Sermon and Worship Resources

Luke 7:11-17 · Jesus Raises a Widow’s Son

11 Soon afterward, Jesus went to a town called Nain, and his disciples and a large crowd went along with him. 12 As he approached the town gate, a dead person was being carried out--the only son of his mother, and she was a widow. And a large crowd from the town was with her. 13 When the Lord saw her, his heart went out to her and he said, "Don't cry."

14 Then he went up and touched the coffin, and those carrying it stood still. He said, "Young man, I say to you, get up!" 15 The dead man sat up and began to talk, and Jesus gave him back to his mother.

16 They were all filled with awe and praised God. "A great prophet has appeared among us," they said. "God has come to help his people." 17 This news about Jesus spread throughout Judea and the surrounding country.

But God Can

Luke 7:11-17

Sermon
by Larry Powell

She was all alone now, this widow of Nain. The Scriptures make no mention that she had brothers or sisters or other family members. They surely would have been with her, consoling her, moving slowly along in the sad procession. A "large crowd from the city was with her." We are grateful for that. Sometime before, we don't know how long, she had stood by the grave of her husband and now the lifeless body of her only son was being carried out of the city. Only a widowed parent can know the grief that poor woman was feeling. As with any of the deep things of life, we cannot put her feelings into words, but we can appreciate her unutterable grief. The plain, indelicate truth is that no parent wants to live long enough to bury a son or daughter. We want to be mercifully spared that ... at least that.

"As he (Jesus) drew near to the gate of the city, behold, a man who had died was being carried out, the only son of his mother, and she was a widow (v. 12)."

So, you see, the circumstances for something wonderful happening could not have been more forbidding. And that is what makes what did happen all the more wonderful.

"And when the Lord saw her, he had compassion on her and said to her, 'Do not weep.' And he came and touched the bier, and the bearers stood still. And he said, 'Young man, I say to you, arise.' And the dead man sat up and began to speak. And he gave him to his mother (vv. 13-15)."

The raising of the dead. We encounter it three times in our Lord's ministry. In addition to the widow's son, there was the daughter of Jairus (Matthew 9:18f and Lazarus (John 11).

The orbit widens. Our understanding of God's actuality and potentiality expands.

It was Friedrich Nietzsche who said, "Man is a recurring decimal. You can never work him out on paper. You may divide and divide until your heart is content, but each figure you get, so far from beginning to end, is simply a new beginning." I suppose the antithesis of this continuing decimal theory would be to say, "Man is a period, or an exclamation point. This and nothing more."

It will be much more to your relief that I do not wish to pursue this. I just find the symbols of decimals, periods, and exclamation points interesting because I have often thought that a fitting symbol for God would be the ampersand - that peculiar little symbol (&) commonly used in place of the word "and" - for whatever is proclaimed about God must always end with the word "and." God is always more than we can know or express.

Millions of books about God are in circulation throughout the world. If all of these books were to be placed together in one great heap, it would surely seem that everything which could be written about God has been expressed in every conceivable combination of words. However, the last page of every book could appropriately be inscribed with the word "and" for God is always more than we set to the page.

Millions of testimonies about God touching human lives have been presented. And just when you may think you have heard them all, someone says, "And listen to this."

Countless systematic theologies have meticulously been formulated, as well as learned, sophisticated perspectives about God and God's Word. Even so, there will always be another observation, another word aching to be said.

Just when it appears that God has blessed our lives in every conceivable way, he comes in a new way. There is always more.

Any definition of God must end with an ampersand, allowing for the "furthermore," for God was, and is, and shall be.

This thought was in the mind of the apostle Paul when he wrote: "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? ... No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come ... nor anything else in all creation will be able to separate us from the love of God in Christ Jesus our Lord (Romans 8:35-39)." It is fair comment to paraphrase Paul's words to say, "I cannot overcome tribulation, distress, persecution, things present or things to come in my life, but God can." I challenge you now to think of any three words in the human language more wonderfully exciting than these: but God can! I challenge you to think of any one person in human history to whom this was more dramatically revealed than the widow of Nain. In her son's funeral procession one moment, praising God for his resurrection the next. It was unnecessary for Jesus to say to her, as he would later say to a certain rich man, "What is impossible with man is possible with God (John 18:27)." She knew.

But God can! What a marvelous thing to know and believe, especially since our present generation places such a premium on self-help and self-assertion. The emphasis is upon what "we" can do. We are told that we can determine our own security with stoc_esermonsks, bonds, certificates of deposit, and wise investments. We are told that we can guarantee our health by going to a health spa, swimming, jogging, playing tennis, or dieting. We are told that we can favorably impact our personal appearance by going to a tanning booth, having cosmetic make-overs, or plastic surgery. We can tuck this in, relocate that, remove something else altogether, and spray on all kinds of fragrances to create an impression and reinforce confidence. We are told that we can live good, look good, and even go to a self-help group and "be" good.

All things are wonderful. But we know in private, when we take counsel with ourselves, that there is also that which we cannot do: (1) we cannot control our lives. Just when we think it is under control, something comes along and takes the control away from us, (2) we cannot do God's will alone. We know, because we have tried, (3) we cannot release the power of the Holy Spirit upon our lives. We have difficulty keeping our own spirits high. We cannot do any of these things which count for now and all eternity, but God can!

It is when we conceive God as a "period" or "exclamation point" (convinced that God is this and no more) instead of "ampersand" that we lose our sense of anxious expectation and believing faith. Genesis 17 records that Abraham was informed in his old age that he was going to be a father. He laughed so hard that he literally fell down on his face, saying, "Shall a son be born to him that is 100 years old, and shall Sarah bear a child at 90?" A similar story is found in the first chapter of Luke. Zechariah and Elizabeth, old in years, received the unbelievable news that they were to become parents of a son. Zechariah felt moved to bring the matter into focus, "But I am an old man and my wife is stricken in years."

Abraham and Zechariah were not what we would call "possibility thinkers" in their old age. They were tired and the light was gone out of their eyes. At their age, they were more conscious of limitations, conclusions, and "periods" than they were possibilities. "It cannot happen," they responded. But God said, "It is within my will and it not only can, it shall," and it did. Do not minimize this thought: but God can.

We are always the wrong age to do something for the kingdom, aren't we? It seems we are either too young or too old. God called Jeremiah to be a prophet to the nations. Immediately, Jeremiah disqualified himself account of his age, "Oh Lord God, I cannot speak, for I am only a youth." What a pity. God was not simply calling him to address a tribe or a community, or even a district, but raising him up to be a witness to the "nations." How could God commit such an obvious mistake as to place so staggering a responsibility upon a youth? We can almost hear Jeremiah thinking, "I cannot command listeners, I cannot pronounce prophetic words, and I cannot conceive how you could possibly use me." And then it is as if God addressed Jeremiah's reluctance by replying, "I know you can't, but I can!"

"Do not say, 'I am only a youth'; for to all to whom I send you you shall go, and whatever I command you you shall speak. Be not afraid of them, for I am with you to deliver you (Jeremiah 1:7, 8)."

If it is not age, it is something else. Moses declined God's call, citing his lack of eloquence (Exodus 4:10). Knowing perhaps that eloquence is not a prerequisite to witness, he added weight to the matter by saying, "I am slow of speech and slow of tongue." The bottom line to Moses' excuse is, "I cannot speak." God's reply: "I know you can't, but I can,"

"Who has made man's mouth? Who makes him dumb, or deaf, or seeing, or blind? Is it not I, the Lord? Now, therefore go, and I will be with your mouth and teach you what you shall speak (Exodus 4:11, 12)."

Isaiah attempted to beg out of his calling by calling God's attention to the fact that he was a sinner. We expect that Isaiah felt that he had neutralized the call to prophecy with that confession. Jeremiah's age had not really been an issue. Moses' concern about his speech was of little concern to God. But there was no getting around the fact that Isaiah was correct. He was a sinner. Moreover, he could use his sinful condition to his advantage by using it for leverage. "Why, God, I can't be a prophet because I am a sinner." Read Isaiah 6:5 and see him become ever so humble in the presence of holiness. But then, read on and see how he was led beyond conviction to submission. It was as if God had declared, "Yes, you are a sinner and you do dwell in the midst of sinners. You cannot do anything about the fact of your sin nor their sin, but I can!"

At the risk of appearing to insult our intelligence, let us be clear about what dramatic thing we are proposing here. We are advancing Christ's proclamation, "What is impossible with man is possible with God (John 18;27)" and understanding them to mean, but God can! The widow of Nain would wonder why it is so difficult for us to absorb this obvious truth, as would Jeremiah, Moses, and a host of others across the centuries.

Sparks now leap from the fire:

(1) God can if we believe God can. The Book of Judges records a marvelous story of unreserved faith in the providence of God. Gideon and his army were camped beside the spring of Harod, just to the south of the Midianite encampment. At the appointed time, 32,000 Israelites would descend upon the enemy's superior forces and pray that their efforts would prevail. It is not a good feeling going against an adversary knowing the odds are against you. On the other hand, to triumph against the odds creates heroes.

God was not in search of heroes. "The Lord spoke to Gideon and said, 'The people with you are too many for me to give the Midianites into their land, lest Israel vaunt themselves against me' (Judges 7:2)." Brute strength and military prowess would only serve to obscure God's hand in the matter. Gideon was instructed to allow those who were fearful and trembling to go home. Apparently, some were there against their better judgment anyway because 22,000 went home. This reduced the Israelite army to 10,000. The odds were not pitifully overwhelming. However, God spoke again to Gideon and insisted that the soldiers still numbered too many! Just a minute. This is not only a time for an inventory of strength but also of one's belief in what God is able to accomplish. Gideon did not hesitate. "Take the men down to the water," God said, "and separate those who lap the water like dogs from those who kneel down to drink." And the number of those who lapped was 300. God then declared, "With the 300 I will deliver you." The significance of this number comes into clearer focus when we take into account how the Scriptures describe the Midianite army: "(they) lay along the valley like locusts for multitude; and their camels were without number, as the sand which is upon the seashore for a multitude; and their camels were without number, as the sand which is upon the seashore for a multitude (7:12)."

Gideon divided the 300 into three companies of 100. It does not require a military genius to determine that this would leave one side unprotected, even if the modest handfuls could cover the other three.

This was the battle plan: the 300 would carry no weapons in their hands and engage in no hand-to-hand conflict with the Midianites. Each soldier carried a trumpet in his right hand and a jar containing a lighted torch in his left. Allow the absurdness of the situation to settle into your consciousness. A diminished, token force, armed only with trumpets and earthen jars containing torches. Isn't it possible that at least one soldier may have felt inclined to remind Gideon that Israel was preparing for war instead of a midnight parade?

At Gideon's command, the 300 surrounded the Midianite camp. At the signal, the trumpets were blown, the jars loudly smashed, and each man cried out at the top of his voice, "A sword for the Lord and for Gideon!" To suggest that Gideon had utilized the element of surprise would be to understate the matter. The Midianites were so astonished and confused that they took up their swords against each other and fled in absolute bewilderment. The battle had gone to the hosts of the Lord. Let us take notice of that fact. Three hundred unarmed soldiers cannot route thousands who are armed. But God can! People cannot prevail against an impossible situation, regardless of the nature of the situation, but God can! Gideon and the 300 believed God could, and he did. God can if we believe God can!"

There are times when our own resources are diminished. Our strength is spent. All of the marvelous things which we know count for nothing. We are out of ideas. We are involuntarily disarmed, physically and mentally immobilized. Like the Israelites in the valley of Moreh, the odds are against us and we are vulnerable on every side. There is no way we can overcome a hopeless situation. But God can.

I do not know exactly what particular incident or theological concept the writer of the old hymn, "Only Believe," had in mind but Gideon and the 3000 most certainly could inspire such words: "Only believe, only believe. All things are possible, only believe." God can if we believe God can.

(2) God can if we will let him. It is not so much a matter of giving God permission as it is getting out of God's way. We want to be in front, call the plays, take charge, and manage our own affairs. That is not surprising, especially since our generation has been raised on the attitude of "You can if you believe you can." It is a good thought except it is limited on every side by our humanity.

Catherine Marshall tells in one of her books about how devastated she was when, following a routine physical examination, she was informed that she had tuberculosis. She was not mentally prepared for that. No one ever is. She was ordered to bed 24 hours a day indefinitely. Fifteen months later, she had gained 15 pounds. After a year and a half in bed, there was no noticeable progress. It was at this point that tormenting thoughts began innundating her mind. Had she committed some unforgivable sin at sometime in her life? Had she wronged someone and needed to make things right with them? Was there something about her life so offensive to God that her prayers were being short-circuited? What could she do? She apologized to her husband for everything she could think to apologize for. She wrote acquaintances and purged her conscience. She prayed to God and asked what else she could do. What else could she do? Finally, one day she conceded defeat. She had run out of ideas. She had fought and struggled, and worried until there was nothing left. Standing by her bedroom window, she prayed. The prayer, recorded in her diary, was: "From this moment I promise that I'll try to do whatever you tell me for the rest of my life, insofar as you'll make it clear to me what your wishes are. I'm weak and many times I'll probably renege on this. But Lord, you'll have to help me with that too." That was the moment of surrender. She got out of the way. Within six weeks, her condition improved until she wastaking walks, working in the garden, making jelly, and eventually resumed her "normal life."

Catherine Marshall's story may be summarized in these words: God can, if we will let him.

(3) God can, but it may require our help as well as our consent. This past summer my wife and I had occasion to be in Tuscumbia, Alabama. Having passed through the city numerous times en route to somewhere else, we decided that this would be the time we would finally take the time to visit the home of Helen Keller. Oddly enough, the two of us were the only visitors on the premises at that particular time, so the tour guide was able to accommodate our slow pace as well as our numerous questions. "Here," she said, "is the living room and Helen's little chair." I was not particularly interested in the little chair, nor the kitchen, nor the bedrooms, nor any of the several awards in the trophy room. I was only mildly interested in the little cottage at the side of the house where Helen and her teacher lived during the time of her intense instruction. What I wanted to see was the pump. Finally, there it was just outside the back door of the main house. The place where the miracle happened. You know the story of how it was there that Helen first related the feel of water with the word "water" spoken by her teacher. Oh, she could not hear the word, but she could "feel" the word being spoken by placing her hand on her teacher's mouth and throat. I stood by the pump for a while and thought to myself, "Thank God for Anne Sullivan." Anne Sullivan (herself, partially blind) assumed the "impossible" task of teaching a blind deaf-mute child. We can only imagine how many times she must have thought, I cannot do this as she encountered one frustration after another. But God could, and she would be God's agent. God was at the pump. God was in the inspiration of the moment, and Anne Sullivan had served as God's partner in the moment of miracle.

God can, if we believe God can, if we will let him, and be available to help if necessary.

We have come a long way from the window of Nain. But the joyous discovery which she experienced in her soul is the thing we have carried with us through all of us. We have stated it over and over in numerous ways. We have focalized our thoughts to this one: but God can!

And whether this sermon concludes with a "period" or an "ampersand" depends now upon you. Whether we have "focalized" a thought or "internalized" a thought depends upon you.

Perhaps, even now, you are thinking of some situation in your life which you wish you had control over, but you cannot get hold of it. Here is some decision which you cannot resolve. There is something you want to change for the better but you cannot. You are under the spiritual conviction that God has a plan for your life but you cannot bring it into focus?

You say to yourself, I have this need but I can continue on from here without resolving it and no one can tell the difference. But God can!

You say, "Preacher, you can't do anything about any of this. That is correct. I cannot. But God can. And the good news is that God will, if we believe him, and will let him!

C.S.S Publishing Co., BLOW THE SILVER TRUMPETS, by Larry Powell

Overview and Insights · Healing a Widow’s Son (7:11–17)

As Jesus and his disciples approach the small town of Nain, they are met by a funeral procession. A widow has lost her only son, leaving her without family and therefore any means of supporting herself in that society. Jesus’s “heart went out to her” as he comforted her (7:…

The Baker Bible Handbook by , Baker Publishing Group, 2016

Luke 7:11-17 · Jesus Raises a Widow’s Son

Commentary · The Faith of the Centurion

Jesus’s compassion on a widow (7:11–17) further illustrates his concern for the poor. By losing her only son (7:12), she would be deprived of her last means of support. The town of Nain was approximately six miles south of Nazareth. Not only is Jesus able to heal someone who is near death (7:14), but he also is able to resuscitate the dead by pronouncing the word, which provides the basis for his reply to John the Baptist (7:22). The resuscitation of the son of a widow undoubtedly reminded the people of Elijah (1 Kings 17:17–24; cf. also 2 Kings 4:18–37), which explains why the people immediately conclude that Jesus is “a great prophet” (Luke 7:16). Perhaps Luke expected his readers to think of the prophet of Deuteronomy 18:15–20 as well.

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

Big Idea: Jesus has unique authority to heal, which extends even to raising the dead.

Understanding the Text

After the controversies of 5:17–6:11 and the collection of teaching on discipleship in 6:12–49, Luke now resumes his account of Jesus’s public activity in and around Capernaum with two instances of Jesus’s spectacular healing power. These two healings are of men, one of whom is already dead; in 8:40–56 Luke will tell of the healing of two women, one of whom is already dead. Luke often likes to balance male and female in the stories he tells. This section also brings together two stories in which Jesus responds to the needs of first a man and then a woman, each facing the loss of a loved one.

