Sermon and Worship Resources

Luke 6:27-36 · Love for Enemies

27 "But I tell you who hear me: Love your enemies, do good to those who hate you, 28 bless those who curse you, pray for those who mistreat you. 29 If someone strikes you on one cheek, turn to him the other also. If someone takes your cloak, do not stop him from taking your tunic. 30 Give to everyone who asks you, and if anyone takes what belongs to you, do not demand it back. 31 Do to others as you would have them do to you.

32 "If you love those who love you, what credit is that to you? Even 'sinners' love those who love them. 33 And if you do good to those who are good to you, what credit is that to you? Even 'sinners' do that. 34 And if you lend to those from whom you expect repayment, what credit is that to you? Even 'sinners' lend to 'sinners,' expecting to be repaid in full. 35 But love your enemies, do good to them, and lend to them without expecting to get anything back. Then your reward will be great, and you will be sons of the Most High, because he is kind to the ungrateful and wicked. 36 Be merciful, just as your Father is merciful.

Can We Really Love Our Enemies

Luke 6:27-36

Sermon
by Charles H. Bayer

I am often uncomfortable when someone tells me they love me. I am not talking about an honest affirmation, but about a critic who has just taken my hide off and concludes the shellacking with an account of her godly affection. "Brother Bayer, you are a rotten, no good, pagan, secular-humanist, but I want you to know that because I am Christian and I love you." Thanks just the same, but I'd rather be despised.

Occasionally someone that I have a difficult time loving will cross my path. When I'm honest I admit I would be just as happy if he dropped off the face of the earth. But I refuse to snarl and then describe how my Christian love extends even to him. Will Rogers may never have met a man he didn't like, but the rest of us know that somewhere along the line we have run into folk we flat-out detest. At least I have.

The gospel lesson this morning is a continuation of Jesus' Sermon on the Plain. It is plain talk -- tough talk -- hard to listen to talk. We come today to his most difficult teaching. Here is what sets apart the Christian faith from other religious perspectives, philosophic constructs, psychological systems and elemental common sense. And yet, at the end of the day, it defines the core of Christian ethics.

"Love your enemies," Jesus says. "Do good to those who hate you, bless those who curse you, pray for those who abuse you." Can we really love our enemies? If not, why did Jesus lay on us this impossible demand? If the teaching troubles you, fear not, you are not the first to back away from this bit of divine fire. Christians have always had a rough time figuring out, or crawling out from under, the Lord's categorical demand that we love our enemies.

A hundred years ago the great Christian, Albert Schweitzer, held that Jesus, or the early church which actually recorded the teaching, never intended that we could live like that -- at least not for long. Schweitzer held that the early church believed Jesus was going to return to earth very soon -- in a few years at most, and that the command to love one's enemies was a temporary edict; what was called an interim ethic. It was like holding your breath. You can do it for a while. But Jesus did not immediately return, and the church was stuck with an ethical command no one can live up to.

Paul, who had probably heard about the saying even though he wrote before the gospels were completed, puts an interesting twist on it. Quoting from the often less than inspiring book of Proverbs, he says, "If your enemy is hungry feed him, if he is thirsty give him drink, for by so doing you heap burning coals upon his head." Loving your enemy, it turns out, is just another way to do him in. I doubt if that is what Jesus had in mind.

We can kick and squirm and reinterpret the Lord's words, but when all is said and done we must conclude that Jesus meant what he said. We are to love those who despise us and bless those who curse us. Indeed, it is at this point the Christian ethic is most vividly etched out in a violent, pagan, brutal world filled with hate and bitterness; a world just like ours.

"That's so radical," someone protests. Certainly it is! That's what makes it Christian. We are not certain we want religion to be that radical. We would rather it be more socially acceptable, comfortable and in line with the way we ordinarily do things. We want a nice, safe, domesticated religion, and loving one's enemies is not it. Nor is it the way of the world. Not by a long shot. When your enemy is down you stomp on him. If you are hit on one cheek you make sure you hit back twice as hard. If he has one gun you get two. If she has a big bomb you get a bigger one ñ a dozen bigger ones. That's realistic. That's how the world goes. No doubt about it.

Christians, of course, did not invent love, nor do we have a monopoly on it. I don't know of any culture or system which denies the rightness of love. The difference comes in defining whom you love. The world says, "Love those who love you." So we come here to church and we love one another. Nothing wrong with that. But one doesn't need to hold the Christian faith, or any faith for that matter, to love those who love them. As Jesus said, "If you love those who love you, what credit is that to you? Even sinners do the same." Matthew's version has Jesus say, "They have their reward": people who love those who love them back. The phrase is derived from a Greek term stamped on bills. "Mark his receipt 'paid in full.' " Loving those who love you is no more than a mutually satisfactory commercial transaction.

But if we take this text seriously, we are confronted with much more than a commercial transaction; something beyond the way of the world, something beyond the ethic of mutual satisfaction. We have a whole new, radical, difficult -- perhaps impossible -- ethic.

Jesus nowhere implies that Christians won't have enemies. While I like to think Christians are able to get along with everybody, I remember Jesus said, "Beware when all speak well of you." If I never do or say anything that is going to disturb bigots, racists, those who trust in violence, those who live off injustice, the insensitive, the crude and rude, I may never have an enemy. But neither will I have been faithful to the gospel. Christians will have enemies all right. What they need to be certain of is that they have the right enemies.

I am not afraid of being controversial -- history is God's controversy with faithlessness. If Christianity implies being so neutral about everything that you never have an enemy to contend with, Jesus wasn't much of a Christian. While there is no virtue in going around making enemies, and while Christians should try and get along with everyone, if we are faithful there will be those who try to silence us.

How are we supposed to love our enemies? Can we take a pill, or quote a verse or say a prayer which changes our hearts? If I do not love someone, can I twist myself around, convince myself that in fact I do love them? Can I banish, as if by sleight of hand, my negative attitude? If that is what it takes, I may get "A" for effort but "F" for performance. I can't make myself love those I detest, or who detest me. If you can, please share your secret.

If I cannot feel differently, perhaps I can act differently, and the difference in how I act is the only way I will be able to change my mind. "Bless those who curse you," says Jesus. "Pray for those who abuse you ... To a person who strikes you on the cheek, offer the other ... And as you wish that people would do to you, do so to them." The secret is in the doing. I may not be able to control my feelings, nor can I pretend to feel differently than I do. But I can control my actions. As I have told people in counseling: It is often easier to act your way into a new set of feelings, than it is to feel your way into a new set of actions.

If I am on the outs with someone and I wait until my opinion, my mood or my feelings change, chances are I will wait forever. The only hope of breaking the log-jam is if one of us, namely me, changes how I act. I may not be able to change my attitude unless I first change my behavior. That may be the only hope I have of turning my enemy into a friend.

We will never resolve international issues by throwing an army at someone or threatening him with a bomb. That may temporarily keep the peace, but it won't solve the problem. But when we learn to treat our enemies differently, there is hope. Right now the Soviet Union is beginning to act differently, while we in the United States are keeping our guard up. If we are really the Christian nation we claim to be, why hasn't the initiative first come from us? As James said to the early church, "Let us not love in word and speech, but in deed and truth."

Whoever said, "If you want peace, prepare for war," hadn't come within a million miles of the Christian ethic, which says, "If you want peace prepare for peace." In the world you deal with enemies by throttling them. In the kingdom -- and we have been called to be a kingdom people -- you deal with enemies by loving them. It is the only chance you have to make them friends.

Schweitzer held that the early church never claimed folks could live by absolute love, at least for long. Nevertheless, that is our goal. The sayings of Jesus in this Sermon on the Plain are not a diagram of how things work in the world, but a picture of how things work in God's kingdom. That is what Jesus came to bring, and that is what the church is in the world to evidence. There is another way to order life, a way the world does not understand. We are not stuck with the law of tooth and fang. We are the advance party of God's kingdom. We, the church, have been assigned the task of etching out a beachhead for the kingdom on the inhospitable shores of a world now ruled by the ethic of revenge and violence.

We are God's emissaries; we live as if the kingdom has already come. For in us, by the grace of God, it is now in our midst however imperfectly. We live and work by faith, giving ourselves in service to the one whose kingdom is both in our midst and on the way. For the coming of that kingdom we pray, waiting for that day when it is as real on earth as it is in heaven.

Can we really love our enemies? By the rules of the world, probably not. But by the grace of God we can -- and must.

CSS Publishing Lima, Ohio, When It Is Dark Enough, by Charles H. Bayer

Overview and Insights · Jesus Continues his Powerful Ministry (6:17–49)

Before teaching his disciples and the crowds how to relate to God and to other people in the Sermon on the Plain, Jesus continues to heal the sick and cast out demons. His fame continues to spread. Luke notes earlier (6:17) that Jesus taught on a “level” place or plateau. There are many level places on the hills surrounding the Sea of Galilee, and this is not inco…

The Baker Bible Handbook by , Baker Publishing Group, 2016

Luke 6:27-36 · Love for Enemies

Commentary · Love of Enemies

In the first part of the next section (6:27–36) Jesus describes the nature or position of people who are his disciples (cf. 6:20–26). In the rest of the sermon he focuses on the way disciples should live. Jesus begins with the radical message that disciples should love their enemies. The enemies in view are clearly those who persecute disciples (6:28–29). Love for enemies manifests itself in terms of actions: do good to them (6:27, 32–33, 35), bless and pray for them (6:28), and lend to them (6:34–35). Jesus gives two examples of the nature of this love; it is nonretaliatory (6:29) and generous (6:30). The cloak would be one’s outer garment, and the tunic the garment that is worn next to the skin. In verses 29–30 Jesus does not suggest the capricious and arbitrary sharing of possessions with lazy people; rather, he emphasizes the spirit by which disciples should live—a revengeful, demanding, and grasping spirit is forbidden (6:31). Last, disciples should show a higher quality of love than sinners (6:32). The love of nonbelievers for one another is based on mutuality and repayment, but the love that marks the “children of the Most High” (6:35) gives without expecting anything in return. Such unselfish love will be rewarded at the end, and disciples will be imitating their Father, who is merciful and kind to all (6:35–36).

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

Big Idea: We should treat other people as God treats us, looking not to our own advantage or satisfaction, but to what is good for them.

Understanding the Text

This is the middle section of the sermon that began at 6:20. Its first section set out the choice between two ways of life and commended that of discipleship. This section now explores some of the ethical implications of discipleship, with special reference to how we should treat other people and to the effect that this may have on our own relationship with God. The sermon will then conclude in 6:39–49 with a series of parables about the demands and the outcome of discipleship. This whole complex of teaching adds to our growing awareness of the unique authority of Jesus, who can make such radical demands on the allegiance of those whom he has called to follow him.

Historical and Cultural Background

The attitudes and lifestyle that Jesus here demands strike us, as they would have struck those who first heard them, as profoundly “unnatural” in that they challenge the essentially self-centered way human society operates. A man who taught like this would easily be dismissed as hopelessly otherworldly and out of touch with real life. In the Greco-Roman world of that time this might have placed Jesus in a similar light to the Cynic philosophers, who were famous for their countercultural challenges to social convention, though there is little evidence for the direct influence of Cynics in Palestine at the time of Jesus, nor for any close Cynic parallels to these particular sayings of Jesus.

