; Deut. 4:9; 6:7, 20–21; 32:7, 46).

Academic education. The extent of literacy and numeracy in ancient Israel is difficult to ascertain. Rudimentary numeracy almost certainly was widespread and learned within the home and in the course of vocational training when necessary. Many among the population also appear to have been at least capable of reading and writing names or other simple texts (Deut. 6:9; 11:20; Judg. 8:14).

Vocational training. Most commonly, boys followed in their father’s vocation and thus learned through observation and participation. Under some circumstances, however, children served apprenticeships under the tutelage of others, such as was apparently the case for prophetic schools (2 Kings 2:7; 4:38; 6:1–2; Amos 7:14–15).

Military training. There are clear indications that kings recruited mercenaries to form the most important part of their army (e.g., 1 Sam. 22:2; 25:13). These mercenaries were paid and likely had received some formal training, but the nature of that training is nowhere explained. In addition to these elite forces, all able-bodied men apparently were considered eligible for military service when the need arose (2 Chron. 25:5). So, for example, the elite troops were responsible for staging the attack (2 Sam. 11:14–17; 12:26), while the remainder of the army served as reinforcements where necessary (2 Sam. 12:29). The use of chariots (under David and Solomon) would have required some training, as would the wielding of various weapons (swords, spears, bows, and slings). Ultimately, however, there are only allusions to such training (e.g., Judg. 3:2; 2 Sam. 22:35).

Educational methods. Throughout the ancient Near East there is evidence that corporal punishment played a significant role in education. There is a somewhat comical text from Mesopotamia that relates a day in the life of a student who receives physical punishment for virtually everything he does. Similarly, the book of Proverbs highlights the importance of discipline in raising and training children (e.g., 13:24; 22:15; 29:15, 17). Nonetheless, Proverbs uses “the rod” as a means to signify discipline as a whole without necessarily endorsing corporal punishment as the only or even the primary means of discipline. This is apparent because Proverbs contrasts the rod not with other, lesser forms of discipline but rather with no discipline at all. Thus, although there is evidence that corporal punishment was used extensively (and probably excessively [see Sir. 30]), Proverbs endorses a more nuanced approach to disciplining children.

Academic, religious, and moral education also involved the use of various techniques that facilitated learning. These included the use of poetry or poetic couplets (common in wisdom literature and in psalms), numerical sayings (e.g., Ps. 62:11; Prov. 6:16), and acrostics, as well as the celebration of feasts and memorials at various times throughout the year.

New Testament

Greco-Roman education. Greek education developed from about the fourth century BC and spread throughout the Mediterranean region, adopted with minor modification by the Romans. The curriculum was dominated by sports and a focus on literacy, with little place given to religious education (although philosophy was taught and did bear some religious traits). Education in the Greco-Roman world was expensive, and its provision was a parental responsibility, which tended to restrict formal education to the elite.

At about the age of fifteen, boys could move from elementary schooling to the gymnasium, where they received intellectual and physical training. Some in the Corinthian church may have received such an education, a possibility raised by Paul’s terminology in 1 Corinthians that reflects educational language: his claim to be father of the Corinthian household (4:14–21); sporting imagery (esp. 9:24–27); language of nursing and nature (3:1–4); agricultural imagery (3:5–9); his threat to come with a rod (4:21), which could be related to the rod of correction; the term grammateus (1:20), which may refer to the gymnasium instructor; reference to writing (4:6); and talk of removing the marks of circumcision (7:18).

Education in Israel. One Jewish tradition states that in AD 63 the high priest Joshua ben Gamla decreed that every town should appoint a schoolteacher for the education of children of six or seven years of age. This, together with the existence of Sirach’s school more than two centuries earlier, indicates that some form of schooling existed within Israel in the first century AD.

Although some Jews throughout the ancient world received a standard Hellenistic education, others reacted against the influence of Hellenism and sought to educate their children within the Scriptures and Jewish tradition. The DSS refer to the importance placed on study of the Torah (1QS 6:6–7). There were also rabbinic schools that focused on such teaching.

By NT times, synagogues were well established. Although determining precisely what took place within the synagogues is difficult, indications are that the focus on Scripture and its exposition played an important role in teaching both its importance and the appropriate way to interpret it. Teaching, however, was not confined to synagogues or the temple, as is amply demonstrated by the frequency with which Jesus is described as teaching in a variety of settings. Nonetheless, the temple itself did appear to serve as a center for religious education, as is reflected in the account of the twelve-year-old Jesus’ interactions with the teachers at the temple (Luke 2:41–51). Jesus’ own teaching was remarkable, however, in that it was delivered with authority (Matt. 7:29; Mark 1:22; Luke 4:32).

Education in the church. Paul highlights one of the prerequisites for being an overseer of a church as the ability to teach, stressing the importance of the NT church as a place of learning (1 Tim. 3:2; 2 Tim. 2:2, 24). This teaching involved a familiarity with right doctrine in order to avoid being led astray, an exemplary life that modeled godly behavior for all to see, and the maturity required to apply discipline when necessary.

First Letter of Peter

First Peter is a concise handbook designed to prepare the Christian community to live faithfully and wisely as a minority facing an increasingly hostile community and government.

Outline

I. Greetings (1:1–2)

II. Who We Are in Christ (1:3–2:10)

III. How We Should Behave to Be Like Christ (2:11–3:12)

IV. How We Should Handle a Hostile Community (3:13–5:11)

V. Farewell (5:12–14)

Authorship

The letter is written by Peter, apostle and leader of the original twelve disciples of Jesus, who were with Jesus throughout his ministry from his baptism until his ascension (Acts 1:21–22).

The style of the author’s Greek is very well developed for a Galilean fisherman. Early on, Peter had astonished hearers who could not explain his eloquence, given that he had had no formal rabbinic training (Acts 4:13; cf. Luke 2:46–47). Examples of tinkers (John Bunyan), cobblers (William Carey), and teenagers (C. H. Spurgeon), not to mention authors excelling in their third language (Joseph Conrad), who write in polished styles suffice to reassure any doubts concerning Peter’s ability.

The author describes himself as a “fellow elder” and “witness of Christ’s sufferings” (5:1), speaking in the first-person singular (2:11; 5:1, 12–13). He is with John Mark (5:13), and the letter is written “with the help of” Silvanus/Silas (5:12), who may have served as Peter’s scribe, or amanuensis.

A number of second-century authorities report that Peter ministered in Rome, on and off, for up to twenty-five years prior to his execution by Nero in AD 65. Peter’s readers were suffering various trials and abuse (5:9), although no mention is made of any such threat to the church in Rome. It is therefore difficult to date 1 Peter, although it must have been written between AD 50 and 64. If 2 Pet. 3:1 indicates a subsequent letter to the same community, as seems probable, a date closer to AD 64 would be more likely.

Destination

The letter is addressed to “God’s elect, exiles scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia” (1:1). “Scattered” is a term used by the LXX to refer to the dispersion of the Jews originating with the Babylonian exile and is taken up as such in the NT (John 11:52; James 1:1). “Exiles” (KJV: “strangers”) was the word used to designate people who were not Roman citizens (1 Pet. 2:11).

Scholars have differed as to whether Peter was addressing a predominantly Jewish or Gentile community. The extensive allusions to the OT throughout the letter—with particular reference to the exodus, Passover, the Suffering Servant of Isaiah, Ps. 34, and Proverbs—assume that the readers have a good knowledge of all three sections of the OT. On the other hand, Peter also speaks of their former “ignorance” (1:14), of the “empty way of life handed down to you from your ancestors” (1:18), and of pagans thinking it strange that they do not continue in their former pagan lifestyle (4:3–4). All his citations are from the Greek OT.

The five areas listed were located in what is today central and northern Turkey. The order may reflect the courier’s route. Paul had ministered in some of these regions (Galatia and Asia), and Jews from Cappadocia, Pontus, and Asia were in Jerusalem earlier when Peter preached his Pentecost sermon (Acts 2:9).

The emperor Claudius (r. AD 41–54) established Roman colonies in these five areas. It was Roman policy to extend the empire by establishing cities as centers of Roman culture, government, and trade. This often involved forced deportation of whole communities. In AD 49 Claudius expelled the Jews from Rome because “the Jews constantly made disturbances at the instigation of Chrestus” (Suetonius, Claud. 25.14–15). There is good reason to think that this may indicate the kind of disturbances also seen over the next few years in Philippi (Acts 16:20–21), Thessalonica (Acts 17:1–9), Corinth (Acts 18:12–17), and Ephesus (Acts 19).

Peter does not name any member of the community to which he is writing, nor is there any indication that he had ever been there. These regions were populated by Romans as part of a program of Roman colonization. As such, Christians who were not Roman citizens were in a very vulnerable position. The threat here comes from Gentiles, not other Jews (2:12). There is no mention of false teachers or other internal divisions.

Peter writes from “Babylon” (5:13), probably a code word for “Rome” (cf. Rev. 17:5, 9). The references to Babylon here and the Diaspora in 1:1 act as bookends designed to draw the parallel between the church’s present experience and that of the Jews during the exile (“fiery ordeal” [4:12]; cf. Dan. 1–6).

Main Themes

Peter states that it is all about grace (5:12). The Christian’s identity is grounded in the person and work of Jesus (1:2). His sufferings are a model of what Christians are expected to endure (1:11, 19; 2:21–25; 3:1–18; 4:12–17; 5:1), so his readers should see this as normal. This suffering is also a refining and testing process (1:6–7; 5:8–10). It fulfills God’s plan as revealed in the Scriptures (1:10–12, 23–25); thus one can be sure that behind all such experiences stand the purposes of God (1:2–3, 20–21; 3:18–22; 4:19; 5:6–7). Things are not out of control but rather are leading to the accomplishment of salvation for many (1:5, 9). Jesus has triumphed over all powers and authorities that might be fearfully ranged against his people (3:18–22) (see Descent into Hades). Like Noah and those on the ark, Christ’s people will be delivered through all events to an outcome of joy (1:6, 8).

A knowledge of the Scriptures (1:10–12, 23–25) equips those who are being sanctified to rightly understand what is happening and so fear God, whose judgment approaches (1:17; 3:6; 5:5, 7), rather than people. The believer should look first to God’s approval while being aware of the watching eye of those who would seek a basis for a charge (2:12; 3:1, 17; 4:14–19). This involves putting off the pagan lifestyle (2:1, 11) and putting on obedience (1:2, 14–16; 3:1–17). Peter surveys the behaviors most in need of attention: self-control, particularly in the way Christians speak when provoked (2:22–23; 3:4, 9–11), and family life, particularly when a woman is married to a threatening, unbelieving husband (3:1–6). Christian husbands are admonished to set a counterexample by knowing and honoring their wives (3:7). It is especially important that believers are seen to be submissive to government authorities (2:13–17) and to their masters (2:18–20). Within the church, sound leadership (5:1–4) supported by a new generation of respectful young men (5:5) is essential. Throughout all of this, Peter points the reader to the sanctifying work of the Holy Spirit (1:2).

Peter strongly argues that the appropriate response to injustice and persecution is grace given as received from Jesus. The Christian’s defense is the gospel. Like Job, the believer’s mode of resistance is to present the integrity of a holy, redeemed, priestly lifestyle (3:15–16). One endures through informed belief in the gospel and through faithfulness to the triune God, who keeps his promises (1:9; cf. Hab. 2:4). The outcome is left in God’s hands (5:6–7).

Good News

The English word “gospel” translates the Greek word euangelion, which is very important in the NT, being used seventy-six times. The word euangelion (eu = “good,” angelion = “announcement”), in its contemporary use in the Hellenistic world, was not the title of a book but rather a declaration of good news. Euangelion was used in the Roman Empire with reference to significant events in the life of the emperor, who was thought of as a savior with divine status. These events included declarations at the time of his birth, his coming of age, and his accession to the throne. The NT usage of the term can also be traced to the OT (e.g., Isa. 40:9; 52:7; 61:1), which looked forward to the coming of the Messiah, who would bring a time of salvation. This good news, which is declared in the NT, is that Jesus has fulfilled God’s promises to Israel, and now the way of salvation is open to all.

The Gospel Message

The apostle Paul recognizes that the gospel is centered on the death, burial, and resurrection of Jesus (1 Cor. 15:1–5). He states that this gospel is the power of God for the salvation of everyone who believes (Rom. 1:16), a sacred trust (1 Tim. 1:11), the word of truth (Eph. 1:13), and an authoritative pronouncement that requires a response (Rom. 10:16; 2 Cor. 11:4; 2 Thess. 1:8). The declaration of this good news is found on the lips of Jesus in the Synoptic Gospels (Matt. 11:5; Luke 4:18), who calls people to respond in repentance and belief (Mark 1:15). The good news is also in the early apostolic preaching, where it is associated with the proclamation of Christ (Acts 5:42; 8:35; 11:20).

The records of apostolic preaching in Acts are records of the earliest public declaration of this gospel. The apostle Peter gives three such speeches (Acts 2:14–41; 3:11–4:4; 10:34–43), whose content can be summarized as follows. The age of fulfillment has dawned through the birth, life, ministry, and resurrection of Jesus Christ (2:22–31), which has ushered in the “latter days” foretold by the prophets (3:18–26). Jesus, by his resurrection, has been exalted to the right hand of God as the head of the new Israel (2:32–36), and the Holy Spirit has been given to the church as the sign of Christ’s present power and exaltation (10:44–48). This age will reach its consummation at the return of Christ (3:20–21), and in response to this gospel an appeal is made for repentance, with the offer of forgiveness, the Holy Spirit, and salvation (2:37–41).

This declaration of the gospel is concerned primarily with what was preached rather than what was written. Itinerant preachers of this gospel were known as “evangelists,” which in Greek is closely related to the term euangelion (Acts 21:8; Eph. 4:11; 2 Tim. 4:5). Some scholars believe that during the stage of oral transmission, the gospel accounts developed a certain form through repetition, which helps explain some similarities between later written accounts of the gospel.

From Oral to Written Gospel

Later, this “oral” gospel was written down, for several reasons. With the rapid spread of Christianity, as recorded in the book of Acts, a need arose for a more efficient dissemination of the message of Jesus than was available by oral means. Furthermore, there was a need to keep the message alive because some of the apostles had died (e.g., James in Acts 12:2) and many churches were facing opposition and persecution. The written Gospels would facilitate catechetical and liturgical needs and encourage persecuted Christians to continue following Jesus by telling the story of his faithfulness through great suffering. These written Gospels would also contain examples of those who persevered in following Jesus and of those who denied him and betrayed him. These accounts about Jesus and those who followed him became foundational documents for the early church.

It should be noted that the gospel was not written down in order to give it greater authority. The first-century context was largely an oral culture, in which storytelling and the rehearsal of facts was integral. Papias, a leader of the church in Hierapolis in Asia Minor who died around AD 130, states his preference for oral tradition rather than written information about Jesus: “For I did not think that information from books would help me as much as the word of a living and surviving voice” (Eusebius, Hist. eccl. 3.39.4). There is, however, a traceable trajectory from the gospel preached by the apostles to the written accounts that bear the names of Matthew, Mark, Luke, and John. It is generally held that the authors/editors of the four canonical Gospels were using oral and/or written sources (Luke 1:1–4), and that their respective Gospels were written in the second half of the first century.

The majority of biblical scholars hold that Mark was the first Gospel to be written (c. AD 66). According to tradition, its editor/author was John Mark, a close friend of the apostle Peter (1 Pet. 5:13) and a part-time companion of the apostle Paul (Acts 12:12; Col. 4:10; 2 Tim. 4:11). This tradition is not without basis. Papias says, “Mark, who had indeed been Peter’s interpreter, accurately wrote as much as he remembered, yet not in order, about that which was either said or done by the Lord” (Eusebius, Hist. eccl. 3.39.15). This tradition is also outlined by Clement of Alexandria, who, around AD 200, wrote, “When Peter had publicly preached the word at Rome, and by the Spirit had proclaimed the gospel, then those present, who were many, exhorted Mark, as one who had followed him for a long time and remembered what had been spoken, to make a record of what he said; and that he did this, and distributed the Gospel among those that asked him” (Eusebius, Hist. eccl. 6.14.5–7; cf. 2.15.1–2).

It is widely held that Matthew and Luke used Mark as one of their sources: of the material in Mark, over 97 percent is repeated in Matthew and over 88 percent in Luke. Matthew and Luke also contain material that appears to come from a common written source that is not found in Mark. Scholars have named this source as “Q” (from the German Quelle = “source”), although this may be a collection of sources rather than a single document.

Furthermore, the association of the Fourth Gospel with the apostle John goes back to Irenaeus (c. AD 180), who states, “John, the disciple of the Lord, who leaned on his breast, also published the gospel while living at Ephesus in Asia” (Haer. 3.1.1, as cited in Eusebius, Hist. eccl. 5.8.4). By the second century, the term “gospel” is used for the written accounts of the life, death, and resurrection of Jesus (e.g., Did. 11.3; 15.4). Justin Martyr (c. AD 140) refers to the “memoirs of the apostles” (1 Apol. 67) and Irenaeus (c. AD 180) mentions the four canonical Gospels by name (Haer. 3.11.7).