Matthew’s account of the healing of the centurion’s servant (8:5–13) emphasizes the centurion’s status as a Gentile and develops that theme with a powerful saying about the universal scope of the kingdom of heaven (8:11–12), which Luke has elsewhere (13:28–29).

The story of the widow’s son, which Luke alone includes, is one of three cases recorded in the Gospels (the others are in Luke 8:40–56; John 11:1–44) of restoring to life those who have recently died. Luke’s two accounts of resuscitation are told with surprisingly little fanfare, as two healings among others, this one in public and the other in private.

Historical and Cultural Background

A centurion in Galilee would be in charge of a detachment of auxiliary troops in the service of Herod Antipas (the Roman legions were not deployed in Palestine at this time). Such troops were drawn from the non-Jewish population of surrounding regions such as Phoenicia and Syria. The centurion thus represented the Roman-supported government of an unpopular Hellenistic ruler. His good relations with the local Jewish community (7:3–5) are an important counterbalance to the general impression of an oppressive Roman occupation of Palestine. In Acts 10 Luke will tell of another centurion with strong Jewish sympathies.

Nain is located some twenty-five miles from Capernaum, in the plain of Jezreel south of Mount Tabor and about six miles from Nazareth. Jesus’s ministry is not confined to the area around the lake.

Both Elijah and Elisha are credited with restoring to life someone who had recently died (1 Kings 17:17–24; 2 Kings 4:18–37; see also 2 Kings 13:21). Luke shows that Jesus has already quoted Elijah and Elisha as precedents for his own activity (4:25–27), and readers with knowledge of the Old Testament stories would easily make the connection here. Hence the cry “A great prophet has appeared among us” (7:16). Luke tells the story of the widow’s son in a way that deliberately echoes that of Elijah in Zarephath.

Interpretive Insights

7:2 sick and about to die. Luke does not tell us the nature of the servant’s illness. Matthew says that he was “paralyzed.”

7:3 sent some elders of the Jews to him. The centurion’s explanation in 7:6–7 reveals the delicacy of the situation: a Jewish teacher ought not to contract ritual impurity by entering a Gentile house. A personal approach to Jesus would not in itself be improper, but the centurion is sensitive to the social dynamics of such a cross-cultural appeal and decides to “play it safe” by using Jewish intermediaries. Matthew, by ignoring the Jewish envoys, emphasizes the cultural confrontation.

7:4 This man deserves to have you do this. Jesus does not elsewhere deploy his healing power on the basis of merit, and in 7:9 it will be the centurion’s faith, not his worthiness, that Jesus comments on. But the elders assume that Jesus will need persuasion to extend his ministry outside his own people. The centurion himself sees the matter differently (7:6–7).

7:5 built our synagogue. Probably only the more important centers of population had a specific synagogue building at this period (see on 4:15). The imposing remains of the synagogue that visitors to Capernaum admire today date probably from the fourth century, but there is evidence of an earlier building underlying them. It would be remarkable for a relatively junior officer to have the resources to finance a public building even if he wanted to; did he perhaps deploy his troops as laborers?

7:6 I do not deserve to have you come under my roof. See on 7:3. There is no record that Jesus ever entered a Gentile house (except under compulsion at his eventual trial). Compare Peter’s reluctance to do so in Acts 10:28–29 and the reaction in Acts 11:3. The centurion, with remarkable ethnic sensitivity, wants to spare Jesus that dilemma.

7:7 But say the word, and my servant will be healed. Another such healing at a distance is recorded in Mark 7:24–30, again involving a Gentile “patient.”1 The centurion has no doubt of Jesus’s ability to heal, only of his willingness to enter his house. But the latter is no barrier to effective healing.

7:8 a man under authority, with soldiers under me. A soldier is used to unquestioned authority, whether imposed on him or exercised by himself. He recognizes Jesus’s power over illness as in the same category: a word is enough.

7:9 I have not found such great faith even in Israel. Israel is where the Messiah should expect to find faith, but this non-Jew puts Israelite faith to shame. Luke is gradually building up the theme of Jesus as a “light to the Gentiles” (2:32), and here is a foretaste of a church in which racial origin will cease to be the defining factor.

7:12 a dead person was being carried out. Cemeteries were located outside the towns. Burial normally took place within twenty-four hours of death, and it was an event for the whole community.

7:13 his heart went out to her. “To have compassion,” the traditional rendering of the term splanchnizomai, is sometimes associated in the Gospels with Jesus’s healings and other miracles. They are not displays of power but rather responses to perceived need. A widow would have been dependent on her only son for her livelihood. Normally, Jesus healed in response to a request, but here he seems to take the initiative. Luke’s spare narrative does not satisfy our curiosity as to why this particular case moved Jesus to action.

7:15 The dead man sat up. This and the other Gospel “raisings of the dead” should not be described as “resurrections” on par with Jesus’s own. They are resuscitations to normal earthly life, and in due course the person will die again; these are physical restorations rather than spiritual transformations.

Jesus gave him back to his mother. This is a clear echo of 1 Kings 17:23; the whole story has been told in a way that recalls Elijah’s miracle of restoring a widow’s only son.

7:16 They were all filled with awe and praised God. Such comments follow many Gospel accounts of miracles, but here the two reported exclamations underline the astonishing character of what has just happened. “A great prophet” puts Jesus in the company of the two special prophets Elijah and Elisha, who also raised the dead. “God has come to help his people” at least recognizes a supernatural power working through Jesus. We need not suppose that in the narrative context people now encountering Jesus for the first time saw him as God incarnate, but Luke would expect his readers to read this acclamation in a more literal sense than the crowds perhaps realized.

Theological Insights

Healing by a word from a distance and bringing a dead man back to life both extend the reader’s growing awareness of Jesus’s special powers, which go far beyond a gift for psychosomatic healing. The Gentile centurion recognizes Jesus’s unique “authority,” while the Jewish crowds at Nain speak of him as a “great prophet” and exclaim that in Jesus God is visiting his people. The implicit Christology revealed in 5:20–26 in Jesus’s claim to forgive sins, which only God can do, is steadily being strengthened by what we see of Jesus in action.

In the first of these stories the basis of Jesus’s healing is the faith of the centurion. Notice that, as in 5:20, it is not the faith of the patient that is mentioned, but rather that of the one who appeals to Jesus on the patient’s behalf. Faith is commonly mentioned in the Gospels as the basis of healing, but not always. Where it is not mentioned, should we assume that it is implied? Perhaps, but the Nain story gives us pause, in that Jesus comes apparently as a stranger into the scene, no one appeals to him for help, and neither the mother nor, of course, the son is said to have faith. What is mentioned in this case is simply Jesus’s compassion.

Teaching the Text

While these two passages share the common theme of Jesus’s extraordinary authority to heal, they also have important differences in emphasis, the first focusing on the faith of a non-Israelite and the second on Jesus’s remarkable ability to raise the dead. They may profitably be taught either together or separately.

1. The centurion’s servant. A sermon or lesson on this passage should focus both on Jesus’s authority to heal and (especially) the surprising faith of a non-Jew, which foreshadows the gospel going to the Gentiles in the book of Acts. A central theme of Luke-Acts is God’s love for all the lost, whether sinner, tax-collector, Samaritan, or Gentile. In your message you might focus on the social and religious dynamics of this encounter between a junior officer of the occupying forces (a pagan) and a respected Jewish rabbi. Why did the centurion think it necessary (or at least diplomatically desirable) to send his Jewish friends rather than meet Jesus himself? Notice the description of the centurion in 7:4–5 and the respect for him in the Jewish community. What implications does this have for those Gentiles who are most responsive to the gospel?

In 7:6 Jesus appears willing to go to the house. So why did he accept the centurion’s proposal of healing from a distance rather than breaking the social taboo by going into the house? What would be the effect of this mode of healing on the Jewish friends? Consider the implications of 7:9. How far is this a foretaste of a radical change in the economy of salvation, with faith taking precedence over race? Are there lessons that we still can learn from this about the irrelevance of our traditional boundary markers?

2. The widow’s son. A sermon or lesson on this passage should emphasize Jesus’s remarkable authority to raise the dead. He is indeed the resurrection and the life (John 11:25). This passage can be dramatically taught: encourage listeners to picture a big funeral, with the whole community involved, and then to put themselves in the place of those who witnessed this stranger’s dramatic intervention.

Be sure to discuss the response of the crowds in 7:16. How much theological depth should be found in these acclamations? Did the people see Jesus as a prophet on a par with Elijah and Elisha? As much more than a prophet? Did they think that Jesus was actually God? Notice that in one sense the crowd gets it right (acknowledging God has visited his people), yet in another sense they fall short (claiming Jesus is merely a prophet). You might discuss this as part of Luke’s narrative strategy. Notice that in the resurrection account of the disciples on the road to Emmaus (24:13–35), these two followers have an inadequate view of Jesus as merely a great prophet (24:19). Jesus corrects them to show that the Messiah (not merely a prophet) had to suffer in order to accomplish our salvation.

3. Life and death. This passage also provides a good opportunity to discuss with your audience the difference between resuscitation and true resurrection. When Jesus raised people from the dead in the Gospels, they returned to normal human existence (resuscitations). Jesus’s resurrection, by contrast, as well as our future resurrection, will be to an immortal, eternal existence. These resuscitations, like Jesus’s healings and exorcisms, are merely snapshots that foreshadow the full restoration of creation that will one day be completed through Jesus’s life, death, resurrection, and ascension.

Illustrating the Text

The centurion’s faith was extraordinary.

True Story: In Light of Eternity: Perspectives on Heaven, by Randy Alcorn. In this book (1999) Alcorn tells about praying for twenty-two years for his father, who, as Alcorn puts it, “dug in his heels” when it came to “religious stuff.” Then, at the age of eighty-four, Alcorn’s father was stricken with cancer and given six months to live. One day Alcorn had to rush him to the hospital. While there, he directly asked him if he had confessed his sins and asked Christ for forgiveness. Hesitatingly, his father said, “No,” and after a long pause he added, “But I think it’s about time I did.” Alcorn, shocked, led his father in a prayer of confession, read Scripture to him, and told him how long he had prayed for him. “The prayers of so many—beginning with my mother and me twenty-two years earlier—had finally come to fruition. To have prayed so long for a miracle and now to see it actually happen was truly amazing.” Alcorn then prayed that his father would be miraculously preserved. His father lived five more years.2

Human Experience: In 7:7–8 Luke gives us a soldier’s down-to-earth approach to the issue of authority. The testimony of active or retired military personnel in the congregation may help to show how their understanding of relationship to Jesus relates to their military experience.

Theological Reflection: William Barclay (1907–78) argues that the centurion was “no ordinary man,” not only because he was a “sergeant major”—a backbone of the Roman army—but also because he had such a remarkable spirit toward his slave. Furthermore, he had “an extremely unusual attitude toward the Jews.” Gentiles were known for despising the Jews; yet, for someone accustomed to giving orders, he was a humble man. Finally, he was a man of faith, coming “with that perfect confidence which looks up and says, ‘Lord, I know you can do this.’”3

Jesus’s compassion had multiple dimensions.

Sermon Notes: Charles Haddon Spurgeon. Some of well-known preacher Charles Spurgeon’s (1834–92) notes on Christ read as follows:

Our Lord Jesus is nearest and dearest to us as Man.

His Manhood reminds us of;—

His incarnation, in which He assumed our nature.

His life on earth, in which He honored our nature.

His death, by which He redeemed our nature.

His resurrection, by which He upraised our nature.4

These verbs, “assumed, honored, redeemed, and upraised” cover the numerous ways in which men and women need to be approached and cared for.

The reaction of the crowd is extraordinary.

Bible: The reaction of the crowd in Luke 7:16 may be illustrated from within the New Testament by the Lycaonians, in Acts 14:11, who responded to a miracle by saying, “The gods have come down to us in human form!”

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

Dictionary

Direct Matches

Compassion

Love for those who suffer. The OT often refers to God’s compassion, especially toward those who, because of their sinfulness, deserve the opposite treatment. In Exod. 33:19 Yahweh takes pity on the Israelites after they have rebelled, making an idol for themselves and praising it for their deliverance. He renews his covenant with them, but he reminds them of his sovereignty in doing so: “I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion” (cf. Rom. 9:15).

The NT points to God’s compassion at significant junctures in the Gospels and the Epistles. Jesus himself has compassion for the crowds who “were harassed and helpless, like sheep without a shepherd” (Matt. 9:36). He takes pity on the crowds, healing their sick and feeding them miraculously (14:14 21; cf. 15:32). The same connection between compassion and healing occurs in Matt. 20:34; Mark 1:41, this time on an individual level. The apostle Paul underscores this attribute of God, raising it to a title of sorts. The Father of our Lord Jesus Christ is “the Father of compassion and the God of all comfort” (2 Cor. 1:3). James says that the Lord is “full of compassion and mercy” (5:11), and John depicts God as one who will wipe away every tear caused by persecution and trial (Rev. 7:17; 21:4). Because God is always dealing with broken sinners, his compassion for them coincides with his love (see Ps. 145:8); and this rescuing of the guilty sets an example for his people. They must go and do likewise, loving the unlovely, unwise, and even unrighteous.

Gate

A controlled point of entry into an otherwise enclosed area such as a city (Gen. 34:24; Ps. 122:2; Acts 9:24), camp (Exod. 32:26 27), tabernacle court (Exod. 35:17), palace (2 Kings 11:19), temple area (Jer. 36:10; Ezek. 40), prison (Acts 12:10), or house (Acts 10:17).

In the OT, the city gate has a central role in that city’s military, economic, judicial, political, and religious aspects of life. A key component of the defense system of a city, the gate consists of doors fortified with bars (Judg. 16:3; Ps. 107:16; Nah. 3:13) and keeps invading armies out while also serving as the point of departure and return for the city’s army (2 Sam. 18:4; cf. God the warrior entering in Ps. 24:7–8). The gate also may serve as the location where news of the battle is delivered (1 Sam. 4:18; 2 Sam. 18:24). The destruction of the city gate usually means the destruction of the city (Isa. 24:12).

In the economic life of the city, the gate functions as a place of commerce (Gen. 23; 2 Kings 7:1) and music (Lam. 5:14). At the entrance to the city gate, the city elders assembled daily to hear cases and render judgment (Job 29:7; Prov. 24:7). Along with the elders, there might be additional witnesses (Ruth 4:1–11; Ps. 69:12). For criminal cases, the gate may also be the location where punishment is enacted (Deut. 17:5; 22:24). Thus, the gate is to be a place where all people can come to obtain justice (2 Sam. 15:2–4; Isa. 29:21; Amos 5:15). The gate may hold a seat reserved for the king (2 Sam. 19:8) as well as the king’s officials (Esther 2:19–21; 3:2–3). The city gate might also contain shrines to various gods (2 Kings 23:8; cf. Acts 14:13).

Some references to gates refer to those of the temple area (Ezek. 44; 46; Pss. 100:4; 118:19–20). In Ezek. 48 the temple area is to have twelve gates, each named after a tribe of Israel (Ezek. 48:30–35; cf. Rev. 21:12–25). The prophet Jeremiah proclaims the word of the Lord from both the city gate(s) (Jer. 17:19–27) and the temple gate(s) (7:1–4).

In the NT, Jesus raises the dead son of a widow at the town gate (Luke 7:11–17) and heals a lame man near the Sheep Gate (John 5:1–15). Peter heals a crippled man near the temple gate (Acts 3:1–10). Jesus mentions gates in his teaching, including a call to enter through the narrow gate of life (Matt. 7:13–14), and his parable of the sheep and the gate, in which Jesus refers to himself as the gate (John 10:1–18). See also City Gates.

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.

Nain

Just north of Mount Moreh lies Nain; to the southwest was Shunem. When Jesus brought a widow’s son back to life, the crowd declared that a prophet had arisen (Luke 7:11 17), remembering Elisha’s restoration of the Shunammite woman’s son (2 Kings 4).

Widow

The NT advances the atmosphere of kindness and nonoppression toward the poor and those in need found in the OT. The NT church was marked by such a real and selfless generosity that its members sold their own possessions and gave to “anyone who had need” (Acts 2:45). The poor were to be treated with generosity, and needs were to be addressed whenever they were discovered (Matt. 19:21; Luke 3:11; 11:41; 12:33; 14:13; 19:8; Acts 6:1; 9:36; Rom. 15:26; Gal. 2:10).

Furthermore, because of the incarnation of Christ, in which the almighty God chose to dwell with humanity, distinctions between believers on the basis of material wealth and, more specifically, favoritism toward the rich were expressly forbidden by the NT writers (1 Cor. 11:20 22; Phil. 2:1–8; James 2:1–4).

Other specific biblical instructions regarding people in need concern those without parents and especially those without a father. Such individuals are referred to as “fatherless.” As with the provisions made for the poor, oppression of orphans or the fatherless was strictly forbidden (Exod. 22:22; Deut. 24:17; 27:19; Isa. 1:17; 10:1–2; Zech. 7:10). Furthermore, God is often referred to as the provider and helper of the orphan or fatherless (Deut. 10:18; Pss. 10:14, 18; 68:5; 146:9; Jer. 49:11). Jesus promised not to leave his followers as “orphans,” implying that he would not leave them unprotected (John 14:18). In one of the clearest statements of how Christian belief is to manifest itself, James states, “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world” (James 1:27).