The call to love one’s “enemies” seems to relate in context more to personal enemies than to the politics of Jewish resistance to Rome. But Palestinian life was lived in the constant consciousness of political subjection and oppression, made worse by the ideological shame of the people of God being under the control of a pagan power. To talk of loving enemies in that context might seem to many at least starry-eyed if not downright unpatriotic. New Testament scholar Gerd Theissen, in his narrative theology on Jesus, draws a telling contrast between the “unrealistic” call of Jesus of Nazareth to love one’s enemies and the hard-nosed political pragmatism of Jesus Barabbas, the freedom fighter.1

Interpretive Insights

6:27 Love your enemies. Jesus’s famously radical instruction goes well beyond the Mosaic imperative “Love your neighbor as yourself” (Lev. 19:18), where “neighbor” stands parallel to “your own people.” There is a closer Old Testament parallel in the remarkable instruction to help “someone who hates you” if their donkey is in trouble (Exod. 23:5), but Jesus goes beyond calling for limited practical help to demand a totally positive attitude of loving, doing good, blessing, and praying for them (the four verbs of 6:27–28 provide a wholesome contrast to the four verbs of hatred and rejection in 6:22). The fact that the “enemy” is depicted as actively cursing and mistreating the disciple makes this the more remarkable. Compare Jesus’s own prayer for his executioners in 23:34 and also his example as Peter remembered it: “When they hurled insults at him he did not retaliate; when he suffered he made no threats” (1 Pet. 2:23).

6:29 If someone slaps you on one cheek . . . If someone takes your coat. The focus of these two scenes is not just on violence and theft but also on legal rights. A slap on the cheek was a calculated insult, for which damages could be claimed. And if the coat is being taken by litigation (so clearly Matt. 5:40), this more valuable outer garment was legally protected from confiscation (Exod. 22:26–27). Yet, not only are disciples to forgo their rights to claim compensation; they are even to offer voluntarily more than their opponent demands.

6:30 Give to everyone who asks you. If the previous verse appears to be hopelessly idealistic, this one seems even more so. In a society where beggars, thieves, and con men abound, this is not a sustainable lifestyle. The suspicion grows that Jesus is not so much prescribing a practical rule of life as making his point by exaggeration. And that point is that our motive should be the other person’s interests and “rights” before our own.

6:31 Do to others as you would have them do to you. Similar principles to this “golden rule” are attributed to other ancient teachers, but seldom in so comprehensive and positive a form as this. More commonly the injunction was to avoid doing to others what you would not like done to you, which is arguably less demanding. The spirit of this rule is close to that of Leviticus 19:18, “Love your neighbor as yourself,” though without the restriction to the “neighbor” that will be examined in 10:25–37.

6:32 Even sinners love those who love them. This and the two parallel statements in 6:33–34 express the natural human principle of mutuality. What is being demanded of disciples is the much less natural principle of extending love and help to those who are unlikely or unable to return it, so that the motive is altruistic, not self-interested. The self-interested approach is that of “sinners,” a term that in 5:30 denoted the undesirable members of society but here is used more broadly of ordinary people who do not share the radical ideology of discipleship. This sermon regularly divides people into only two classes; on that principle, all who are not disciples are “sinners.”

6:35 Then your reward will be great. As in 6:23, the “reward” promised to disciples is not at the level of worldly advantage. It is precisely because their generosity extends beyond the quid pro quo of normal human commerce that they can expect a reward instead from God, whose character they have reflected in their own unselfishness.

he is kind to the ungrateful and wicked. In Matthew 5:45 this “kindness” is spelled out as God’s gifts of sun and rain, which are given to all regardless of their character. This principle of “common grace” does not entail, however, that God condones wickedness. The creator is also the judge.

6:36 Be merciful, just as your Father is merciful. This exhortation goes beyond generalized philanthropy and so prepares for 6:37–38, where the focus is on a nonjudgmental, forgiving attitude to others. Disciples themselves are fallible and in need of forgiveness, and they must recognize this need in others. Ultimate forgiveness is for God alone to grant, but disciples are called to reflect his compassionate recognition of human weakness. There is no place for arrogant superiority.

6:37 Do not judge . . . Do not condemn . . . Forgive. The reference is to personal relationships, not to the judicial function of a court of law. What Jesus prohibits is taking a hard, critical, dismissive view of other people’s failures rather than offering understanding and compassion. This does not mean that we are never called to take a stand against wrong, or to warn others of ethical and spiritual danger; it is the attitude that is at issue, a desire for the good of others instead of simply pointing out their flaws and failures.

and you will not be judged . . . condemned . . . and you will be forgiven. The passive verbs allow some ambiguity. This might simply mean that other people will treat you in the spirit you treat them, that people who live in glass houses should not throw stones. But often in New Testament Greek a passive verb denotes how God will act, and most interpreters take these passives in that way; in that case, this is a warning that the unforgiving cannot credibly ask God to forgive them (11:4; cf. Matt. 6:14–15).

6:38 Give, and it will be given to you. This principle of reciprocity may be understood literally, picking up the theme of generous giving in 6:30, or metaphorically of the generous spirit of mercy and forgiveness spelled out in 6:36–37. The “measure for measure” saying is used also in a different context in Mark 4:24 with reference to how we hear God’s message. In these various uses, the principle is that what you receive depends on what you contribute, an extension of the principle of 6:37: “Forgive, and you will be forgiven.”

Theological Insights

Two apparently opposite principles are brought together in these verses. On the one hand, there is the uncalculating generosity that looks for no returns but rather is modeled on the free grace of God to the undeserving. But on the other hand, there is the promise that those who give will also receive; indeed, 6:38 (“good measure, pressed down, shaken together and running over”) indicates that in the end the giver will be richly compensated far beyond mere reimbursement. The difference is that while we should not be looking for recompense at the human level (that is the point especially of 6:32–34), 6:37–38 speaks not of human response but of God’s blessing on those who give and forgive. Humans may not repay or even appreciate the disciple’s love and generosity, but God will not be in debt to anyone.

Underlying specific ethical instructions is the fundamental principle expressed in 6:35–36: disciples should reflect the character of the God they serve. Discipleship is a process of growing into the family likeness. However, this is to be achieved not merely by adopting a new set of behavioral rules but also by absorbing God’s own values and attitudes. This means, above all, an outgoing, uncalculating love that puts the needs and interests of others before our own. A community that lives by such principles will stand out against natural human self-centeredness as an alternative society, incomprehensible perhaps, but undeniably attractive.

Teaching the Text

This passage bristles with ethical challenges, and in my experience it often provokes incredulity. Could Jesus really have meant us to follow literally such guidelines as these?

loving enemies (6:27–28, 35)

not standing up to abuse and exploitation, but rather forgoing our rights (6:29)

never refusing a request (6:30)

not trying to get back what is due to us (6:30, 35)

not judging others (even when they are clearly wrong?) (6:37)

forgiving everyone (6:37)

It is important when teaching this passage to distinguish between personal revenge and societal justice. Though Christians are not to lash back at others, neither are they to look the other way in the face of evil or injustice. As God’s children, we are to be agents of justice, actively opposing evil in the world. Yet in a world of sin, where violence produces violence and evil begets evil, believers are called to a radically different standard. Teaching this passage can take your audience to the heart of the gospel, because loving enemies and doing good to those who hate reflects exactly what God did for us. While we were sinners and enemies of God, Christ died for us (Rom. 5:6, 8). To love our enemies means to reflect the nature of God, who loved the world despite its rebellion (John 3:16). Just as Christ’s remarkable act of self-sacrificial love produced reconciliation between God and human beings, so our self-sacrificial love and service to others, in the power of the Spirit, can break the cycle of hate and violence and produce authentic reconciliation.

Share with your audience examples from your life or the life of others where authentic self-giving resulted in reconciliation. Suggest some practical ways that this might be achieved in their own lives. It might also be instructive to suggest some examples where turning the other cheek (6:29) or allowing someone to take what belongs to you (6:30) would be wrong or unjust. What are the key principles enshrined in these commands and when might following them literally be inappropriate? A good cross-reference here is Romans 12:9–21, and especially verse 21, where Paul says, “Do not be overcome by evil, but overcome evil with good.” The goal is not to be passively exploited by others, but to actively overcome evil with good. That is what God did for us in Christ.

Illustrating the Text

We are to love our enemies and those who mistreat us in word and practice, an uncompromising ethical challenge that can seem almost impossible.

Literature: Crime and Punishment, by Fyodor Dostoevsky. This is a dark novel (1866) about a terrible human being, Raskolnikov, who calculatingly murders two people and arrogantly insists on the reasonableness of his deed. Despite his horrific deeds, Raskolnikov is shown grace and love by a converted prostitute, Sonya. She not only enjoins him with passion and wisdom “to accept suffering and achieve atonement,” but also lovingly stays by his side, even going with him to Siberia when he serves his sentence there. She refuses to compromise her belief that all must accept the consequences of sin and submit to the mercy of God. In a final scene Dostoevsky writes, “Love had raised them from the dead and the heart of each held endless springs of life for the heart of the other. . . . He was restored to life and he knew it and felt to the full all his renewed being.”

Raskolnikov’s relationship with other prisoners in his barracks changes, and “other convicts, formerly so hostile, were already looking at him differently. He had even spoken to them and been answered pleasantly.”2This classic work illustrates powerfully the redemptive effect of love.

Biography: Fyodor Dostoevsky. Philip Yancey, in his book Soul Survivor: How My Faith Survived the Church, discusses Russian author Fyodor Dostoevsky (1821–81). Yancey writes,

In a world ruled by law, grace stands as a sign of contradiction. We want fairness; the gospel gives us an innocent man nailed to a cross who cries out, “Father, forgive them.”. . . Having embraced Christ in the hellhole of a Siberian prison, among cell mates who mocked his infirmities and despised his advantages, Dostoevsky understood grace at its most contradictory. In his novels, it enters stealthily, without warning, silencing the skeptics and disarming the cynics. They think they have life figured out until suddenly an encounter with pure grace leaves them breathless.3

Biography: There are many fine examples, especially from WWII prison camps, of persons loving their enemies and of the effect that this could have on the guards. Examples include Bishop Leonard Wilson in Changi Prison in Singapore, and Laurens van der Post in POW camps at Sukabumi and Bandung.

Anecdote: A story about the renowned Rabbi Hillel is told in the Babylonian Talmud (b. Shabb. 31a). When challenged by a Gentile, “Teach me the whole Torah while I am standing on one leg,” Hillel replied, “Do not do to your neighbor what is hateful to you. This is the whole Torah; the rest is commentary.”

Literature: The Water-Babies: A Fairy Tale for a Land-Baby, by Charles Kingsley. This children’s novel, by English writer and clergyman Charles Kingsley (1819–75), was first published as a magazine serial in 1862–63. In it, the good fairy is Mrs. Do-as-you-would-be-done-by, and the wicked fairy is Mrs. Be-done-by-as-you-did.

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

Dictionary

Direct Matches

Curse

The blessings and curses of Scripture are grounded in a worldview that understands the sovereign God to be the ultimate dispenser of each. God is the giver of blessing and ultimately the final judge who determines withdrawal or ban. He is the source of every good gift (James 1:17) and the one who gives power and strength to prosper (Deut. 8:17).