The Purpose and Genre of the Gospels

Purpose. The Gospels were written to convey theology and to create and confirm faith. They do not give an objectively neutral account of the life of Jesus; they enthusiastically endorse their protagonist and condemn those who oppose him. They differ from traditional biographies in that they give little information about the chronology of Jesus’ life. Only two of the Gospels, Matthew and Luke, tell of the events surrounding Jesus’ birth. Luke alone tells of an event in Jesus’ childhood (Luke 2:41–52). It is virtually incidental that Jesus worked as a carpenter and had brothers and sisters (Mark 6:3). A large percentage of each of the four canonical Gospels is devoted to the last week of Jesus’ life; of the sixteen chapters of Mark’s Gospel, six are devoted to the one week from Jesus’ entry into Jerusalem until his resurrection.

The primary intentions of the authors/editors of the written Gospels were not to give biographical details but rather to lead the reader to an acknowledgment of the identity of Jesus and a belief in the purpose of his mission (Luke 1:4; John 20:31). Their theological purposes, however, do not necessarily compromise their commitment to historical accuracy. Jesus is presented as a real, historical figure who lived within a specific historical time frame. Luke appears to be more concerned than the other evangelists with historical details, giving a rough date for Jesus’ birth (Luke 2:1–2) and a more specific time for Jesus’ baptism (3:1–2).

Genre. The discerning reader of the Gospels is forced to ask questions concerning the literary genre(s) of these texts. Such a discussion is imperative, as the interpretation of a section of any piece of literature will largely be determined by the function of the text within a certain literary genre. Prior to the 1970s, most NT scholars believed that the Gospels formed a unique literary genre and were therefore distinct from other first-century literary forms. This conclusion was based on the belief that the written Gospels were collections of smaller sections sewn together by the evangelists, and that the documents as a whole lacked coherence. Since then, this presupposition has been challenged, largely because scholars have seen that the Gospel writers were real editors and authors who were not just collecting primitive source material but were using that material to write a larger story about Jesus. The written Gospels therefore have overall coherence and purpose; they were written in such a way as to bring about a desired response in the reader. Such an overall intention may have stronger similarities with different genres in the Greco-Roman world of the NT.

The Gospels have been associated with several genres. They bear some resemblance to aretalogies, which were narratives about divine persons in antiquity from which flowed moral instructions. These stories often involved miraculous events at the subject’s birth or death or during life, and they included the presence of both disciples and opponents. Within these aretalogies, the narrative was secondary to the morality. An association with aretalogies, therefore, would encourage the reader to give greater attention to moral teaching than to events in which this teaching is embedded. Similarly, others have seen the Gospels as essentially a collection of wisdom sayings set in a historicized narrative; this view again gives priority to sayings and is doubtful of the historicity of the narrative. Such views that downplay the narrative, and particularly the miracles in Jesus’ life, have led others to argue the opposite extreme, which sees the Gospels, and Luke-Acts in particular, as examples of ancient novels, with their focus on miracle stories. Many scholars have rejected the emphasis on either sayings or narrative, arguing that the literary genre that the Gospels most closely resemble is ancient biographies (bioi). These contained praise for the protagonist, rhetoric, moral philosophy, and a concern for character.

Although the Gospels use different literary motifs that are reflective of different genres of the Greco-Roman world, they do not exactly replicate a known genre. They contain material not found in other Hellenistic literature of the time—for example, the fulfillment of OT expectations and their desire to address particular issues faced by the early church, such as opposition; the Gentile mission; the need to redefine Israel in the light of Jesus’ life, death, and resurrection; and the nature of Christian discipleship. Unlike other literature of the time, they do not name their authors, and with the exception of Luke, they lack traditional literary devices such as prefaces. They are therefore to be seen as unique, or at least as a distinct subgenre of ancient biographies.

Canonical and Noncanonical Gospels

The progression from the events of Jesus’ life to the oral preaching of this gospel to the first-century writing of the story led to the acceptance of the Gospels according to Matthew, Mark, Luke, and John into the NT canon. There is also a significant body of literature that is normally referred to as the noncanonical gospels. These later documents were neither widely accepted nor viewed as authoritative, but they provide useful insights into the nature of early Christianity. A significant noncanonical gospel is the Gospel of Thomas, which is part of a large collection of works discovered at Nag Hammadi (Egypt) in 1945. The Gospel of Thomas does not contain a resurrection account and is primarily a collection of sayings.

The canonical Gospels are not more authoritative than other sections of Scripture, but because they focus on Jesus’ ministry, with particular attention to his death and resurrection, they draw the attention of the reader to the fulfillment of God’s purpose in the life and work of Jesus, the Messiah. They are therefore of great importance within Scripture.

Gospel

The Gospel Message

From Oral to Written Gospel

The Purpose and Genre of the Gospels

Canonical and Noncanonical Gospels

Measure

Weights

Beka. Approximately 1⁄5 ounce, or 5.6 grams. Equivalent to 10 gerahs or ½ the sanctuary shekel (Exod. 38:26). Used to measure metals and goods such as gold (Gen. 24:22).

Gerah. 1⁄50 ounce, or 0.56 grams. Equivalent to 1⁄10 beka, 1⁄20 shekel (Exod. 30:13; Lev. 27:25).

Litra. Approximately 12 ounces, or 340 grams. A Roman measure of weight. Used only twice in the NT (John 12:3; 19:39). The precursor to the modern British pound.

Pim. Approximately 1⁄3 ounce, or 9.3 grams. Equivalent to 2⁄3 shekel. Referenced only once in the Scriptures (1 Sam. 13:21).

Table 12. Biblical Weights and Measures and Their Modern Equivalents:

Weights

Beka – 10 geraahs; ½ shekel = 1/5 ounce = 5.6 grams

Gerah – 1/10 beka; 1/20 shekel = 1/50 ounce = 0.56 grams

Litra – 12 ounces = 340 grams

Mina – 50 shekels = 1 ¼ pounds = 0.56 kilograms

Pim – 2/3 shekel = 1/3 ounce = 9.3 grams

Shekel – 2 bekas; 20 gerahs = 2/5 ounce = 11 grams

Talent – 60 minas = 75 pounds = 34 kilograms

Linear measurements

Cubit – 6 handbreadths = 18 inches = 45.7 centimeters

Day’s journey = 20-25 miles = 32-40 kilometerse

Fingerbreadth – ¼ handbreadth = ¾ inch = 1.9 centimeterse

Handbreadth – 1/6 cubit = 3 inches = 7.6 centimeters

Milion – 1 mile = 1.6 kilometers

Orguia – 1/100 stadion = 5 feet 11 inches = 1.8 meters

Reed/rod – 108 inches = 274 centimeters

Sabbath day’s journey – 2,000 cubits = ¾ mile = 1.2 kilometers

Span – 3 handbreadths = 9 inches = 22.8 centimeters

Stadion – 100 orguiai = 607 feet = 185 meters

Capacity

Cab – 1 omer = ½ gallon = 1.9 liters

Choinix – ¼ gallon = 0.9 liters

Cor – 1 homer; 10 ephahs = 6 bushels; 48.4 gallons = 183 liters

Ephah – 10 omers; 1/10 homer = 3/5 bushel; 6 gallons = 22.7 liters

Homer – 10 ephahs; 1 cor = 6 bushels; 48.4 gallons = 183 liters

Koros – 10 bushels; 95 gallons – 360 liters

Omer – 1/10 ephah; 1/100 homer = 2 quarts = 1.9 liters

Saton – 1 seah = 7 quarts = 6.6 liters

Seah – 1/3 ephah; 1 saton = 7 quarts = 6.6 liters

Liquid Volume

Bath – 1 ephah = 6 gallons = 22.7 liters

Batos – 8 gallons = 30.3 liters

Hin – 1/6 bath; 12 logs = 1 gallon; 4 quarts = 3.8 liters

Log – 1/72 bath; 1/12 hin = 1/3 quart = 0.3 liters

Metretes – 10 gallons = 37.8 literes

Linear Measurements

1 cubit = 2 spans = 6 handbreadths = 24 fingerbreadths

Milion. Translated “mile” in Matt. 5:41. Greek transliteration of Roman measurement mille passuum, “a thousand paces.”

Reed/rod. Approximately 108 inches, or 274 centimeters. This is also a general term for a measuring device rather than a specific linear distance (Ezek. 40:3, 5; 42:16–19; Rev. 11:1; 21:15).

Sabbath day’s journey. Approximately ¾ mile, or 1.2 kilometers (Acts 1:12). About 2,000 cubits.

Stadion. Approximately 607 feet, or 185 meters. Equivalent to 100 orguiai. Used in the measurement of large distances (Matt. 14:24; Luke 24:13; John 6:19; 11:18; Rev. 14:20; 21:16).

Land Area

Seed. The size of a piece of land could also be measured on the basis of how much seed was required to plant that field (Lev. 27:16; 1 Kings 18:32).

Yoke. Fields and lands were measured using logical, available means. In biblical times, this meant the amount of land a pair of yoked animals could plow in one day (1 Sam. 14:14; Isa. 5:10).

Capacity

Cab. Approximately ½ gallon, or 1.9 liters. Equivalent to 1 omer. Mentioned only once in the Scriptures, during the siege of Samaria (2 Kings 6:25).

Choinix. Approximately ¼ gallon, or 0.9 liters. A Greek measurement, mentioned only once in Scripture (Rev. 6:6).

1 homer = 1 mina; 1 ephah = 5 shekels; 1 omer = 1 beka

Koros. Approximately 10 bushels (95 gallons, or 360 liters). A Greek measure of grain (Luke 16:7).

Saton. Approximately 7 quarts, or 6.6 liters. Equivalent to 1 seah. The measurement of flour in Jesus’ parable of the kingdom of heaven (Matt. 13:33; Luke 13:21).

Seah. Approximately 7 quarts, or 6.6 liters. Equivalent to 1⁄3 ephah, or 1 saton. Used to measure flour, grain, seed, and other various dry goods (e.g., 2 Kings 7:1; 1 Sam. 25:18).

Liquid Volume

Batos. Approximately 8 gallons, or 30.3 liters. A Greek transliteration of the Hebrew word bath (see above). A measure of oil (Luke 16:6).

Hin. Approximately 4 quarts (1 gallon, or 3.8 liters). Equivalent to 1⁄6 bath and 12 logs. Used in the measurement of water (Ezek. 4:11), oil (Ezek. 46:5), and wine (Num. 28:14).

Log. Approximately 1⁄3 quart, or 0.3 liter. Equivalent to 1⁄72 bath and 1⁄12 hin. Mentioned five times in Scripture, specifically used to measure oil (Lev. 14:10–24).

Metretes. Approximately 10 gallons, or 37.8 liters. Used in the measurement of water at the wedding feast (John 2:6).

Measurement

Weights

Beka. Approximately 1⁄5 ounce, or 5.6 grams. Equivalent to 10 gerahs or ½ the sanctuary shekel (Exod. 38:26). Used to measure metals and goods such as gold (Gen. 24:22).

Gerah. 1⁄50 ounce, or 0.56 grams. Equivalent to 1⁄10 beka, 1⁄20 shekel (Exod. 30:13; Lev. 27:25).

Litra. Approximately 12 ounces, or 340 grams. A Roman measure of weight. Used only twice in the NT (John 12:3; 19:39). The precursor to the modern British pound.

Pim. Approximately 1⁄3 ounce, or 9.3 grams. Equivalent to 2⁄3 shekel. Referenced only once in the Scriptures (1 Sam. 13:21).

Table 12. Biblical Weights and Measures and Their Modern Equivalents:

Weights

Beka – 10 geraahs; ½ shekel = 1/5 ounce = 5.6 grams

Gerah – 1/10 beka; 1/20 shekel = 1/50 ounce = 0.56 grams

Litra – 12 ounces = 340 grams

Mina – 50 shekels = 1 ¼ pounds = 0.56 kilograms

Pim – 2/3 shekel = 1/3 ounce = 9.3 grams

Shekel – 2 bekas; 20 gerahs = 2/5 ounce = 11 grams

Talent – 60 minas = 75 pounds = 34 kilograms

Linear measurements

Cubit – 6 handbreadths = 18 inches = 45.7 centimeters

Day’s journey = 20-25 miles = 32-40 kilometerse

Fingerbreadth – ¼ handbreadth = ¾ inch = 1.9 centimeterse

Handbreadth – 1/6 cubit = 3 inches = 7.6 centimeters

Milion – 1 mile = 1.6 kilometers

Orguia – 1/100 stadion = 5 feet 11 inches = 1.8 meters

Reed/rod – 108 inches = 274 centimeters

Sabbath day’s journey – 2,000 cubits = ¾ mile = 1.2 kilometers

Span – 3 handbreadths = 9 inches = 22.8 centimeters

Stadion – 100 orguiai = 607 feet = 185 meters

Capacity

Cab – 1 omer = ½ gallon = 1.9 liters

Choinix – ¼ gallon = 0.9 liters

Cor – 1 homer; 10 ephahs = 6 bushels; 48.4 gallons = 183 liters

Ephah – 10 omers; 1/10 homer = 3/5 bushel; 6 gallons = 22.7 liters

Homer – 10 ephahs; 1 cor = 6 bushels; 48.4 gallons = 183 liters

Koros – 10 bushels; 95 gallons – 360 liters

Omer – 1/10 ephah; 1/100 homer = 2 quarts = 1.9 liters

Saton – 1 seah = 7 quarts = 6.6 liters

Seah – 1/3 ephah; 1 saton = 7 quarts = 6.6 liters

Liquid Volume

Bath – 1 ephah = 6 gallons = 22.7 liters

Batos – 8 gallons = 30.3 liters

Hin – 1/6 bath; 12 logs = 1 gallon; 4 quarts = 3.8 liters

Log – 1/72 bath; 1/12 hin = 1/3 quart = 0.3 liters

Metretes – 10 gallons = 37.8 literes

Linear Measurements

1 cubit = 2 spans = 6 handbreadths = 24 fingerbreadths

Milion. Translated “mile” in Matt. 5:41. Greek transliteration of Roman measurement mille passuum, “a thousand paces.”

Reed/rod. Approximately 108 inches, or 274 centimeters. This is also a general term for a measuring device rather than a specific linear distance (Ezek. 40:3, 5; 42:16–19; Rev. 11:1; 21:15).

Sabbath day’s journey. Approximately ¾ mile, or 1.2 kilometers (Acts 1:12). About 2,000 cubits.

Stadion. Approximately 607 feet, or 185 meters. Equivalent to 100 orguiai. Used in the measurement of large distances (Matt. 14:24; Luke 24:13; John 6:19; 11:18; Rev. 14:20; 21:16).

Land Area

Seed. The size of a piece of land could also be measured on the basis of how much seed was required to plant that field (Lev. 27:16; 1 Kings 18:32).

Yoke. Fields and lands were measured using logical, available means. In biblical times, this meant the amount of land a pair of yoked animals could plow in one day (1 Sam. 14:14; Isa. 5:10).

Capacity

Cab. Approximately ½ gallon, or 1.9 liters. Equivalent to 1 omer. Mentioned only once in the Scriptures, during the siege of Samaria (2 Kings 6:25).

Choinix. Approximately ¼ gallon, or 0.9 liters. A Greek measurement, mentioned only once in Scripture (Rev. 6:6).

1 homer = 1 mina; 1 ephah = 5 shekels; 1 omer = 1 beka

Koros. Approximately 10 bushels (95 gallons, or 360 liters). A Greek measure of grain (Luke 16:7).

Saton. Approximately 7 quarts, or 6.6 liters. Equivalent to 1 seah. The measurement of flour in Jesus’ parable of the kingdom of heaven (Matt. 13:33; Luke 13:21).

Seah. Approximately 7 quarts, or 6.6 liters. Equivalent to 1⁄3 ephah, or 1 saton. Used to measure flour, grain, seed, and other various dry goods (e.g., 2 Kings 7:1; 1 Sam. 25:18).

Liquid Volume

Batos. Approximately 8 gallons, or 30.3 liters. A Greek transliteration of the Hebrew word bath (see above). A measure of oil (Luke 16:6).

Hin. Approximately 4 quarts (1 gallon, or 3.8 liters). Equivalent to 1⁄6 bath and 12 logs. Used in the measurement of water (Ezek. 4:11), oil (Ezek. 46:5), and wine (Num. 28:14).

Log. Approximately 1⁄3 quart, or 0.3 liter. Equivalent to 1⁄72 bath and 1⁄12 hin. Mentioned five times in Scripture, specifically used to measure oil (Lev. 14:10–24).

Metretes. Approximately 10 gallons, or 37.8 liters. Used in the measurement of water at the wedding feast (John 2:6).

Mina

Weights

Beka. Approximately 1⁄5 ounce, or 5.6 grams. Equivalent to 10 gerahs or ½ the sanctuary shekel (Exod. 38:26). Used to measure metals and goods such as gold (Gen. 24:22).

Gerah. 1⁄50 ounce, or 0.56 grams. Equivalent to 1⁄10 beka, 1⁄20 shekel (Exod. 30:13; Lev. 27:25).

Litra. Approximately 12 ounces, or 340 grams. A Roman measure of weight. Used only twice in the NT (John 12:3; 19:39). The precursor to the modern British pound.

Pim. Approximately 1⁄3 ounce, or 9.3 grams. Equivalent to 2⁄3 shekel. Referenced only once in the Scriptures (1 Sam. 13:21).