Since widows are bereft of their husbands and thus similar to orphans in vulnerability and need, they are the beneficiaries of special provisions in both Testaments. Oppression was forbidden (Exod. 22:22), provisions were to be given in similar fashion to that of the poor and orphans (Deut. 24:19–21), and ample warnings were given to those who would deny justice to widows (Deut. 27:19). Jesus raised a widow’s son from death (Luke 7:14–15), a miracle especially needed because she lacked provision after her only son’s death. The apostle Paul gave specific rules to Timothy regarding who should be placed on the list of widows to receive daily food: they must be over sixty years old and must have been faithful to their husbands (1 Tim. 5:9). In the book of Revelation, a desolate city without inhabitants is aptly described as a “widow” (18:7).

Word

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

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

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

Direct Matches

Bier

An object on which a corpse is laid and taken to the grave. The Hebrew word translated as “bier” (mittah) in 2 Sam. 3:31 can also refer to a bed or a couch. In 2 Chron. 16:14 a different Hebrew word (mishkab) is used to describe the bier (NASB: “resting place”) upon which Asa’s body was permanently laid within his grave. Jesus touched the bier of a young man before raising him from the dead (Luke 7:14).

Gate

A controlled point of entry into an otherwise enclosed area such as a city (Gen. 34:24; Ps. 122:2; Acts 9:24), camp (Exod. 32:26–27), tabernacle court (Exod. 35:17), palace (2 Kings 11:19), temple area (Jer. 36:10; Ezek. 40), prison (Acts 12:10), or house (Acts 10:17).

A city may have more than one gate (Jer. 17:19), each having a different name. For example, when Nehemiah sets out to rebuild the wall and gates of Jerusalem, there is mention of the Valley Gate, the Dung Gate, and the Fountain Gate (Neh. 2:11–17) as well as the Sheep Gate (3:1) and the Jeshanah Gate (3:6).

Nain

Just north of Mount Moreh lies Nain; to the southwest was Shunem. When Jesus brought a widow’s son back to life, the crowd declared that a prophet had arisen (Luke 7:11–17), remembering Elisha’s restoration of the Shunammite woman’s son (2 Kings 4).

Widow

Lacking the provision and protection of a husband, widows are needy members of society, often grouped with the fatherless. Both Testaments promote special efforts to care for the needs of widows.

God’s concern for widows is evident in descriptions of his character and his commands for their protection and benefit. These are complemented by condemnations, punishments, and curses for those who fail to care for widows and by praise and blessings for those who do. Widows figure prominently in several biblical stories.

God himself cares for widows and gives them justice (Deut. 10:18; Ps. 68:5; Prov. 15:25). He instructs Israel and the church to care for widows. Negative commands warn of the consequences of mistreating widows (Exod. 22:22–24; Deut. 24:17–18). Positive commands require giving justice to widows (Isa. 1:17; Jer. 22:3), including them in community celebrations (Deut. 16:11–14), and providing for them. OT provision came in two forms. Every third year a harvest tithe was deposited in town to provide for the Levites, aliens, orphans, and widows (Deut. 14:27–29; 26:12–13). Additionally, harvesters were instructed to leave harvest remains for the alien (a displaced person seeking refuge), orphan, and widow (Deut. 24:17–22; cf. Ruth 2). Care for widows was central to the controversy that led to the appointment of deacons (Acts 6:1–6). Paul instructs Timothy to prioritize caring for widows who are over sixty years of age and without family to care for them (1 Tim. 5:1–16).

Failure to care for widows draws condemnation (Deut. 27:19; Job 24:2–3; Isa. 1:23; 10:2; Mal. 3:5; Mark 12:40). In contrast, care for widows is a mark of righteousness that brings blessing (Job 29:12–16; Jer. 7:5–7; Acts 9:39). James includes care for widows and orphans among the essential parts in his summary of true religion (James 1:27).

The OT included a special custom for the protection of, presumably, young widows. If a woman’s husband died and left her childless, her brother-in-law was to marry her and reckon the first child of the union as that of his deceased brother (Gen. 38:8; Deut. 25:5–6; Ruth 4:5, 10; Matt. 22:24). This custom lay behind the contention between Judah and Tamar (Gen. 38).

Widows figure prominently in several stories. A widow cared for Elijah in Zarephath (1 Kings 17; cf. Luke 4:25–26). At Elisha’s instruction, a widow was able to fill multiple containers with oil from a single jar (2 Kings 4:1–7). Jesus brought the son of a widow back to life (Luke 7:12–17). He remarked on a widow who made a small yet significant contribution to the temple treasury (21:1–4). Jesus illustrated persistence in prayer with a story about a widow seeking justice (18:1–8). See also Poor, Orphan, Widow.

Secondary Matches

The following suggestions occured because Luke 7:11-17 is mentioned in the definition.

Jesus Christ

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

Introduction

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

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

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

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

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

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

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

Jesus’ Life

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Identity of Jesus Christ

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Jesus’ Purpose and Community

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

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

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

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

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

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

The Quests for the Historical Jesus

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

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

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

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

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

Laying on of Hands

Laying hands on someone/something has two literal uses and two with symbolic significance. (1) Literally, to take something (e.g., Exod. 22:8–11; Esther 9:10–16; Matt. 26:51; Luke 9:62) or someone—that is, to make an arrest (e.g., Neh. 13:21; Matt. 26:50; Mark 14:46; Luke 20:19; 21:12; 22:53; John 7:30, 44; Acts 4:3; 5:18; 12:1; 21:27). (2) Literally, to lay hands on persons (or things) so as to hurt or destroy them (e.g., Gen. 22:12; 37:22; 1 Sam. 22:17; 24:5–13; 26:9–23; Job 1:12; 9:33; Isa. 11:14; Jer. 15:6; Ezek. 39:21). (3) Laying a hand over one’s mouth as a symbolic gesture of amazement (Mic. 7:16) or humility (Job 40:4). (4) A gesture to symbolize the transfer of something from one person to another. Transfer symbolism applications include the transfer of representative identity in sacrificing (e.g., Exod. 29:10–19; Lev. 1:4; 16:21; Num. 8:10–12; 2 Chron. 29:23–24), of authority in commissioning (ordination) (e.g., Num. 27:18–23; Deut. 34:9; Acts 6:6; 13:3), of blessing (e.g., Gen. 48:13–20; Matt. 19:13–15), of life and health (e.g., Matt. 8:3, 15; 9:18, 25, 29; 20:34; Mark 6:5; 7:32–33; 8:22–26; 16:18; Luke 4:40; 7:14; 13:13; 22:51; Acts 8:17; 9:12, 17; 28:8), and of the Holy Spirit and spiritual gifting (Acts 8:17–19; 9:17; 19:6; 1 Tim. 4:14; 2 Tim. 1:6).

Three additional things should be noted about this transfer symbolism. First, the laying on of hands is symbolic rather than purely causative. This is evidenced when Jesus and the apostles credit faith, and not mere touch, for healings (e.g., Matt. 9:22, 29–30; Luke 17:19; Acts 3:12–16; 14:9; cf. Matt. 13:58), when healings occur from a distance (e.g., Matt. 8:5–13; 15:21–28; John 4:46–54) and/or with no apparent touch involved (e.g., Matt. 8:28–34; 9:1–8, 32–33; 12:22; 17:14–21; Mark 1:23–28; Luke 17:11–19; John 5:1–9; 11:1–44; Acts 5:15; 9:32–35, 40–41; 14:8–10; 16:18), when the Holy Spirit comes upon people without touch (e.g., Acts 10:44–45), and when Peter strongly rebukes Simon Magus for assuming that the Holy Spirit is dispensed by mere touch (Acts 8:17–24).

Second, the early church used the laying on of hands for commissioning church workers (Acts 6:6), missionaries (Acts 13:3), and elders (Acts 14:23 [the Greek word used for “appointing,” cheirotoneō, is derived from the words for “extend,” teinō, and “hand,” cheir; cf. 2 Cor. 8:19). Since the act was conducted by apostles (Acts 6:6), by prophets and teachers (Acts 13:1–3), by Paul and Barnabas (Acts 14:23; 2 Tim. 1:6), and by church elders (1 Tim. 4:14), we may conclude that the early church had no established hierarchy for ordination.

Third, the NT has some guidelines for commissioning Christian workers (cf. Heb. 6:2). Church leaders have weighty responsibilities (Acts 20:28; 1 Tim. 3:1–13; 5:17; Titus 1:5–9; 1 Pet. 5:1–4), so it is not surprising that a church elder/overseer must not be a recent convert (1 Tim. 3:6) or hastily ordained (1 Tim. 5:22), and that a deacon must first be tested (1 Tim. 3:10).

Mercy

Behind the English translation “mercy” lie diverse biblical words in Hebrew (khesed, khanan, rakham) and in Greek (charis, eleos, oiktirmos, splanchnon). These words are also translated as “love,” “compassion,” “grace,” “favor,” “kindness,” “loving-kindness,” and so on, depending on context. Hence, a conceptual approach to the meaning of “mercy” is best.

God’s Mercy

Mercy as part of God’s character. Mercy is a distinguishing characteristic of the nature of God. God is called “the Father of mercies” (2 Cor. 1:3 NRSV [NIV: “Father of compassion”]). God is “rich in mercy” (Eph. 2:4; cf. 2 Sam. 24:14; Dan. 9:9). God’s mercy was demonstrated in his covenantal faithfulness to his people (1 Kings 8:23–24; Mic. 7:18–20). God redeemed the oppressed Israelites from slavery under Pharaoh because of his mercy, which was stirred when he heard their groaning and cry for help. Here, the rekindling of God’s mercy toward the Israelites was depicted in terms of remembering his covenant with Abraham, Isaac, and Jacob (Exod. 2:23–25). Mercy is a manifestation of God’s faithfulness to his covenant. Hence, God’s mercy to his covenant people never ceases (Pss. 119:132; 103:17).

God has absolute sovereignty in electing the people to whom he wills to show mercy. A classic expression appears in Exod. 33:19: “I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.” Paul quoted this to explain God’s sovereignty in electing Jacob as the recipient of God’s mercy (Rom. 9:13–15). God’s mercy cannot be acquired by human effort or desire (Rom. 9:16). God even ordered the Israelites to show no mercy to the Canaanites because of their corruption and idolatry (Deut. 7:2).

Diverse images are used to describe God’s mercy. God is compared to a loving father who has compassion on his children (Jer. 31:20; Mal. 3:17). “As a father has compassion on his children, so the Lord has compassion on those who fear him; for he knows how we are formed, he remembers that we are dust” (Ps. 103:13–14). God’s compassion is also compared to that of a nursing mother who feeds her baby at her breast (Isa. 49:15). The images of the loving father and the loving mother reflect closely the heart of God’s mercy toward his chosen people. God is especially merciful to the needy, the weak, the afflicted, and the oppressed (Exod. 2:23–24; Ps. 123:2–3; Isa. 49:13; Heb. 4:16). God is called “a father to the fatherless” and “a defender of widows” (Ps. 68:5). Sinners appeal for God’s mercy when they request forgiveness (Ps. 51:1). “Have mercy on me” is a common form of expression when the psalmist entreats God for his forgiveness (Pss. 41:4, 10; 51:1). God’s mercy is also shown in his act of salvation and blessing (Exod. 15:13; Deut. 13:17–18; Judg. 2:18; Eph. 2:4–5).

God’s mercy in redemptive history. Redemptive history is a successive demonstration of God’s mercy toward his chosen people. It was because of God’s mercy that he took the initiative to save fallen human beings (Gen. 3:15). Death was the due penalty for Adam and Eve (Gen. 2:17), but God preached the good news of mercy that the descendant of the woman would someday crush the head of the serpent. In Rev. 20:2 that ancient serpent in the garden of Eden is identified as “the devil, or Satan,” whose head was crushed by Jesus Christ on the cross and is bound by the coming Messiah “for a thousand years” and will be “thrown into the lake of burning sulfur” (Rev. 20:2, 10). In spite of God’s judgment on Cain, the first murderer, God showed mercy by putting a mark on him so that no one would kill him (Gen. 4:15). As the psalmist later confesses, God proves himself as the merciful God who “does not treat us as our sins deserve or repay us according to our iniquities” (Ps. 103:10).

Noah and his family were saved from the judgment of the flood because of God’s special mercy toward them (Gen. 6:8). Immediately after God confused the languages of human beings because of their challenge to him (Gen. 11:1–9), God showed mercy on Abram, “a wandering Aramean” (Deut. 26:5), and designated him to be the father of his chosen people (Gen. 12:1–3). Jacob’s election originated solely from God’s mercy, as Paul pointed out by quoting Scripture: “Jacob I loved, but Esau I hated” (Rom. 9:13). The exodus is also the clearest evidence of God’s demonstration of mercy toward his chosen people (Exod. 2:23–25). They were saved not by their own righteousness but rather by God’s mercy on the covenant people, who suffered under the bondage of Pharaoh’s slavery. God’s mercy reached its climax when he sent his only Son, Jesus Christ, to save sinners (Rom. 5:8). It is because of God’s mercy that we are saved, not because of our righteousness (Titus 3:5).

Christ’s Mercy

Jesus Christ lived a life full of mercy. He is, in a sense, the bodily manifestation of God’s mercy. Jesus expressed deep mercy whenever he saw the sick and the lost. The writers of the Gospels describe Jesus’ demonstrations of mercy when he healed the blind, the lame, the deaf, the leprous, the demon-possessed, and the dead (Matt. 9:36; 14:14; 20:34; Mark 1:41; 5:19; 6:34; 8:2; Luke 7:13; John 11:33). Jesus especially had compassion on the crowds, who did not have a spiritual leader, and he compared them to “sheep without a shepherd” (Matt. 9:36).

Jesus’ ministry of healing and evangelism was motivated by his deep mercy and compassion toward people in physical and spiritual need (Luke 4:16–21; cf. Isa. 61:1–2). Whenever the sick appealed to his mercy, Jesus never refused to dispense it to them (Matt. 15:22; 17:14–18). For example, he healed the two blind men who entreated his mercy (Matt. 20:30–34). When a leper, kneeling before him, entreated his mercy, Jesus touched him (risking his own uncleanness according to the law) and healed him (Matt. 8:2–3). When a centurion asked for Jesus’ mercy on his sick servant, he was willing to go and heal the sick man (Matt. 8:5–13). Jesus’ mercy was aroused especially when he saw people crying for the dead, and even he shed tears (John 11:33–35). When Jesus saw a widow crying for her dead son during a funeral procession, he comforted and had compassion on her and made her son alive (Luke 7:12–15).

According to Heb. 2:17–18, Jesus became “a merciful and faithful high priest” to make atonement for the sins of his people. He is also compared to the high priest who is able to sympathize with our weaknesses because he “has been tempted in every way, just as we are” (Heb. 4:15). His high priestly work on earth was highlighted in terms of his ministry of mercy toward his people. Like God’s mercy, Jesus’ mercy was shown in his actions of salvation (Luke 19:10; Eph. 5:2; 1 Tim. 1:14–16; Titus 3:4–7), of blessing (Mark 10:13–16), and of forgiveness (Mark 2:10; Luke 23:34). Paul’s personal experience led him to confess, “He saved us, not because of righteous things we had done, but because of his mercy” (Titus 3:5). Jesus’ character of mercy was most vividly manifested on the cross when he prayed for the forgiveness of the crucifying soldiers and the cursing crowds (Luke 23:33–37).

Human Response to God’s Mercy

What is the proper response to God’s mercy and compassion? God expects believers to show the same kind of mercy toward other people. One of the best examples is the parable of the unmerciful servant (Matt. 18:23–35). The central focus of this parable is on the unmerciful servant, to whom a tremendous mercy is shown by the king, but who refuses to show a little mercy to his fellow servant. The parable concludes with the king’s statement that no mercy will be shown to those who do not show mercy and forgiveness to others. Hence, a forgiving attitude is a must for believers, who have received immeasurable mercy from God when he forgave their sins at the time of repentance. The Lord’s Prayer also includes the believer’s forgiveness of others as being inseparably linked to the request for forgiveness from God (Matt. 6:12). Jesus affirms this idea in a subsequent statement: “For if you forgive other people when they sin against you, your heavenly Father will also forgive you. But if you do not forgive others their sins, your Father will not forgive your sins” (6:14–15).

Mercy is one of the eight blessings in the Beatitudes: “Blessed are the merciful, for they will be shown mercy” (Matt. 5:7). Jesus’ response to the critical Pharisees reveals that our merciful life should precede our religious life (9:13). According to the parable of the good Samaritan (Luke 10:25–37), the true neighbor is the one who shows mercy to the afflicted. Its conclusion, “Go and do likewise” (10:37), requires believers to show mercy to their suffering neighbors. At the last judgment the righteous are characterized by their lives of showing mercy to the hungry, the thirsty, the stranger, the unclothed, the sick, and the imprisoned (Matt. 25:37–40). In Luke 6:36, Jesus summarizes the law of mercy: “Be merciful, just as your Father is merciful.” According to James, “judgment without mercy will be shown to anyone who has not been merciful”; however, “mercy triumphs over judgment” (James 2:12–13). And according to the prophets, a merciless life is characteristic of godless people (Isa. 13:18; Jer. 6:23; 21:7; 50:42; Amos 1:11–12).