Old Testament. The sovereign God sometimes employs agents of blessing in his creation. The blessing extends to the nations through Abraham (Gen. 12:3), to Jacob through Isaac (Gen. 26 27), and to the people through the priests (Num. 6:24–26).

The theme of blessing/curse is used to structure Deut. 27–28 and Lev. 26 (cf. Josh. 8:34) in the overall covenant format of these books. Scholars have observed that the object of this format is not symmetry or logical unity but fullness. From this perspective, the blessing/curse structure functions to enforce obedience for the purpose of ensuring a relationship. The blessing of Deuteronomy also includes the benefits of prosperity, power, and fertility. The curse, on the other hand, is the lack or withdrawal of benefits associated with the relationship.

The creation narratives are marked with the theme and terminology of blessing (Gen. 1:22, 28; 2:3; cf. 5:2; 9:1). The objects of blessing in Gen. 1:22, 28 (cf. 5:2; 9:1) are the living creatures and human beings created in the image of God. As the revelation progresses, the blessing of God is particularized in the lives of Noah (Gen. 6–8), Abraham (Gen. 12–25) and his descendants, and the nation of Israel and its leadership (Gen. 26–50). In these contexts, the blessing is intended to engender offspring and to prosper recipients in material and physical ways (compare a similar NT emphasis in Acts 17:25; cf. Matt. 5:45; 6:25–33; Acts 14:17).

The blessing of God is also extended to inanimate objects that enhance and prosper one’s quality of life. The seventh day of creation is the object of blessing (Gen. 2:7; Exod. 20:11), perhaps giving it a sense of well-being and health. Objects and activities of life such as baskets and kneading troughs (Deut. 28:5), barns (Deut. 28:8), and work (Job 1:10; Ps. 90:17) are blessed.

God promises to bless those who fear him (Ps. 128:1). Blessing is designed for those who, out of a deep sense of awe of God’s character, love and trust him. The God-fearer confidently embraces God’s promises, obediently serves, and takes seriously God’s warnings. The blessings itemized in Ps. 128 are comparable to those detailed in Deut. 28 relating to productivity and fruitfulness (cf. Ps. 128:2 with Deut. 28:12; Ps. 128:3 with Deut. 28:4, 11). The Deuteronomic concept of blessing and curse is questioned when God-fearers undergo a period of suffering or experience God’s apparent absence (e.g., Joseph, Job; cf. Jesus).

New Testament. In the NT, blessings are not exclusively spiritual. God gives both food and joy (Acts 14:17) and provides the necessities of life (Matt. 6:25–33). The NT does connect blessing with Christ, and it focuses attention on the spiritual quality of the gift that originates from Christ himself and its intended benefit for spiritual individuals.

Regarding curse, the NT explains that Christ bore the curse of the law to free us from its deadening effect (Gal. 3:10–13). Revelation 22:3 anticipates a time when the curse associated with sin will be completely removed and the blessing associated with creation will prevail. “Anathema” is a transliteration of a Greek word that means “curse” (see NIV). Paul invokes it for those who pervert or reject the gospel of God’s free grace (1 Cor. 16:22; Gal. 1:8–9).

Father

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

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

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

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

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

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

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

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

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

The church as the family of God. Throughout his ministry, Jesus called his disciples to follow him. This was a call to loyalty (Matt. 10:32–40; 16:24–26; Mark 8:34–38; Luke 9:23–26), a call to fictive kinship, the family of God (Matt. 12:48–50; Mark 3:33–35). Jesus’ declaration “On this rock I will build my church” (Matt. 16:18) was preceded by the call to community. Entrance into the community was granted through adopting the values of the kingdom, belief, and the initiation rite of baptism (Matt. 10:37–39; 16:24–26; Mark 8:34–38; Luke 9:23–26, 57–63; John 1:12; 3:16; 10:27–29; Acts 2:38; 16:31–33; 17:30; Rom. 10:9). Jesus’ presence as the head of the community was eventually replaced by the promised Spirit (John 14:16–18). Through the Spirit, Jesus’ ministry continues in the community of his followers, God’s family—the church. See also Adoption.

Hope

At times simply indicating a wish (2 Cor. 11:1), in the Bible the word “hope” most often designates a disposition of soul, the grounds for one’s hope, or the outcome for which one hopes. At its core, biblical hope is hope in God, rooted in God’s covenant faithfulness (Ps. 62:5 8; Jer. 14:8; 17:13; Rom. 4:18; 5:1–5). Hope trusts God in the present and lives even now on the strength of God’s future accomplishments (Gal. 5:5; Heb. 11:1).

In the NT, hope is closely associated with Christ and his saving work. Christians now live by hope in Christ (Eph. 1:12; 1 Pet. 1:3; 3:15); indeed, he is “Christ Jesus our hope” (1 Tim. 1:1), and his future appearing is “the blessed hope” (Titus 2:13). Thus, hope refers to eschatological glory (2 Cor. 3:11–12; Eph. 1:18). It is “the hope of the resurrection” (Acts 23:6; cf. 24:15; 26:6–9), our transformation into Christ’s likeness (1 John 3:1–3). That expectation stimulates various hopes for God’s plans to be realized in one’s own or others’ lives (1 Cor. 9:10, 13; Phil. 2:19, 23; 2 Tim. 2:25; 2 John 12). So hope is named repeatedly as an essential Christian attribute (Rom. 12:12; 15:4, 13; 1 Cor. 13:13).

Pray

In the OT there is no language or understanding comparable to modern ways of talking about prayer as conversational or dialogical. Prayer does not involve mutuality. Prayer is something that humans offer to God, and the situation is never reversed; God does not pray to humans. Understanding this preserves the proper distinction between the sovereign God and the praying subject. Therefore, prayers in the OT are reverential. Some OT prayers have extended introductions, such as that found in Neh. 1:5, that seem to pile up names for God. These should be seen as instances not of stiltedness or ostentation, but rather as setting up a kind of “buffer zone” in recognition of the distance between the Creator and the creature. In the NT, compare the same phenomenon in Eph. 1:17.

A presupposition of prayer in the OT is that God hears prayer and may indeed answer and effect the change being requested. Prayer is not primarily about changing the psychological state or the heart of the one praying, but rather about God changing the circumstances of the one praying.

The depiction of prayer in the NT is largely consistent with that of the OT, but there are important developments.

Jesus tells his disciples to address God as “Father” (Matt. 6:9; cf. Rom. 8:15; Gal. 4:6). Prayer to God is now to be made in the name of Jesus (Matt. 18:19 20; John 14:13; 15:16; 16:23–26).

Prayer can also be made to Jesus (John 14:14), and such devotion to him in the early church is evidence of his being regarded as deity. Unlike anything prior in the OT, Jesus tells his followers to pray for their enemies (Matt. 5:44). Jesus and his followers serve as examples (Luke 23:34; Acts 7:60).

The Holy Spirit plays a vital role in prayers. It is by him that we are able to call out, “Abba, Father” (Rom. 8:15; Gal. 4:6). The Spirit himself intercedes for us (Rom. 8:26). Our praying is to be done in the Spirit (Eph. 6:18; Jude 20; possibly 1 Cor. 14:15).

Jesus encourages fervent and even continual or repeated prayer (Luke 18:1–8), but not showy or repetitive prayer (Matt. 6:5–8).

Jesus becomes the model of prayer. He prays before important decisions (Luke 6:12–13) and in connection with significant crisis points (Matt. 14:23; 26:36–44; Luke 3:21; 9:29; John 12:27). He offers prayers that are not answered (Luke 22:41–44) and prayers that are (Heb. 5:7). Even as he tells his disciples to always pray and not give up (Luke 18:1 [which is also the meaning of the sometimes overly literalized “pray without ceasing” in 1 Thess. 5:17 NRSV]), so he himself wrestles in prayer (Luke 22:41–44; Heb. 5:7). He has prayed for his disciples (John 17; Luke 22:32), and even now, in heaven, he still intercedes for us (Heb. 7:25). Indeed, our intercession before God’s throne is valid because his is (Heb. 4:14–16).

Direct Matches

Credit

The practice of borrowing and lending was strictly regulated in ancient Israel. Credit could be given to foreigners at interest (Deut. 23:20), but money lent to other Israelites was regarded as charitable giving, and no interest was to be charged on this (Lev. 25:35–37; Deut. 23:19). Creditors were to treat their debtors with compassion (Exod. 22:26–27), and they were not permitted to use force to compel repayment (Deut. 24:10–13). This was because loans normally were given only in cases of extreme hardship, not for commercial purposes. Lending without interest was the mark of a righteous man (Ps. 15:5; Ezek. 18:5–9). Jesus gave similar instructions for lending generously and compassionately, without expectation of repayment (Matt. 5:42; Luke 6:33–35). Cancellation of debt was used as a parable to illustrate the forgiveness of sins (Luke 7:41–47).

Garments

Clothing serves not only the utilitarian function of protecting the body from the elements (1 Tim. 6:8; James 2:15–16) but also a number of socially constructed functions, such as identifying the status of the wearer (James 2:2–3) and expressing cultural values such as modesty and beauty. The full range of such functions is attested in the Bible, and clothing plays a prominent symbolic role in a number of texts. Evidence concerning Israelite and other ancient clothing comes not only from the Bible but also from reliefs, pottery decorations, incised ivories, and, to a limited extent, textile fragments recovered in archaeological excavations.

In biblical lands most clothing was made from the wool of sheep or goats. More expensive articles (such as the garments of priests and aristocrats) could be made from linen, a textile made from the plant fiber flax. Other items, such as sandals, belts, and undergarments, were made from leather. Biblical law forbade the mixture of woolen and linen fibers in Israelite clothing (Deut. 22:11).

Articles of Clothing

A number of specific articles of clothing can be identified in the Bible. Egyptian and Mesopotamian pictures suggest that in OT times each nation was known for a distinctive costume or hairstyle. Some notion of how Israelite costume was perceived, at least that of royalty, may be derived from the depiction of the northern king Jehu (842–814 BC) and his retinue on the Black Obelisk of Shalmaneser III. In this image Israelites are depicted wearing softly pointed caps, pointed shoes, and fringed mantles.

In OT Israel, men wore an undergarment or loincloth held in place by a belt. This loincloth could be made of linen (Jer. 13:1) or leather (2 Kings 1:8). Over this was worn an ankle-length woolen robe or tunic. The tunic of Joseph, traditionally rendered as his “coat of many colors” (Gen. 37:3 KJV, following the LXX), is perhaps better described not as colorful but as “long-sleeved” (see also 2 Sam. 13:18 NASB). The corresponding garments worn by women were similar in appearance, though sufficiently distinct that cross-dressing could be prohibited (Deut. 22:5).

Outside the tunic were worn cloaks (Exod. 22:25–26), sashes (Isa. 22:21), and mantles (1 Kings 19:19). A crafted linen sash was a marketable item (Prov. 31:24), whereas a rope belt was a poor substitute (Isa. 3:24). Both Elijah and John the Baptist wore a belt of leather (2 Kings 1:8; Matt. 3:4; Mark 1:6).