Table 12. Biblical Weights and Measures and Their Modern Equivalents:

Weights

Beka – 10 geraahs; ½ shekel = 1/5 ounce = 5.6 grams

Gerah – 1/10 beka; 1/20 shekel = 1/50 ounce = 0.56 grams

Litra – 12 ounces = 340 grams

Mina – 50 shekels = 1 ¼ pounds = 0.56 kilograms

Pim – 2/3 shekel = 1/3 ounce = 9.3 grams

Shekel – 2 bekas; 20 gerahs = 2/5 ounce = 11 grams

Talent – 60 minas = 75 pounds = 34 kilograms

Linear measurements

Cubit – 6 handbreadths = 18 inches = 45.7 centimeters

Day’s journey = 20-25 miles = 32-40 kilometerse

Fingerbreadth – ¼ handbreadth = ¾ inch = 1.9 centimeterse

Handbreadth – 1/6 cubit = 3 inches = 7.6 centimeters

Milion – 1 mile = 1.6 kilometers

Orguia – 1/100 stadion = 5 feet 11 inches = 1.8 meters

Reed/rod – 108 inches = 274 centimeters

Sabbath day’s journey – 2,000 cubits = ¾ mile = 1.2 kilometers

Span – 3 handbreadths = 9 inches = 22.8 centimeters

Stadion – 100 orguiai = 607 feet = 185 meters

Capacity

Cab – 1 omer = ½ gallon = 1.9 liters

Choinix – ¼ gallon = 0.9 liters

Cor – 1 homer; 10 ephahs = 6 bushels; 48.4 gallons = 183 liters

Ephah – 10 omers; 1/10 homer = 3/5 bushel; 6 gallons = 22.7 liters

Homer – 10 ephahs; 1 cor = 6 bushels; 48.4 gallons = 183 liters

Koros – 10 bushels; 95 gallons – 360 liters

Omer – 1/10 ephah; 1/100 homer = 2 quarts = 1.9 liters

Saton – 1 seah = 7 quarts = 6.6 liters

Seah – 1/3 ephah; 1 saton = 7 quarts = 6.6 liters

Liquid Volume

Bath – 1 ephah = 6 gallons = 22.7 liters

Batos – 8 gallons = 30.3 liters

Hin – 1/6 bath; 12 logs = 1 gallon; 4 quarts = 3.8 liters

Log – 1/72 bath; 1/12 hin = 1/3 quart = 0.3 liters

Metretes – 10 gallons = 37.8 literes

Linear Measurements

1 cubit = 2 spans = 6 handbreadths = 24 fingerbreadths

Milion. Translated “mile” in Matt. 5:41. Greek transliteration of Roman measurement mille passuum, “a thousand paces.”

Reed/rod. Approximately 108 inches, or 274 centimeters. This is also a general term for a measuring device rather than a specific linear distance (Ezek. 40:3, 5; 42:16–19; Rev. 11:1; 21:15).

Sabbath day’s journey. Approximately ¾ mile, or 1.2 kilometers (Acts 1:12). About 2,000 cubits.

Stadion. Approximately 607 feet, or 185 meters. Equivalent to 100 orguiai. Used in the measurement of large distances (Matt. 14:24; Luke 24:13; John 6:19; 11:18; Rev. 14:20; 21:16).

Land Area

Seed. The size of a piece of land could also be measured on the basis of how much seed was required to plant that field (Lev. 27:16; 1 Kings 18:32).

Yoke. Fields and lands were measured using logical, available means. In biblical times, this meant the amount of land a pair of yoked animals could plow in one day (1 Sam. 14:14; Isa. 5:10).

Capacity

Cab. Approximately ½ gallon, or 1.9 liters. Equivalent to 1 omer. Mentioned only once in the Scriptures, during the siege of Samaria (2 Kings 6:25).

Choinix. Approximately ¼ gallon, or 0.9 liters. A Greek measurement, mentioned only once in Scripture (Rev. 6:6).

1 homer = 1 mina; 1 ephah = 5 shekels; 1 omer = 1 beka

Koros. Approximately 10 bushels (95 gallons, or 360 liters). A Greek measure of grain (Luke 16:7).

Saton. Approximately 7 quarts, or 6.6 liters. Equivalent to 1 seah. The measurement of flour in Jesus’ parable of the kingdom of heaven (Matt. 13:33; Luke 13:21).

Seah. Approximately 7 quarts, or 6.6 liters. Equivalent to 1⁄3 ephah, or 1 saton. Used to measure flour, grain, seed, and other various dry goods (e.g., 2 Kings 7:1; 1 Sam. 25:18).

Liquid Volume

Batos. Approximately 8 gallons, or 30.3 liters. A Greek transliteration of the Hebrew word bath (see above). A measure of oil (Luke 16:6).

Hin. Approximately 4 quarts (1 gallon, or 3.8 liters). Equivalent to 1⁄6 bath and 12 logs. Used in the measurement of water (Ezek. 4:11), oil (Ezek. 46:5), and wine (Num. 28:14).

Log. Approximately 1⁄3 quart, or 0.3 liter. Equivalent to 1⁄72 bath and 1⁄12 hin. Mentioned five times in Scripture, specifically used to measure oil (Lev. 14:10–24).

Metretes. Approximately 10 gallons, or 37.8 liters. Used in the measurement of water at the wedding feast (John 2:6).

Pilgrimage

A journey to a religious site. In biblical times, Jerusalem was a prominent destination of pilgrimage, as implied in the law of cultic centralization in Deut. 12:13–14. Several of the prophets envision a future age in which the nations travel to Jerusalem for instruction (e.g., Isa. 2; Mic. 4).

Jesus made several pilgrimages to Jerusalem in connection with major Jewish feasts. His parents took him to Jerusalem for the Passover, as was their custom (Luke 2:41–42). As an adult, Jesus continued to make this journey. The three journeys of Jesus to Jerusalem recorded in the Gospel of John are the chief evidence for the tradition that his ministry lasted three years (John 2:13; 5:1; 12:1). Jesus also traveled to Jerusalem for the Feast of Booths (John 7:10) and the Feast of Dedication (John 10:22).

Paul’s final journey to Jerusalem, which eventuated in his arrest, was for the purpose of attending the Jewish Feast of Pentecost there (Acts 20:16). This festival was also responsible for the presence of many foreigners in Jerusalem in the days of the early church (Acts 2:1).

In a broader sense, and especially in some older English translations, pilgrimage can refer to a period of residence outside one’s proper homeland (sojourning). This usage recalls the prominent biblical theme of sojourning, which pertains to the patriarchs (Gen. 47:9), Moses (Acts 7:29), the Israelites (Deut. 10:19), as well as several other biblical figures. In the NT, this aspect of the Israelite experience (see Heb. 11:13) is applied to Jesus (Matt. 8:20; Luke 9:58) and, in a figurative sense, to Christian communities (Phil. 3:20; 1 Pet. 2:11).

Pim

Weights

Beka. Approximately 1⁄5 ounce, or 5.6 grams. Equivalent to 10 gerahs or ½ the sanctuary shekel (Exod. 38:26). Used to measure metals and goods such as gold (Gen. 24:22).

Gerah. 1⁄50 ounce, or 0.56 grams. Equivalent to 1⁄10 beka, 1⁄20 shekel (Exod. 30:13; Lev. 27:25).

Litra. Approximately 12 ounces, or 340 grams. A Roman measure of weight. Used only twice in the NT (John 12:3; 19:39). The precursor to the modern British pound.

Pim. Approximately 1⁄3 ounce, or 9.3 grams. Equivalent to 2⁄3 shekel. Referenced only once in the Scriptures (1 Sam. 13:21).

Table 12. Biblical Weights and Measures and Their Modern Equivalents:

Weights

Beka – 10 geraahs; ½ shekel = 1/5 ounce = 5.6 grams

Gerah – 1/10 beka; 1/20 shekel = 1/50 ounce = 0.56 grams

Litra – 12 ounces = 340 grams

Mina – 50 shekels = 1 ¼ pounds = 0.56 kilograms

Pim – 2/3 shekel = 1/3 ounce = 9.3 grams

Shekel – 2 bekas; 20 gerahs = 2/5 ounce = 11 grams

Talent – 60 minas = 75 pounds = 34 kilograms

Linear measurements

Cubit – 6 handbreadths = 18 inches = 45.7 centimeters

Day’s journey = 20-25 miles = 32-40 kilometerse

Fingerbreadth – ¼ handbreadth = ¾ inch = 1.9 centimeterse

Handbreadth – 1/6 cubit = 3 inches = 7.6 centimeters

Milion – 1 mile = 1.6 kilometers

Orguia – 1/100 stadion = 5 feet 11 inches = 1.8 meters

Reed/rod – 108 inches = 274 centimeters

Sabbath day’s journey – 2,000 cubits = ¾ mile = 1.2 kilometers

Span – 3 handbreadths = 9 inches = 22.8 centimeters

Stadion – 100 orguiai = 607 feet = 185 meters

Capacity

Cab – 1 omer = ½ gallon = 1.9 liters

Choinix – ¼ gallon = 0.9 liters

Cor – 1 homer; 10 ephahs = 6 bushels; 48.4 gallons = 183 liters

Ephah – 10 omers; 1/10 homer = 3/5 bushel; 6 gallons = 22.7 liters

Homer – 10 ephahs; 1 cor = 6 bushels; 48.4 gallons = 183 liters

Koros – 10 bushels; 95 gallons – 360 liters

Omer – 1/10 ephah; 1/100 homer = 2 quarts = 1.9 liters

Saton – 1 seah = 7 quarts = 6.6 liters

Seah – 1/3 ephah; 1 saton = 7 quarts = 6.6 liters

Liquid Volume

Bath – 1 ephah = 6 gallons = 22.7 liters

Batos – 8 gallons = 30.3 liters

Hin – 1/6 bath; 12 logs = 1 gallon; 4 quarts = 3.8 liters

Log – 1/72 bath; 1/12 hin = 1/3 quart = 0.3 liters

Metretes – 10 gallons = 37.8 literes

Linear Measurements

1 cubit = 2 spans = 6 handbreadths = 24 fingerbreadths

Milion. Translated “mile” in Matt. 5:41. Greek transliteration of Roman measurement mille passuum, “a thousand paces.”

Reed/rod. Approximately 108 inches, or 274 centimeters. This is also a general term for a measuring device rather than a specific linear distance (Ezek. 40:3, 5; 42:16–19; Rev. 11:1; 21:15).

Sabbath day’s journey. Approximately ¾ mile, or 1.2 kilometers (Acts 1:12). About 2,000 cubits.

Stadion. Approximately 607 feet, or 185 meters. Equivalent to 100 orguiai. Used in the measurement of large distances (Matt. 14:24; Luke 24:13; John 6:19; 11:18; Rev. 14:20; 21:16).

Land Area

Seed. The size of a piece of land could also be measured on the basis of how much seed was required to plant that field (Lev. 27:16; 1 Kings 18:32).

Yoke. Fields and lands were measured using logical, available means. In biblical times, this meant the amount of land a pair of yoked animals could plow in one day (1 Sam. 14:14; Isa. 5:10).

Capacity

Cab. Approximately ½ gallon, or 1.9 liters. Equivalent to 1 omer. Mentioned only once in the Scriptures, during the siege of Samaria (2 Kings 6:25).

Choinix. Approximately ¼ gallon, or 0.9 liters. A Greek measurement, mentioned only once in Scripture (Rev. 6:6).

1 homer = 1 mina; 1 ephah = 5 shekels; 1 omer = 1 beka

Koros. Approximately 10 bushels (95 gallons, or 360 liters). A Greek measure of grain (Luke 16:7).

Saton. Approximately 7 quarts, or 6.6 liters. Equivalent to 1 seah. The measurement of flour in Jesus’ parable of the kingdom of heaven (Matt. 13:33; Luke 13:21).

Seah. Approximately 7 quarts, or 6.6 liters. Equivalent to 1⁄3 ephah, or 1 saton. Used to measure flour, grain, seed, and other various dry goods (e.g., 2 Kings 7:1; 1 Sam. 25:18).

Liquid Volume

Batos. Approximately 8 gallons, or 30.3 liters. A Greek transliteration of the Hebrew word bath (see above). A measure of oil (Luke 16:6).

Hin. Approximately 4 quarts (1 gallon, or 3.8 liters). Equivalent to 1⁄6 bath and 12 logs. Used in the measurement of water (Ezek. 4:11), oil (Ezek. 46:5), and wine (Num. 28:14).

Log. Approximately 1⁄3 quart, or 0.3 liter. Equivalent to 1⁄72 bath and 1⁄12 hin. Mentioned five times in Scripture, specifically used to measure oil (Lev. 14:10–24).

Metretes. Approximately 10 gallons, or 37.8 liters. Used in the measurement of water at the wedding feast (John 2:6).

Subordination

In the NT, “submission” (along with its derivatives and, often, “to be subject to”) appears only in Luke and the epistles, and it translates forms of four different Greek roots.

1. Dogmatizō appears once: “Why . . . do you submit to rules?” (Col. 2:20). It includes the aspect of obligation to something that has been decreed.

2. Hypeikō appears once: “Obey your leaders and submit to them” (Heb. 13:17 NASB, NRSV). Here, obedience is specifically distinguished from submission.

Talent

Weights

Beka. Approximately 1⁄5 ounce, or 5.6 grams. Equivalent to 10 gerahs or ½ the sanctuary shekel (Exod. 38:26). Used to measure metals and goods such as gold (Gen. 24:22).

Gerah. 1⁄50 ounce, or 0.56 grams. Equivalent to 1⁄10 beka, 1⁄20 shekel (Exod. 30:13; Lev. 27:25).

Litra. Approximately 12 ounces, or 340 grams. A Roman measure of weight. Used only twice in the NT (John 12:3; 19:39). The precursor to the modern British pound.

Pim. Approximately 1⁄3 ounce, or 9.3 grams. Equivalent to 2⁄3 shekel. Referenced only once in the Scriptures (1 Sam. 13:21).

Table 12. Biblical Weights and Measures and Their Modern Equivalents:

Weights

Beka – 10 geraahs; ½ shekel = 1/5 ounce = 5.6 grams

Gerah – 1/10 beka; 1/20 shekel = 1/50 ounce = 0.56 grams

Litra – 12 ounces = 340 grams

Mina – 50 shekels = 1 ¼ pounds = 0.56 kilograms

Pim – 2/3 shekel = 1/3 ounce = 9.3 grams

Shekel – 2 bekas; 20 gerahs = 2/5 ounce = 11 grams

Talent – 60 minas = 75 pounds = 34 kilograms

Linear measurements

Cubit – 6 handbreadths = 18 inches = 45.7 centimeters

Day’s journey = 20-25 miles = 32-40 kilometerse

Fingerbreadth – ¼ handbreadth = ¾ inch = 1.9 centimeterse

Handbreadth – 1/6 cubit = 3 inches = 7.6 centimeters

Milion – 1 mile = 1.6 kilometers

Orguia – 1/100 stadion = 5 feet 11 inches = 1.8 meters

Reed/rod – 108 inches = 274 centimeters

Sabbath day’s journey – 2,000 cubits = ¾ mile = 1.2 kilometers

Span – 3 handbreadths = 9 inches = 22.8 centimeters

Stadion – 100 orguiai = 607 feet = 185 meters

Capacity

Cab – 1 omer = ½ gallon = 1.9 liters

Choinix – ¼ gallon = 0.9 liters

Cor – 1 homer; 10 ephahs = 6 bushels; 48.4 gallons = 183 liters

Ephah – 10 omers; 1/10 homer = 3/5 bushel; 6 gallons = 22.7 liters

Homer – 10 ephahs; 1 cor = 6 bushels; 48.4 gallons = 183 liters

Koros – 10 bushels; 95 gallons – 360 liters

Omer – 1/10 ephah; 1/100 homer = 2 quarts = 1.9 liters

Saton – 1 seah = 7 quarts = 6.6 liters

Seah – 1/3 ephah; 1 saton = 7 quarts = 6.6 liters

Liquid Volume

Bath – 1 ephah = 6 gallons = 22.7 liters

Batos – 8 gallons = 30.3 liters

Hin – 1/6 bath; 12 logs = 1 gallon; 4 quarts = 3.8 liters

Log – 1/72 bath; 1/12 hin = 1/3 quart = 0.3 liters

Metretes – 10 gallons = 37.8 literes

Linear Measurements

1 cubit = 2 spans = 6 handbreadths = 24 fingerbreadths

Milion. Translated “mile” in Matt. 5:41. Greek transliteration of Roman measurement mille passuum, “a thousand paces.”

Reed/rod. Approximately 108 inches, or 274 centimeters. This is also a general term for a measuring device rather than a specific linear distance (Ezek. 40:3, 5; 42:16–19; Rev. 11:1; 21:15).

Sabbath day’s journey. Approximately ¾ mile, or 1.2 kilometers (Acts 1:12). About 2,000 cubits.

Stadion. Approximately 607 feet, or 185 meters. Equivalent to 100 orguiai. Used in the measurement of large distances (Matt. 14:24; Luke 24:13; John 6:19; 11:18; Rev. 14:20; 21:16).