It is by God’s mercy that believers can persevere during the time of suffering (2 Cor. 4:1). Their prayer is the channel through which they draw God’s mercy. Hence, the writer of Hebrews exhorts believers to “approach God’s throne of grace with confidence, so that we may receive mercy” (Heb. 4:16).

Nativity of Christ

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

Introduction

Jesus’ Life

The Identity of Jesus Christ

Jesus’ Purpose and Community

The Quests for the Historical Jesus

Orphan

Taken together “poor,” “orphan,” and “widow” are mentioned in the NIV 280 times, evidence of God’s particular concern for those in need. “Poor” is an umbrella term for those who are physically impoverished or of diminished spirit. In biblical terms, “poor” would include most orphans and widows, though not every poor person was an orphan or widow. With over 170 references to the “poor” in the NIV, the biblical writers emphasize God’s concern for the poor. This is best summarized in Deuteronomy: “There will always be poor people in the land. Therefore I command you to be openhanded toward your fellow Israelites who are poor and needy in your land” (15:11).

The Poor

Old Testament. All sections of the OT (including the Torah, Major Prophets, Minor Prophets, and wisdom literature) contain both instructions and warnings regarding the treatment of the poor. Portions of the tithes and offerings were to be set aside for the needs of the poor (Deut. 14:28–29; 26:12–13). The law made specific provisions that allowed the poor in the land to glean from fields that they had not planted or tended (Lev. 19:9–10; 23:22). Boaz’s allowance of Ruth’s gleanings is an example (Ruth 2:7–8, 15, 23).

Favor was given to those who were kind to the poor (Job 29:12; 30:25; 31:16; Ps. 112:9; Prov. 19:17; 22:9; 28:8, 27; Isa. 58:5–7; Jer. 22:16). Inversely, those who did not care for the poor were strongly warned (Prov. 21:13; Ezek. 16:49; Amos 8:4–9). The OT often warns against oppression of the poor, with the added emphasis that God is their defender (2 Sam. 12:3–4; Job 20:19; Pss. 109:16; 140:12; Prov. 14:31; 23:11; Isa. 3:14). If a poor person made a vow, specific regulations were provided to prevent a pledge of unfair amount and to prevent the pledge from being kept overlong (Lev. 27:8; Deut. 24:12). Israelites who were hired as workers because they were impoverished were to be treated fairly and not as slaves (Lev. 25:39–42; Deut. 24:14–15). The poor were to be judged fairly, being shown neither favoritism nor oppression because of their situation (Exod. 23:3, 6; 30:15; Lev. 19:15; Job 34:19; Ps. 49:2; Isa. 10:2).

In addition, the poor were not to be disregarded in the Sabbath Year or Jubilee Year. During the Sabbath Year, the poor and the needy of the land were permitted to gather food from the land, including the fields, olive groves, and vineyards (Exod. 23:11). If a man became poor and was forced to sell his land, and if it was not redeemed by a family member, the land would be returned to the man during the Jubilee Year (Lev. 25:25–30). Also, if a man was forced to submit himself to being a hired worker, he would be redeemed in the Jubilee Year (Lev. 25:47–54).

New Testament. The NT advances the atmosphere of kindness and nonoppression toward the poor and those in need found in the OT. The NT church was marked by such a real and selfless generosity that its members sold their own possessions and gave to “anyone who had need” (Acts 2:45). The poor were to be treated with generosity, and needs were to be addressed whenever they were discovered (Matt. 19:21; Luke 3:11; 11:41; 12:33; 14:13; 19:8; Acts 6:1; 9:36; Rom. 15:26; Gal. 2:10).

Kindness to the poor was regarded as a natural manifestation of the love of God. Several NT writers considered a lack of concern and kindness toward the poor in a believer’s life cause to question the authenticity of that person’s faith (James 2:15–16; 1 John 3:17–18).

Orphans

Widows

Poor

The Poor

Orphans

Widows

Poverty

The Poor

Orphans

Widows

Resurrection

Christ’s resurrection is the foundational event for the Christian faith. Paul goes so far as to say that if Christ did not rise, then the Christian faith is futile and Christians are to be pitied more than all others (1 Cor. 15:17–19). Resurrection’s climaxing position in all four Gospel narratives yields the same understanding. Christ came not merely to die, as some claim, but to conquer death. Resurrection gives everything that Christ did before his death an “of God” significance, and it establishes everything that follows as a guarantee of God’s eschatological promises. Without the resurrection, Jesus would have been just another “prophet hopeful” who died a tragic peasant death in Jerusalem. However, as it is, evidenced by the resurrection, he is the Son of God. According to the NT, the resurrection is the triumphant cry that God indeed did come to visit his creation and conquer the power of sin and death.

Old Testament

Resurrection hope is poorly attested by the OT, especially in earlier sections. References are made to death that seem to indicate that the dead have not ceased to exist, but such passages refer (at best) to death as a shadowy, nonlife existence (Job 26:5; Ps. 88:10; Ezek. 32:21). When early OT texts suggest that certain individuals experience everlasting life, they do so by escaping death altogether. Enoch (Gen. 5:24) walked with God and was simply taken away, while God dramatically picked up Elijah in a chariot of fire (2 Kings 2:11). Saul’s attempt at Endor to reawaken Samuel from death to receive his counsel (1 Sam. 28:3–14) speaks more to the superstition and disobedience of Saul than it does to Israel’s faith in life after death.

Some OT prophetic texts hint at a corporate restoration of life beyond the grave. It is a promise not of resurrection from death to life for the individual but of God’s unceasing love for corporate Israel that ultimately results in the redemption of his people from the snares of death (Hos. 6:1–3; 13:14). Although these texts are difficult to separate from Israel’s vision of postexilic national restoration, as in the vision of the valley of dry bones (Ezek. 37:1–14), they do indicate a growing sense of hope that God will restore Israel to renewed life in his presence after death. A similar trend may lie behind Job 14:14, where Job, after affirming the finality of individual death (14:12), still raises the question of a possible life after death. The basis for this notion rests on the affirmation that the living God, Job’s gracious redeemer, has power over death and will allow Job to see life after death (Job 19:25–26; cf. Ps. 16:10).

Daniel 12:2, which on the surface looks like a full-fledged teaching on individual resurrection, still falls short as a beneficial comparison to the teaching of Jesus. Although the Pharisees (along with a number of modern interpreters looking for OT foundations for individual resurrection) later used this as a proof text for individual resurrection, its context (Dan. 11) clearly suggests a struggle between nations, to which God eventually will reveal his eternal judgment. God will vindicate his people. Notwithstanding, OT language of eternal awakening to a new reality, good or bad, opens the door for further reflection on God’s eternal purpose and how it relates to human experience beyond death.

Intertestamental Period

The speculations of the intertestamental period portray a vast array of philosophical influences that affected the thinking of Second Temple Judaism. The conservative Sadducees, who may have accepted only the Torah as Scripture, understood Sheol (the state or abode of the dead) to be a place of unending sleep and thus denied resurrection (cf. Sir. 17:27–28; 30:17; Acts 23:8). Other groups, such as the Pharisees and the Essenes, were to a greater or lesser extent influenced by Hellenistic thinking on the relationship between spirit and matter. The lack of unity among these groups, especially the Pharisees, created a plethora of understandings concerning resurrection. Some, influenced by the Platonic idea that the soul/spirit is immortal and will be released at the death of the body, turned reflections on the afterlife into an issue of immortality (4 Macc. 14:5; 18:23). Others seem to have affirmed a physical resurrection but restricted it to either Israel or a righteous remnant thereof. This latter perspective easily connected to the view that all would be raised, the unrighteous for punishment, the righteous for reward and bliss.

It proves impossible, therefore, to determine to what extent Christian reflections during the first century influenced Jewish writers rather than vice versa. Sociologically speaking, the early Christians were one of the many parties of Judaism developing during that period. As the Gospels seem to suggest, they interacted, maybe especially, with the Pharisees.

New Testament

The OT’s relative silence on the issue of resurrection stands in stark contrast to the central position that it holds in the NT. All four Gospels build their narrative portrayal of Jesus’ ministry toward this climaxing event, and Jesus himself argued against the view of the Sadducees (Mark 12:18–27). Beyond the Gospel narratives, Paul makes resurrection the very heart of the Christian faith (1 Cor. 15); Hebrews understands resurrection as part of Christian elementary teaching (Heb. 6:1–2); James plays on the word “raise” as he explains the connection between faith and strength of life (James 5:15); Peter sees resurrection as the basis for Christian hope (1 Pet. 1:3); Revelation details the quality of the resurrected life (Rev. 21–22). In short, every part of the NT affirms the reality of a resurrection after death. It is the climactic evidence that God’s kingdom now dwells among people. God brings life; death will no longer have the last word.

The Gospels. The Gospels give four accounts of raisings from the dead. Strictly speaking, these are not resurrections but resuscitations. The people in question are not raised to eternal life but rather are brought back to life in their historical circumstances; they will later die again. The Gospels’ intertwining of the raising of Jairus’s daughter with the healing of the hemorrhaging woman (Mark 5:21–43 pars.) underscores the conceptual connection between life and God’s presence. First-century Judaism had come up bankrupt and could do nothing to help a woman whose bleeding made worship of God impossible. Now, however, life could be restored after death. Even the leader of the worship center, who could do nothing to help this woman, now saw his own daughter raised from the dead.

The raising of the widow’s son from Nain (Luke 7:11–17) similarly indicates that the days of the prophet Elijah had returned (1 Kings 17:8–24). God was again visiting his people and bringing life after death. Most spectacularly, Lazarus’s raising after four days in the grave (John 11:1–44) speaks directly to God’s power to bring life out of death in connection with OT understandings of the afterlife. The emphasis on the four days in the grave, along with Jesus’ pronouncement of himself as “resurrection and life” and his application of God’s revelatory name (“I am”) to himself, make this event stand out as anticipating what is soon to come in full. The same holds true in the unleashing of power at Jesus’ death, when graves spring open and the dead are raised (Matt. 27:51–53).

Paul’s letters. Paul’s teaching on resurrection anchors in eschatology, or vice versa. The reality and finality of death, introduced by Adam’s disobedience, are now overcome by Christ through his resurrection (1 Cor. 15:21–22). Christ’s resurrection evidences that God has ended death’s reign; it heralds the imminent coming of the end, a time when all who belong to Christ will be raised in like manner, and death will be no more (15:23–24).

Although at times Paul uses the language of body, soul, and spirit, he never falls prey to a Platonic dualism that separates body from soul, claiming that only the body dies while the soul remains immortal (1 Tim. 6:15b–16a). Rather, following Hebraic thinking, he understands resurrection as total transformation of the whole person, comparing it to what happens to a seed put in the ground. It must die before something completely new comes up (1 Cor. 15:36). The promise of resurrection is the promise that the death-marked human who is buried will, at the time of resurrection, be transformed and suited to live eternally in God’s presence. What is now perishable will become imperishable (1 Cor. 15:42–44). To Paul, this is not about getting rid of matter (the body) that is created by God, but about Christ’s restoration of what Adam destroyed (1 Cor. 15:49). It is the same understanding expressed in Rev. 21:1–5a, where John prophesies the transformation of both heaven and earth when God reestablishes his covenant relationship with his people.

Summary. Although the Gospels’ presentations of Jesus’ resurrection vary in some detail (probably due to purpose and audience), all of them treat the event as the theological centerpiece of the Gospel narrative. The resurrection story launches God’s eschatological work and opens the door, as the postresurrection appearances show, for a connection between the Jesus story and the church story. It is the foundation both for the Great Commission (Matt. 28:18–20) and for Pentecost (Luke 24:49). All people of all nations can now meet the living Christ.

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1. The Power of Death Reversed

Illustration

Ron Luchies

Alfred Krupp, a famous munitions maker, lived in constant fear of death. Everyone throughout his entire company was strictly forbidden to refer to the subject of death in conversation. He ran from his own house because a relative of his wife's suddenly died there. And when Mrs. Krupp objected, Alfred became so enraged that he initiated what was to be a lifelong separation. During his last sickness, he offered his doctor a million dollars to prolong his life. But, of course, that was impossible.

Death has very real power. Money and prestige and position aren't going to change that. Visits and phone calls and sympathy cards aren't going to change that. Preachers and churches and expensive funerals aren't going to change that.

Jesus enters into the situation with strange words and even stranger actions, words and actions that at first glance seem totally out of place. He says to the widow, "Don't cry." And then He touches the funeral board, so that all attention will be focused on Him as He addresses the carefully wrapped corpse. "Young man I say to you, get up!" Jesus doesn't wrestle in prayer to His Father. He doesn't struggle in deep spiritual warfare. He simply commands the corpse to get up. And catch this. His command reverses the powers of darkness and death! His command transforms a funeral procession into a family reunion.

2. A Release from Anxiety over Sin and Death

Illustration

Wayne E. Oates

The end intention of the gospel is just this: to release man from the egocentric anxieties of life, over economy, over death, over grief and sin, from the petty defenses of a legalistic way of life and from callous insensitivity to ethical reality. These are the kinds of anxiety the gospel aims to release us from. The gospel aims to release us to a concern for the welfare of others, to an eager preference of one another before each other, and to the adoration of the Lord Jesus Christ.

3. God Can

Illustration

Larry Powell

Catherine Marshall tells in one of her books about how devastated she was when, following a routine physical examination, she was informed that she had tuberculosis. She was not mentally prepared for that. No one ever is. She was ordered to bed 24 hours a day indefinitely. Fifteen months later, she had gained 15 pounds. After a year and a half in bed, there was no noticeable progress. It was at this point that tormenting thoughts began inundating her mind. Had she committed some unforgivable sin at sometime in her life? Had she wronged someone and needed to make things right with them? Was there something about her life so offensive to God that her prayers were being short-circuited? What could she do? She apologized to her husband for everything she could think to apologize for. She wrote acquaintances and purged her conscience. She prayed to God and asked what else she could do. What else could she do? Finally, one day she conceded defeat. She had run out of ideas. She had fought and struggled, and worried until there was nothing left. Standing by her bedroom window, she prayed. The prayer, recorded in her diary, was: "From this moment I promise that I'll try to do whatever you tell me for the rest of my life, insofar as you'll make it clear to me what your wishes are. I'm weak and many times I'll probably renege on this. But Lord, you'll have to help me with that too." That was the moment of surrender. She got out of the way. Within six weeks, her condition improved until she was taking walks, working in the garden, making jelly, and eventually resumed her "normal life."

Catherine Marshall's story may be summarized in these words: God can, if we will let him.

4. Who Jesus Raised to Life

Illustration

Alexander H. Wales

If you ask most Christians who Jesus raised to life, the most common response you would get would be "Lazarus." How could we miss the story of the raising of the brother of Mary and Martha? The three days in the tomb caused the sisters to warn Jesus that Lazarus would "stinketh." What a great word, "stinketh"! It sounds like something you would say about a high school locker room after a big basketball game. The resurrection story found in the chapter 11 of the Gospel of John is THE story that springs to mind when we talk about the incredible power of Jesus even over the minions of death. But here in chapter 7 of Luke, we have another miraculous resurrection of an individual without much fanfare or comment: a miracle that ranks right up there with walking on water and bringing sight to the blind, but which gets less than exciting press coverage. I have a feeling that we tend to leave it alone because we get embarrassed by it.

You see, this is a miracle without much explanation or theological intrigue. It happens so quickly that we read it, swallow hard and move on.

5. The Perspective of Longevity

Illustration

George Bass

Ide Ward was going on 120 years of age when he died early in 1982; a doctor said he died "just of old age," but George Will of the Washington Post called his long life a "triumph of the spirit." Will says, "Aging, like a lot of other common things (life, love, memory, the existence of the universe, the infield fly rule), remains a mystery. But many gerontologists believe that, absent disease or imprudent living, an individual ages according to his or her genetically controlled ‘clock.' A scientist says that, ideally, we should live fairly healthily and then go ‘poof' rather than go into slow decline or a nursing home." Will says that "longevity is a triumph of the spirit" and not just of physiology; Ward "was picking up steam - and stumps and things - when he was past 70, heading for two score and nine more." And writes Will, "Such longevity can be, in a way, terrible, because it almost invariably involves the burial of many friends, relatives, children (Ward lost three sons during the First World War) and grandchildren. But such longevity can offer perspective on those who experience it, and those who think about it."

There is no way of knowing how long the young man lived after Jesus raised him from the dead, but he must have looked at life and death from a different point of view than before. Perhaps he lived long enough to bury his mother, but both of them would have faced her death differently than before Christ came along. And God has placed us alongside them through the resurrection of Jesus Christ, "the first-fruits of those who have died." We say, "God has visited his people" in Jesus; he has "raised a saviour" among us - and through him death has been defeated forever. God is still in heaven and all really is well in the world.