The characteristic garment of the elite was a loose-fitting, wide-sleeved, often elegantly decorated royal robe (Heb. me’il ). This garment was worn by priests (Exod. 28:4), nobility, kings, and other highly placed members of Israelite society, such as Samuel (1 Sam. 15:27–28), Jonathan (1 Sam. 18:4), Saul (1 Sam. 24:4), David (1 Chron. 15:27), David’s daughter Tamar (2 Sam. 13:18), and Ezra (Ezra 9:3).

In the NT, the inner garment was the tunic (chitōn), and the outer garment was the cloak (himation). This distinction lies behind the famous command of Jesus: “From one who takes away your cloak do not withhold your tunic either” (Luke 6:29 ESV). The Gospel of John reports that the tunic taken from Jesus at the time of his death was made seamlessly from a single piece of cloth (John 19:23).

Footwear consisted of leather sandals attached to the feet by straps (John 1:27). Sandals were removed as a sign of respect in the presence of deity (Exod. 3:5; Josh. 5:15). The exchange of footwear also played a role in formalizing various legal arrangements (Ruth 4:7–8; see also Deut. 25:9).

Special Functions of Clothing

According to Genesis, the first humans lived initially without clothing or the shame of nakedness (Gen. 2:25). After eating the forbidden fruit from the tree of the knowledge of good and evil, Adam and Eve realized that they were naked and fashioned clothing from leaves (3:7). Later, God made “garments of skin” for Adam and his wife (3:21). The significance of this story and the meaning of the divinely fashioned garments have a long history of interpretation going back to antiquity. Clearly, however, the story illustrates that a basic function of clothing is to cover nakedness—a motif that soon after this story is featured again in the story of Noah and his sons (9:21–23).

Rebekah’s ploy to secure the birthright for her son Jacob involved disguising him in the clothing of his brother Esau (Gen. 27:15; see also Saul’s use of disguise in 1 Sam. 28:8). This tale illustrates how especially in a culture in which individuals owned what would, by modern standards, be considered a limited amount of clothing, clothing itself became an extension of the individual’s identity. In the same way, Jacob himself later was tricked into thinking that one of his own sons was dead, based on the identification of an article of clothing (Gen. 37:31–33). That Isaac could detect Esau’s distinctive smell on his clothing may also indicate the infrequency with which garments were changed and laundered (Gen. 27:27; see also Matt. 10:10). So closely was clothing identified with its owner that a garment could be used as collateral or a pledge, though biblical law regulates this practice for humanitarian reasons (Exod. 22:26). Perhaps because the production of clothing was labor intensive, making clothes for someone was sometimes considered an act of intimacy or an expression of love, so that descriptions of this aspect of clothing in the Bible are quite poignant (see 1 Sam. 2:19; Acts 9:39). When clothing wore out, it was discarded and replaced (Ps. 102:26; Isa. 51:6; Luke 12:33). During the forty years in the wilderness, as a special provision to the Israelites, their clothes and shoes did not wear out (Deut. 8:4; 29:5; Neh. 9:21).

Clothing was an emblem not only of one’s identity but also of one’s office. Thus, when the authority of Elijah passed to his disciple Elisha, Elisha received his master’s cloak or mantle (2 Kings 2:13–14; see also Isa. 22:21). Examples of this function are multiplied when we consider the significance of clothing in symbolizing the role of priests in ancient Israel (e.g., Exod. 29:5–9; 39:27–31). The story of Tamar illustrates that the status of certain women was expressed by their clothing, including that of the prostitute (Gen. 38:15) and the widow (Gen. 38:14, 19).

Biblical texts reveal a rich gestural language involving clothing. In several biblical accounts, spreading the corner of one’s garment over a woman appears as a courtship or marriage ritual (Ruth 3:9; Ezek. 16:8). Giving garments as gifts was a way of honoring or elevating the recipient (Gen. 45:22; Judg. 14:12; Ezek. 16:10; Dan. 5:7), including royal investiture (Pss. 45:8; 93:1; 104:1). The guards who tortured Jesus prior to his crucifixion made light of his status as “king” by dressing him in a royal purple robe (Luke 23:11; John 19:2–3). Grasping someone’s garment, especially its hem, signified entreaty (1 Sam. 15:27–28; Zech. 8:23; Mark 5:27–28). Tearing one’s garments was a way of expressing despair or repentance (Gen. 37:29; Josh. 7:6; Judg. 11:35) or of lodging an especially strong protest (Num. 14:6; Matt. 26:65; Acts 14:14). In some cases, the tearing clothing was accompanied by the act of donning sackcloth and ashes, which signified a further degree of self-humiliation or mourning (Gen. 37:34; 2 Sam. 3:31; 2 Kings 19:1; Matt. 11:21; in Jon. 3:8 animals are included as well, perhaps to comic effect). In such instances, shoes and headwear were also removed (2 Sam. 15:30; Isa. 20:2; Ezek. 24:17). A number of these customs can be understood in terms of the correlation of nakedness with shame, and clothing with honor. Military captives often were stripped naked as a form of humiliation (Lam. 4:21; Ezek. 23:10; Amos 2:16). In Luke 8:27 Jesus encounters a demon-possessed man who neither lived in a house nor wore clothing. In this case, the lack of clothing represents the full measure of human degradation.

Clothing stands symbolically for attributes such as righteousness and salvation (Job 29:14; Ps. 132:9; Isa. 61:10), the resurrection (1 Cor. 15:53–54; 2 Cor. 5:2–4), glory and honor (Job 40:10), union with Christ (Rom. 13:14; Gal. 3:27), compassion and other virtues (Col. 3:12; 1 Pet. 5:5), and purity (Rev. 3:18).

Hate

A feeling of animosity, a disposition toward hostility, rejection, or negative favoritism.

Hate is as old as the conflict between Cain and Abel or as the rebellion of Satan. Many stories involve hatred and animosity between people (e.g., Gen. 37:4; 2 Sam. 13:22). Beside humans hating each other, people hate God and that which is morally upright (Exod. 20:5; Deut. 5:9; 7:10; 32:41; Pss. 68:1; 81:15; 120:6). It is correct, however, to hate sin (Pss. 97:10; 101:3; Prov. 8:13), as God does (Ps. 5:6; Prov. 6:16–19; Isa. 61:8; Rev. 2:6), though he takes no pleasure in the death of the wicked (Ezek. 18:23; 33:11). The two great commandments oppose the tendency to hate by calling us to love God wholly and love our neighbor as ourselves (Lev. 19:18; Deut. 6:5; 10:12; Matt. 22:37; Mark 12:33; Luke 10:27). The reverse is also commanded: we should not hate our neighbor (Lev. 19:17) nor even hate our enemy, but rather do good and pray for our enemy (Exod. 23:4–5; Prov. 25:21; Matt. 5:44; Luke 6:27; cf. Deut. 10:19). Hateful actions are not necessarily motivated by hateful feelings, as a father who does not give needed punishment to his son is said to treat him with hatred (Prov. 13:24).

With regard to a hate crime, the main issue was intent—that is, whether an accident had occurred or whether a murder had been committed deliberately, “with malice aforethought” (Num. 35:20). Hate was a criterion of intent and had to be established by multiple witnesses for the two parties involved. Having hate did not garner greater punishment or make it a worse crime; hatred signified that it was a crime because it was intentional (Deut. 4:42; 19:4, 6, 11; Josh. 20:5).

With regard to marriage, in a polygamous marriage there was a danger of preferential treatment: a loved wife and a hated wife. The law forbids reducing the care of one wife in favor of another (Exod. 21:10) and protects the rights of the firstborn son even if he is born to the hated wife (Deut. 21:15–17). Hatred may be expressed by either party withholding conjugal relations. This probably lies behind the description in Gen. 29:31 of Jacob hating Leah (some translations say “unloved”).

Rejection, favoritism, or preference may be called “hate,” as in the case of a nonpreferred wife in a polygamous marriage, in not choosing Esau to continue the covenant line (Mal. 1:2–3; Rom. 9:13), or in not having a greater love for Christ than anything else (Matt. 6:24; Luke 14:26; John 12:25).

Hatred

A feeling of animosity, a disposition toward hostility, rejection, or negative favoritism.

Kindness

The word “kindness” is used to translate the Hebrew term khesed (Gen. 40:14) and the Greek words chrēstotēs (Col. 3:12) and philanthrōpia (Acts 28:2). Because of the richness of its meaning, khesed is difficult to capture in English. The word is translated in a variety of ways, including “kindness,” “loving-kindness,” “loyalty,” “steadfast love,” “mercy,” “commitment.” God embodies kindness (Exod. 34:6; Ps. 103:8; Hos. 2:19). Humans are also called on to reflect this quality of kindness in their relationships with others (1 Sam. 20:8; Mic. 6:8; Zech. 7:9).

In the NT, God is described as displaying kindness toward humans (Rom. 11:22; Titus 3:4; 1 Pet. 2:3), even the selfish and ungrateful (Luke 6:36). God pours out kindness on humans in order to lead them to repentance (Rom. 2:4). Christians are to demonstrate kindness even when others are unkind and vengeful (Prov. 25:21–22; Matt. 5:43–48; Rom. 12:17–21).

One discovers what practicing kindness looks like by observing the words associated with it in Scripture. Kindness involves putting away anger, bitterness, and slander; being tenderhearted and forgiving; and imitating God (Eph. 4:31–5:2); it finds company with compassion, humility, meekness, and patience (Col. 3:12); it is associated with patience, holiness of spirit, and genuine love (2 Cor. 6:6).

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).

Secondary Matches

The following suggestions occured because Luke 6:27-36 is mentioned in the definition.

Belt

Articles of Clothing

Special Functions of Clothing

Borrow

The practice of borrowing and lending was strictly regulated in ancient Israel. Money could be lent to foreigners at interest, but money lent to other Israelites was regarded as charitable giving, and no interest could be charged on this (Lev. 25:35–37; Deut. 23:19–20). Although Israelite law included a system of debt cancellation every seven years, the expectation was that debts normally would be repaid before this time, since borrowing without repayment was the action of a wicked person (Ps. 37:21). Other laws governed a system of restitution related to damage on borrowed property (Exod. 22:15).

Borrowing took place only from a position of dire need, not for commercial purposes. In part, this was because of the perceived relationship between the debtor and the creditor: the one who owed money became like a servant (Prov. 22:7). Those who mortgaged their lands and homes during a time of famine were compelled to send their sons and daughters into slavery (Neh. 5:2–5). By contrast, freedom from borrowing was considered to be a sign of God’s blessing (Deut. 15:6; 28:12).

In the NT era, borrowing and lending took place more freely, for commercial purposes as well as in cases of immediate need, as indicated in several of Jesus’ parables (e.g., Matt. 25:14–30; Luke 16:1–9). Jesus gave instructions for lending generously without expectation of repayment (Matt. 5:42; Luke 6:33–35), though the issue is not addressed from the perspective of the borrower in the NT.

Borrowed

Borrower

Borrowing

Chesed

Clothed

Articles of Clothing

Special Functions of Clothing

Clothes

Articles of Clothing

Special Functions of Clothing

Clothing

Articles of Clothing

Special Functions of Clothing

Conscientious Objector

A person exempted from military training and service on the basis of deeply held religious convictions against participating in warfare.