Land Area

Seed. The size of a piece of land could also be measured on the basis of how much seed was required to plant that field (Lev. 27:16; 1 Kings 18:32).

Yoke. Fields and lands were measured using logical, available means. In biblical times, this meant the amount of land a pair of yoked animals could plow in one day (1 Sam. 14:14; Isa. 5:10).

Capacity

Cab. Approximately ½ gallon, or 1.9 liters. Equivalent to 1 omer. Mentioned only once in the Scriptures, during the siege of Samaria (2 Kings 6:25).

Choinix. Approximately ¼ gallon, or 0.9 liters. A Greek measurement, mentioned only once in Scripture (Rev. 6:6).

1 homer = 1 mina; 1 ephah = 5 shekels; 1 omer = 1 beka

Koros. Approximately 10 bushels (95 gallons, or 360 liters). A Greek measure of grain (Luke 16:7).

Saton. Approximately 7 quarts, or 6.6 liters. Equivalent to 1 seah. The measurement of flour in Jesus’ parable of the kingdom of heaven (Matt. 13:33; Luke 13:21).

Seah. Approximately 7 quarts, or 6.6 liters. Equivalent to 1⁄3 ephah, or 1 saton. Used to measure flour, grain, seed, and other various dry goods (e.g., 2 Kings 7:1; 1 Sam. 25:18).

Liquid Volume

Batos. Approximately 8 gallons, or 30.3 liters. A Greek transliteration of the Hebrew word bath (see above). A measure of oil (Luke 16:6).

Hin. Approximately 4 quarts (1 gallon, or 3.8 liters). Equivalent to 1⁄6 bath and 12 logs. Used in the measurement of water (Ezek. 4:11), oil (Ezek. 46:5), and wine (Num. 28:14).

Log. Approximately 1⁄3 quart, or 0.3 liter. Equivalent to 1⁄72 bath and 1⁄12 hin. Mentioned five times in Scripture, specifically used to measure oil (Lev. 14:10–24).

Metretes. Approximately 10 gallons, or 37.8 liters. Used in the measurement of water at the wedding feast (John 2:6).

Teaching

Old Testament

Settings for education. There were three primary arenas of education in OT times: home, school, and temple.

Types of education. In OT times four types of education can be discerned: moral and religious, academic, vocational, and military.

Moral and religious education. The Bible stresses the importance of moral and religious education above all other forms (Exod. 10:2; 12:26; 13:8; Deut. 4:9; 6:7, 20–21; 32:7, 46).

New Testament

Virgin Birth

The traditional designation “virgin birth” refers to the supernatural conception of Jesus Christ by the Holy Spirit, apart from sexual relations. Technically, one should speak of a “virginal conception,” since Jesus was virginally conceived but was born normally. The virgin “birth” is considered by some theologians to be the means by which the two natures of Jesus Christ are preserved: his humanity stems from the fact that he was born of the virgin Mary, while his deity proceeds from the reality that God was his father and he was conceived by the Holy Spirit. The later Apostles’ Creed formulates the matter this way: Jesus Christ “was conceived by the Holy Spirit and born of the Virgin Mary.” Here, three aspects of the virgin birth are discussed: (1) the virgin birth and Isa. 7:14; (2) the virgin birth in the NT; (3) the historicity of the virgin birth.

Isaiah 7:14. Isaiah 7:14 reads, “The virgin shall conceive and bear a son, and shall call his name Immanuel” (ESV). Two key issues are involved in Isaiah’s prophecy. First, should the Hebrew word ’almah be translated as “virgin” or as “young woman”? While the Hebrew term does not necessarily mean a virgin, but only a young woman of marriageable age, the Greek term parthenos used in the LXX of Isa. 7:14 and quoted in Matt. 1:23 has stronger connotations of virginity. Second, when was Isa. 7:14 fulfilled? Most likely the OT text was partially fulfilled in Isaiah’s day (with reference to King Ahaz’s unnamed son or to Isaiah’s son Maher-Shalal-Hash-Baz [Isa. 8:1]) but found its ultimate fulfillment in Jesus, as Matt. 1:23 points out.

New Testament. The infancy narratives recorded in Matt. 1–2 and in Luke 1–2 provide the story line for Jesus’ virginal conception: (1) Mary was a virgin engaged to Joseph (Matt. 1:18; Luke 1:27, 34; 2:5); (2) she was found to be pregnant while still engaged to Joseph, a conception produced by the Holy Spirit (Matt. 1:18, 20; Luke 1:35; cf. Matt. 1:18–25; Luke 1:34); (3) only after Jesus was born did Mary and Joseph have sexual relations (Matt. 1:24–25). Even though there is nothing in these narratives like the hypostatic union formulated in the later church creeds, it is clear that Matthew and Luke in some way associate Jesus’ deity and humanity with the virginal conception. Other NT texts are considered by some as possible references to the virgin birth. John 1:14 states that “the Word became flesh,” which certainly highlights Jesus’ two natures—deity and humanity—but does not thereby explicitly mention the virgin birth. Paul does something similar in Rom. 1:3 (“[God’s] Son, who as to his earthly life was a descendant of David”), Gal. 4:4 (“God sent his Son, born of a woman”), and Phil. 2:6–11 (Jesus existed in the form of God but took on human likeness). Beyond these passages, there is little else regarding the virgin birth stated or alluded to in the NT.

Historicity. Two important considerations indicate that the virgin birth of Jesus was a historical event and not a mythic legend. First, the simplicity of the descriptions of the birth narratives in Matthew and Luke, when compared with the fantastic details found in contemporary accounts of Greco-Roman and Jewish supernatural births, bespeak the authenticity of the NT documents. For example, one can cite the stories of the supernatural birth of Alexander the Great in Greek sources and of Noah in extrabiblical Jewish sources. In addition, secondary details such as the mention of Anna’s father, Phanuel (Luke 2:36), add nothing significant to the account and thus appear to be matter-of-fact reporting by an eyewitness. Second, the commonalities between Matthew and Luke regarding the virgin birth of Jesus attest to its historicity.

In conclusion, while the NT does not contain extensive information concerning the virgin birth of Jesus, there is sufficient evidence to support its historicity.

Weights and Measures

Weights

Beka. Approximately 1⁄5 ounce, or 5.6 grams. Equivalent to 10 gerahs or ½ the sanctuary shekel (Exod. 38:26). Used to measure metals and goods such as gold (Gen. 24:22).

Gerah. 1⁄50 ounce, or 0.56 grams. Equivalent to 1⁄10 beka, 1⁄20 shekel (Exod. 30:13; Lev. 27:25).

Litra. Approximately 12 ounces, or 340 grams. A Roman measure of weight. Used only twice in the NT (John 12:3; 19:39). The precursor to the modern British pound.

Pim. Approximately 1⁄3 ounce, or 9.3 grams. Equivalent to 2⁄3 shekel. Referenced only once in the Scriptures (1 Sam. 13:21).

Table 12. Biblical Weights and Measures and Their Modern Equivalents:

Weights

Beka – 10 geraahs; ½ shekel = 1/5 ounce = 5.6 grams

Gerah – 1/10 beka; 1/20 shekel = 1/50 ounce = 0.56 grams

Litra – 12 ounces = 340 grams

Mina – 50 shekels = 1 ¼ pounds = 0.56 kilograms

Pim – 2/3 shekel = 1/3 ounce = 9.3 grams

Shekel – 2 bekas; 20 gerahs = 2/5 ounce = 11 grams

Talent – 60 minas = 75 pounds = 34 kilograms

Linear measurements

Cubit – 6 handbreadths = 18 inches = 45.7 centimeters

Day’s journey = 20-25 miles = 32-40 kilometerse

Fingerbreadth – ¼ handbreadth = ¾ inch = 1.9 centimeterse

Handbreadth – 1/6 cubit = 3 inches = 7.6 centimeters

Milion – 1 mile = 1.6 kilometers

Orguia – 1/100 stadion = 5 feet 11 inches = 1.8 meters

Reed/rod – 108 inches = 274 centimeters

Sabbath day’s journey – 2,000 cubits = ¾ mile = 1.2 kilometers

Span – 3 handbreadths = 9 inches = 22.8 centimeters

Stadion – 100 orguiai = 607 feet = 185 meters

Capacity

Cab – 1 omer = ½ gallon = 1.9 liters

Choinix – ¼ gallon = 0.9 liters

Cor – 1 homer; 10 ephahs = 6 bushels; 48.4 gallons = 183 liters

Ephah – 10 omers; 1/10 homer = 3/5 bushel; 6 gallons = 22.7 liters

Homer – 10 ephahs; 1 cor = 6 bushels; 48.4 gallons = 183 liters

Koros – 10 bushels; 95 gallons – 360 liters

Omer – 1/10 ephah; 1/100 homer = 2 quarts = 1.9 liters

Saton – 1 seah = 7 quarts = 6.6 liters

Seah – 1/3 ephah; 1 saton = 7 quarts = 6.6 liters

Liquid Volume

Bath – 1 ephah = 6 gallons = 22.7 liters

Batos – 8 gallons = 30.3 liters

Hin – 1/6 bath; 12 logs = 1 gallon; 4 quarts = 3.8 liters

Log – 1/72 bath; 1/12 hin = 1/3 quart = 0.3 liters

Metretes – 10 gallons = 37.8 literes

Linear Measurements

1 cubit = 2 spans = 6 handbreadths = 24 fingerbreadths

Milion. Translated “mile” in Matt. 5:41. Greek transliteration of Roman measurement mille passuum, “a thousand paces.”

Reed/rod. Approximately 108 inches, or 274 centimeters. This is also a general term for a measuring device rather than a specific linear distance (Ezek. 40:3, 5; 42:16–19; Rev. 11:1; 21:15).

Sabbath day’s journey. Approximately ¾ mile, or 1.2 kilometers (Acts 1:12). About 2,000 cubits.

Stadion. Approximately 607 feet, or 185 meters. Equivalent to 100 orguiai. Used in the measurement of large distances (Matt. 14:24; Luke 24:13; John 6:19; 11:18; Rev. 14:20; 21:16).

Land Area

Seed. The size of a piece of land could also be measured on the basis of how much seed was required to plant that field (Lev. 27:16; 1 Kings 18:32).

Yoke. Fields and lands were measured using logical, available means. In biblical times, this meant the amount of land a pair of yoked animals could plow in one day (1 Sam. 14:14; Isa. 5:10).

Capacity

Cab. Approximately ½ gallon, or 1.9 liters. Equivalent to 1 omer. Mentioned only once in the Scriptures, during the siege of Samaria (2 Kings 6:25).

Choinix. Approximately ¼ gallon, or 0.9 liters. A Greek measurement, mentioned only once in Scripture (Rev. 6:6).

1 homer = 1 mina; 1 ephah = 5 shekels; 1 omer = 1 beka

Koros. Approximately 10 bushels (95 gallons, or 360 liters). A Greek measure of grain (Luke 16:7).

Saton. Approximately 7 quarts, or 6.6 liters. Equivalent to 1 seah. The measurement of flour in Jesus’ parable of the kingdom of heaven (Matt. 13:33; Luke 13:21).

Seah. Approximately 7 quarts, or 6.6 liters. Equivalent to 1⁄3 ephah, or 1 saton. Used to measure flour, grain, seed, and other various dry goods (e.g., 2 Kings 7:1; 1 Sam. 25:18).

Liquid Volume

Batos. Approximately 8 gallons, or 30.3 liters. A Greek transliteration of the Hebrew word bath (see above). A measure of oil (Luke 16:6).

Hin. Approximately 4 quarts (1 gallon, or 3.8 liters). Equivalent to 1⁄6 bath and 12 logs. Used in the measurement of water (Ezek. 4:11), oil (Ezek. 46:5), and wine (Num. 28:14).

Log. Approximately 1⁄3 quart, or 0.3 liter. Equivalent to 1⁄72 bath and 1⁄12 hin. Mentioned five times in Scripture, specifically used to measure oil (Lev. 14:10–24).

Metretes. Approximately 10 gallons, or 37.8 liters. Used in the measurement of water at the wedding feast (John 2:6).

Showing 1 to 50 of815 results

1. When Our Children Teach Us - Sermon Opener

Illustration

James W. Moore

Some years ago, the Journal of the American Medical Association published an article by Dr. Paul Ruskin on the “Stages of Aging.” In the article, Dr. Ruskin described a case study he had presented to his students when teaching a class in medical school. He described the case study patient under his care like this:

“The patient neither speaks nor comprehends the spoken word. Sometimes she babbles incoherently for hours on end. She is disoriented about person, place, and time. She does, however, respond to her name… I have worked with her for the past six months, but she still shows complete disregard for her physical appearance and makes no effort to assist her own care. She must be fed, bathed, and clothed by others.

“Because she has no teeth, her food must be pureed. Her shirt is usually soiled from almost incessant drooling. She does not walk. Her sleep pattern is erratic. Often she wakes in the middle of the night and her screaming awakens others. Most of the time she is friendly and happy, but several times a day she gets quite agitated without apparent cause. Then she wails until someone comes to comfort her.”

After presenting the class with this challenging case, Dr. Ruskin then asked his students if any of them would like to volunteer to take care of this person. No one volunteered. Then Dr. Ruskin said, “I’m surprised that none of you offered to help, because actually she is my favorite patient. I get immense pleasure from taking care of her and I am learning so much from her. She has taught me a depth of gratitude I never knew before. She has taught me the spirit of unwavering trust. And she has taught me the power of unconditional love.” Then Dr. Ruskin said, “Let me show you her picture.”

He pulled out the picture and passed it around. It was the photo of his six-month-old baby daughter.

Now, I like that story for several reasons. For one thing, it shows us the importance of perspective. And it shows us how essential it is to have all the facts before we make a decision. It reminds us too, that our children have so much to teach us if we will tune in and pay attention. But also, it reminds me of this dramatic scene in the Gospel of Luke where Jesus lingers behind as a 12-year-old boy and gets separated from His family for three days. Eventually they find Him in the Temple discussing theology with the rabbis.

Now, we can imagine that as Jesus was growing up, His parents taught Him many good lessons about life and faith… but imagine, too, the powerful lessons they must have learned from Him. Our children have so much to teach us. With that in mind, let’s think together for a few moments about the great lessons our children are teaching us. There are many of course. Let me mention three of them:

I. First, our children can teach us gratitude.
II. Second, they teach us love.
III. And third, children can teach us faith.

2. Sermon Opener - When Our Children Teach Us

Illustration

James W. Moore

Some years ago, the Journal of the American Medical Association published an article by Dr. Paul Ruskin on the "Stages of Aging." In the article, Dr. Ruskin described a case study he had presented to his students when teaching a class in medical school. He described the case study patient under his care like this:

"The patient neither speaks nor comprehends the spoken word. Sometimes she babbles incoherently for hours on end. She is disoriented about person, place, and time. She does, however, respond to her name… I have worked with her for the past six months, but she still shows complete disregard for her physical appearance and makes no effort to assist her own care. She must be fed, bathed, and clothed by others.

"Because she has no teeth, her food must be pureed. Her shirt is usually soiled from almost incessant drooling. She does not walk. Her sleep pattern is erratic. Often she wakes in the middle of the night and her screaming awakens others. Most of the time she is friendly and happy, but several times a day she gets quite agitated without apparent cause. Then she wails until someone comes to comfort her."

After presenting the class with this challenging case, Dr. Ruskin then asked his students if any of them would like to volunteer to take care of this person. No one volunteered. Then Dr. Ruskin said, "I'm surprised that none of you offered to help, because actually she is my favorite patient. I get immense pleasure from taking care of her and I am learning so much from her. She has taught me a depth of gratitude I never knew before. She has taught me the spirit of unwavering trust. And she has taught me the power of unconditional love." Then Dr. Ruskin said, "Let me show you her picture." He pulled out the picture and passed it around. It was the photo of his six-month-old baby daughter.

Now, we can imagine that as Jesus was growing up, His parents taught Him many good lessons about life and faith… but imagine, too, the powerful lessons they must have learned from Him. Our children have so much to teach us. With that in mind, let's think together for a few moments about the great lessons our children are teaching us. There are many of course. Let me mention three of them:

1. First, our children can teach us gratitude.
2. Second, they teach us love.
3. And third, children can teach us faith.

3. Christ in the Form of Communion

Illustration

James W. Moore

It was a cold Christmas Eve a few years ago. Will Willimon, Dean of the Chapel at Duke University, was rushing his family to get in the car. They were running late for the communion service. "Where are the sermon notes? Where is the pulpit robe? Don't forget to turn off the lights. Everybody get in the car and be quiet!"

On the way to the church… rushing through the traffic, their 5-year-old- daughter, Harriet, got sick at her stomach and she up-chucked all over the car. "Great!" Will Willimon thought, "If people only knew what preachers go through." He wheeled into the church parking lot and jumped out of the car, leaving his wife, Patsy, to clean up the car and get the kids into the church… and he thought, "If people only knew what preachers' spouses go through."