6. Tombstone for Sale!

Illustration

George Bass

Some time ago, a strange classified ad appeared in the newspaper of one of our cities. It began: "Tombstone for sale," and continued, "Didn't die; don't need it." The details that followed in the ad caused a reporter to investigate and to interview Art Kranz, the man who had taken the advertisement in the classified section of the paper. Kranz told him that the tombstone had been in his living room for several months, but it was not his; it had been ordered by his sister after she was told that she was terminally ill with cancer and would soon die. An orderly person, she determined to make all final arrangements for her burial while she was alive and able. She purchased a cemetery plot, made all the necessary plans for her funeral with a funeral director, and even ordered her tombstone. But she didn't die; she recovered, and she decided that she didn't want to keep the tombstone. So she asked her brother, who had a pickup truck, to move and sell it. He stored it in his living room, then moved it to his front porch and ran the ad, "Tombstone for sale," in the hope of finding a buyer for it.

That wasn't the situation when Jesus entered the city of Nain.

7. Hades, The God of the Underworld

Illustration

Donald T. Williams

In Greek mythology, Hades, the god of the Underworld, the god of the Dead, is the most hated of all the immortals, because he is the only god who never answers prayer. Never. The exception that proves the rule is the story of Orpheus and Eurydice. Orpheus was the greatest of mortal musicians. When his beloved wife, Eurydice, died, he simply could not accept the finality of that loss. So he took his harp and journeyed to the Underworld. There he played so beautifully, sang so poignantly of mortal sorrow, that tears of molten iron ran down the implacable face of Hades, and for the only time ever recorded, he relented. Eurydice would be permitted to follow Orpheus back into the world of the living, the world of the sun. But he must not look behind him until they had both safely emerged from the darkness of Hades' realm back into the sunlight.

So imagine what he is feeling as he begins the long walk through the tunnel. He sees the small point of light at the end, and he begins to hear faint footsteps, growing ever more solid, as Eurydice begins to resume physical form. How he wants to look and see her again, to verify that it is her footsteps that he hears! But he dare not. And now they have almost emerged. One more step and the quest will be achieved life snatched back from the grave! But at that moment she stumbles against a stone and cries out, and by instinct, without thinking, he turns to catch her and keep her from falling. But he has broken the ban, he has violated the requirement, he has transgressed the taboo. And so he turns only to see her for one intolerably heartbreaking moment reaching for him as she evaporates and fades back into the mist, forever lost in the darkness.

Hades is the only god who never answers prayer. And that is the hardest thing about Death to accept: that impenetrable stone wall suddenly erected across your path, that steel door slammed in your face. No matter how important and essential the deceased was to your life, you aren't getting him back. That is what makes it the great and final Enemy. The Apsotle Paul says, "The last enemy to be defeated is death" (1 Cor. 15:26). We live with that promise because Jesus overcame death!

But before the resurrection, it's no wonder the people were filled with terror and awe when the dead man sat up and began to speak.

8. Men Must Endure

Illustration

Donald T. Williams

For about 30 minutes during the summer of 1994, time was frozen for me in the churchyard of the Headington Quarry parish church as I knelt at the grave of C. S. Lewis. Never has the weight of our mortality bowed me down more severely than at that moment. For I had been hanging on every published word of this man for over twenty-five years. He had saved me from apostasy when I was a doubting and questioning high school student; he had taught me how to think like a Christian. I literally owed this man my life, and had come to feel I knew him and loved him as a friend. And here he was only six feet away. But the barrier of Death was a more solid wall between us than the stone slab of his tomb or the steel walls of his casket; had I broken through those barriers the distance would still have been infinite and unbridgeable. I had been closer to him with my nose in one of his books on the other side of the Atlantic. I was looking for a closer connection, but I was absolutely stymied. That is what Death has done to us! And so the truth of the words carved on the stone was carved also into my soul: "Men must endure their going hence."

9. Hope That Did Not Disappoint

Illustration

Theodore F. Schneider

Our being able to hang in there in the difficult times is determined by the nature of our hope. For Christians, it has to do with our holding to the promises of God, a holding that is determined by our confidence in the integrity of God. Here alone our hope rests, as do all of life's possibilities and probabilities. Only in this way can we talk of a hope that does not disappoint us, even if that hope's fulfillment is delayed.

The air terminal was a sea of people, hurrying and pushing. It's always that way. But on this night it was especially so. A snow storm snarled schedules in the air and on the ground. In the midst of the terminal, by herself, there sat a little girl who could not have been more than a first grader in school, six years old, maybe seven. She sat quietly. One might have expected tears, but her big eyes never closed. Wide-eyed she watched. Now and again she smiled. A security guard spoke to her softly, asking if he might be of help. "No," she answered, "I'm waiting for my daddy." She waited for more than an hour. Finally there was a huge smile as she recognized a snow-covered man coming toward her. "See," she said, "I told you he would come." There never had been a doubt. Never did her hope falter. She knew him in whom her hope was fixed. She believed in his love. She believed in his integrity. She knew no storm would keep him from meeting her. And she was not disappointed.

Our "hope that does not disappoint us" must rest always in God's love and his faithfulness.

10. The Price of Mourning

Illustration

Henry Simon

The home of Paul Laurence Dunbar, noted poet, is open to the public in Dayton, Ohio. When Dunbar died, his mother left his room exactly as it was on the day of his death. At the desk of this brilliant man was his final poem, handwritten on a pad.

After his mother died, her friends discovered that Paul Laurence Dunbar's last poem had been lost forever. Because his mother had made his room into a shrine and not moved anything, the sun had bleached the ink in which the poem was written until it was invisible. The poem was gone.

If we stay in mourning, we lose much of life.

11. I Believe in Miracles

Illustration

Erwin Drake

I believe for every drop of rain that falls, a flower grows;
I believe that somewhere in the darkest night, a candle glows;
I believe for everyone who goes astray, someone will come to show the way;
I believe above the storm the smallest prayer will still be heard;
I believe that Someone in the great somewhere hears every word;
Every time I hear a newborn baby cry, or touch a leaf, or see the sky,
Then I know why, I believe.

12. Walking Where We Walk

Illustration

King Duncan

A number of years ago the New York Daily News carried a story about a television news anchorwoman named Pat Harper who left her luxurious East Side apartment with 80 cents in her pocket and spent five days living on the street "to learn what it's like to be homeless." Harper spent the days wandering the streets in the icy January rain and her nights sleeping in doorways, train stations and public shelters. She began to realize that most of the homeless people were not much different than she. Several people helped, giving her food and advice on how to survive without money. The undercover investigation made her realize that many homeless are simply normal people who have been hit with financial problems from which they have not been able to rebound. There was no other way to know how they felt than for this successful media person to walk where the homeless walk.

There is another who left comfort and convenience to walk where the outcasts walk. He was the same man who took compassion on the widow of Nain. That is essentially the message of the cross. He has walked where we walk. When it is time for us also to walk the Via Dolorosa, the way of suffering, he walks with us. That has always been the hope of people whose dreams have been dashed, whose burdens have seemed unbearable.

13. Comfort in Our Distress

Illustration

King Duncan

In one of his books writer and philosopher Loren Eiseley tells about the time when he was only a young lad and his father died. His father died a slow death in great bodily torture. Eisley's mother was deaf. Young Loren alone heard the sounds of his father's agony. This was before the wide application of painkilling drugs. Eiseley said a curious thing happened to him during that very stress filled time. He became so tense that he could no longer bear the ticking of the alarm clock in his own bedroom. He smothered it with a blanket but still he heard it as if it were ticking in his own head. He tried to sleep, but he could not. His distress and loneliness were too great. It was then that help came.

His grandmother saw the light burning in his room in the wee hours and came to sit with him. Later when it came time for her to begin her own long journey from which there is no return he touched her hair and knew in those moments that she had saved his sanity. Into that lonely room at midnight she had come, abandoning her own sleep, in order to sit with troubled young Loren. Eiseley never forgot what that meant to him. To know that someone sees and understands. Sometimes that is all we need to know in order to make it through a time of crisis. Sometimes, though, even our closest friends are blind to our despair. We read about tragedies in the newspapers in which people are left lying on a public sidewalk after an accident or a mugging and no one does anything, and we think to ourselves if I had been there I would have done something. But sometimes there are persons in our own family or our neighbor's family who are in terrible distress, and we never pick up on it. It is as if we are blind. Jesus is never blind. He sees us in our distress. He hears us when we call upon him.

14. We Are in the Middle of It

Illustration

King Duncan

Years ago a man was traveling by ship with his young daughter across the ocean. Earlier that particular Sunday he had preached a sermon about God's love. It had been a very difficult service to preach, because he was newly widowed.

He was standing against the rail of the ship, looking out at the vast and magnificent ocean, when his daughter asked him if God loved them as much as they had loved her late mother.

"Of course He does," answered her father. "There is absolutely nothing bigger or more powerful and all-consuming than God's love for us. It's the biggest thing there is!" The little girl pressed on for more information, wanting to know exactly how big God's love was. Finally her father with great tenderness said, "Well, look across the sea as far as you can. Look up and down and all around. God's love stretches around to cover all of that; above the blue sky and deeper than the deepest part of the ocean underneath us."

The little girl pondered for a minute and replied, "And to think Daddy, we're right in the middle of it."

And we are. We're right in the middle of God's love. We don't need a miracle to tell us that. Most of us have known God's love all our lives. Of course, that is not to say that miracles do not occur. They do to the eyes of faith.

15. What's Your Question

Illustration

Roger von Oech

The answer you get largely depends on the question you ask. Here's a grave example: Several centuries ago, a curious but deadly plague appeared in a small village in Lithuania. What was curious about this disease was its grip on its victim; as soon as a person contracted it, he would go into a very deep almost deathlike coma. Most individuals would die within twenty-four hours, but occasionally a hardy soul would make it back to the full bloom of health. The problem was that since early eighteenth century medical technology was not very advanced, the unafflicted had quite a difficult time telling whether a victim was dead or alive. This didn't matter too much, though, because most of the people were, in fact, dead.

Then one day it was discovered that someone had been buried alive. This alarmed the townspeople, so they called a town meeting to decide what should be done to prevent such a situation from happening again. After much discussion, most people agreed on the following solution. They decided to put food and water in every casket next to the body. They would even put an air hole up from the casket to the earth's surface. These procedures would be expensive, but they would be more than worthwhile if they would save some people's lives.

Another group came up with a second, less expensive, right answer. They proposed implanting a twelve inch long steak in every coffin lid directly over where the victim's heart would be. Then whatever doubts there were about whether the person was dead or alive would be eliminated as soon as the coffin lid was closed.

Why the two solutions? Because of the two question. The first group asked, "What should we do in the event we bury somebody alive?", the second group asked, "How can we make sure everyone we bury is dead?"

Often times questions reveal motives and the character of the person asking the question.

16. Birth and Death

Illustration

Editor James S. Hewett

It seems to me that a good analogy for death is birth. The child, before birth, must certainly feel secure and safe. The environment, however limited, is warm and comfortable. The unborn infant knows what to count on in its existence. Birth must seem like death to the child, being thrust in such a traumatic way out of the comfortable and known. We would say to the child, if it were possible, that it is all a part of the plan. We would assure the child that there was even more love, and even grander existence awaiting him/her than could be imagined. We would say, "You can't believe the world that awaits!" But we cannot give those encouraging words. The child must pass through before finding out. Death is like that. We have to leave all that we have known. There has been security in our existence, in spite of its limitations. We know what we can count on. Death takes us from the comfort and safety, ending the only life we can imagine. For the person of God, however, there is awaiting an even greater existence. There is more love and the possibility of service and life than is beyond our imagination. It is all a part of the plan. God would say to us, "You can't believe the world that awaits!"

17. No More Tears

Illustration

Richard A. Jensen

Can you imagine a four-year-old boy falling to his death from the 53rd floor of a New York City apartment building? Unimaginable as it seems, that is precisely what happened to the son of British rock star, Eric Clapton. Clapton's life was filled with tears of grief as the result of this shocking event. His son's death haunted him so much that he finally wrote a song about it. He called it, "Tears in Heaven." In February of 1993 this song of Clapton's won the Grammy as the "Song of the Year." Mr. Clapton himself won the Grammy as Male Vocalist of the Year. Eric Clapton, however, would have given up all the success of these Grammys in an instant if he could just have had his son back. Clapton's song begins with these words: "Would you know my name, if I saw you in heaven? Would it be the same, if I saw you in heaven?" Mr. Clapton's separation from his son is real. His son is gone forever. As with others who grieve the loss of loved ones, however, Clapton desperately wants to communicate with him again. Clapton's song continues. He envisions heaven for a moment. He knows that heaven is a place that he does not belong. That means that he must somehow find the strength to carry on when he knows, "I don't belong here in heaven." The singer gets a glimpse of heaven, a glimpse of hope. But in heaven he does not belong.

Verse two of "Tears in Heaven" returns to the same theme. He wonders if his son would hold his hand if he saw him in heaven? He wonders, further, whether his son would help him stand if he saw him in heaven? Clapton does not know the answers to his questions. He just believes that if he could get a glimpse of his son again his grief might be lightened. In his grief he cries out for some kind of contact with his son. But it is not to be. So, he sings, "I will have to find my own way, because I just can't stay, here in heaven." The burden of grief rests squarely on his shoulders. Heaven is of no help. Heaven is beyond his grasp. His son is beyond his grasp. He'll just have to make do as best he can. He'll have to "find his own way through night and day." Clapton's song is a very sad song! The grief is so real and the hope so illusory. Clapton knows he doesn't belong in heaven for whatever reason. Therefore, he will have to carry his own grief and his grief is a terribly heavy load.

Clapton sings of this heavy load in the next verse of his song. "Time can bring you down," he sings. Time can be devastating when you are locked in grief. Time can bend your knees; it has you "beggin' please." Such is Clapton's plight. He is reduced to begging. Surely he has begged God to give him a reason for his son's death. Why, God, Why? Surely he has begged God to bring his son back again. Surely he has begged God to lighten his load in life. There is a lot of begging going on in the midst of human tears of grief. Clapton sees one bright ray of hope in the midst of his grief. He is sure that in heaven there are no tears. That's the source of the song's title: "Tears in Heaven." Tears are for the earth. Tears are grief's constant companion. Tears are grief's way of showing us the pit of emptiness that tugs so heavily upon us in our time of loss. Tears are vital to the healing process. Through the ears, however, Clapton sees a vision of a place where tears shall be no more. "There will be no more tears in heaven," he sings. "There will be no more tears in heaven." "

18. You're Not Alone

Illustration

Hugh Salisbury

Death is no respecter of persons, or families. There is an Eastern legend about a Hindu woman whose only child had died. She went to a prophet to ask for her child back. The prophet told her to go and obtain a handful of rice from a house into which death had not come. If she could obtain the rice in this way, he promised to give her the child back. From door to door she asked the question, "Are you all here around the table fathers, mothers, children...none missing?" But always the answer came back that there were empty chairs in each house. As she continued on, her grief and sorrow softened as she found that death had visited all families. Yes, death is universal; our painful experience is not the only one of its kind. Because God is faithful, because Jesus Christ is alive, so is your loved one and mine.

19. Where Is God Now?

Illustration

Staff

Elie Wiesel was a fifteen-year old prisoner in the Nazi death camp at Buna. A cache of arms belonging to a Dutchman had been discovered at the camp. The Dutchman was promptly shipped to Auschwitz. But he had a young servant boy, a pipel as they were called, a child with a refined and beautiful face, unheard of in the camps. He had the face of a sad angel. The little servant, like his Dutch master, was cruelly tortured, but would not reveal any information. So the SS sentenced the child to death, along with two other prisoners who had been discovered with arms.

Wiesel tells the story: One day when we came back from work, we saw three gallows rearing up in the assembly place, three black crows. Roll call. SS all around us; machine guns trained: the traditional ceremony. Three victims in chains and one of them, the little servant, the sad-eyed angel. The SS seemed more preoccupied, more disturbed than usual. To hang a young boy in front of thousands of spectators was no light matter. The head of the camp read the verdict. All eyes were on the child. He was lividly pale, almost calm, biting his lips. The gallows threw its shadow over him. This time the Lagercapo, which was the name for the head of a camp, refused to act as executioner. Three SS replaced him. The three victims mounted together onto the chairs. The three necks were placed at the same moment within the nooses. "Long live liberty!" cried the two adults. But the child was silent.

"Where is God? Where is He?" someone behind me asked. Total silence throughout the camp. On the horizon, the sun was setting. "Bare your heads!" yelled the head of the camp. His voice was raucous. We were weeping. "Cover your heads!" Then the march past began -- we inmates were made to walk past the gallows. The two adults were no longer alive. Their tongues hung swollen, blue-tinged, but the third rope was still moving; being so light, the child was still alive...For more than half an hour he stayed there, struggling between life and death, dying in slow agony under our eyes. And we had to look him full in the face. He was still alive when I passed in front of him. His tongue was still red, his eyes were not yet glazed. Behind me, I heard the same man asking: "Where is God now?" And I heard a voice within me answer him: "Where is He? Here He is. He is hanging here on this gallows." That night the soup tasted of corpses.