Jesus’ call to “not resist an evil person” and to “turn to them the other cheek” (Matt. 5:39; Luke 6:29–36) makes the clearest case for Christian conscientious objection. Jesus also blessed peacemakers (Matt. 5:9), commanded love of enemy and neighbor (Matt. 5:44; 22:39; Mark 12:31), and refused to build his kingdom by force (John 6:15; 18:36). Beyond violence, war may violate the Christian’s conscience because it often necessitates deception and breeds fear, hatred, greed, and pride, be it individual, national, ethnic, or otherwise.

Conversely, Christians are obligated to obey civil authorities (Rom. 13:1–6; Titus 3:1; 1 Pet. 2:13–14), for whom Scripture reserves the right to wield the sword (Rom. 13:4). Some argue that these verses allow or oblige believers to fight when called to duty. Furthermore, this sinful world may require loving one’s neighbors by using violence to protect them. If Christians enjoy the freedoms and well-being defended by a military, should they not contribute to it in combat, provided the war is just?

If Jesus condemns violence, however, the conscientious objector may invoke Peter’s claim, “We must obey God rather than human beings!” (Acts 5:29; cf. 4:19). Many nonviolent forms of resistance exist, so conscientious objectors may still help defend their country by serving in the military or elsewhere in noncombatant roles.

Creditor

Dress

Articles of Clothing

Special Functions of Clothing

Gestures

In the Bible, gestures are made with either parts of the body or items, such as clothing and rings, directly connected to the body. For this reason, it makes sense to classify biblical gestures in relation to the different body parts that are identified with the gestures. It is, however, challenging to know where to draw a line on classifying a gesture. For example, a devious person is described in Prov. 6:13 as one “who winks maliciously with his eye, signals with his feet and motions with his fingers.” It is unclear whether this is a single gesture or multiple ones, and whether all signify different things or the same thing.

Head

Gestures that relate to the head range from simple head motions to semiviolent acts such as hair pulling. Simple head motions include lifting of one’s head in honor (Gen. 40:13), bowing one’s head in mourning (Ps. 35:14), tossing one’s head in mockery and derision (2 Kings 19:21), and shaking one’s head as insult (Ps. 22:7; Mark 15:29).

A common action is the shaving of the head, which can be for purification (Lev. 14:8–9; Num. 6:9; 8:7 [includes all body hair]), mourning (Deut. 21:11–13; Job 1:20; Isa. 15:2; Jer. 16:6; 47:5; 48:37; Ezek. 27:31; Amos 8:10; Mic. 1:16), remorse (Jer. 41:5), or shaming (Jer. 2:16). However, priests are forbidden from shaving their heads even in mourning (Lev. 21:5; Ezek. 44:20), while the high priest is to wear a turban on his head during sacrificial duties (Exod. 29:6).

Anointing of the head is done when a priest or king is installed (Exod. 29:7; Ps. 23:5) or simply as a sign of God’s goodness and blessing on a person (Eccles. 9:8). Blessing may also involve placing a hand on the head of the person being blessed (Gen. 48:14–18; Exod. 29:19), while the same gesture on the head of sacrificial animals is a symbolic means of transferring sin (Lev. 3:2, 8, 13; 4:4, 15, 24, 29, 33; 8:18, 22).

In the OT, a woman’s head can be shaved in mourning (Deut. 21:12–13; cf. Jer. 47:5), but in the NT, a shaved head can be a cause for disgrace (1 Cor. 11:5–6).

Face. Facial gestures range from expressions to actions such as touching or covering the face. A face can be downcast in anger (Gen. 4:5–6) or bowed to the ground in honor (Gen. 48:12), in dejection (Josh. 7:6), in humility (Ruth 2:10), in worship (2 Chron. 20:18; Ps. 138:2), in subjection, supplication, reverence (1 Sam. 20:41; 25:41; 28:14; 2 Sam. 14:4, 22; 18:28; 24:20; 1 Kings 1:23; 1 Chron. 21:20), or in dread (e.g., Moses before Yahweh [Exod. 3:6]).

The face can be covered or veiled as an indication of uncleanness (Lev. 13:45), in grief/mourning (2 Sam. 19:4; Ezek. 24:17), in resignation (1 Kings 19:13), with intent to deceive in adultery (Job 24:15), or in horror of judgment (Esther 7:8; Ezek. 12:6, 12). It can also be buried in the dust in remorse (Lam. 3:29).

God can be described as hiding or turning away his face against wickedness and evil (Deut. 31:18; 32:20; Ps. 34:16; Isa. 8:17; Jer. 33:5; Ezek. 7:22; 15:7; 20:46; 21:2) or in an act of withholding blessings (Job 13:15; Pss. 10:1; 13:1; 27:9; 30:7; 34:16; Isa. 54:8; 59:2; 64:7). God can also turn his face toward a place in judgment (Ezek. 4:3, 7; 6:2). In 1 Sam. 5:3–4 the idol of the Philistine god Dagon falls facedown before the ark of the covenant, apparently overpowered by Yahweh.

Acts of humiliation or dishonor can involve spitting in the face (Num. 12:14; Deut. 25:9; Job 17:6; 30:10; Isa. 50:6), slapping the face (1 Kings 22:24; 2 Chron. 18:23; Job 16:10; Lam. 3:30; Mic. 5:1), pulling a skirt up over someone’s face in shaming judgment (Jer. 13:26; Nah. 3:5), and hooking and dragging someone by the nose (2 Kings 19:28). Although being struck on the cheek is humiliating, Jesus instructs his disciples to “turn the other cheek” as a sign of resistance to violence (Matt. 5:39; Luke 6:29).

One can lift one’s face in worship (2 Kings 20:2; Job 22:26; Isa. 38:2) or in confidence (Job 11:15) and can fail to lift it in shame and disgrace (Ezra 9:6). Although the shaving of beards in mourning is common practice (Ezra 9:3; Isa. 15:2; Jer. 41:5; 48:37), the forced shaving of beards is an act of shaming and insulting (2 Sam. 10:4; 1 Chron. 19:4–5; Isa. 7:20; 50:6).

Eyes. Winking the eye is perceived as an evil, deceptive, or malicious act (Ps. 35:19; Prov. 6:13; 16:30). Eyes can be lifted up in worship and expectation (Pss. 121:1; 123:1).

Mouth. Pursed lips can characterize an evil person (Prov. 16:30), while a hand can be clapped over the mouth in awe and submission (Job 21:5; 40:4). Psalm 72:9 looks to the righteous king before whom the desert tribes will bow and whose “enemies lick the dust” in defeat.

Ears. An Israelite slave for life is to have a hole punched through his or her earlobe, held against a doorpost, with an awl (Exod. 21:6; Deut. 15:17). Blood is sprinkled on the lobe of the right ear for purification (Exod. 29:20; Lev. 8:23–24; 14:17), while supplication can be described as asking for the turning of an ear (2 Kings 19:16; Ps. 31:2). Turning one’s ear signifies paying attention or taking something to heart (Ps. 49:4; Prov. 4:20; 5:13).

Neck. The neck can be adorned (Song 1:10) as a sign of pride and honor (Gen. 41:42; Judg. 5:30; Prov. 1:9; Ezek. 16:11) or outstretched in arrogance (Ps. 75:5 TNIV: “Do not lift your horns against heaven; do not speak with outstretched neck”). Jeremiah put a yoke on his neck as a prophetic sign of the approaching Babylonian conquest (Jer. 27–28). While putting someone’s neck in a yoke is an act of triumphal conquest (Ps. 105:18), stepping on the neck of a subdued enemy is an act of subjugation and humiliation (Josh. 10:24).

Body

Nakedness in public is considered shameful (Gen. 9:22–23; Nah. 3:5; Rev. 3:18), so that it is sometimes pictured as part of divine judgment (Deut. 28:48; Isa. 47:2–3; Lam. 1:8; Mic. 1:11) or as a sign of promiscuity (Isa. 57:8; Ezek. 16:36). An unkempt body can be a sign of mourning, as it is for Mephibosheth (2 Sam. 19:24). A certain kind of body covering is a sign of marriage proposal or protection (Ezek. 16:8; 23:18; Hos. 2:9). Body dismembering, even in war, is an act of humiliation (2 Sam. 4:12).

Chest. In self-mortification, one can pound one’s chest in mourning (Ezek. 21:12) or in remorse (Jer. 31:19; Luke 18:13). The breasts of sacrificial animals are waved before God as a “wave offering” before being eaten (Exod. 29:26; Lev. 7:30; Num. 6:20).

Hand, arm. Hand gestures include motions such as lifting hands in worship, clapping hands in joy, and clapping a hand over one’s mouth in awe. The expression “outstretched arm” (Exod. 6:6; Deut. 4:34; 5:15; 7:19; 9:29; 11:2; 26:8; 1 Kings 8:42; 2 Kings 17:36; 2 Chron. 6:32; Ps. 136:12; Jer. 21:5; 27:5; 32:17, 21; Ezek. 20:33–34) indicates power, might, strength. It is often used of God to indicate his ability to defeat powerful armies and enemies. God is implored by the psalmist to lift his hand and act for the sake of the righteous (Ps. 10:12).

Since the right hand is the hand of power, the act of sitting at the right hand indicates being favored (1 Kings 2:19; Ps. 110:1; Matt. 22:44; Mark 12:36; Luke 20:43; Acts 2:35; Heb. 1:3; 8:1; 10:12; 12:2; 1 Pet. 3:22). When taking an oath, one places a hand under the thigh/crotch (Gen. 24:2; 47:29), most likely the right hand (see Gen. 48:14, 17–18; Lev. 8:23; 14:14).

Clapping the hands can be a sign of awe (Ezek. 6:11), malice, or remorse (25:6), while a bared arm can be a sign of judgment (4:7). Job claps his hand over his mouth in awe of God and in submission and repentance (Job 40:4–5).

Hands can be lifted in worship (1 Kings 8:22; 1 Tim. 2:8), to beseech (Ps. 28:2), to protect and bless (Ps. 10:12), in an oath (Deut. 32:40), or to harm (Exod. 24:11; 1 Sam. 24:6, 10; 2 Sam.1:14; 18:12).

Pilate washes his hands to proclaim his innocence over the death of Jesus (Matt. 27:24), while 1 Pet. 5:6 urges believers to humble themselves “under God’s mighty hand,” so that in due time they will be lifted up.

Buttocks. Exposure of the buttocks can serve as a humiliating insult and provocation, as happens to David’s men (2 Sam. 10:4; 1 Chron. 19:4) and Egyptian and Cushite captives (Isa. 20:4).

Leg. The leg or thigh is often a euphemism for the male reproductive organs, so that putting one’s hand under a thigh in oath (Gen. 24:2; 47:29) may involve actually grabbing the genitalia. Animal thighs are waved to God in offering before being consumed (Lev. 9:21; 10:14; Num. 6:20), while oaths administered to uncover adultery cause a guilty woman’s thighs to waste (Num. 5:2–27).

The most common gesture involving the knee is bowing, in worship or reverence (Deut. 33:3; Isa. 45:23; Rom. 11:4; 14:11; Phil. 2:10), in defeat (2 Sam. 22:40; Ps. 18:38; Isa. 60:14), in distress (Ps. 57:6), or in respect (1 Kings 1:31). In what seems to be a somewhat awkward position, Elijah puts his face between his knees in prayer (1 Kings 18:42).