His wife, Patsy, led a still unsteady and pale Harriet into the church. They sat on the back pew in the darkness… just in case Harriet got sick again. Their son, William, age seven, ran down to the front of the church to sit with his grandparents. Will Willimon threw on his robe, took a deep breath, and joined the choir for the processional. He made it through the first part of the service… and the sermon. Then came Holy Communion. Will Willimon's wife, Patsy, came down to the altar to receive the sacrament, but she left 5 year old Harriet on the back pew. Harriet was still so pale and so weak and so sick. But then something beautiful happened. Seven-year-old William got up and came back to the communion rail. "What on earth is he doing?" wondered his parents. "He's already received communion once. What is he up to?" They watched him race to the back of the church and scoot down the pew toward his sister. He opened his hands… revealing a small piece of bread. "Harriet," he said, "This is the body of Christ given for you." Without hesitation, little Harriet picked the bread out of her brother's hands and plopped it into her mouth and said, "Amen." And in that moment Holy Communion had never been more holy. Then 7-year-old William patted his 5-year-old sister Harriet on the head. He smiled. She smiled. And then he turned and ran back down to the front of the church to re-join his grandparents. (The Christian Ministry, July-August 1989, p. 47)

Think of that. Her 7-year-old brother William thought to include her. Either because she wasn't being included or he thought it might help her feel better he reached out to his sister with what really mattered—the body of Christ in the form of communion. There's a name for that… it's called LOVE! What a beautiful thing it is when our children rise to the occasion and teach us once again the power of love, the wonder of love, the miracle of love.

4. Our Children Can Teach Us

Illustration

James W. Moore

Some years ago in a midwestern town a little boy was born blind. His mother and father were heartsick, but they struggled with his blindness the best they could. Like all such parents, they prayed and hoped for some miracle. They wanted so much for their son to be able to see. Then one day when the little boy was 5 years old, the community doctor told them that he had heard about a surgeon at Massachusetts General Hospital who was specializing in a new surgical procedure that might just work for their son… that might just give their little boy his eyesight.

The parents became excited at the prospect, but when they investigated further and discovered the cost of the surgery and the travel and the hospital expense involved, they became deflated because they were not people of means at all. In fact, some would call them poor. But word got out in the community and their church rallied to help them. In a short period of time, the money was raised to send them to Boston for the surgery.

On the morning they were to leave for Boston, the little boy gathered his things together including his tattered little teddy bear. It had an ear chewed off, was missing an eye, and was bursting at the seams. His mother said, "Son, why don't you leave that old teddy bear at home? He's about worn out. Maybe we can buy you a new one in Boston or when we get back." But he said, "No, I need it."

So off to Boston they went. He held tightly to that teddy bear all the way. The surgeon sensed how important the teddy bear was to the little boy, so he allowed the boy to keep the bear with him throughout all the many examinations prior to surgery. On the morning of the surgery, the hospital staff brought in two surgical gowns – one for the little boy and a smaller version for the teddy bear – and off to the operating room they went… a little blind boy on a stretcher holding on dearly to his beloved teddy bear.

The surgery went well. The doctor felt good about what they were able to accomplish. "I think he will be able to see," said the surgeon, "but we won't know for sure until we remove the bandages in a few days."

Finally the day came for the doctor to remove the bandages. The nurses and interns stood with the parents as the surgeon slowly unwound the gauze from the boy's eyes. Miracle of miracles! The little boy could see! For the first time in his life… he saw his mother's face, he saw his dad and his doctor, he saw flowers and candy and balloons and the people who had cared for him. For the first time in his life, he saw his teddy bear. It was a joyous celebration!

When it came time for the boy to leave the hospital, his surgeon came into the room. The doctor had grown so attached to the little boy that he had to busy himself with those insignificant gestures that we… when we are trying to surmount a great wall of emotion. They said their good-byes with tears of joy all around… and then the doctor turned to leave. The little boy called him back.

"Doctor," the little boy said. "I want you to have this." He was holding out the teddy bear! The doctor tried to refuse, but the little boy insisted. "Doctor, I don't have any money. So I want to give you my teddy bear to pay you for helping me so see. I want you to have it. It's my way of saying, ‘Thanks.'" The doctor took the teddy bear and shook the little boy's hand and wished him well.

For a long time after that… on the 10th floor of the White Building of Massachusetts General Hospital, there was on display… a teddy bear, bursting at the seams with a chewed-off ear and one eye. And there was a sign under it written in the hand of that surgeon. It read: "This is the highest fee I have ever received for professional services rendered."

That little boy was so thrilled that he now could see. So, in response, he gave away his most prized possession. There's a name for that… it's called thanks-giving. Now of course, that kind of appreciation has to be learned, but when our children learn it and express it so beautifully, it touches us and teaches us… the beauty, the power, the importance, and the necessity of gratitude.

5. Significance Of Things Eternal

Illustration

Richard A. Wing

Parish ministers will tell you that people come to them speaking with regrets like these:

When I was young, my mother was going to read me a story, but she had to wax the bathroom floor and there wasn't time.

When I was young, my grandparents were going to come for Christmas, but they couldn't get someone to feed the dogs and my grandfather did not like the cold weather and besides they didn't have time.

When I was young, my father was going to listen to me read my essay on "What I Want To Be When I Grow Up," but there was Monday Night Football and there wasn't time.

When I was young, my father and I were going to go hiking in the Sierras, but at the last minute he had to fertilize the lawn and there wasn't time.

When I grew up and left home to be married, I was going to sit down with Mom and Dad and tell them I love them and would miss them, but my best man was honking the horn in front of my house so there wasn't time.

Into our hectic world, Jesus comes, and still invites us to exercise the spirit as well as the mind and the body. The best way we exercise the spirit is by giving attention to things of eternal significance, such as listening, loving, and learning from the least expected places.

6. Growing Up Fast

Illustration

Sid Burgess

Kids grow up awfully fast these days. It seems like one minute you are trying to encourage your child to go faster on his bicycle, to get up enough speed to stay balanced, and the next you are pleading with the same boy now at the wheel of a car, pleading with him to slow down and live. One minute you're urging a shy daughter to say hello to strangers, and the very next, you're trying to discourage her from responding to strangers on the Internet.

Jesus is growing up fast too. Here we are, less than a week from Christmas, from the baby lying in a manger. Now Jesus is already an adolescent wandering off on his own. Last week Jesus was "prophecy miraculously fulfilled." This week he is questioning the teachers of that very tradition.

The classical confessions of the church hold that Jesus is "fully human, fully God," and in today's familiar story from Luke, we can see both sides. Jesus, fully human, is growing up as all mortals must. In the process, Jesus has scared his parents half to death as all teen-agers do. Jesus is asking questions, as should we all, and he is listening to learn, as all we must. And in this story, we see the twelve-year old Jesus fully divine with everyone amazed at his understanding and his answers. We hear Jesus declaring his unique relationship with God the Father as only the Son can do.

7. On Turning Ten

Illustration

Billy Collins

The whole idea of it makes me feel
Like I 'm coming down with something,
Something worse than any stomach ache,
Or headaches I get from reading in bad light-
A kind of measles of the spirit,
A mumps of the psyche,
A disfiguring chicken pox of the soul.

You tell me it is too early to be looking back,
But that is because you have forgotten
The perfect simplicity of being one
And the beautiful complexity introduced by two.

But I can lie on my bed and remember every digit.
At four I was an Arabian wizard.
I could make myself invisible
By drinking a glass of milk a certain way.

At seven I was a soldier, at nine a prince.
But now I am mostly at the window
Watching the late afternoon light.

Back then it never fell so solemnly
Against the side of my tree house,
And my bicycle never leaned against the garage as it does today,
All the dark blue speed drained out of it.

This is the beginning of sadness, I say to myself,
As I walk through the universe in my sneakers.
It is time to say goodbye to my imaginary friends,
Time to turn the first big number.

It seems only yesterday I used to believe
There was nothing under my skin but light.
If you cut me I would shine.
But now when I fall upon the sidewalks of life, I skin my knees, I bleed.

8. Creation Is Not Finished Yet

Illustration

Gary L. Carver

Back in the early days of (the 20th) century, Albert Schweitzer shocked all of his academic contemporaries by resigning his professional post to enter medical school with the thought in mind of going to be a missionary in Africa . When asked why he was doing this, he replied, simply, that he had received so much from Western civilization that it was unthinkable he not give back into the stream that had so nourished him. Thus began one of the most influential careers of the twentieth century. As much as our children need a sense of acceptance, they also need this understanding of their reason for being here. According to the Bible, creation is not finished yet. We humans, who were not in on the ultimate beginning of things, have been given the privilege of participating with God in the completion of his great venture, and not to know that and recognize our identities as co-creators with God is to miss an important aspect of our human uniqueness.

9. Mary’s Faith

Illustration

Timothy W. Brock

In light of the highly unusual circumstances surrounding his conception, the birthing and rearing of Jesus of Nazareth was indeed a profound act of faith. A young woman and various members of her family were asked to demonstrate a remarkable level of faith in themselves, in the future of all humanity, and ultimately, in God when she became pregnant prior to her marriage. In faith, as this mother gazed at her child in the manger, her personal hopes and dreams for her son were tempered by her knowledge that this child would indeed redeem the past and communicate God's vision for the future. This child's character would develop in a faithful home. From his parents and other members of his family, this child would learn about his rich family and religious heritage. Eventually, this child would grow and mature to the point that he would ask deep questions, questions that cause religious leaders, and even his mother, to reflect on life and faith in fresh ways.

10. Christ in the Temple

Illustration

Charles H. Bayer

There is a famous oil painting called "Christ Teaching In The Temple." The painting gets it wrong. It comes from an era when religious people were still uneasy with the notion that Jesus was like the rest of us. In this picture he is standing in the midst of the elders looking very wise, obviously delivering a lecture. He is talking and pointing and they are listening. He had, no doubt, appeared to instruct them in the law, as if he knew what they didn't. But that's not what the text says. They found him, says Luke, "listening to (the teachers) and asking them questions." He was not the authority; he was the student. He was there to listen and learn. Now it is true that the religious leaders were impressed by how much he knew, and by how he answered their questions. But there is nothing in this text which indicates he was a precocious know it all.

11. Erma's New Year's Resolutions

Illustration

Erma Bombeck

The late Erma Bombeck made these New Year's resolutions:

1. I'm going to clean this dump just as soon as the kids grow up.
2. I will go to no doctor whose office plants have died.
3. I'm going to follow my husband's suggestion to put a little excitement into my life by living within our budget.
4. I'm going to apply for a hardship scholarship to Weight Watchers.
5. I will never loan my car to anyone I have given birth to.
6. And just like last year...I am going to remember that my children need love the most when they deserve it the least.

12. If Daddy Will Hold Me

Illustration

James W. Moore

A little girl had somehow received a bad cut in the soft flesh of her eyelid. The doctor knew that some stitches were needed, but he also knew that because of the location of the cut, he should not use an anesthetic. He talked with the little girl and he told her what he must do… and asked her if she thought she could stand the touch of the needle without jumping. She thought for a moment, and then said simply, "I think I can if Daddy will hold me while you do it." So the father took his little girl in his lap, steadied her head against his shoulder, and held her tightly in his arms. The surgeon then quickly did his work… and sewed up the cut in her eye-lid… and the little girl did not flinch. She just held on tight to her Father.

That's a parable for us in our spiritual lives and a graphic reminder that whatever we have to face, we can hold on tight to our Father… and He will see us through. There's a word for that… it's called TRUST or FAITH. It's surely what Jesus had in mind when he said, "Unless you become like a little child, you cannot enter the kingdom of God."

13. A Different View

Illustration

Brett Blair

It is entirely possible, and even more probable, that people see you in several different ways. Some may see you as a patient man while others may see you as hot headed. Only you really know the truth. Why do we tend not to not recognize the nature of other people? Perhaps, most of the time, it is a simple case of forgetting. Mary, Jesus' mother, was upset with her son for leaving the caravan and staying behind in Jerusalem. In a moment of anger she lost her head, and said to him, like any mother, "Wait till your father Joseph hears about this! To which Jesus replies, "Didn't you know I would be in MY Father's house."

You know the one about the Lone Ranger and Tonto - his Native American sidekick. They are riding through a Western ravine when suddenly they are ambushed. "Tonto, we're surrounded!" shouts the Lone Ranger. Tonto replies, "What mean WE, white man?"

It is a subtle shift between Mary's "Your father" and Jesus' "My Father." But, when the going gets tough Tonto ain't no white man and when it comes to Jesus' purpose in life, he's no carpenter's son.

14. The Martha and Erma Christmas

Illustration

Brett Blair

How many of you drive yourselves crazy every year trying to have a Martha Stewart's Christmas? You know who you are. And you know as hard as you try you're never able to achieve it. It always turns out to be an Erma Bombeck Christmas doesn't it?

I have a letter here that Martha Stewart sent to Erma Bombeck.

Hi Erma,

This perfectly delightful note is being sent on paper I made myself to tell you what I have been up to. Since it snowed last night, I got up early and made a sled with old barn wood and a glue gun. I hand painted it in gold leaf, got out my loom, and made a blanket in peaches and mauves. Then to make the sled complete, I made a white horse to pull it, from DNA molecules that I had just sitting around in my craft room.

By then, it was time to start making the place mats and napkins for my 20 breakfast guests. I'm serving the old standard Stewart twelve-course breakfast, but I'll let you in on a little secret: I didn't have time to make the tables and chairs this morning, so I used the ones I had on hand.

Before I moved the table into the dining room, I decided to add just a touch of the holidays. So I repainted the room in pinks and stenciled gold stars on the ceiling. Then, while the homemade bread was rising, I took antique candle molds and made the dishes (exactly the same shade of pink) to use for breakfast. These were made from Hungarian clay, which you can get at almost any Hungarian craft store.

Well, I must run. I need to finish the buttonholes on the dress I'm wearing for breakfast. I'll get out the sled and drive this note to the post office as soon as the glue dries on the envelope I'll be making. Hope my breakfast guests don't stay too long, I have 40,000 cranberries to string with bay leaves before my speaking engagement at noon.

Love, Martha Stewart

P.S. When I made the ribbon for this typewriter, I used 1/8-inch gold gauze. I soaked the gauze in a mixture of white grapes and blackberries which I grew, picked, and crushed last week just for fun.

Here is Erma Bombeck's reply: Dear Martha, I'm writing this on the back of an old shopping list, pay no attention to the coffee and jelly stains. I'm 20 minutes late getting my daughter up for school, packing a lunch with one hand, and holding the phone with the other. I'm on hold with the dog pound, seems old Ruff needs bailing out again. Burnt my arm on the curling iron when I was trying to make those cute curly fries, HOW do they do that? Still can't find the scissors to cut out some snowflakes, tried using an old disposable razor...trashed the tablecloth. Tried that cranberry thing, frozen cranberries mashed up after I defrosted them in the microwave. Oh, and don't use Fruity Pebbles as a substitute in that Rice Krispie snowball recipe, unless you happen to like a disgusting shade that resembles puke! The smoke alarm is going off, talk to ya' later.

Love, Erma

Who here is not guilty of trying to have a Martha Stewart Christmas? None of us. "Chestnuts roasting on an open fire," who of us has ever roasted Chestnuts on an open fire? "Dashing through the snow, on a one horse opensleigh." I was 27 years old before I understood they were singing "One horse open sleigh." Up till then I had mumbled those words. We don't have sleighs in Memphis. Last sleigh I owned I was 10 years old. I remember using it once and it came to a grinding halt every ten feet due to the exposure of asphalt.

So much of what we do during this season, if you read the scriptures with more than a cursory glance, is strikingly foreign to that first Christmas.

15. Chipmunks Aren’t All Alike

Illustration

Brett Blair

Once upon a time, far, far away there lived an old chipmunk. He was a master gardener, and many chipmunks came to work with him and then went off to start gardens of their own. He believed everyone would want to be a gardener, but, alas neither his daughter nor his son showed the slightest interest.

It would seem impossible to work this out because the more the old chipmunk boosted gardening, the more the little chipmunks resisted. The daughter chipmunk said that one of her friends who had graduated in gardening was now catching beetles for minimum wage and another was digging tunnels for rabbits, which was exactly what he did before he learned gardening. The son chipmunk said nothing at all and just went off to gather wild berries, which he ate or gave away.

Then one day the old chipmunk's wife gave him some seedlings to plant. The old chipmunk was amused and later irritated because they grew so slowly. Sometimes he would pull on them so that they would get the idea, although he always taught his gardening students not to do that.

One morning his wife called him over to inspect the new plants more closely, and he saw that indeed each was delicately formed and quite lovely except for the bruised places where he had pulled on them. "They are not like I thought they would be," he said to his wife. "I guess they decided to be themselves." His wife answered, "Chipmunks aren't all alike either," she added. (Abe's Fable, from The Illuminated Life, by Ab Arkoff)

We have a tendency to hold our children back, to make them in our image, to set expectations for them that are not in sync with who they are. But quickly Jesus' life is being changed. Forged by this identity of who he is the Son of God not the son of Mary and Joseph. It's hard to let go as a parent.

16. The Legacy of Determination

Illustration

King Duncan

A pastor looked over the assembled members for his Thursday afternoon confirmation class. Only one teenager was there for the class that should have been filled with fifteen youths. Only one young girl was there to benefit from the pastor's knowledge and preparation. Only she had prepared her assignment from the week before. The lone member of the class was a thirteen-year-old girl. Her mother had left her job as a waitress in order to pick her daughter up at school and have her at the class on time. Her mother had told the pastor at the beginning of the series of confirmation classes, "I did not have the benefit of a church when I was growing up. I am determined that things will go better for my daughter than they went for me." Her mother was definitely determined.