Italics added for clarification. From Elie Wiesel, Night, Bantam, 1982, p. 75-6, quoted in W. Aldrich, Multnomah, When God Was Taken Captive, 1989, p. 39-41.

20. A Cluster of Adjustments

Illustration

Charles Swindoll

Author Edgar Jackson poignantly describes grief: Grief is a young widow trying to raise her three children, alone. Grief is the man so filled with shocked uncertainty and confusion that he strikes out at the nearest person. Grief is a mother walking daily to a nearby cemetery to stand quietly and alone a few minutes before going about the tasks of the day. She knows that part of her is in the cemetery, just as part of her is in her daily work. Grief is the silent, knife-like terror and sadness that comes a hundred times a day, when you start to speak to someone who is no longer there. Grief is the emptiness that comes when you eat alone after eating with another for many years.

Grief is teaching yourself to go to bed without saying good night to the one who had died. Grief is the helpless wishing that things were different when you know they are not and never will be again. Grief is a whole cluster of adjustments, apprehensions, and uncertainties that strike life in its forward progress and make it difficult to redirect the energies of life.

21. Dealing With the Pain of Rejection - Sermon Opener

Illustration

James W. Moore

There is no pain in the world quite like it: the awful pain of feeling rejected. It hurts! It crushes the spirit and breaks the heart. Let me show you what I mean with a true story.

Pastor James Moore tells a story about a girl named Jessica. She was a tall, slender, sixteen-year-old blonde girl, who looked like she might grow up to be a model or president of the P.T.A., or a corporate executive. She was attractive, outgoing, personable, radiant, and happy. She was an only child and her parents were devoted to her and so proud of her. A member of his church she did a youth "speak-out" in an evening worship service. Her words were inspired and thoughtful from the pulpit that night. She was so wholesome, so clean-cut, so full of life.

But, the next morning, an urgent ringing of the telephone. It was Jessica's mother alarmed, concerned, frightened saying that Jessica had been taken to the emergency room during the night and had been admitted into the hospital as a patient. When Moore got there and walked into that hospital room, it was a stark, gloomy situation. The drapes were closed, the room was dark, heavy despair was in the air we breathed. There was Jessica only hours before happy, radiant, full of life but now, laying there in a hospital bed, weak, pale, listless, almost the picture of death. She was emotionally drained, completely wrung out, so much so that she literally did not have the strength to lift her arms, she could not walk, she could hardly hold up her head. They talked for a moment, prayed together and then he left the room. Jessica's mother came out into the hallway. Her mother said, "After we got home from church last night, Jessica had a phone call. Just as she hung up the receiver she fainted and when we revived her, she was physically unable to walk… she was so weak. We called an ambulance and brought her here to the hospital." Moore asked, "Do you know of anything that might have caused this?" The mother blinked as tears flooded into her eyes, she looked away and said, "Well, yes, that telephone call last night was to notify Jessica that she had been "black-balled" by the sorority she wanted to join."

Now, here was a young girl, sixteen years old, an only child, who for all of her life had had almost everything she wanted. At that particular moment what she wanted more than anything was to be accepted into that sorority and somebody had rejected her. One person for some unknown reason had "black-balled" her and the trauma of that blatant rejection was too much for her. She couldn't handle it. She was not faking. The doctors were sure of that. She was just so hurt that it crushed her emotionally, physically, and spiritually.

Here we see dramatically the awful pain of feeling rejected. Now I want to leave Jessica in the hospital for just a moment. We are going to get her out later, but right now the point is clear. The pain of feeling rejected can be devastating.

Sometimes we "feel" rejected when we really aren't being rejected. We only think we are. Have you heard about the man who had to quit going to football games because every time the team went into a huddle he thought they were talking about him! Now, he wasn't being rejected, but he thought he was. Let me hurry to say though, that even when imagined the pain is just as real!

That's what happens in Jesus' parable. Remember how the younger brother runs away to the far country, squanders his money in riotous living, but then ashamed and penitent he returns home. The father is so overjoyed. He had feared the worst that his young son might be dead! But here he is alive and well and home, safe and sound. The father is so happy that he calls for a great celebration. But when the elder brother hears of it. He is hurt, jealous, confused, and angry. He feels sorry for himself, but more than that and worse, he feels that the father has rejected him! Of course, we know better! We know that the father has not rejected him at all. In fact, the parable is misnamed. Instead of the Parable of the Prodigal Son, it should be called the Parable of the Gracious Father! Because, you see, the theme of the parable is not the revelry of the Prodigal, nor is it the bitterness of the elder brother, no; the theme here is the goodness of the father, the faithfulness of God. The message here is that God cares and that He wants both of His sons (all of His children) to come and be a part of the celebration.

But the elder brother missed it. He mistakenly felt rejected and it deflated and crushed him and left him spiritually bankrupt. The feeling of rejection can do that to us. But the Christian faith has good news for those who feel rejected, the good news of healing and wholeness. So when you feel rejected, here are a few simple guidelines to remember.

1. Feelings are temporary, so go and talk to somebody
2. The person rejecting you is the one with the problem
3. Remember how to laugh and don't take yourself too seriously
4. Remember that God accepts you.

22. Jerry's Faith

Illustration

John E. Sumwalt

In the Lutheran parochial school I attended as a child I was taught to fear God, and that I risked punishment for sin. When I was 17 years old, my younger sister died of a brain tumor, and I began to question everything that I had been taught. I could not understand how God could allow this. Her death left me confused and angry. I became more of a doubter than a believer. I came to the conclusion that I could only believe in myself. I pushed myself, I worked hard; I became an over-achiever and eventually a workaholic. This program propelled me to financial success, but it was accompanied by personal failure. I learned that the love of money can bring financial gains that are accompanied by personal loss.

I became an empty person. I couldn't stand success and began to self-destruct. I lost everything, my friends, those who had pretended to be my friends and my family. It was all like an unbelievable soap opera -- and before it was over I learned quite a bit about the judicial system, the Mafia, extortion and revenge. There were times when I feared for my life and for the lives of the members of my family. It was the kind of situation that causes one to think about taking his own life.

But I wasn't ready for that option. The love I had for my children gave me courage and made me determined to try again. I wanted to be a believer in something bigger than myself, but it was difficult. It would take a miracle. I carefully planned a comeback. I wanted to be successful again and not make some of the same mistakes. The task seemed monumental.

In the process I met an independent preacher named Andy. He worked for me on a part-time basis and we soon became friends. He wasn't pushy with his religion, so I decided to go to one of his church services on a Wednesday night. It was quite unusual to say the least. Wednesday night was testimony night. The opening song service was quite an experience. The songs had beautiful melodies and were easy to sing. When they sang songs like "He Touched Me" and "O, How I Love Jesus," I noticed that many had tears in their eyes as they sang with great feeling. I felt touched by this, and quite uncomfortable. The testimonies that followed were as impressive to me as the song service. People spoke about what God had done for them, how God answered prayer and healed them. Was this real? Do they know a different God than I do, I wondered? It was all so confusing.

I didn't know if I could believe it, but I went back to observe more. I knew these people had something I didn't have. I guess it was a simple faith in God. It seemed like a good way to live, but I still wondered if it was real. If there was no God, I think we would have to invent one to keep our sanity. I tried to keep an open mind on the subject. I found myself reading the Bible because I was hungry for truth.

One Saturday night my mother called to tell me that my grandmother was gravely ill. I needed strength to face this so I went to church the next morning before going to the hospital to see her. That morning Andy spoke of the healing power of Jesus. I cornered him after church and said, "Andy, are you sure he heals today?" He was sure. I marked several of the healing promises in my Bible and then I went to the hospital. As I entered the waiting room, I saw that many of my relatives were there to pay their last visit to Grandma. The pastor of her church was about to get on the elevator after praying with her. I stopped him for a brief talk. I said, "Don't you believe God has the ability to heal people?" He assured me he believed that God does have the power to heal, but he added that we all have a time to die. I knew he was right, but a voice in the back of my mind said, "Prove me and know that I am God."

I followed my cousin and his wife into Grandma's room in the intensive care unit. When I spoke to Grandma she regained consciousness, and her smile told me that she was pleased to see her oldest grandson. I got right to the point. "Grandma, do you want me to pray that God will heal you?" She agreed. The four of us held hands and I prayed for her healing. It was a special moment. The nurses and other members of the hospital staff who were present stood with tears in their eyes. When I finished I had a feeling that Grandma was healed. My cousin's wife knew it, also. Grandma fell into a deep sleep. When we went out to the waiting room, my relatives were talking about Grandma being ready to pass away. The doctor had told them that she would not live through the day. I said, "Grandma is not going to die today. She is healed." I went home and then back to the church for the Sunday evening service.

On Monday morning my mother called to tell me that Grandma had made a complete recovery. I said, "What did the doctor have to say about this recovery?" She answered, "He said it was a miracle." I believe God knew just what I needed. I had the audacity to take God at his word, and God cared enough not to let me make a fool of myself.

Author's Note: Gerald Wagner shared this story of his grandmother's healing with a new member class in our church in the Spring of 1990. It is printed here in his own words. Mr. Wagner, an independent semi-truck driver, lives in Kenissha, Wisconsin.

23. 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.

24. Fork in the Road

Illustration

Bruce Howell

A Muslim in Africa became a Christian and some of his friends asked him, “Why have you done such a thing?”

He answered, “Well, its like this: Suppose you were going down the road and suddenly the road forked in two directions. You didn’t know which way to go; and there at the fork were two men--one dead, and one alive--which one would you ask to show you the way?”

25. Waiting

Illustration

Eric Ritz

I read recently of a survey taken by a doctor who polled 3,000 people and asked them this simple question: "What are you living for?" The survey revealed that over 90 percent of the people were WAITING for something significant to change or happen in their lives and in the lives of those with whom they were involved. Let me share a few examples:

A. A middle-aged couple was waiting for their parents to die before they went on to the next stage of their lives.

B. Another couple was waiting for their children to get married.

C. A younger couple was waiting to have a child.

D. A younger child said he was waiting for the day when his Dad no longer had to sleep on the couch and could sleep in the bedroom. Maybe his Dad would be in a better mood.

A character in T. S. Eliot's play, "The Elder Statesman," shares this insight on waiting: "If I had the energy to work myself to death how gladly would I face death! However, waiting, simple waiting with no desire to act, yet a loathing of inaction. It is like sitting in an empty waiting room in a railroad station on a branch line after the last train, after all the other passengers have left, and the booking office is closed and the porters have gone."

26. Law and Gospel

Illustration

Richard A. Jensen

Martin Luther asserted that the true theologian was the one who could rightly distinguish between law and gospel. When Lutherans, including this Lutheran, work at theology we almost always work within the parameters of law and gospel. Protestant theology in general talks about three uses of the law. The first use of law is usually termed the political or civil use of law. The second use of the law, the spiritual or theological use, is the law as a mirror in which we see our lives; the law as revealer of our sins. The third use of the law is law as a guide for Christian living. There is much debate even among Lutherans whether Luther taught the third use of the law. I do not believe that he did.

The function of the civil use of law is to help humankind create a civil society. Since all people bear the law within their being, all people can work to make society a more civil place to live. Preaching on the civil use of the law would call upon people to make use of their rational intelligence in making ethical decisions in life and in working toward a civil society. There is nothing particularly Christian about the civil use of the law. It need not, therefore, occupy too much of our preaching energy. The dialogical nature of the classroom is much better suited for the important discussions of the nature of the way we might best work for an improved civil order.

The theological or spiritual use of the law was for Luther the proper use of the law. The law, that is, reveals to us our sinfulness. "What then should we say? That the law is sin? By no means! Yet, if it had not been for the law, I would not have known sin .... Apart from the law sin lies dead. I was once alive apart from the law, but when the commandment came, sin revived and I died, and the very commandment that promised life proved to be death to me (Romans 7:7, 8-10)."

The law always kills! That was Luther's dictum about the spiritual use of the law. The law always leaves me helpless, consigned to wrath, doomed to death. This is the proper use of the law and is therefore the proper use of the law in preaching. To preach the law is to render people helpless in their relationship to God. The law kills us and leaves us dead in the eyes of God.

The third use of the law is the law as a guide to Christian living. For Calvin this was the proper use of the law. This marks a radical breach among protestants. Some protestants see the law as God's revealed law for life. Clearly such a law should be preached so that people know how to live! I have already stated my conviction that Martin Luther did not teach the third use of the law in this manner. He did not believe that God revealed the law either to Israel or to Christians as a guide to living! The most radical instance of this is Luther's comments on the law as given to Moses. Luther said, "I keep the commandments which Moses has given, not because Moses gave commandments, but because they have been implanted in me by nature, and Moses agrees exactly with nature etc."1

Luther believed that the law was natural to every person alive. That's the first use of the law! For Luther, therefore, the law does not need to be revealed. If that is the case then we will need spend little time preaching the law as a guide to life. Here, too, it may be better to deal with such ethical questions about life in discussion forums under the assumption that each person brings unique resources, resources given them by God the Creator, to the discussion.

Preach the law. Preach the costly law. Preach the law that costs sinners their life and brings them to the point that they cry out for a Savior.

27. Plutarch's Consolatory Letter to His Wife

Illustration

Editor James S. Hewett

The following is a letter Plutarch wrote to his wife on receiving news of the death of their daughter Timoxena, who died at the age of two:

The messenger you sent to tell me of the death of my little daughter missed his way. But I heard of it through another.

I pray you let all things be done without ceremony or timorous superstition. And let us bear our affliction with patience. I do know very well what a loss we have had; but, if you should grieve overmuch, it would trouble me still more. She was particularly dear to you; and when you call to mind how bright and innocent she was, how amiable and mild, then your grief must be particularly bitter. For not only was she kind and generous to other children, but even to her very playthings.

But should the sweet remembrance of those things which so delighted us when she was alive only afflict us now, when she is dead? Or is there danger that, if we cease to mourn, we shall forget her? But since she gave us so much pleasure while we had her, so ought we to cherish her memory, and make that memory a glad rather than a sorrowful one. And such reasons as we would use with others, let us try to make effective with ourselves. And as we put a limit to all riotous indulgence in our pleasures, so let us also check the excessive flow of our grief. It is well, both in action and dress, to shrink from an over-display of mourning, as well as to be modest and unassuming on festal occasions.

Let us call to mind the years before our little daughter was born. We are now in the same condition as then, except that the time she was with us is to be counted as an added blessing. Let us not ungratefully accuse Fortune for what was given us, because we could not also have all that we desired. What we had, and while we had it, was good, though now we have it no longer.

Remember also how much of good you still possess. Because one page of your book is blotted, do not forget all the other leaves whose reading is fair and whose pictures are beautiful. We should not be like misers, who never enjoy what they have, but only bewail what they lose.

And since she is gone where she feels no pain, let us not indulge in too much grief. The soul is incapable of death. And she, like a bird not long enough in her cage to become attached to it, is free to fly away to a purer air. For, when children die, their souls go at once to a better and a divine state. Since we cherish a trust like this, let our outward actions be in accord with it, and let us keep our hearts pure and our minds calm.

28. I'll Always Be There for You!

Illustration

Jack Canfield

Many years ago an earthquake almost flattened Armenia. The deadly tremor killed over 30,000 people in less than four minutes. In the midst of all the confusion of the earthquake, a father rushed to his son's school. When he arrived there he discovered the building was collapsed flat. Standing there looking at what was left of the school, the father remembered a promise he made to his son, "No matter what, I'll always be there for you!" Tears began to fill his eyes. It looked like a hopeless situation, but he could not take his mind off his promise.

Remembering that his son's classroom was in the back right corner of the building, the father rushed there and started digging through the rubble. As he was digging other grieving parents arrived, clutching their hearts, saying: "My son! "My daughter!" They tried to pull him off of what was left of the school saying: "It's too late!" "They're dead!" "You can't help!" "Go home!" Even a police officer and a fire fighter told him he should go home. To everyone who tried to stop him he said, "Are you going to help me now?" They did not answer him and he continued digging for his son stone by stone.

He needed to know for himself: "Is my boy alive or is he dead?" This man dug for eight hours and then twelve and then twenty-four and then thirty-six. Finally in the thirty-eighth hour, as he pulled back a boulder, he heard his son's voice. He screamed his son's name, "ARMAND!" and a voice answered him, "Dad?" It's me Dad!" Then the boy added these priceless words, "I told the other kids not to worry. I told 'em that if you were alive, you'd save me and when you saved me, they'd be saved. You promised that, Dad. 'No matter what,' you said, 'I'll always be there for you!' And here you are Dad. You kept your promise!"

29. We Believe You

Illustration

King Duncan

I ran across a beautiful story recently about a woman named Rosemary who works in the Alzheimer’s Unit of a nursing home. Rosemary and a colleague named Arlene brought the residents of the home together one Good Friday afternoon to view Franco Zeffirelli’s acclaimed production Jesus of Nazareth. They wondered whether these elderly Alzheimer’s patients would even know what was going on, but they thought it might be worth the effort.