Feet. Gestures involving the feet are probably the most common gestures in the Bible. Feet can be washed in hospitality (Gen. 18:4; 19:2; 24:32; 43:24; 1 Sam. 25:41), in ablution (Exod. 30:19, 21; 40:31), or in supplication (1 Sam. 25:41). Feet can be bathed in oil as a blessing (Deut. 33:24), uncovered in marriage proposals (Ezek. 16:8; cf. Ruth 3:4, 7), and stamped in remorse (Ezek. 25:6), and sandals can be removed from them in honor (Exod. 3:1–10) or disgrace (Deut. 25:9). The heavenly seraphs cover their feet in supplication before the throne of God (Isa. 6:2), while the feet of humans can signal deception (Prov. 6:13).

Enemies can be placed under one’s feet in subjugation (1 Kings 5:3; Pss. 8:6; 18:39; 45:5; 47:3; 110:1; Mal. 4:3; Rom. 16:20), have their feet shackled or ensnared (Job 13:27; 33:11; Pss. 25:15; 105:18), and be forced to lick the feet of victors in humiliation and defeat (Isa. 49:23). The righteous will bathe their feet in the blood of their enemies in revenge (Pss. 58:10; 68:23).

Those overwhelmed can grovel at the feet of the powerful (2 Kings 4:27, 37; Esther 8:3; Matt. 28:9; Mark 5:33; 7:25; Acts 10:25), while those emboldened can rise to their feet in confidence (Ezek. 2:1–2; 3:24; Dan. 8:18).

In the NT, dust can be shaken off one’s feet as an indication of divine judgment (Matt. 10:14; Mark 6:11; Luke 9:5), even as lying at a person’s feet is a recognition of authority/submission (Matt. 15:30; Mark 5:33; Luke 8:28, 35, 41, 47; 10:39; 17:16; Acts 4:37; 5:2). A woman publicly washes Jesus’ feet with her tears, wipes them with her hair, and kisses and perfumes them in what seems an act of love and repentance; but Jesus indicates that she has prepared his body for burial (Luke 7:38–46; John 11:2; 12:3). Jesus washes his disciples’ feet as instruction on servanthood and discipleship (John 13:5–14).

Fingers, Toes. Different fingers seem to have different roles assigned them. A finger sprinkles blood in cleansing (Lev. 4:6, 17, 25, 30, 34; 8:15; 9:9; 14:16; 16:14, 19; Num. 19:4), while blood on the tip of the right thumb and on the right big toe is for cleansing (Exod. 29:20; Lev. 8:23–24; 14:17, 25, 28).

One wears a signet ring as a sign of power (Esther 3:10) or a gesture of restoration and forgiveness (Luke 15:22). But fingers can also motion in deception (Prov. 6:13) or point in blame (Isa. 58:9). Jesus writes with his finger on the ground, apparently as a gesture of indifference to those pointing accusing fingers (John 8:6).

Clothes and Shoes

Garments. Garments attain significance as they are related to specific emotions. Wearing sackcloth and ashes in mourning is common (Gen. 37:34; Ezek. 7:18; 2 Sam. 3:31), while ripping garments in mourning is also frequently attested (Gen. 37:34; 44:13; Lev. 10:6; 21:10; Josh. 7:6; 2 Sam. 1:11; 3:31; 13:31; 1 Kings 21:27; 2 Kings 2:12; 19:1; Esther 4:1; Isa. 32:11; 37:1; Jer. 41:5).

Ripping someone’s clothing to expose nakedness (Ezek. 16:39; 2 Sam. 10:4) or pulling a person’s skirts up over the face (Jer. 13:26) is an act of shaming or insulting. But tearing one’s clothes off can be a sign of fury (Matt. 26:65). Persons with defiling diseases are expected to warn off others by wearing torn clothes and shouting, “Unclean! Unclean!” (Lev. 13:45).

By laying their clothes at Saul’s feet, the crowd may be acknowledging his authority in the stoning of Stephen (Acts 7:58).

Sandals. A woman can remove a man’s sandal in contempt (Deut. 25:5–10), while a sandal can be removed by a kinsman-redeemer to indicate giving up a right or as a transfer of property (Ruth 4:7–8). A sandal can also be removed in mourning (Ezek. 24:17) or be cast over a piece of land to claim ownership (Pss. 60:8; 108:9).

Prophetic Gestures

Prophetic gestures in the OT are mostly concerned with the call to repentance and approaching judgments upon failure to heed the warning. Jeremiah puts a yoke on his neck (Jer. 27–28; cf. Deut. 28:48), Ezekiel cooks with dung (Ezek. 4:12) and sleeps on his left side for 390 days and then on his right side for 40 days (4:5–6), Isaiah strips off his clothing (Isa. 20:2–3; 32:11), and Hosea marries an unfaithful wife (Hos. 1:1–3).

In the NT, Jesus cleanses the temple as an act of symbolic judgment (Matt. 21:12; Mark 11:15; John 2:15). He also breaks bread and drinks wine (Matt. 26:26; Mark 14:22; Luke 22:19; 24:30, 35; Acts 2:46; 20:11; 27:35; 1 Cor. 11:24–25) and washes his disciples’ feet (John 13:1–13), thereby establishing symbolic Christian practices.

Golden Rule

A modern term for Jesus’ maxim “Do to others what you would have them do to you” (Matt. 7:12; cf. Luke 6:31). Jesus emphasizes this point by stating that its practice encapsulates both the Torah and the Prophets—the foundation of Judaic culture (Matt. 7:12). Gold’s high value connotes the extreme worth of this guiding principle for human interaction.

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.

Kesed

Khesed

Lord's Prayer

This prayer, found but not named as such in Matt. 6:9–13; Luke 11:2–5 (see also Did. 8.2, which follows the Matthean version), is a version of the Jewish Qaddish prayer revised around the theme of the kingdom of God and is a paradigmatic model of prayer given by Jesus to his followers.

Jesus and Prayer

Prayer was a key element of Jewish piety and devotion to God. It was a large part of meetings in synagogues, annual festivals, worship in the temple, and daily recitals of the words of the law. Jesus is remembered as withdrawing into lonely and desolate places for times of prayer (Mark 1:35; 6:46), most poignantly in the garden of Geth-semane (Mark 14:32–42 pars.). Jesus’ time in the wilderness probably was a time of prayer and fasting as well (Mark 1:12–13 pars.). Besides the Lord’s Prayer, another prayer of Jesus celebrates God’s revelation to the disciples after their short itinerant mission (Matt. 11:25–26 // Luke 10:21).

The evangelist Luke emphasizes Jesus at prayer more than any other Gospel writer. Luke’s Gospel portrays Jesus as praying at his baptism (3:21), prior to his selection of the Twelve (6:12–13), prior to Peter’s confession of him as Messiah (9:18), at his transfiguration (9:28–29), prior to his teaching on the Lord’s Prayer (11:1), for Peter (22:32), and twice while on the cross (23:34, 46). Jesus also taught much about prayer, concerning how his disciples are or are not to pray and how to show genuine devotion in the kingdom community without hypocrisy (Mark 11:24–25; Matt. 5:44 // Luke 6:28; Matt. 6:5–8; Luke 11:5–13; 18:1–14; 21:36).

In the Fourth Gospel, Jesus’ prayers underscore the unique nature of the relationship between the Father and the Son (John 11:41–42; 12:27–28). Jesus’ high priestly prayer for the disciples concerns their preservation and the role of the Holy Spirit in their lives (17:1–26). A distinctive characteristic of Jesus’ prayers is that God is addressed by the Aramaic word abba (“father”), and this became common in early Christian worship (Rom. 8:15; Gal. 4:6).

The Lord’s Prayer: Matthew and Luke

The Lord’s Prayer takes distinct forms in Matthew and in Luke (see table 2). The differences in the two prayers might be attributable to Jesus teaching two different versions. More likely, Matthew and Luke both knew the prayer from a common source (written or oral), and Matthew’s version is a more liturgical elaboration of Luke’s shorter and more “original” version. Matters are complicated somewhat by the fact that later Christian scribes had a propensity for harmonizing the two prayers and sometimes amended them in their respective manuscripts. Both prayers agree that (1) God is the Holy Father, (2) the kingdom is yet to come in its fullness, (3) followers of Jesus depend on God for their daily provisions, (4) followers of Jesus depend on God for forgiveness, (5) which is reciprocated in the forgiveness of others, and include (6) the supplication that God not let them fall into the final tribulation.

Table 2. The Lord’s Prayer in Matthew and Luke

Matthew 6:9-13….Luke 11:2-4

Our Father in heaven,….Father,

hallowed be your name,….hallowed be your name,

your kingdom come,….your kingdom come.

your will be done, on earth as it is in heaven….

Give us today our daily bread….Give us each day our daily bread.

And forgive us our debts,….Forgive us our sins,

as we also have forgiven our debtors….for we also forgive everyone who sins against us.

And lead us not into temptation,….And lead us not into temptation.

But deliver us from the evil one….

For your is the kingdom and the power and the glory forever. Amen. [added in some later manuscripts; see NIV mg.]….

The Lord’s Prayer: The Petitions

The prayer can be broken up into a number of petitions. First is the petition addressed to God as Father and self-sanctifier. God is invoked as Father, and his name represents both his character as a loving father and his authority as the master over all creation. The prayer is theocentric, and it reads literally “let your name be sanctified,” which is a plea that God’s holiness will become more and more evident. The Lord’s Prayer is not some kind of “I want” list, but rather a burst of praise expressing the hope that God’s sheer goodness and Godness will be acknowledged by all.

The second petition is for God to finally establish his kingdom. The “kingdom of God” is more akin to God’s reign, rule, or government. It is referred to rarely in the OT (e.g., Dan. 2:44; Obad. 21); much more prominent is the theme of God as “king.” In many of the psalms God already is king of Israel and the nations (e.g., Pss. 93–99), and yet the prophets could look forward to the day when Yahweh would again show himself to be king precisely through his deliverance of Israel, which would be the ultimate expression of the kingly power (e.g., Isa. 52:7; Zech. 14:9). The prayer for the coming of the kingdom of God is a prayer for God to establish his reign or rule in its final and full manifestation on earth. Although the kingdom was partially present during Jesus’ ministry by virtue of his exorcisms and healings (e.g., Mark 1:15; Luke 11:20), it still awaits its final consummation. Matthew’s version has “on earth as it is in heaven” and may indicate a millennial view of the kingdom as supplanting earthly kingdoms, resulting in the transformation of the present age. The petition does not promote escapism from the world but rather points toward its eventual redemption and transformation by the glorious power of heaven becoming a reality upon the earth.

Third is the petition for daily provision of physical needs. The “daily bread” petition looks to God as the provider and caregiver of his people. Elsewhere in the Sermon on the Mount/Plain, Jesus preaches dependence on God as a means of escaping the worry and lure of wealth and money (Matt. 6:25–33 // Luke 12:22–34). Bread was a powerful symbol for sustenance and life (e.g., Prov. 22:9; Lam. 2:12; John 6:35, 48; Sir. 29:21; 34:25). The petition assumes that God is interested in the most mundane aspects of human existence, and that he gives what is needed, not always what is wanted. God sustains his people in their hour of need as proof of his fatherly care and compassion.