Determination was her middle name. She would move any mountain in order to ensure that her daughter participated in all church activities. At first the pastor considered canceling the class. After all, only one student was present. But the determination and dedication of the mother and her daughter moved him. He went ahead with the class. After all, the mother's dedication ought to be rewarded with at least this much response from the church. Ten years later, when the pastor returned to that church, a beautiful young woman came up and introduced herself to him. She was a new teacher, specializing in children with learning disabilities. She was also an officer in the church, a leader of the young adults' group. Then the pastor remembered: She was the lone little girl in the confirmation class that Thursday afternoon ten years ago. She was the fruit of her mother's determination that her daughter would receive a blessing from the church.

17. Kids Can Drive You Nuts…

Illustration

King Duncan

Oh, I know, kids can drive you nuts sometimes. A kindergarten teacher was helping one of her students put his boots on. He asked for help and she could see why. With her pulling and him pushing, the boots still didn't want to go on. By the time the second boot was on, she had worked up a sweat. She almost whimpered when the little boy said, "Teacher, they're on the wrong feet." She looked and, sure enough, they were. It wasn't any easier pulling the boots off than it was putting them on. She managed to keep her cool as together they worked to get the boots back on, this time on the right feet. He then announced, "These aren't my boots." She bit her tongue rather than get right in his face and scream, "Why didn't you say so?" like she wanted to. Once again she struggled to help him pull the ill-fitting boots off. He then said, "They're my brother's boots. My Mom made me wear them." She didn't know if she should laugh or cry. She mustered up the grace to wrestle the boots on his feet again. She said, "Now, where are your mittens?" He said, "I stuffed them in my boots . . ."

18. Joyous All the Time

Illustration

King Duncan

We can learn from our children sometimes. The wife of an Adventist minister was writing about their family life. She said that their family lives in apartments most of the year, because they move from city to city holding evangelistic meetings.

One evening, after a meeting, she and her daughter took all of the dirty clothes out of their temporary apartment home to a Laundromat. They closed the door on a naked apartment: the beds were stripped, the towels were taken down, their clothes supply was exhausted. Everything went in the triple-load washer at the Perky Clean Laundromat. This wife and mother didn't feel very perky at 11:00 p.m., but she knew the job had to be done. Suddenly the washing machine stopped. The attendant called the manager. When he arrived, he said she'd have to come back in the morning. They were sending her home with no sheets to sleep on, no towels to dry on, and no clean clothes to put on! She confesses that she was steamed. Until Beth, her daughter, exclaimed, "Oh, Mom, being a minister's family is so exciting! Isn't this fun!" As her daughter giggled with spontaneous glee, she saw she really meant it. And this exhausted mother began to laugh with her. There wasn't anything else to do. Except, of course, to thank God for her wonderful daughter, who used her influence to bless her Mom at nearly midnight in the Perky Clean Laundromat.

There are some lessons we can learn from our children. That's why on one occasion, when Jesus wanted to make a point to his disciples, he put a little child in the midst of them. Children learn from their parents, but there are lessons parents can learn from their children.

19. The Spilled Milk Experiment

Illustration

King Duncan

There's an urban legend about a famous research scientist who had made several very important medical breakthroughs. A newspaper reporter interviewed this scientist and asked why, in his opinion, he was so much more creative than the average person.

This scientist answered that he believed it was because of an experience he had with his mother when he was about two years old. He had been trying to get a bottle of milk out of the refrigerator when he lost his grip on it, spilling its contents all over the kitchen floor. It created a veritable sea of milk!

When his mother came into the kitchen, instead of yelling at him, giving him a lecture or punishing him, she said, "Robert, what a great and wonderful mess you have made! I have rarely seen such a huge puddle of milk. Well, the damage has been done. Would you like to play in the milk for a few minutes before we clean it up?"

Robert thought that was a great idea. After a few minutes, his mother said, "You know, Robert, when you make a mess like this, eventually you have to clean it up. So, how would you like to do that? Would you rather use a sponge, a towel, or a mop?" He chose the sponge, and together they cleaned up the mess. His mother then said, "You know, what we have here is a failed experiment in how to effectively carry a big milk bottle with two little hands. Let's go out to the back yard and fill the bottle up with water. Then we'll see if you can figure out a way to carry it without dropping it." The little boy learned that if he grasped the bottle at the top with both hands, he could carry it without dropping it. It was a wonderful lesson!

This renowned scientist then remarked that at that moment he knew he didn't need to be afraid of making mistakes. Instead, he learned that mistakes were just opportunities for learning something new, which is, after all, what scientific experiments are all about. Even if the experiment doesn't work, we usually learn something valuable from it.

Note: We were unable to find any scientist's name associated with this story, so we have marked it an Urban Legend.

20. Scarred Hands

Illustration

Editor James S. Hewett

A small boy lived with his grandmother. One night their house caught fire. The grandmother, trying to rescue the little boy asleep upstairs, perished in the smoke and flames. A crowd gathered around the burning house. The boy's cries for help were heard above the crackling of the blaze. No one seemed to know what to do, for the front of the house was a mass of flames.

Suddenly a stranger rushed from the crowd and circled to the back where he spotted an iron pipe that reached an upstairs window. He disappeared for a minute, then reappeared with the boy in his arms. Amid the cheers of the crowd, he climbed down the hot pipe as the boy hung around his neck.

Weeks later a public hearing was held in the town hall to determine in whose custody the boy would be placed. Each person wanting the boy was allowed to speak briefly. The first man said, "I have a big farm. Everybody needs the out-of-doors." The second man told of the advantages he could provide. "I'm a teacher. I have a large library. He would get a good education." Others spoke. Finally, the richest man in the community said, "I'm wealthy. I could give the boy everything mentioned tonight: farm, education, and more, including money and travel. I'd like him in my home."

The chairman asked, "Anyone else like to say a word?" From the backseat rose a stranger who had slipped in unnoticed. As he walked toward the front, deep suffering showed on his face. Reaching the front of the room, he stood directly in front of the little boy. Slowly the stranger removed his hands from his pockets. A gasp went up from the crowd. The little boy, whose eyes had been focused on the floor until now, looked up. The man's hands were terribly scarred. Suddenly the boy emitted a cry of recognition. Here was the man who had saved his life. His hands were scarred from climbing up and down the hot pipe. With a leap the boy threw himself around the stranger's neck and held on for life. The farmer rose and left. The teacher, too. Then the rich man. Everyone departed, leaving the boy and his rescuer who had won him without a word. Those marred hands spoke more effectively than any words.

SHORT VERSION

The story has been told of a boy who was living with his grandmother when their house caught fire. The grandmother, trying to get upstairs to rescue the boy, died in the flames. The boy’s cries for help were finally answered by a man who climbed an iron drain pipe and came down with the boy hanging tightly to his neck.

Several weeks later, a public hearing was held to determine who would receive custody of the child. A farmer, a teacher, and the town’s wealthiest citizen all gave the reasons they felt they should be chosen to give the boy a home. As they talked, the lad’s eyes remained focused on the floor.

Then a stranger walked to the front and slowly took his hands from his pockets, revealing scars on them. As the crowd gasped, the boy cried out in recognition. This was the man who had saved his life and whose hands had been burned when he climbed the hot pipe. With a leap the boy threw his arms around the man’s neck and held on for dear life. The other men silently walked away, leaving the boy and his rescuer alone. Those marred hands had settled the issue.

21. The Gratitude Attitude

Illustration

Billy D. Strayhorn

Rev. John R. Ramsey tells how in one church a certain person provided him with a rose boutonniere for the lapel of his suit every Sunday. At first he really appreciated it but then it sort of became routine. Then one Sunday it became very special.

As he was leaving the Sunday Service a young boy walked up to him and said, "Sir, what are you going to do with your flower?" At first the preacher didn't know what the boy was talking about. When it sank in, he pointed to the rose on his lapel and asked the boy, "Do you mean this?"

The boy said, "Yes, sir. If you're just going to throw it away, I would like it."

The preacher smiled and told him he could have the flower and then casually asked what he was going to do with it. The boy, who was probably no more than 10 years old, looked up at the preacher and said, "Sir, I'm going to give it to my granny. My mother and father divorced last year. I was living with my mother, but she married again, and wanted me to live with my father. I lived with him for a while, but he said I couldn't stay, so he sent me to live with my grandmother. She is so good to me. She cooks for me and takes care of me. She has been so good to me that I wanted to give her that pretty flower for loving me."

When the little boy finished, the preacher could hardly speak. His eyes filled with tears and he knew he had been touched by God. He reached up and unpinned the rose. With the flower in his hand, he looked at the boy and said, "Son, that is the nicest thing that I've ever heard but you can't have this flower because it's not enough. If you'll look in front of the pulpit, you'll see a big bouquet of flowers. Different families buy them for the Church each week. Please take those flowers to your granny because she deserves the very best."

Then the boy made one last statement which Rev. Ramsey said he will always treasure. The boy said, "What a wonderful day! I asked for one flower but got a beautiful bunch of flowers."

That's the thankful spirit. That's the gratitude attitude. And it's that attitude that should guide our giving and our lives. Like that boy's granny, God has blessed us so much. God has been so good to us that giving shouldn't even be a question. It should just flow from us naturally.

22. Self-Encouragement

Illustration

Editor James S. Hewett

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

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

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

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

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

23. Father at the Game

Illustration

Editor James S. Hewett

Some years ago, Columbia University had a great football coach by the name of Lou Little. One day Lou had a boy try out for the varsity team who wasn't really very good. But Lou noticed that there was something unique about him—while he wasn't nearly good enough to make the team, he had such irrepressible spirit and contagious enthusiasm that Lou thought, this boy would be a great inspiration on the bench. He'll never be able to play, but I'll leave him on the team to encourage the others.

As the season went on, Lou began to develop a tremendous admiration and love for this boy. One of the things that especially impressed him was the manner with which the boy obviously cared for his father. Whenever the father would come for a visit to the campus the boy and his father would always be seen walking together, arm in arm, an obvious indication of an exceptional bond of love between them. They could always be seen on Sunday going to and from the university chapel. It was obvious that theirs was a deep and mutually shared Christian faith. Then, one day, a telephone call came to Coach Little. He was informed that the boy's father had just died—would he be the one to tell the boy? With a heavy heart Lou informed the boy of his father's death, and he immediately left to go home for the funeral.

A few days later the boy returned to the campus, only two days before the biggest game of the season. Lou went to him and said, "Is there anything I can do for you? Anything at all?" And to the coach's astonishment the boy said, "Let me start the game on Saturday!" Lou was taken aback. He thought, I can't let him start, he's not good enough. But he remembered his promise to help and said, “All right, you can start the game,” but he thought to himself, I'll leave him in for a few plays and then take him out. The day of the big game arrived. To everyone's surprise the coach started this boy who had never played in a game all season. But imagine even the coach's surprise when, on the very first play from scrimmage, that boy was the one who single-handedly made a tackle that threw the opposing team for a loss. The boy went on to play inspired football play after play. In fact, he played so exceptionally that Lou left him in for the entire game; the boy led his team to victory and he was voted the outstanding player of the game.

When the game was finally over Lou approached the boy and said, "Son, what got into you today?" And the boy replied, "You remember when my father would visit me here at school and we would spend a lot of time together walking arm in arm around the campus? My father and I shared a secret that nobody around here knew anything about. You see, my father was blind—and today was the first time he ever saw me play!"

It is because of resurrection vision that we are able to "play above our heads" in the game of life and "see" the purposes and power and love of God.

24. What about the Truth?

Illustration

James Merritt

I'm reminded of a dialogue that took place in a class one day when the teacher came in and welcomed the students and said, "Now I want to lay down some ground rules. First, since no one has the truth, you should be open-minded to the opinions of your fellow students." Well, at that point a young lady raised her hand. The teacher said, "Elizabeth, do you have a question?"

Elizabeth said, "Yes, I do. If nobody has the truth, isn't that a good reason for me not to listen to my fellow students? After all, if nobody has the truth why should I waste my time listening to other people and their opinions? What would be the point? Only if somebody has the truth does it make sense to be open-minded, don't you agree?"

The teacher said, "No, I don't. Are you claiming to know the truth? Isn't that a little bit arrogant and dogmatic?"

Elizabeth said, "Not at all. I think it is dogmatic and arrogant to assert that there is not one person on earth who knows the truth. After all, have you met every person in the world and quizzed them exhaustively? If not, then how do you know? In fact, I believe it's the absolute opposite of arrogance to say that I will alter my opinions to fit the truth whenever and wherever I find it. If I happen to think that I have a good reason to believe I know the truth, and would like to share it with you, why won't you listen to me? Why would you automatically discredit my opinion before it is even spoken? I thought we were supposed to listen to everybody's opinion?"

The teacher in a fit of frustration said, "Well, this is going to prove to be an interesting semester."

Elizabeth said, "Ain't that the truth."

25. Passing by the Children

Illustration

Thomas Peterson

A persistent judgment leveled against parents today is this: they gladly provide their children with every resource: Leaders, coaches, teachers, tutors, and youth workers. Certainly children should be happy and well-adjusted. They have everything money can buy. But they do not have the listening ear of Mom and Dad. "Too busy, later, not now, I'm working hard for your good." Recall the old saying:

For the want of a nail the shoe was lost;
for the want of a shoe the horse was lost;
for the want of a horse the rider was lost;
for the want of the rider the battle was lost.

It is still true. For want of a quiet, caring intimacy, a child's primary sense of self-worth is lost. And for want of security and self-worth, the child is lost. In most churches I've known, members find it quite easy to pass a youth by; they are more timid to engage a child than a stranger in conversation. Frequently, when youth are on committees, little sensitivity is expressed toward making them comfortable and enabling them to contribute.

26. Thinking Big

Illustration

Charles E. "Tremendous" Jones

It's tremendous to be learning that no matter how big you see things or how simple you keep them you'll never reach the ultimate. No man has ever seen things as big as they could have been or kept them as simple as they might be. Sometimes we do well in one area at the expense of the other — like the little boy on the corner with his flop-eared pup.

A salesman passed the corner each day, and after a week he began to pity the boy who was striving to sell his puppy. The salesman knew the boy didn't "See It Big." He stopped and said, "Son, do you really want to sell this dog?"

The boy replied, "I certainly do. "

"Well you're never going to sell him until you learn to See It Big. What I mean is, take this dog home, clean him up, doll him up, raise your price, make people think they're getting something big, and you'll sell him."

That noon the salesman came by and there was the boy with a puppy that was groomed, perfumed, and all dolled up. Alongside a big sign: TREEMENNDOUS Puppy For Sale—$5,000.

The salesman gulped and realized he had forgotten to tell the boy about Keeping It Simple. That evening he stopped by to tell the boy the other half of the formula, only to discover that the boy was gone, the puppy was gone and the sign lay there with "SOLD" written across it in big letters.

The salesman couldn't believe it. This kid couldn’t have sold the dog for $5,000. His curiosity got the best of him and he rang the boy's doorbell. The boy came to the door and the salesman blurted, "Son, you didn't really sell that dog for $5,000 now, did you?"

The boy replied, "Yes, sir, I did and I want to thank you for all your help."

The salesman said, "How in the world did you do it?"

The boy replied, "Oh, it was easy. I just took two $2,500 cats in exchange!"

27. Neighborly Prayer

Illustration

King Duncan

Some of you may be familiar with a story by journalist Tom Junod. It is a true story of a young man afflicted with cerebral palsy. Cerebral palsy did not affect this young man's mind, but it affected his motor skills and his ability to speak. The boy could only communicate through typing on his computer. In addition to his physical disabilities, the boy suffered emotional problems after some of his care givers callously abused him. Overwhelmed with self-hatred, the boy often hit himself. Using his computer, he wrote to his mother that he wished he could die.

There was one thing that seemed to bring the boy comfort: watching "Mr. Roger's Neighborhood." The kindly, mild-mannered Mr. Rogers emphasized that all people are valuable and worthy of love. His calming demeanor and accepting message touched the boy's heart and gave him hope.

One day a children's foundation set up a meeting between the boy and his hero, Mr. Rogers. Upon meeting Mr. Rogers, the boy became so nervous that he began hitting himself, and his mother had to take him to another room to calm him down. When he returned, Mr. Rogers carried on their conversation as if nothing had happened. And then Mr. Rogers ended the conversation by asking the boy a very special favor: would this boy pray for him? The boy was floored by this request. Would he pray for Mr. Rogers? He had always been the object of someone else's prayers. But from that day forward, the boy began praying for Fred Rogers, and he experienced a new sense of hope and self-esteem through this act of praying for a man he so admired.

When Tom Junod complimented Fred Rogers on this idea, Rogers reacted with surprise. He had been sincere in his request for the boy's prayers. As he said, "I didn't ask him for his prayers for HIM, I asked for me. I asked him because I think that anyone who has gone through challenges like that must be very close to God. I asked him because I wanted his intercession."