When they finally succeeded in getting everyone into position, they started the video. Rosemary was pleasantly surprised at the quiet attention being paid to the screen. At last came the scene where Mary Magdalene comes upon the empty tomb and sees Jesus’ body not there. An unknown man, in reality the risen Christ, asks Mary why she is looking for the living among the dead. Mary runs as fast as she can back to the disciples and tells Peter and the rest with breathless excitement, "He’s alive! I saw Him, I tell you! He’s alive." The doubt in their eyes causes Mary to pull back. "You don’t believe me . . . You don’t believe me!"

From somewhere in the crowd of Alzheimer’s patients came the clear, resolute voice of Esther, one of the patients. "WE BELIEVE YOU," she said, "WE BELIEVE YOU!"

Well, Esther, I believe it too. The evidence is overwhelming, and life makes no sense without it. Jesus Christ rose from the dead.

30. Before and After We Exist

Illustration

Michael P. Green

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

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

31. Sometimes Love Does Not Count The Cost of Its Commitment

Illustration

William Gladstone, in announcing the death of Princess Alice to the House of Commons, told a touching story. The little daughter of the Princess was seriously ill with diphtheria. The doctors told the princess not to kiss her little daughter and endanger her life by breathing the child's breath. Once when the child was struggling to breathe, the mother, forgetting herself entirely, took the little one into her arms to keep her from choking to death. Rasping and struggling for her life, the child said, "Momma, kiss me!" Without thinking of herself the mother tenderly kissed her daughter. She got diphtheria and some days thereafter she died. Real love forgets self. Real love knows no danger. Real love doesn't count the cost. The Bible says, "Many waters cannot quench love, neither can the floods drown it."

32. A Wise Old Bird

Illustration

Brett Blair

There is a story about an old man who always had witty and wise answers for people who asked him anything. Once, a smart-alecky came to him with his hands covering something he was holding. He told the sage that he had a small, newly hatched bird in his hands. He challenged the old man to tell him whether the bird was alive or dead. He, of course, planned to prove the old man wrong, because if he said the bird was dead, he would simply open his hands to expose a perfectly healthy baby bird. But if he said the bird was alive, then he would crush the bird before opening his hands. The old man proved wiser than he thought, because he said, "The bird is whatever you choose him to be."

And that's the way it is with the kingdom of God. The choice for the kingdom to live or die is within your grasp. What do you chose?

33. We Believe You

Illustration

King Duncan

I ran across a beautiful story about a woman named Rosemary who works in the Alzheimer’s Unit of a nursing home. Rosemary and a colleague named Arlene brought the residents of the home together one Good Friday afternoon to view Franco Zeffirelli’s acclaimed production Jesus of Nazareth. They wondered whether these elderly Alzheimer’s patients would even know what was going on, but they thought it might be worth the effort.

From somewhere in the crowd of Alzheimer’s patients came the clear, resolute voice of Esther, one of the patients. "WE BELIEVE YOU," she said, "WE BELIEVE YOU!"

Well, Esther, I believe it too. The evidence is overwhelming, and life makes no sense without it. Jesus Christ rose from the dead.

Note: We don't know the source of this story. Treat it as a modern parable.

34. Wanted: Dead or Alive

Illustration

Maxie Dunnam

Did you read the newspaper article about a Social Security office checking up on a recipient? It was in Vallejo, California, and the Social Security people sent this letter:

“We want to talk to you about a notification letter in our office that you are deceased. Please let us know if you are.”

Senator William Proxmire ridiculed the Social Security Administration bureaucracy, calling the letter “a grave message.” He said in a statement that the officials might be in for “quite a conversation. Think of the possibilities. For example, if they ask you to call and you are alive, how will they know you’re telling the truth? If the individual is deceased, I can assure you that the confirmation call will be a doozy.”

Now all of that is funny and makes somebody look ridiculous. But it raises a serious question: how do we and others know when we are dead and when we are alive?

What about what we love?

How we spend our time?

How much we give and to whom?

The content of our conversation?

I’m thinking about it -- am I dead or alive? What about you?

35. Christ Is Alive

Illustration

Kurt E. DeHaan

Why We Believe Jesus Rose from the Dead: If Jesus did not rise from the dead, the Christian faith is a foolish fantasy. However, if the resurrection of Christ did occur, it confirms His life, message, and atoning work. It is the basis of our hope of life beyond the grave. Christ is alive, and the evidence is overwhelming. Here are some of the reasons we can be so sure.

Jesus predicted His resurrection (Matt 16:21; Mark 9:9-10; John 2:18-22).
The Old Testament prophesied it (Psalm 16:10; compare Acts 2:25-31; 13:33-37).
The tomb was empty and the grave clothes vacant. if those who opposed Christ wished to silence His disciples, all they had to do was produce a body, but they could not (John 20:3-9).
Many people saw the resurrected Christ. They looked on His face, touched Him, heard His voice, and saw Him eat (Matt. 28:16-20; Luke 24:13-39; John 20:11-29; John 21:1-9; Acts 1:6-11; 1 Cor. 15:3-8).
The lives of the disciples were revolutionized. Though they fled and even denied Christ at the time of His arrest, they later feared no one in their proclamation of the risen Christ (Matt 26:56, 69-75).6. The resurrection was the central message of the early church. The church grew with an unwavering conviction that Christ had risen and was the Lord of the church (Acts 4:33; 5:30-32; Rom. 5:24).
Men and women today testify that the power of the risen Christ has transformed their lives. We know that Jesus is alive not only because of the historical and biblical evidence but also because He has miraculously touched our lives.

36. Is There Any Hope?

Illustration

Staff

This is a long illustration and a sad story, but a remarkable story worth the read. It can be found here: https://www.ussnautilus.org/the-loss-of-uss-s-4-ss-109.

On 17 December 1927, USS S-4 (SS-109), an eight-year-old S-class submarine, was running submerged just off the coast of Provincetown, MA, conducting speed and maneuverability tests between the two white buoys that marked the beginning and end of a measured nautical mile. Meanwhile, on the surface, the Coast Guard destroyer USCGC PAULDING (CG-17) was headed southeast, making 18 knots as she searched for rumrunners carrying their illegal product across the bay to thirsty buyers in Boston. At 3:37 in the afternoon, as S-4 began to surface, the officer of the deck aboard PAULDING, scanning the surrounding seas through his binoculars, spotted the telltale wake of a periscope close aboard on the port bow. “Hard astern! Full right rudder!” came the order, but not fast enough. PAULDING rammed the sub, a section of her bow telescoping into S-4’s hull and punching two holes, one in a ballast tank and one in the pressure hull. Freezing water flooded into the boat, causing her to heel to port and begin to sink by the bow. PAULDING’s crew immediately marked their position on a chart and radioed their superiors. When the destroyer came to a halt, one of her lifeboats was lowered over the side. All it found was a small oil slick, which the men aboard marked with a buoy.

On the bottom, 110 feet down, S-4’s crew was scrambling to bring the situation under control. Men in the battery compartment stuffed clothing into the two-foot-long gash in the pressure hull, but it was soon clear that the water would not be denied. So the men evacuated the space, joining other survivors in the control room. At this point, the men were probably concerned, but not hopeless: seven years before, the entire crew of USS S-5 (SS-110) had been rescued after their boat sank to a depth of nearly 200 feet and they managed to elevate the stern above water. S-4 was not nearly that deep and still capable of blowing her aft ballast tanks. Better yet, thirty-four of the forty men on board were alive in control, the engine room, and the motor room. Only six men who had been stationed in the torpedo room were unaccounted for.

But the situation deteriorated quickly. The saltwater flooding the battery compartment mixed with battery acid and formed toxic chlorine gas, which quickly filled any space not yet occupied by water. A ventilation duct running between the battery room and control remained open and soon the pressure of the water forced the deadly gas into the compartment full of survivors; the gas was followed by a flood of water. Crewmembers rushed to close the valve that would sever the connection, but to no avail; investigators would later determine that a section of curtain had become wedged in the valve, preventing it from closing. As control filled with thousands of gallons of freezing seawater, the men retreated aft into the engine room and smaller motor room beyond. Soon the water in control shorted out several of the switchboards, plunging the boat into darkness.

As the ocean filled all the spaces it could reach aboard S-4, the sound of rushing water died away and the 34 men crammed into the engine and motor rooms were left in cold, dark silence, wondering if their six comrades in the torpedo room were already dead. It had probably dawned on all of them by this point that when they abandoned control they had also abandoned any chance of getting to the surface on their own—the controls that blew compressed air into the ballast tanks were in that now-flooded space. They could only hope that help from the world above was on its way.

At 8:00 the following morning, the rescue ship USS FALCON (AM-28) arrived in Provincetown to pick up ten Navy divers who had been rushed to Cape Cod to assist with the rescue effort; the vessel arrived on scene at 11:00 AM. Just fifteen minutes before, Boatswain Gracie, the man in charge of the local Coast Guard station, had managed to hook the sunken sub with a grappling hook, providing the critical linkage that needed to be made before divers could go down; he had been at the task, alone in a small boat on rolling seas and in frigid weather, since late the previous afternoon. At 1:45, veteran diver Thomas Eadie splashed into the water. Five minutes later he located the sub and began tapping on the hull, searching for survivors. When he rapped on the torpedo loading hatch he was met with six slow taps in reply, indicating six men were still alive in the space. But as he continued aft, his taps were met with silence. The 34 men in the engine and motor rooms had not survived the night.

After the sub was raised the following year, divers found the aft spaces to be practically dry—it was the air that had killed the men, not the water. According to an article in the New York Herald Tribune written on 19 March 1928, the body of Lieutenant Commander Roy H. Jones, commander of S-4, “was found at the foot of the stairway, indicating he stood alert until overcome.” Divers also “found a spectacle that moved them, hardy and inured as they are to horror, to deep emotion. Near the motors, arms clasped tightly about each other in protecting embrace, were two enlisted men, apparently ‘buddies.’ The divers tried to send them up thus locked together, but the hatch was not wide enough and they had to be separated.” Some of the men had lived long enough to grow hungry—two had half-eaten potatoes in their pockets. Divers also noticed that “the walls were battered and scarred by many heavy blows and one spot indicated that an attempt had been made to cut through with a cold chisel.”

By the time Eadie returned to the surface, 25-year-old Lieutenant (j.g.) Graham Fitch and five enlisted men had been at the bottom of the ocean for nearly 24 hours. All had spent most of that time wrapped in blankets and lying in the bunks set up between torpedoes, barely moving and breathing slowly to conserve oxygen. But the contact with the diver gave them hope, as did the arrival of a sister sub, USS S-8 (SS-113), which used her oscillator to ping a question to the men down below using Morse code.

“Is there any [chlorine] gas down there?”

“No, but the air is very bad. How long will you be?” came the reply.

“How many are you?”

“Six. Please hurry.”

Late in the afternoon on the 18^th, a second diver, Fred Michels, went over the side with a hose that would connect the men aboard S-4 to the world above and bring lifesaving fresh air. But the weather and visibility were terrible and at 2045 Michels reported that his own air line was fouled. Eadie, still exhausted from his first dive, went down again to save his friend but could not find the air hose that was supposed to be attached to the sub. With the weather growing worse, FALCON turned for Boston with the nearly-dead Michels within her decompression chamber. He would survive and Eadie would be awarded the Medal of Honor for saving his life.

Lieutenant Fitch and his men were not so fortunate. Late Monday, as the storm raged overhead, he tapped a single word to S-8: “Hurry.”

Later, he asked, “Is there any hope?”

“There is hope. Everything possible is being done,” S-8 replied. But Fitch must have known that time was running out.

On Monday night the men on S-8 began sending out a message that had been relayed to them by the Navy Department: “LIEUTENANT FITCH: YOUR WIFE AND MOTHER CONSTANTLY PRAYING FOR YOU.” They sent it out, over and over again. It wasn’t until 6:20 on Tuesday morning, 63 hours into the ordeal, that a reply was received: three short taps, meaning, “I understand.” It was the last communication received from S-4.

The weather finally let up on Wednesday and a diver was able to take the air line down once more and hook it up to the sub. But when he tapped on the hull he received no answer. On the surface, an officer took a sample when the compressor was reversed and air was sucked back out of the sub. His analysis found a carbon-dioxide level of seven percent, too high for anyone to have survived. On 23 December, the Navy reported that all the men aboard S-4 were presumed dead.

Almost exactly three months after her loss, on 17 March 1928, S-4 returned to the surface on huge pontoons. By that time, divers had already removed 32 bodies; two in the engine room and the six in the torpedo room were the only ones that remained. When the compartment that had sheltered the boat’s last survivors was finally opened, personnel found Lieutenant Fitch “lying under a workbench just abaft the starboard torpedo tubes. Over him were two black spots…. These were breaks in the white-painted surface and undoubtedly…were where he had hammered out the messages for help until the end….” They also found another paint-free section on the underside of the torpedo-loading hatch, where the metal between the men and the world outside was thinnest. The wrench that Fitch had used to tap was hanging nearby, two of its sides flattened by prolonged use. Four of the other men had died in their bunks. “The fifth enlisted man was found at the foot of the stairway, with his left hand tightly grasping the handrail.” One man had had the presence of mind to leave a note in his pocket with the address to which he wanted his body sent. He wrote the message on a piece of cardboard in red crayon, probably assuming that the wax would stand up to any water that might get into the boat after his death.

But the men of S-4 would not die in vain. After the boat was reconditioned and recommissioned, she became a test platform for experiments with submarine rescue. The Navy created a diving bell, known as the McCann rescue chamber, out of a small hangar stripped from another submarine. Taking it and S-4 down to the waters off Key West, Navy personnel practiced docking the chamber with the submarine at depths that ranged from 60 to 300 feet. Using it and a Momsen lung, an emergency-breathing device, divers were able to escape repeatedly from the sunken sub. These innovations were, tragically, too late for Lieutenant Fitch and the other 39 members of S-4’s crew, but they would make life beneath the waves at least a little safer for all the submariners who came after.

37. Eyes on the Unseen

Illustration

Larry Powell

The first scripture selection relates the healing of a man "who was deaf and had an impediment in his speech." Although nothing is mentioned regarding the faith of the man who was healed, faith was yet an active ingredient in the healing as exhibited by those who resolutely brought the man to Jesus. In verse 34, the phrase "looking up to heaven," underscores the intimate relationship with God that Jesus brought to that moment. Similarly, I have read that when Francis of Assisi preached, he never looked at his hearers, but instead fixed his eyes upon the sky as if expecting Christ to appear before he had completed the next sentence. Jesus, "looking up to heaven," apparently sought to acknowledge and intensify the power of God in his life for this moment of healing.

In our second passage, faith again is important to the healing, but this time it is the faith of the person to be healed, Bartimaeus. By faith, Bartimaeus cried out to Jesus even after being rebuked by those around him: "but he cried out all the more, Son of David, have mercy on me" (v. 48). Although blind, he threw off his cloak and ran to where Jesus was standing. Jesus said, "What do you want me to do for you?" and by faith Bartimaeus replied, "Master, let me receive my sight" (v. 51). Jesus’ reply underscores the point; "Go your way; your FAITH has made you well" (v. 52).

A congregation I once served included a young man who had been deaf from birth. He was a big, robust, handsome fellow whose sweet spirit enabled him to smile easily. During worship, he stood for the hymns and responsive readings, and participated as best he could in the entire service. During the sermon, his eyes were steadily fixed upon my lips, and in those few times when he was unable to lip-read what I was saying, he would turn to the young lady beside him and "sign" for clarification. I remember the day that he and the young lady came to my study to make plans for their wedding. She asked such questions as necessary and signed to him at intervals. As I spoke, she continued to interpret, even though he seemed already to understand. During the wedding ceremony, they held written copies of the vows and signed their pledges to each other. Before I left that congregation to acccept another appointment, the young man underwent an operation which enabled him to hear his first sounds. That was the first step. By God’s grace, one day, perhaps even now, he will be able to listen to all those things which you and I have grown accustomed to. Although different than the deaf man who was brought to Jesus, it will be a genuine miracle of healing, and it will have been done for one who has cried out from the silence in faith.

We are far removed in time and space from ancient Jericho where our Scriptures relate two of our Lord’s healings. However, as a society and as individuals, we yet stand in need of the healing touch.

Charles H. Scott’s familiar hymn says it well; "Open my eyes that I may see, glimpses of truth Thou hast for me ... Open my ears that I may hear voices of truth Thou sendest clear." And then the all-important third verse concludes, "Open my mouth and let me bear gladly the warm truth everywhere."

38. A Reminder Where Our Hearts Belong

Illustration

Wm. McCord

Since Thanksgiving, the shopping malls have been telling us that "It's the most wonderful time of the year." And it is - for them. For many others, however, it is a mixed bag. Christmas isn't what it was when I was a child and never will be again. I'm an adult; it's different; it just is. In this economically difficult time, many have lost jobs or seen their investments and securities dwindle unsure of what the future holds.

Perhaps we have not been able to do what we might have liked to have done for Christmas. Many husbands and wives, sons and daughters, fathers and mothers, are serving in harm's way and are not able to be with family this Christmas. There are those living with illness or with grief at the death of a loved one sorrow intensified during this season of memories of Christmases past and high, perhaps unrealistic, expectations of what Christmas is supposed to be. There might be those who are just as happy to have the celebration done with and over.