Fourth is the petition for divine forgiveness in coordination with mutual forgiveness among the community of Jesus’ followers. The prayer does not ask God to forgive persons who then in turn forgive others; rather, in reverse, the prayer implies that God forgives in the same way that humans forgive each other (Matthew) or on the basis of humans forgiving each other (Luke). The role of mutual forgiveness within the new covenant community is spelled out clearly by Paul in Colossians: “Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you” (Col. 3:13).

Fifth is the petition to be spared eschatological tribulation and the malevolence of Satan. The word peirasmos can mean “testing,” “trial,” “temptation,” or even “tribulation” or “ordeal.” The prayer could constitute a plea for help in the face of personal trials and struggles in the believer’s life and in the journey of discipleship (e.g., 1 Cor. 10:13; James 1:2), or it could denote a request to be kept from the eschatological ordeal that will precede the final and full establishment of the kingdom of God (e.g., Mark 14:36, 38; Rev. 3:10). Importantly, what is feared in this prayer is not experiencing the peirasmos but rather succumbing to it—the fear of failure. In addition, the prayer asks to be delivered from ho ponēros, “evil,” or (more likely) “the evil one” (cf. Matt. 5:39)—that is, the devil or Satan. God tests his people to strengthen them and prove their faithfulness, while Satan tempts people to subdue and destroy them. This prayer acknowledges the fragility and helplessness of the human state in the face of human, spiritual, and cosmic evil. The prayer seeks liberation from evil in the coming reign of God’s eschatological kingdom.

The Lord’s Prayer: The Theology

The theological framework, ethical exhortation, and social dynamics created or presupposed by the prayer are as follows.

First, God is the Father of the followers of Jesus. This is axiomatic in the Gospels and is repeated by the Christian prayer that addresses God the Father as “Abba” (Rom. 8:15; Gal. 4:6).

Second, an overarching importance is attached to the kingdom of God as the context in which all prayer is prayed. The tension of the prayer—the very fact of needs and the threat of continuing perils—exists only because God’s plan to restore Israel and renew creation has not yet been put into full effect. God’s kingdom has broken into the world through the work of the Son of God and the giving of the Holy Spirit, and yet it still awaits a final consummation, when God is “all in all” (1 Cor. 15:28) and finally repossesses the world for himself. The prayer presupposes the “now” and the “not yet” of God’s saving action and balances prayers of triumph and lament in light of current temptations and the coming victory of God.

Third, in this prayer salvation not only is spiritual (understood as going to heaven when one dies) but also involves the physical well-being of a person and healthy relationships within the believing community. Just as God is concerned with physical human needs, so should humans be with their fellow humans. If human beings forgive, then God also forgives them. Human relations are to mirror the values of heaven and the vision of the kingdom.

Fourth, the world order currently exists in partial subjugation to evil powers opposed to God’s rule, which is simply part of the dire situation of “this age.” The prayer presupposes an apocalyptic worldview characterized by dualism (God/Satan, good/evil, present/future, etc.), the necessity of encountering and persevering against evil, and divine intervention to put the world order right and replace it with the kingdom of God.

Fifth, discipleship involves a variety of traits and characteristics. This prayer depicts the disciple as trusting and as exhibiting faith in God’s purpose and plan. The prayer presumes that disciples cling to God in dependence upon him in their day-to-day need. The prayer assumes that disciples try to imitate God in reflecting goodness, love, holiness, and peace in their respective communities. The prayer also admonishes endurance in the face of trials and persistence (not repetitiveness) in the discipline of prayer.

Sixth, although the prayer does not have an explicit Christology, one can be found implicitly. It seems implied that Jesus is a mediator between the Father and the disciples, and that he possesses an important role in the final manifestation of the kingdom. It is, after all, the disciples of Jesus who are promised a special place in the kingdom and a special relationship with the God of Israel.

Summary

The Lord’s Prayer has remained a common thread in the devotional life of followers of Jesus for two millennia because it is simple, memorable, poignant, and yet profound. It is not the prayer of an elite few; it belongs to all who cry out to God as Father and see the way to God in Jesus Christ, the exalted Lord and Messiah of Israel. As teachings of Jesus hold immeasurable significance for the life, faith, praxis, and service of his followers, this prayer encapsulates a motif of Jesus’ own mission: God as king and the love of God for his own people.

Mount of Beatitudes

The site of Jesus’ Sermon on the Mount (Matt. 5–7; cf. Luke 6:17–49). The mount is not specifically identified in the Gospels, but traditionally it is located at Karn Hattin (its ancient name, “Eremos,” means “solitary” in Greek), a hill near Capernaum, on the northwest shore of the Sea of Galilee.

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

Persecute

The words “persecute” and “persecution” refer to the act of pursuing and wrongly afflicting someone. The terms occur mostly in the NT, where typically they refer to persecution of Jesus’ followers. Their persecution takes varying forms, such as false legal accusations, imprisonment, or execution.

Persecution throughout the Bible. Within the NT, the English words “persecute” and “persecution” are, with few exceptions, translations of the Greek verb diōkō or the related noun diōgmos. However, diōkō can also mean simply “to pursue, follow after,” such as when the object of pursuit is righteousness or peace (Rom. 9:30; 1 Tim. 6:11; 2 Tim. 2:22; 1 Pet. 3:11). The term is used in this same sense in the LXX (Gen. 14:15; Deut. 16:20; 19:6; 2 Sam. 22:38). The Greek words were translated into English as “persecute” or “persecution” when the translators thought that the context also showed wrongful affliction. The corresponding Hebrew word radap shares this meaning.

In this sense of wrongful affliction, persecution occurs throughout the Bible. The Egyptian army pursues the people of Israel to the Red Sea (Exod. 14:8; Neh. 9:11). On two occasions, the people want to stone the prophet Moses to death (Exod. 17:3–4; Num. 14:10). Saul hunts David (1 Sam. 23:25; 24:14; 26:18). Saul wrongly slays the Gibeonites out of a sense of patriotism (1 Sam. 21:1–2). Jezebel kills God’s prophets (1 Kings 18:13). The prophet Uriah is slain (Jer. 26:23), and the prophet Jeremiah is incarcerated (Jer. 38:6–9). Isaiah, Ezekiel, and other prophets are strongly opposed, suggesting persecution (2 Chron. 36:16; Isa. 1:2–6; Ezek. 2:3–4; 3:7–9; Acts 7:52). Daniel is cast to the lions (Dan. 6:16). A king’s decree allows execution of all Jews for holding the laws of God above the king’s commands, indicating pagan religious hostility (Esther 3). Pagan hostility is shown by the later deaths of many Jews in the religious persecution described in 1 Maccabees and in the first-century uprisings in Egypt described by the Jewish philosopher Philo of Alexandria.

Persecution in the New Testament. In the NT, persecution begins with the imprisonment and beheading of John the Baptist (Mark 6:16–18; Josephus, Ant. 18.116–19). Jesus is accused by the religious authorities and eventually is tried and executed by Pilate. The religious authorities later flog Jesus’ apostles for teaching about him (Acts 5:40). The disciple Stephen is soon accused by false witnesses, tried, and executed by stoning (7:59–60). At this time, Saul (Paul) of Tarsus drags men and women from the Jerusalem church off to prison by authority from the chief priests. Saul has them beaten, and at their execution he casts votes against them (8:3; 22:4, 5, 19; 26:10). After this, Herod executes Jesus’ disciple James (12:2). Saul (Paul) converts, and then he suffers threats, beatings, stoning, and prison (Acts 13:50; 14:5, 19; 16:22–35; 24:27; 2 Cor. 11:23–25). Disciples in Macedonia and Achaia suffer; some Hebrew-speaking disciples suffer imprisonment and property seizure; and some disciples in Asia Minor die as martyrs (2 Cor. 1:6; 1 Thess. 1:6–7; Heb. 10:34; Rev. 2:8–13). Pagan persecution of Christians continued for nearly three centuries, sometimes far more severely, according to records compiled by Eusebius (Hist. eccl. 2.25; 3.17–19, 32–33; 4.8, 13, 15; 5.1–2; 6.1, 4, 41–42; 8.2–3, 7–13). Persecution was sporadic, often beginning with slander or legal accusations. It occurred in many regions, with leaders especially suffering. Records of persecution survived haphazardly.

Jesus says that we are to love and do good to our enemies and pray for our persecutors (Matt. 5:44; Luke 6:27). While being crucified, Jesus accordingly prays, “Father, forgive them” (Luke 23:34; cf. Acts 7:60). Preparing for arrest, Jesus warns his disciples to pray to avoid temptation, and he himself prays (Matt. 26:41). Both Jesus and Paul say that believers will be persecuted (Matt. 24:9; 1 Thess. 3:4; 2 Tim. 3:12), but God gives strength in persecution (Acts 14:22; 2 Cor. 12:10).

Persecution

Sash

Articles of Clothing

Special Functions of Clothing

Volunteers

Those who offer themselves freely and willingly, without compulsion or consideration of value in return, to perform a task, make a vow, or serve another. In the OT, volunteers usually serve God (Deut. 23:23; 2 Chron. 17:16; Ps. 110:3), Israel (Ezra 7:13; Neh. 11:2), or a leader in Israel (Judg. 5:2, 9; 1 Chron. 28:21). God himself is the ultimate volunteer, as he freely gives place, purpose, and a partner to Adam (Gen. 2:15–22); unilaterally covenants with Abram to give him descendants, blessing, and land (Gen. 12:2–3; 15:17–21); liberates Israel from bondage in Egypt (Exod. 6:6–8; Deut. 20:1; Josh. 24:17; Ps. 81:10); and remains faithful to Israel despite its repeated failures (Pss. 68:35; 106:44–46).

In the NT, God is also the sender of Jesus (Matt. 10:40; Mark 9:37; Luke 4:18–21; John 4:34; 5:24, 30, 36–37), who heals of his own volition (Luke 5:13), gives rest to the weary (Matt. 11:28), and lays down his life of his own accord for our redemption (Mark 10:45; John 10:18; Gal. 3:13–14; Eph. 5:2; Titus 2:14; 1 Pet. 1:18–19). With Jesus as the standard, the concept of willingly giving of oneself and one’s possessions runs throughout the NT (Eph. 5:1–2). Christians are called to love and serve one another in spiritual and practical ways (Acts 2:44–45; Rom. 12:9–21; 1 Thess. 5:15–18; Philem. 14). They are also to love their enemies and pray for their persecutors (Matt. 5:44; Luke 6:27, 35). Those who wish to lead must first volunteer themselves as servants to others (Matt. 20:27; Mark 9:35; Luke 22:26). Elders are to shepherd voluntarily (1 Pet. 5:2). Paul, who urges Christians to offer their bodies as living sacrifices (Rom. 12:1), is himself a model of volunteerism and self-sacrifice (Acts 20:34–35; 21:13; 1 Cor. 9:19–23; 2 Cor. 4:5; 11:23–27).

War Crimes

Atrocities in violation of laws and customs constraining the injurious actions of belligerents against their enemies. These include the killing of civilians, the mistreatment of prisoners of war, the wanton destruction of nonstrategic targets, and genocide.

War crimes were first identified during the 1474 tribunal of the knight Peter von Hagenbach in the Holy Roman Empire. He was beheaded for heinous offenses against the people of the upper Rhine, despite his protest that he was only following orders issued by the Duke of Burgundy. Currently, war crimes are governed by the Third (1929) and Fourth (1949) Geneva Conventions.