28. Didn't Know He Was Lost

Illustration

Robert Beringer

There are many who are bored, burned out, lonely and empty. Many people have tried to substitute the accumulation of things for good relationships, but no matter how much they get, something is still missing in life. Their pipe does not go down deep enough to draw living water, and they feel lost. There was a little boy who got separated from his parents in a large shopping center. The Security Department quickly located the child, and took him to an office while the frantic parents were paged over the public address. One of the security guards got a large ice cream cone for the boy, so when his parents arrived at the office, there was their little son happily eating his ice cream. Suddenly, as his parents embraced him, the child burst into tears. One of the security guards said, "Gosh, I guess he didn't know he was lost until he was found!"

Jesus once met a man named Zacchaeus who was like that. Zacchaeus was a Jew but he worked for the Romans as a tax collector, and he was about as popular as folks today who work for the IRS! In those days tax collectors gathered their funds with a little help from the Roman Army, and when Rome's needs were met, they could collect as much as their ingenuity permitted. Zacchaeus may have been small of stature, but he was a "big man" among the tax collectors. In fact, he was a "chief tax collector." He had a big home in Jericho, a very comfortable life, and although he had more enemies than friends, Zacchaeus outwardly appeared very successful.

29. Creating Something New out of Ashes

Illustration

Editor James S. Hewett

Some years ago Alexander Woolcott described a scene in a New York hospital where a grief-stricken mother sat in the hospital lounge in stunned silence, tears streaming down her cheeks. She had just lost her only child and she was gazing blindly into space while the head nurse talked to her, simply because it was the duty of the head nurse to talk in such circumstances.

"Did Mrs. Norris notice the shabby little boy sitting in the hall just next to her daughter's room?"

No, Mrs. Norris had not noticed him.

"There," continued the head nurse, "there is a case. That little boy's mother is a young French woman who was brought in a week ago by ambulance from their shabby one-room apartment to which they had gravitated when they came to this country scarcely three months ago. They had lost all their people in the old country and knew nobody here. The two had only each other. Every day that lad has come and sat there from sunup to sundown in the vain hope that she would awaken and speak to him. Now, he has no home at all!"

Mrs. Norris was listening now. So the nurse went on, "Fifteen minutes ago that little mother died, dropped off like a pebble in the boundless ocean, and now it is my duty to go out and tell that little fellow that, at the age of seven, he is all alone in the world." The head nurse paused, then turned plaintively to Mrs. Norris. "I don't suppose," she said hesitantly, "I don't suppose that you would go out and tell him for me?"

What happened in the next few moments is something that you remember forever. Mrs. Norris stood up, dried her tears, went out and put her arms around the lad and led that homeless child off to her childless home, and in the darkness they both knew they had become lights to each other!

30. Never Read Any of His Books

Illustration

James W. Moore

Let me tell you a true story that happened some time ago: A young boy's father died in a car wreck when he was twelve years old. He read it in the newspaper before anyone got word to him to tell him about it. When he saw that picture of the family car smashed-up on the front page of the newspaper… and read that his dad had died in that accident, he was thrust immediately and painfully into the shocked numbness of deep grief.

Strangely, one of his very first feelings were those of guilt. He had remembered how some months before at a family picnic he was showing off with a baseball. At one point he got careless and threw wildly; it hit his dad in the hand and broke his thumb. The young boy felt horrible. He said to himself, "What a terrible son I am! I have caused my dad great pain."

It seemed that was all he could remember after his fathers death—the pain he caused his dad. Finally, the young boy went to see his pastor and told him about the deep feelings of guilt and about breaking his dad's thumb.

The young boy… well, let me tell you in the boy's own words, he said: I'll never forget how my pastor handled that. He was so great. He came around the desk with tears in his eyes. He sat down across from me and said:

"Now, Jim," that was the boy's name, "you listen to me. If your dad could come back to life for five minutes and be right here with us… and if he knew you were worried about that, what would he say to you?"

"He would tell me to quit worrying about that," Jim said.

"Well, all right," the minister said, "then you quit worrying about that right now. Do you understand me?"

"Yes sir," he said… and he did.

That minister was saying: "You are forgiven. Accept the forgiveness… and make a new start with your life." The young boy did make a new start. And many years later, he served a 9,000 member church: St Luke' s in Houston. The young Boy? James W. Moore, the author of over 30 books on Christian living.

That's Easter. The Risen Lord comes back to life… and assures the disciples that they are forgiven.

· Peter had denied his Lord three times.
· Thomas had doubted.
· All the disciples had forsaken Him.

But, Christ came back, forgave them, resurrected them. He came back to share with them… He comes today, this morning, to share with you the joy, the encouragement and the forgiveness of Easter.

31. You'll Find Jesus There

Illustration

Dr. Barry Scott

“Tomorrow morning I’ll open up your heart” the surgeon said to the 8 year-old-boy. “You’ll find Jesus there,” the boy said. The surgeon continued, “I’ll open your heart and check the damage.” “You’ll find Jesus there,” the boy said. “When I see the damage, I will suture you back up and then think about the next step,” said the surgeon.

“You will find Jesus in my heart because my Sunday school teacher told me so. She said it says so in the Bible. Besides that, our Sunday school songs say He lives there,” said the boy.

The surgery took place the next day. After the surgery the surgeon began to make notes of what he found. In his mind there was no hope and no cure. The little boy would die within a matter of months. The thought began to get to the doctor and all of a sudden the doctor shouted to God, “Why did you do this to the boy? Why can’t he live a normal life?”

God spoke to the surgeon’s heart and said, “The boy is a part of my flock and will always be a part of my flock. When he is with me there will be no more suffering and pain. He will have comfort and peace. One day his parents as well as you will join him and my flock will continue to grow.”

The next day the surgeon went to the boy’s room and sat down with the parents beside the bed. In a moment or two, the boy opened his eyes and asked very quietly, “What did you find in my heart?”

With tears flowing down his cheeks, the surgeon said, “I found Jesus there.”

32. Best Advice

Illustration

Brett Blair

Fortune Magazine asked 19 accomplished people what was the best advice they ever got. Here are some of them: (Don't try to preach all 17 excerpts below. We suggest using 3 to 4 examples that mean the most to your community. Then skip down and use the conclusion to this illustration.)

Michael Bloomberg, the mayor of New York, got his from his days at Salomon Brothers: "Always ask for the order, and second, when the customer says yes, stop talking."

Mark Hurd, the CEO of Hewlett-Packard, got his years ago from his days under NCR CEO Chuck Exley who was listening to an executive's presentation. At the end Exley said to the presenter: "Good Story, but it's hard to look smart with bad numbers." Hurd said he has reflected on that over the years, and says, if you "deliver good numbers and you earn the right for people to listen to you."

Indra Nooyi, an India born woman and Chairman and CEO of PepsiCo, says her father was an absolutely wonderful man who taught her: always assume positive intent. Whatever anybody says or does assume positive intent. She went on to say, "you will be amazed how your whole approach to a person or problems becomes very different. If you assume negative intent your anger goes up and your response is random. Assume positive intent and you listen, you're non defensive, and you seek to understand.

Sam Palmisano, the chairman and CEO of IBM, was told this but he has observed it. The most effective leaders, CEO's and head of state, which he has observed, don't make themselves the center of attention. They are respectful and they listen. This makes people comfortable; they open up and speak up.

Eddie Lampert chairman and CEO of Sears Holdings, said that when he was 7, 8, 9, and 10 almost every weekend he and his dad would toss a football in the backyard. He would say, "Go out ten steps and turn to the right." The ball would reach me just as I turned. He asked his dad why he did this. He said, "If I waited for you to turn, you and the defensive player would have an equal chance to get the ball. Your opportunity is gone." His conclusion from those football days in his back yard? Anticipation is the key to investing and business generally.

In 1982 Gen. David Patraeus, then a captain with eight years military experience was weighing various options for his life. His boss Maj. Gen. Jack Galvin, said, "I think you ought to look for an out-of-your-intellectual-comfort-zone experience. He took that advice and went to staff college and then graduate school at Princeton getting his Ph.D. in international relations. There he learned that seriously bright people can think differently about issues and come to very different conclusions about world problems.

Thoams M. Murphy, former CEO of ABC, learned from his father, "Doing the wrong thing is not worth the loss of one night's good sleep."

Nelson Peltz, who along with his father bought Snapple in 1997, learned from his father a very simple lesson about business: "Get sales up, and keep expenses down."

Peter G Peterson, Chairman of the Blackstone group, learned from his professor Milton Friedman, at the University of Chicago, "Focus on those thing that you do better than others."

Joaana Shileds, the president of BEBO.com, says she always goes back to the things that her dad said, "Your career is long and the business world is small. Always act with integrity. Never take the last dollar off the table."

Elon Musj, founder and CEO of SACEX, learned from the very humorous book "The Hitchhiker's guide to the Galaxy," a very short piece of advice: "Don't Panic." You have to be wary of emotion clouding your decision-making process.

Tina Fey, the comedian from Saturday Night Live, learned from an Oprah Winfrey show, "Always be the only person who can sign your checks."

U. Mark Schneider, the CEO of Frensenius, was pushed by his father to become fluent in English. He told him, "No matter what you are going to do this will give you an edge. The English language is the operating system of the free world."

Tony Robbins, a performance coach, learned that the selection of your friends and advisors matter more than anything else. He got this advice from a personal-development speaker, who said, "Tony, think of it this way, If your worst enemy drops sugar in your coffee, what's the worst think that is going to happen to you? Nothing. But if your best friend drops strychnine in your coffee? You're dead. You have to stand guard at the door of your mind."

CONCLUSION: Perhaps a few of the Disciples would have said that this was the best advice they ever got from Jesus: When you construct your house build it on the rock. When the winds blow and rains come it will still be there after the storm. Those who build on the sand will find otherwise. Many of us can probably articulate the best advice we ever received. We either got it from our Father or Mother or from some teacher or boss. I wonder what Matthew would have said were I to ask him, "What was the best advice you ever got from Jesus?" Perhaps it was this story about the wise and foolish builders.

Being able to identify wise ideas is important; it's even more important to put those ideas into practice. This separates the fool from the philosopher, the simpleton from the sage. Jesus starts his parable with this very warning: Everyone who hears my words and puts them into practice is wise; those who hear and do not are fools. Hearing wisdom is one thing, putting it into practice is another.

But there is a third element here to the wisdom of Jesus' parable that might be easily over looked by careless reading. It is true that Jesus offers the disciples a wise word: Build on rock not sand. That's the obvious first point of the story. Secondarily, he reminds them to put this advice into practice. Now the third: There is the difference between Jesus and every leader, teacher, boss, or father you will ever encounter. Jesus draws a sharp contrast between him and the rest of the world in the phrase "my words." Those who hear MY WORDS and put them into practice. It begs the question: What do you think of THIS man? Will you listen to HIM? Will you practice HIS teachings? Will you live as HE directs?

Will you?

After all Jesus is not talking about building a house here or simply offering this well crafted image of rock and sand as a way to approach life. He is claiming that his Words, his teachings, make the difference between wisdom and folly.

33. No Charge For Love

Illustration

Johnny Dean

A farmer had some puppies he needed to sell.

He painted a sign advertising the 4 pups and set about nailing it to a post on the edge of his yard. As he was driving the last nail into the post, he felt a tug on his overalls. He looked down into the eyes of a little boy.

"Mister," he said, "I want to buy one of your puppies."

"Well," said the farmer, as he rubbed the sweat off the back of his neck, "These puppies come from fine parents and cost a good deal of money."

The boy dropped his head for a moment. Then reaching deep into his pocket, he pulled out a handful of change and held it up to the farmer.

"I've got thirty-nine cents. Is that enough to take a look?"

"Sure," said the farmer. And with that he let out a whistle. "Here, Dolly!" he called.

Out from the doghouse and down the ramp ran Dolly followed by four little balls of fur.

The little boy pressed his face against the chain link fence. His eyes danced with delight. As the dogs made their way to the fence, the little boy noticed something else stirring inside the doghouse.

Slowly another little ball appeared, this one noticeably smaller. Down the ramp it slid. Then in a somewhat awkward manner, the little pup began hobbling toward the others, doing its best to catch up...

"I want that one," the little boy said, pointing to the runt. The farmer knelt down at the boy's side and said,

"Son, you don't want that puppy. He will never be able to run and play with you like these other dogs would."

With that the little boy stepped back from the fence, reached down, and began rolling up one leg of his trousers.

In doing so he revealed a steel brace running down both sides of his leg attaching itself to a specially made shoe.

Looking back up at the farmer, he said, "You see sir, I don't run too well myself, and he will need someone who understands."

With tears in his eyes, the farmer reached down and picked up the little pup. Holding it carefully he handed it to the little boy.

"How much?" asked the little boy...

"No charge," answered the farmer, "There's no charge for love."

The world is full of people who need someone who understands.

34. Playpen Pleading

Illustration

King Duncan

Ray Steadman gives the following illustration: The grandfather entered the child’s bedroom. A wide grin brightened his kind, warm face. “Davy!” he said, spreading his arms for a hug.

“Grampa!” shrieked the delighted two-year-old from his playpen. “Grampa, hug!”

“Sure, I’ll give you a hug, Davy,” said the grandfather. And with that, the old man reached out to his grandson and scooped him up out of the playpen, snuggling the boy in his strong arms. After a big hug, the grandfather set the boy down outside the playpen, among his toys, and they began to play together.

Minutes later, the boy’s mother walked into the room. “Davy!” she said sternly. “You know I put you in the playpen because you’ve been naughty! You shouldn’t have told Grampa to take you out!”

Davy’s eyes puddled up, and he began to cry. The grandfather instantly felt terrible. He didn’t know that his grandson had been given a time out in the playpen as a punishment. Now he had made a bad situation even worse for his little grandson.

“Grampa, play with me!” the boy said in pitiful voice that broke the old man’s heart.

But the mother was unbending. “Davy, you know you have to go back into the playpen.” She lifted the boy up and put him back in solitary confinement. The boy wailed in despair.

What could the grandfather do? He knew he couldn’t overrule the boy’s mother. But his heart went out to the poor boy. Then the grandfather had an idea.

“Dad!” said the mother. “What do you think you’re doing?”

“The only thing I can do,” said the grandfather as he climbed into the playpen with his grandson. The child was being punished, and rightfully so. The only way the grandfather could show mercy to the boy was by descending to Davy’s situation and taking Davy’s punishment onto himself.

http://www.raystedman.org/mark/mark1.html

35. The Scarred Hands

Illustration

Robert Allen

I read a story by Leslie Flynn who told of a small boy being raised in a frontier city by his grandmother. One night the house catches on fire. The grandmother, trying to rescue the boy who was asleep in the bedroom upstairs, is overcome by the smoke and dies in the fire. This frontier city doesn't have much of a fire department. A crowd gathers around the house and they hear a small boy crying out for help. The lower floor is a wall of flames and no one seems to know what to do. Suddenly, a man pushes through the crowd and begins climbing an iron drainage pipe which runs to the roof. The pipe is hot from the fire, but he makes it to a second floor window. The man crawls through the window and locates the boy. With the crowd cheering encouragement, the man climbs back down the hot iron pipe with the boy on his back and his arms around his neck.

A few weeks later, a public meeting was held to determine in whose custody the boy would be placed. Each person wanting the child would be allowed to make a brief statement. The first man said, "I have a farm and would give the boy a good home. He would grow up on the farm and learn a trade."

The second person to speak was the local school teacher. She said, "I am a school teacher and I would see to it that he received a good education." Finally, the banker said, "Mrs. Morton and I would be able to give the boy a fine home and a fine education. We would like him to come and live with us." The presiding officer looked around and asked, "Is there anyone else who would like to say anything?" From the back row, a man rose and said, "These other people may be able to offer some things I can't. All I can offer is my love." Then, he slowly removed his hands from his coat pockets. A gasp went up from the crowd because his hands were scarred terribly from climbing up and down the hot pipe. The boy recognized the man as the one who had saved his life and ran into his waiting arms.

The farmer, teacher and the banker simply sat down. Everyone knew what the decision would be. The scarred hands proved that this man had given more than all the others.

36. A Gift of Marbles

Illustration

O. Garfield Beckstrand, II

A minister on vacation went to visit a boyhood friend who operated a candy and novelty store. While they were reminiscing, a little boy about six years old came in and asked if the man sold marbles. The owner showed him where the marbles were. The boy asked, "How much, mister?" "Ten cents a dozen," answered the owner. The boy stood there scratching his head for awhile. Finally the owner asked, "What's the matter, son, don't you have ten cents?" "Yes," replied the boy, "but that is all I got." Then the pastor stepped over to the boy and said: "I just happen to have a special marble fund. Here is a dime. Take it and buy the marbles." The boy stood puzzled for a moment, not knowing what he should do. Finally he reached for the dime and said with a burst of joy as he handed it to the clerk, "Gee whiz." Taking the marbles and looking the pastor in the face, he repeated: "Gee whiz," and then ran out the door.

The men laughed about the incident. Soon they saw the boy returning, leading another little boy by the hand. One of the men said, "It looks like he has found a pal and is bringing him in to get another donation from the marble fund." "You can't blame him for that if his friend wants marbles, too!" replied the other man. But both men were mistaken. The two boys stopped at the open store door. The first boy, holding his bag of marbles in one hand, looking up with loving eyes to the giver of the dime, raised his other hand and pointed to the man and turned to his little pal and said: "That's him." And then the boys ran as fast as their little legs would carry them.