In this season of gift giving and all that pulls and tugs on our hearts, may we remember the good gifts that the Creator has given us, the sun and the moon, this good earth with all its blessings of sky and water, plants and animals, this incredible gift of life, of flesh and blood, of breath and memory, this day, this moment, and all those who people our lives, both joy and sorrow, and all that it means for us to be fully human, fully alive. And, above all, may we remember the gift of the Word made flesh sent to save us, to heal us, to bring us joy, to bring us back to God's own self.

39. A Child's Version of the Meaning of Easter

Illustration

Editor James S. Hewett

A three-year-old girl was as anxious for Easter to come as she had been for Christmas to come. Her mom was expecting her third child in just a few weeks, and many persons were giving the family baby gifts. The toddler girl had picked out a new dress and Mom had given her a new white bonnet. As they stopped at a store to buy her a new pair of shoes to go with her outfit, she once again said, "I can't wait for Easter!" Her parents asked her, "Do you know what Easter means, honey?" She replied, "Yes." "Well, what does Easter mean?" In her own sweet three-year-old way, with arms raised, a smile on her face, and at the top of her voice she said, "Surprise!" What better word could sum up the meaning of Easter!

Surprise, death! Surprise, sin! Surprise, mourning disciples! Surprise, modern man! Surprise, He's alive!

40. Defining Moments

Illustration

John P. Jewell

Did you ever play the game "Freeze" as a child? The group is running and playing as though everything were normal and then the one who is "it" yells, "Freeze!" Everyone has to freeze exactly as they are when they hear the word. The first person to stumble or move from their "frozen position" are "it" for the next round.

There are moments in all of our lives that are frozen in time and frozen in our memories. They can be good moments, or bad moments. Moments of utter joy and moments of profound grief. Whatever else they may be, these are moments that are locked in our hearts and minds because of the power they hold.

That first kiss.
The time she said, "Yes."
The first date.
A look on the doctor's face.
The day a child was born.
The time your mortgage was approved on the first house.
The time you lost the person you loved most.

These are moments locked in place and time. We stop when these frozen moments are called to mind. The most dramatic of them all are those moments of life and death that make up the greatest most wonderful, and the worst most devastating events of our living.

"Defining" moments some folks might call them. As we gather on this Easter Sunday we celebrate the single most important defining moment of our Christian faith - the resurrection of our Lord Jesus Christ. Without this moment, none of the other defining moments of our lives would ever make sense.

41. Consider the Impossible

Illustration

Dwight Gunter

This is a story of impossibilities. Consider the impossibilities Mary faced in this story: She is a virgin and pregnant—she is having a child while she is a virgin. Impossible! No way! Won't happen! Joseph has to follow through on the marriage after he discovers Mary is pregnant. Impossible! Mary must avoid being stoned to death when the neighbors hear the news. Impossible!

Consider the impossibility Elizabeth faced. She was well past the childbearing age, and yet God says she is going to conceive and bear a child. This impossible news left old Zechariah speechless. Impossible! No way! Won't happen!

This is a story of biblical impossibilities. But, what are the impossibilities in our world? What would you label "impossible" in your life? Peace in our world. Impossible! No way! Won't happen! Christian values returning to our nation, morality becoming the norm? Impossible! Our church reaching our surrounding community and making our world different? Impossible! Restoring relationships, healing past hurts in our lives. A relative or friend entering a relationship with Christ. Breaking an addiction and overcoming past hurts and disappointments? Impossible!

We find ourselves with the same troubled mind as Mary, wondering over the impossible (v. 29). We even ask the same question Mary asked, "How will this be?" (v. 34). To us it seems impossible! No way! Won't happen! The real question for people today is "How can the impossible become possible?"

42. HAVING A REALLY GOOD FIGHT

Illustration

John H. Krahn

I believe it was the Mills Brothers who made popular the song, "You Always Hurt the One You Love." Fighting is one of the realities of married life. Unfortunately, most of us do not handle it well. Fighting is a negative way of communicating some very strong feelings. If we accept the premise that the point of all communication is to get closer to each other, then we might seek more constructive and positive ways of communicating our strong feelings rather than destructive fighting. Although space doesn’t permit us to consider all the suggestions for what I call "good fighting," let me mention just a few. Discover what you are really fighting about. What’s really underneath it all, then stick to the subject, don’t bring up past history. No name calling. Remember you are fighting with the one you love - hurt her and you are hurting yourself and your marriage.

Back to the Mills Brothers ... if we are able to hurt the one we love more than anyone else, then we, as a spouse, have the greatest ability to bring healing to our relationship. If we really want to heal the other person, we can. Healing not only after fights but throughout life. Healing comes through a gentle touch or by saying "I’m sorry" and really meaning it. Healing also comes through forgiving one another and accepting each other’s limitations.

Jesus Christ is the greatest facilitator of healing in marriage. He gives us the power to forgive our spouse - not because he/she deserves it but because he/she needs it. We forgive not only for his sake but for our sake and for our marriage’s sake. For marriage is something that we are in together, and when one or the other is hurting, both of us are hurting, and our marriage is hurting.

Those who are wise, work hard at their marriages. Those who are wiser work hard too, but they also invite God’s help in loving each other. If God wants your marriage to work, and he certainly does, then he is anxious to give you whatever you need to make it work. Both of you must keep strong in the Lord. There is a little Christian saying that goes, "When I try, I fail. When I trust, He succeeds." The best thing we can do in our marriage is not try so hard but to trust even harder.

As people, there will be those moments when we cannot help but express negative feelings to our spouse. Be careful not to try to hurt the person, but rather attempt to express how his/her actions are hurting you. Tell it like it is. Don’t hold back. But let the Lord help you share your strong communication in a loving manner. When you have a fight, have a good one.

43. What Is Grief?

Illustration

Dr. Wright

Dr. Wright defines the following terms so we can get a grasp the nature and the impact of grief on our lives:

Grief is defined as Intense emotional suffering caused by loss, disaster, misfortune, etc. Acute sorrow - deep sadness. The word is derived from the Latin verb meaning to burden. Indeed, you do feel burdened. You are carrying a heavy load of feelings.

Mourn is defined as to feel or express sorrow. Mourning is the expression of grief. The word is derived from a Gothic verb meaning to be anxious, and it comes ultimately from an Indo-European base meaning to remember; to think of. Mourning involves remembering and thinking of the deceased, and this makes you feel anxious or uncomfortable.

44. The Lost Is Found

Illustration

Richard A. Jensen

It was the biggest tragedy in Pastor Dave's life. Kathy, his daughter, had always been a problem child. There were medical problems. There were behavioral problems. Life was not easy with this daughter. And then one day -- when she was 23 years old -- Kathy simply disappeared. She was gone and no one could find her.

Weeks went by. Pastor Dave was racked with worry. Months went by. Pastor Dave was sure that she must be dead by now. What chance did she have in the world all alone? She needed her medicine. She needed care. Years went by. Pastor Dave felt like he had been through a wringer. He had prayed more than he had prayed in his whole life. He tried to turn the matter over to God. He tried to have this burden lifted from his shoulders. Nothing worked. Kathy's disappearance left a pit in his stomach and a grief in his heart. It was awful.

And then one day, ten years after Kathy had disappeared, the telephone rang at Pastor Dave's house. It was the State Mental Hospital in another part of the state. "We are making an inquiry here," the voice on the line said rather matter-of-factly. "We have a Jane Doe in our care. We have no idea who she is. She has no idea who she is. But we have her Social Security number and we believe her name is Kathy. She thinks she remembers her parents' names. We've cross-checked the records in our state and you folks seem to fit the information we have. Do you have a missing daughter?"

Pastor Dave was speechless. He couldn't believe what he was hearing. Ten long years! Could it really be that his daughter, now 33, was still alive? Had God heard their prayers? "Well, yes," he finally answered, "we do have a missing daughter named Kathy." As they spoke further on the phone Pastor Dave was quite sure that it was, indeed, his Kathy who had been found. Arrangements were made for Dave and his wife to come to the hospital as quickly as possible in order to identify Kathy. They made the trip in a state of excited anticipation. And it was true! It really was Kathy. The lost had been found.

Having found his daughter Pastor Dave and his wife could instruct the nurses on her medical history. Kathy seemed to respond quite well. It wasn't long before the hospital was ready to release her. Pastor Dave drove across the state once again for the last time since Kathy was found. He could still hardly believe that after ten lost years he was actually going to pick up his daughter. But it was true. Pastor Dave arrived at Kathy's room and helped her pack her few things. He carried them out to the car. After signing the proper release papers Pastor Dave and Kathy were free to go. They got in the car for what was to be a joyous ride home.

As the car pulled out of the hospital grounds no words were exchanged between father and daughter. The only sound was the sound of sniffles as tears flowed down both faces. Finally, a couple of miles down the road, Kathy spoke. "It's kind of like the prodigal son isn't it, Dad? Except that I'm a girl."

"That's exactly what it's like," said Pastor Dave choking back his tears. "And you remember the joy with which the father welcomed his son home? Well that's just how I feel today. Welcome home, Kathy."

45. The Lonely in the Crowd

Illustration

Editor James S. Hewett

Years ago, the press carried a heartrending story of a young father who shot himself in a tavern telephone booth. James Lee had called a Chicago newspaper and told a reporter he had sent the paper a manila envelope outlining his story. The reporter frantically tried to trace the call, but was too late. When the police arrived the young man was slumped in the booth with a bullet through his head.

In his pockets they found a child's crayon drawing, much folded and worn. On it was written, "Please leave in my coat pocket. I want to have it buried with me." The drawing was signed in childish print by his daughter, Shirley Lee, who had perished in a fire just five months before. Lee was so grief-stricken he had asked total strangers to attend his daughter's funeral so she would have a nice service. He said there was no family to attend, since Shirley's mother had been dead since the child was two.

Speaking to the reporter before his death, the heartbroken father said that all he had in life was gone and he felt so alone. He gave his modest estate to the church Shirley had attended and said, "Maybe in ten or twenty years, someone will see one of the plagues and wonder who Shirley Ellen Lee was and say, 'Someone must have loved her very, very much."' The grieving father could not stand loneliness or the loss so he took his own life He felt it better to be dead than live in an impersonal world.

How many James Lees are there in this world? They don't wear signs saying "I'm lonely…will you help me?" Lee's discover these in His name.

46. A Bent Over Woman

Illustration

Richard A. Jensen

The woman with the battered face. Several years back that battered face was splashed all over the media. The woman's name was Hedda Nussbaum. She came to public attention as a dramatic witness for the prosecution in the death of her adopted daughter, Lisa.

Hedda Nussbaum was a vulnerable person already in her early years. She says that when she was a child, "I just went where I was taken." She just obeyed orders. Not surprisingly, she fell in love with a man who loved to give orders. His name was Joel Steinberg. He was an attorney. "I just loved to hear him talk," Hedda said of Joel. "Basically, I worshipped him. He was the most wonderful man I had ever met. I believed he had supernatural, godlike power." Friends of Hedda Nussbaum described her as a person in search of a god. She thought she had found a god in Joel Steinberg.

Hedda moved in with Joel! Two years later the beatings began. Joel Steinberg was an abusive person. The system that was created in the pairing of Hedda Nussbaum and Joel Steinberg was a very sick system. Hedda needed a god. Joel was a controlling and manipulative man. They chose each other. It was to be a fatal choice!

Joel Steinberg had Hedda Nussbaum totally under his control. He told her where she could go, whom she could talk to, what she should do at work and so on. He forbade her to see her parents. And, he beat her. She reported finally that he hit her violently time and time again. Her spleen was ruptured by one of his blows and she had to have it removed. Her knee was damaged, she was burned, her sexual organs were beaten with a broomstick, some of her teeth were knocked out, her hair was pulled out. A New York City doctor described Hedda's case as, "absolutely the worst case of wife battering I've ever seen. She was a slave," he said, "totally submissive to this man, with no ability or will to save her own daughter."

Hedda Nussbaum was a nobody. She was a thoroughly "bent over" woman. "I'm a piece of ----," Joel made her write over and over. She wrote it and she believed it.

The tragedy that brought Hedda Nussbaum and Joel Steinberg to the courtroom and to public knowledge was the death of their daughter, Lisa. Mr. Steinberg was going out one evening. Lisa wondered if he was going to take her with him. Hedda told her to go to the bathroom and ask him. She did. Joel Steinberg proceeded to knock her unconscious. Hedda didn't know what to do with this lifeless body. "Don't worry," Joel said, "just let her sleep. I will get her up when I get back."

Hedda waited. She was confused. She was so dependent on Joel's every command, so convinced of his healing power, that she did nothing for Lisa. She was simply paralyzed. Consequently, Lisa died three days later. Hedda could have saved her. But to act on her own would have been an act of disloyalty to Steinberg. She was not a free person. She was not free to act. She was, indeed, a "bent over" woman with not an ounce of self-esteem left in her.

And Hedda is not alone in this world. In the United States alone 1.8 million women are battered every year. Some form of violence occurs in 25 percent of all marriages. On and on the statistics roll. There are "bent over" women everywhere. Who shall stand them straight again?

47. NOT GUILTY!

Illustration

John H. Krahn

The young man enters the traffic court. In minutes he takes his turn before the judge. "Says here you were doing forty-five-miles-an-hour in a twenty-five-mile-an-hour zone. Guilty or not guilty? How do you plead?"

"Guilty, your Honor," comes the reply.

"Not guilty," bellows the judge. "Next case."

Such an exchange seems highly unlikely in most courts of law. Most judges would simply slap a fine on you.

Yet there is a system of justice which delivers "Not guilty" verdicts on people who do wrong. This system began when a cry broke the silence of a Bethlehem night. A child was born, and God became a man. Jesus became God’s answer to people who need help.

God had a plan. Jesus was to live the perfect life. He did. When he got older, he began to speak out against sin, and before long he was in trouble. At age thirty-three his enemies brought a case against him, and they crucified him on a trumped-up charge. Three days later, several women visited his grave only to discover it vacated. He had returned to life! God’s power overcame death’s power, and Jesus lived again.

Jesus’ resurrection gave birth to a new judicial system. Now those who believe in Christ can offer their faith in him as payment for their mistakes. And when they do, God declares them, "Not guilty."

Jesus will come again to earth. At that time we will stand before him to receive justice. As those who believe approach the bench, he will look into their hearts and find himself. "Not guilty" will be his response as he turns and says, "Next."

48. Fallen and Trapped

Illustration

Brett Blair

In October 1987, one year old Jessica McClure of Midland, Texas fell down an abandoned well. She was found on a ledge 22 feet below the surface. There she was, crying for her mother, in the cold darkness of this well. Her plight captured the attention of the entire nation. The people of the town gathered to rescue her. Hour after hour for two and a half days they worked. Federal Express flew down a special drill bit to aid in the rescue. You may remember the hour that she was rescued. It was on a Friday night when the TV images broke in to show the dramatic pictures. Anyone who did not have a tear in their eye when that little child was pulled out is hopeless. Saved, thank God, she was saved.

Friends, each one of us are in the same condition morally and spiritually as that little girl. We have fallen into the darkness of sin and there we are trapped. We cannot extradite ourselves, although the tragedy is that we think that we can. Someone must dig and dig until we are released from this darkness and despair. What we need is a Savior. That is what Jesus did for us on the cross. By his death he redeemed us from the consequences of sin. In Christ, God did for us what we would never have been able to do for ourselves.

49. The Seven Stars

Illustration

Staff

There is an intriguing bit of Scripture in The Revelation, chapter 1, verses 16 and 17. The author, a lonely prisoner on the barren cliffs of Patmos, writes that he saw the glorified Christ, the one "who lives and was dead," who is "alive forevermore." "He had in his right hand seven stars," John writes, and, upon seeing him, "I fell down at his feet as one dead." Then, the very next word is this: "He laid his right hand on me."

His right hand - the hand with the seven stars in it! This hand he laid upon the shoulder of a troubled, trembling man. What of those stars? Well, he must have laid them aside somewhere. It must be an extremely important activity to hold seven stars in one's hand. But to hold these is not nearly so important to the Lord Christ as it is to touch with blessing a solitary human person who is bowed before him in adoration and awe.

Here is the kind of Lord we worship - one who can put aside the care of stars in order to care for one person who comes in reverence to him. Know this, dear friend: whatever else in the whole universe may be of concern to our Lord just now, nothing is more important to him than you are. As you bow before him, know that his hand of pardon and peace is resting with blessing upon your shoulder.

50. Which Kingdom?

Illustration

James Merritt

I heard about a Sunday School teacher that told his class about the story of the rich man and Lazarus. He highlighted the good end of Lazarus and the bad end of the rich man. He pointed out how one man went to hell and the other man went to heaven. He also pointed out how rich one man was and how poor the other man was. After the teacher taught his lesson he said to the class, "Now which would you rather be, boys, the rich man or Lazarus?" One boy raised his hand and said, "Well, I'd like to be the rich man while I'm alive, and Lazarus when I'm dead."

Well, that's what we all wish, but you have to decide which kingdom you are going to be a part of on this earth. You've got to decide what you are going to surrender your life to on this earth. You've got to decide before you leave this earth where you are going to spend eternity after you leave this earth. Whatever decision you make, when you die you will live with for all eternity.

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