Where do we find peace, genuine peace, inner peace, in the midst of life's battles? Look at Jesus Christ. "That's him, folks, that's him." He gives us peace.

37. Too Short to Be Saved

Illustration

After his grandfather's death, Donald Hall, once the poet laureate of New Hampshire, went into his grandfather's attic and found many, many boxes, one of which was filled with short pieces of string. The box was marked in an old hand: STRING TOO SHORT TO BE SAVED. He was astonished. The box of string had caught him completely off-guard. And from his off-guardedness and unguardedness, he was able to write a beautiful poem.

The poem states the obvious: his grandfather had saved the string that was too short to be saved. If you have ever felt like you were a string too short to be saved, you can begin to come to know what it means to be accepted by God, in Jesus Christ.

God will save us all in a great attic. Nothing is ever lost to God. Nothing. Not a single dead child. Not a single person who dies in a traffic accident. Not a single person who drowns in the floods of a hurricane. Not a single woman who dies of breast cancer. Not a single homeless person. Not an estranged spouse. Not a wayward child. No one is lost to God.

We will each appear too short to be saved many, many times in our lives. And God will still save us.

38. Only One Child to Love

Illustration

Editor James S. Hewett

A young woman had been seeing a psychiatrist. The doctor had established that she was a wife and mother of three children, and he asked, "Which of your three children do you love the most?" She answered instantly, "I love all three of my children the same." He paused. The answer was almost too quick, too glib. He decided to probe a bit. "Come, now, you love all three of your children the same?" "Yes, that's right," she said, "I love all of them the same." He said, "Come off it now! It is psychologically impossible for anyone to regard any three human beings exactly the same. If you're not willing to level with me, we'll have to terminate this session." With this the young woman broke down, cried a bit, and said, "All right, I do not love all three of my children the same. When one of my three children is sick, I love that child more. When one of my three children is in pain, or lost, I love that child more. When one of my children is confused, I love that child more. And when one of my children is bad—I don't mean naughty, I mean really bad—I love that child more." Then she added, "Except for those exceptions I do love all three of my children about the same."

The Christian faith represents a God who knows and loves you just as He knows and loves all other human beings on this planet, but with this addition: when you are sick or hurting or lost or confused or in pain or depraved—He loves you even more. So, we personalize the message that "God loves each one of us as if there were only one of us to love."

39. A Winning Moment

Illustration

Jeffrey Zaslow

A father who coached a team of eight-year-olds had a few excellent players, but some who just couldn't get the hang of the game. The team didn't win once all season, but in the last inning of the last game, his team was only down by a run. There was one boy who had never been able to hit the ball or catch it. With two outs, it was his turn to bat. He surprised the world and got a single!

The next batter was the team slugger. Finally, the coach's players might win a game. The slugger connected, and as the boy who hit the single ran to second, he saw the ball coming toward him. Not so certain of baseball's rules, he caught it. Final out! His team lost! Quickly, the coach told his team to cheer. The boy beamed. It never occurred to him that he lost the game. All he knew was he had hit the ball and caught it both for the first time. His parents later thanked the coach. Their child had never even gotten in a game before that season.

No one ever told the boy exactly what happened, because no one wanted to ruin it for him.

40. Active Forgiveness

Illustration

Editor James S. Hewett

A small boy at a summer camp received a large package of cookies in the mail from his mother. He ate a few, then placed the remainder under his bed. The next day, after lunch, he went to his tent to get a cookie. The box was gone.

That afternoon a camp counselor, who had been told of the theft, saw another boy sitting behind a tree eating the stolen cookies. He said to himself, “That young man must be taught not to steal."

He returned to the group and sought out the boy whose cookies had been stolen. He said, "Billy, I know who stole your cookies. Will you help me teach him a lesson?" The puzzled boy replied, "Well, yes, but aren't you going to punish him?"

The counselor explained, "No, that would only make him resent and hate you. No, I want you to call your mother and ask her to send you another box of cookies."

The boy did as the counselor asked and a few days later received another box of cookies in the mail.

The counselor said, "Now, the boy who stole your cookies is down by the lake. Go down there and share your cookies with him."

The boy protested, "But he's the thief."

"I know. But try it, see what happens."

Half an hour later the camp counselor saw the two come up the hill, arm and arm. The boy who had stolen the cookies was earnestly trying to get the other to accept his jackknife in payment for the stolen cookies, and the victim was just as earnestly refusing the gift from his new friend, saying that a few old cookies weren't that important anyway.

41. Getting All the Facts

Illustration

Billy D. Strayhorn

A little boy was standing on the sidewalk in the middle of a city block. He was obviously waiting for something. An older man approached him and asked for what he was waiting.

The little boy confidently told the older man that he was waiting for the bus. The man laughed and said the bus stop was in the next block. The boy acknowledged that fact but insisted the bus would stop for him right here.

The older man became annoyed at what he thought was insolence. He raised his voice and told the little boy that he'd better start walking if he hoped to ride that bus. The boy politely turned down the suggestion and said he would wait for the bus right where he stood.

The man fumed at the little boy and started walking off. But before he was too far away, he heard the screeching of brakes. He turned around and couldn't believe his eyes. The bus was actually stopping for the little boy. The bus door opened and the boy started climb aboard. But just before he did, he turned toward the man down the street and yelled, "My daddy is the bus driver."

42. What is Possible When there is Hope

Illustration

Donald Dotterer

A school teacher was assigned to visit children in a large city hospital. One child, she was told, was a must visit. She took the boy's name and room number, and was told by the teacher on the other end of the line, "We're studying nouns and adverbs in this class now. I'd be grateful if you could help him with his homework, so he doesn't fall behind the others."

It wasn't until the visiting teacher got outside the boy's room that she realized that it was located in the hospital's burn unit. No one had prepared her to find a young boy horribly burned and in great pain. The teacher felt that she couldn't just turn around and walk out. And so she stammered awkwardly, "I'm the hospital teacher, and your teacher sent me to help you with nouns and adverbs." This boy was in so much pain that he barely responded. The young teacher stumbled through his English lesson, ashamed at putting him through such a senseless exercise.

The next morning a nurse on the burn unit asked her, "What did you do to that boy?" Before the teacher could finish her outburst of apologies, the nurse interrupted her: "You don't understand. We've been very worried about him. But ever since you were here yesterday, his whole attitude has changed. He's fighting back; he's responding to treatment. It's as if he has decided to live."

The boy later explained that he had completely given up hope until he saw the teacher. It all changed when he came to a simple realization. With joyful tears, the boy said: "They wouldn't send a teacher to work on nouns and adverbs with a boy who was dying, would they?"

This wonderful story invites us to celebrate the gift of life even when all we seem to see around us is pain and disappointment and brokenness. It shows us that on the other side of pain, there is resurrection. It reminds us of what is possible whenever there is hope.

43. A Point of Contact

Illustration

Editor James S. Hewett

Bob Weber, past president of Kiwanis International, told this story. He had spoken to a club in a small town and was spending the night with a farmer on the outskirts of the community. He had just relaxed on the front porch when a newsboy delivered the evening paper. The boy noted the sign Puppies for Sale. The boy got off his bike and said to the farmer, "How much do you want for the pups, mister?" "Twenty-five dollars, son." The boy's face dropped. "Well, sir, could I at least see them anyway?" The farmer whistled, and in a moment the mother dog came bounding around the corner of the house tagged by four of the cute puppies, wagging their tails and yipping happily. At last, another pup came straggling around the house, dragging one hind leg. "What's the matter with that puppy, mister?" the boy asked. "Well, Son, that puppy is crippled. We took her to the vet and the doctor took an X-ray. The pup doesn't have a hip joint and that leg will never be right." To the amazement of both men, the boy dropped the bike, reached for his collection bag and took out a fifty-cent piece. "Please, mister," the boy pleaded, "I want to buy that pup. I'll pay you fifty cents every week until the twenty-five dollars is paid. Honest I will, mister." The farmer replied, "But, Son, you don't seem to understand. That pup will never, never be able to run or jump. That pup is going to be a cripple forever. Why in the world would you want such a useless pup as that?"

The boy paused for a moment, then reached down and pulled up his pant leg, exposing that all too familiar iron brace and leather knee-strap holding a poor twisted leg. The boy answered, "Mister, that pup is going to need someone who understands him to help him in life!"

Crippled and disfigured by sin, the risen, living Christ has given us hope.

He understands us—our temptations, our discouragements, and even our thoughts concerning death. By His resurrection we have help in this life and hope for the life to come.

44. Carpe Diem

Illustration

J. Howard Olds

In the movie, Dead Poets Society, Robin Williams plays the role of John Keating, a transformational teacher in a rigid, regimented private school. On the first day of Literature class, Keating takes his students down to the school lobby where trophy cases display the photos of earlier graduating classes. "Look at these pictures, boys," says Keating. "The young men you behold had the same fire in their eyes that you do. They planned to take the world by storm and make something magnificent of their lives. That was over 70 years ago. Now they are all fertilizing daisies. If you will listen [at this moment he leans into the boys], they have a message for you." As the students gaze at the photographs, Keating begins whispering, "Carpe Diem, Carpe Diem, seize the day, seize the day." Life is a gift here and now. Enjoy.

45. Loss of the Beloved Child

Illustration

Editor James S. Hewett

Excerpt from an interview with the late Joe Bayly of David C. Cook Publishing Company and his wife, Mary Lou. The Baylys lost three children.

Joe: We are stewards of the children God gives us, and at any time God can interrupt that stewardship.

Mary Lou: Although this isn't something you can say to somebody else who has just lost a child or is in the process of losing a child, it's still true that if Jesus Christ is the Creator and has planned in intricate detail each of His creations—especially His own people—then if we love one of them how much more He must. How can we compare our love to His? Our assignment from God is to simply prepare our children as a skilled craftsman fashions an arrow. But you always have to remember that the arrows may not always be shot out into adulthood.

46. The Boy Jesus

Illustration

Brett Blair

You will recall when the old man Simeon held the Christ child in his arms he said, "This child is destined to cause the rising and the falling of many in Israel, and he will be a sign that will be spoken against, so that the hearts of many will be revealed."

There are two well-known pictures, each with the same title, "The Shadow of the Cross." One by Holeman Hunt depicts the interior of a carpenter's shop, with Joseph and the Boy Jesus at work. Mary is also present. The Boy Jesus pauses in his work, and as he stretches his arms the shadow of the cross is cast on the wall.

The other picture is a popular engraving which depicts the boy Jesus running with outstretched arms to his mother, the shadow of the cross being cast on the ground by his form as he runs. Both pictures are fanciful in form, but their underlying message is true. If we read the Gospels just as they stand, it is clear that the death of Jesus Christ was really in view almost from the outset of his earthly appearance. At first sight there seems little in them about his death, but as we look deeper we see more. It was part of the divine purpose and plan for him from the first, and very early we have a hint of the cross.

47. Who Lives In You?

Illustration

Lee Griess

In his autobiography, Dr. A.J. Cronin tells of a neighboring family called the Adamses. Mr. Adams was an accountant in New York City, but he loved to spend all the hours he could working in his garden at their Connecticut home with his only son, Sammy. When WWII broke out, Mrs. Adams suggested they take a refugee child into their home. Mr. Adams wasn't much in favor of the idea, but he went along with it to please her. The child they received came from an orphanage in Central Europe with the impossible name of Paul Piotrostansilis. Unfortunately, as Paul learned the language of his new family in Connecticut, he also learned to manipulate the truth. He found it easy to steal and do mischief and broke the Adams' hearts many times. He did, however, develop a close friendship with the Adams' little son, Sammy.

One day, Paul, against their specific warning, went swimming in a polluted stream near their home and came back with an infection that brought with it a raging fever. Because of the possibility it might be contagious, Paul was put in a separate room and Sammy was told to stay away from him. Paul eventually pulled through the crisis, but, while he was still sick, one morning the family found Sammy asleep in bed with Paul, the two of them breathing into each other's faces. And sure enough, Sammy caught the disease. The fever raged through him, and only four days later, Sammy died.

Dr. Cronin remembered hearing about the tragedy while away on an extended study leave. He wrote his neighbors, expressing his sympathy for them, telling them that he, for one, would understand should they feel the need to send Paul back, after all the heartache he had caused them. A few months later, upon returning from his leave, Dr. Cronin went next door to visit the Adamses and was surprised to see the same familiar sight of a man and a boy working side by side in the garden. Only this time the boy was Paul.

"You still have him then?" Cronin inquired. "Yes," Henry Adams replied, "and he is doing much better now." "All I can say to you, Paul," Cronin muttered, "is that you're a pretty lucky boy." "Dr. Cronin," Henry interrupted, "you don't need to bother trying to pronounce his name anymore, either. He is now Paul Adams. We have adopted him. He is now the son we lost."

That's the kind of love God has for us. A love that Jesus expresses in the face of threatened death, a love that goes about its business, in spite of the consequences. Love that adopts us as children. Love that makes us citizens of heaven. Love that puts us in our places and gives us our inheritances.

48. Ice Cream for the Soul

Illustration

James W. Moore

Tim Bruster tells a powerful story about a mom who took her children to a crowded restaurant one day. Her six-year-old son asked if he could say the grace. He prayed: “God is great and God is good, Let us thank him for the food, and God I would thank you even more if Mom gets us ice cream for dessert. And liberty and justice for all! Amen!” Along with the laughter from the other customers nearby, the woman at the very next table growled loudly: “That’s what’s wrong with this country. Kids today don’t even know how to pray. The very idea… asking God for ice cream! Why I never.”

Hearing this, the little six-year-old boy burst into tears and he asked his mother: “Did I do it wrong? I’m sorry. Is God mad at me?” The little boy’s mother pulled him over into her lap. She hugged him tightly and assured him that he had done a terrific job with his prayer and God was certainly not mad at him. Just then an elderly gentleman walked over to the table. He winked at the little boy and he said: “I know God really well. We visit every day and I happen to know that God loved your prayer. It may have been the best one He has heard all day.” “Really?” the little boy asked.. “Cross my heart,” said the man. Then he leaned over and whispered into the little boy’s ear. Pointing at the woman at the next table who had made the remark that started the whole thing, he said: “Too bad she never asks God for ice cream. A little ice cream is good for the soul sometimes.”

Naturally, the mom ordered ice cream for her kids at the end of the meal. The little six-year-old boy stared at his for a moment and then he did something that no one in that restaurant that day will ever forget. He picked up his sundae and without a word walked over and placed it in front of the woman at the next table. With a big smile he said to her: “Here, this is for you. Ice cream is good for the soul sometimes and my soul is good already!’ The people in the restaurant applauded and somewhere in heaven Jesus was smiling… because that little boy had already learned how to look at others with the eyes of sacrificial love. Sight (true sight) is always a matter of the heart… not the eyes.

49. Called to a Higher Standard

Illustration

Douglas J. Deuel

A minister had a special teacher, named Mr. Thompson, when he was in the fifth grade. Not only was he an excellent educator but he also went to great lengths to build the confidence and the sense of self-worth of the student. He showed interest in the boy's family life and he encouraged the boy's participation in sports. This teacher was rare in the passion and the caring he brought to his students.

Then the boy went on to the sixth grade. He began to hang around with a different group of students. The boys that he was now hanging out with were notorious for their shoplifting, their indifference to school, and their foul language. Mr. Thompson recognized what was taking place, and one day he asked the boy if he would stay after school and talk with him.

As they talked that afternoon, Mr. Thompson expressed concern for the boy's new friends and their behavior. The boy quickly responded to him that just because he hung around with those boys didn't mean that he did everything they did.

Mr. Thompson thought about that for a moment and then he said something that has always stayed with the minister. He said, "What do you think would happen if I took one good apple and put it in a barrel full of bad apples?Do you really think one good apple could change all of those bad apples into good apples?"

Very sheepishly the boy said, "No, I don't think so."

Then Mr. Thompson said, "Well, the same is true for young boys."

That is the challenge we, as Christians, face. We are called to a higher standard. When we encounter Jesus, our perspective about that which is acceptable changes. We have a new master and a new set of guidelines for living our lives.

50. If Your Face Is Towards Me

Illustration

James W. Moore

Do you feel insecure as we enter this Advent season? You do if your marriage is less than solid. You do if your job is at risk. You might if you have medical problems. If you have lost a loved-one in the last year, insecurity could be part of your grief.

Pastor James Moore of Houston Texas tells a story about a young man whose wife had died, leaving him with a small son. Back home from the cemetery, they went to bed early because there was nothing else he could bear to do.

As he lay there in the darkness grief-stricken and heartbroken, the little boy broke the stillness from his little bed with a disturbing question, "Daddy, where is mommy?"

The father got up and brought the little boy to bed with him, but the child was still disturbed and restless, occasionally asking questions like "Why isn't she here?" and When is she coming back?"

Finally the little boy said, "Daddy, if your face is toward me, I think I can go to sleep now. And in a little while he was quiet.

The father lay there in the darkness, and then in childlike faith, prayed this prayer: "O God, I don't see how I can survive this. The future looks so miserable. But if your face is toward me, somehow I think I can make it."

That's what the Messiah came to teach us: that God's face is always towards us. Therefore, let the Messiah replace your insecurity this Advent with the following bedrock conviction: God and you are in this together. Nothing can happen that God and you together cannot manage. Nothing will ever be able to separate you from his love. Now, that's real security.

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