The biblical case against war crimes is the product of wise exegesis, as many of Israel’s OT battles feature elements of brutality shocking to modern readers (Josh. 6:20–21; Judg. 9:45, 49; 1 Sam. 22:19; Ps. 137:7–9). However, it is important to realize that such practices were contextually customary, being executed in an attempt to purify the land of Canaan and, in the case of kherem warfare (i.e., devotion to destruction), prescribed by Yahweh as a sacrificial offering. Further, they are accompanied by passages reiterating that vengeance belongs to God (Deut. 32:35; Ps. 94:1; Heb. 10:29–31), and they must be read in light of the NT imperatives to love one’s enemies (Matt. 5:44; Luke 6:27) and treat them with compassion (Rom. 12:17–21). See also Holy War; Vengeance.

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1. The Fourth Wise Man

Illustration

John R. Steward

The story is told of a fourth wise man who had followed the Star announcing the birth of Jesus. He, too, went to Bethlehem with a gift for the Savior. His gift was that of precious jewels to give to Jesus.

On his way to Bethlehem he found a man who had been beaten and robbed by thieves and left to die. The wise man took the injured man to an inn and paid for his care with one of the jewels that had been meant for Jesus.

When he finally arrived in Bethlehem, Mary and Joseph had fled to Egypt with Jesus. He found that Herod and his soldiers were killing children and that Mary and Joseph had escaped with Jesus. The wise man saw a soldier preparing to kill one of the children of Bethlehem and so he bribed him with another jewel to save the child's life. The mother's tears of gratitude was all he needed to hear.

The wise man went on to Egypt in pursuit of Jesus and his parents. However, while in Egypt the wise man became ill and a kind but poor woman nursed him back to health. On one occasion he found this woman crying and soon discovered why. Her son had been forced to join the army and now this woman was very distraught. The wise man was so grateful to this woman for all she had done that he used his last jewel and bought her son out of the army. Now he had nothing to offer Jesus.

Thirty years had passed and many other journeys, until the man thought that he should return to his home town. On his journey home, as he was passing through Jerusalem there was a large crowd. It was the day that Jesus was to be crucified. Upon learning this he stood with the crowd hoping that he still might see Jesus.

As he stood waiting to see Jesus, a tile from a nearby roof fell and landed on the wise man's head and killed him. Some might argue that his life was a failure because he never brought his gifts to Jesus. Yet, because he believed in Jesus as God's anointed, he was transported to heaven. There in heaven he finally saw Jesus. Jesus was on his throne and wearing a crown. The wise man could barely believe his eyes when he saw the crown of Jesus. In the center of the crown were the three jewels he had given to help others.

Jesus said, "When we do it to the least of these, you do it unto me."

Adapted by Stuart Robertson, Balanced Burdens (London: Hodder and Stoughton, Limited), p. 142.

2. Smiles That Change the World

Illustration

Richard A. Jensen

He smiled when we would have expected him to cry. He smiled when we expected him to hate. He smiled when we expected him to revile. Tshenuwani Simon Farisani is a leader in one of the churches in South Africa. As a leader he felt it his duty to take a stand against the official government policy of apartheid. Apartheid means apartness. It's about keeping the races totally apart and separate from each other. Fortunately, the policy of apartheid has just recently been abandoned in South Africa. The abandonment of this policy, however, came only after years of immense suffering by the peoples of color in South Africa.

Because he stood against apartheid, Rev. Farisani was imprisoned many times. He was arrested first in 1976. Police surrounded his house. First his feelings were that he felt himself to be totally outside of the protection of God. Indescribable fear filled his being. The police accused him of being a communist and a terrorist. Farisani was arrested and commandeered to a prison 1,000 kilometers from his home. Said Farisani: "My world came to an end. No company, no freedom of movement, no say about food ... I was a creature without rights, a non-being."

And he was tortured. Endlessly. He was taken to yet another prison and handcuffed and leg-ironed. He remembers only punches and kicks. His hair was pulled out. His beard was uprooted. He was thrown to the floor then commanded to stand. He was thrown to the floor again and on and on it went, the thunders of the blows punctuating his groaning. Then they dangled his body upside down out of a window. "Answer us or we will let you fall to the ground and scatter your brains everywhere," his torturers growled. "We'll tell the world that you jumped!"

In subsequent tortures over the years Farisani experienced electric shock and more beatings. He cried out to God in prayer and God finally sent what seemed to be angels to relieve him. In fact, he has said, God sent so many angels to comfort him that he urged God to send some of them to his cellmates.

God was with Rev. Farisani. So in the midst of this indescribable suffering he could sing, "I will walk tall in Jesus' name. Food with worms, I will eat tall. My wife, my children, congregations away, I will walk tall in Jesus' name. Wounds all over, I will walk tall in Jesus' name. Pangs of prison, I walk tall in Jesus' name. Tall fences around, I walk taller in Jesus' name!"

Rev. Farisani should have grown to hate these bloody torturers. But he did not. Instead, he began to pray for them. Only after he had prayed for them, he has said, did he realize how much his guards and torturers needed daily, serious-minded intercessions. To all to whom he has told his story he has asked for prayers of intercession for the security police.

And one day in prison he smiled. He exchanged a simple smile with one of his torturers in order to sow a small seed of love in a world of hatred and division. He smiled when he would have been expected to hate. He smiled when he would have been expected to revile. God had given him such peace in the midst of hate that he could dare even to exchange a smile. These are the smiles that change the world.

3. Petty Wins by Revenge

Illustration

Some years ago, as a hundred thousand fans watched, Richard Petty ended a 45 race losing streak and picked up stock racing's biggest purse - $73,500. It all happened at the Daytona 500. Petty's win, however, was a complete surprise. Going into the last lap, he was running 30 seconds behind the two leaders. All at once the car in second place tried to pass the No. 1 man on the final stretch. This caused the first car to drift inside and force the challenger onto the infield grass, and slightly out of control. What happened next was incredible. The offended driver pulled his car back onto the track, caught up with the leader, and forced him into the outside wall. Both vehicles came to a screeching halt. The two drivers jumped out and quickly got into an old-fashioned slugging match. In the meantime, third-place Petty cruised by for the win.

Revenge take the spoils of victory. The only trophy it that race is anger and disappointment.

4. Jesus and the Losers

Illustration

Richard A. Wing

In the Old Testament I like the story of Joseph, particularly its outcome. Joseph is the favored one. The older brothers say, "Dad always liked you best." In this case it was true. The brothers go out and fake Joseph's death. They bring back some bloodied clothes and say to their father, "He is dead." In actuality they have sold him into slavery in Egypt. Time passes. Famine comes to Israel. These brothers are forced to go to Egypt and ask the king for food. Traditionally, the king has been their enemy. Can you imagine the drama of that moment when they lift up their eyes and see their brother? There is an exchange and the very last line is the most important. Joseph looks upon them with the eyes of forgiveness and says, "What you did to me you intended as evil, but God and I were able to bend it into something good." You see, the noblest revenge is to forgive your enemy, and it is perhaps the last of the lessons that we learn from Jesus.

The words of Jesus that we would like to duck most are the ones in front of us, the ones about forgiving enemies. They are so difficult. Fred Craddock, a good teacher of New Testament and preaching, was teaching an undergraduate course in Oklahoma on the Gospels of Jesus. He was taking the simple writings of Jesus and putting them plainly in front of his students. There was a girl sitting in the back of the class, and as he came to the part about loving your enemies, she stood up and started slamming her books all around. She started mumbling, "Jesus and the losers. I hate Jesus and the losers. I can't stand this." She stuffed her bag and went out still mumbling, "Jesus and a bunch of losers, forgiving their enemies."

5. Love Your Enemy

Illustration

Tim Carpenter

Corrie Tin Boon survived the Holocaust, but her family did not. They were Dutch Christians caught by the Nazis for hiding Jews in their home. She watched the horrors of the genocide from Auschwitz, and barely survived.

Following the war, she became famous for her book "The Hiding Place," which shared the story of her family. The popularity of the book gave her the opportunity to share her faith with thousands of people on speaking tours.

One such evening, after she had spoken about the forgiveness of Christ, a man approached her whom she recognized as one of the guards from Auschwitz. She immediately felt all of the horror, pain and hatred from those years of persecution.

He told her that he had listened to her talk, and informed her that he had been a guard at the death camp. She told him that she recognized him. Crying, he asked if he might receive the forgiveness of Christ of which she had spoken. She thought to herself that she could not, but she remembered the command of Christ to love your enemy and to forgive seventy times seven the person who has wronged you.

She prayed that Jesus might give her the strength to forgive the man, and as she prayed, she felt a sensation begin in her heart and flow through her hand as it touched his. Then she heard herself saying, "In the name of Jesus Christ, I forgive you."

The man collapsed to her feet and wept a prayer of thanks. She later discovered that he had become a minister of the gospel, and that many people had come to Christ through his ministry.

We never know how far God can spread the love that we give. Indeed, we have perhaps received love from someone that was born from such an act of loving forgiveness in someone else. We love our enemies because we recognize that Christ died for them, too. We love our enemies because we know that the power of love is stronger than any depth to which we can fall.

6. Forgiveness Heals a Thief

Illustration

Richard A. Wing

There was a Zen school in Japan. They were training young boys in the discipline of meditation. The boys had been taken into seclusion. Among the boys there was one who kept stealing. So the boys finally put together a petition and brought the thief to the headmaster and stood there and said, "We are threatening right now to leave because we can't stand this kid any longer." With wisdom the Zen master approached them, looked at them, and said, "You are wise brothers. You are very wise. You are wise because you know the difference between right and wrong. You may go somewhere else to study if you wish, but this poor brother does not even know right from wrong. Who will teach him if I do not? I am going to keep him here even if all the rest of you leave." The story goes that a torrent of tears cleansed the face of that boy who had stolen, and the desire to steal was banished from him forever in that decisive moment.

7. Orphans Can't Eat Souls

Illustration

Brett Blair

C. H. Spurgeon preached once a each year for his orphans. At that great meeting many would come to hear the famous preacher, and an offering would be received for the orphanage. After one of these meetings he was leaving the sanctuary when one of those "super spiritual," narrow-minded, nitpicking individuals accosted him with the charge, "Why, Mr. Spurgeon, I thought you preached for souls and not for money!"

Spurgeon gravely replied, "Why, Mr. So-and-So. Normally I do preach for souls and not for money. But my orphans can't eat souls and if they did, my brother, it would take at least four the size of yours to give one of them a square meal!"

8. The More I Give The More I Have

Illustration

Brett Blair

Professor John Killinger in his book "Letting God Bless You" relates the story of a beautiful woman who is ninety years old and has always been extremely generous with everything she has. He says, "She helps foreign students who want to come to this country to study. She sends flowers and food to people who have had a distressing time of any kind. She gives frequent dinners and parties in order to be able to introduce people to one another. Often she sends theater and concert tickets to people she knows would appreciate them but can't afford to buy them. She is always doing something nice for somebody or giving somebody something he or she needs. Everyone loves her because of her selflessness and generosity."

"I said to her one day, "You are so good to everybody." "Oh no," she said, "it is God who has been good to me. He has given me so much more than I can ever use. The more I give away, the more I have. It is wonderful!"

9. Meet in the Middle

Illustration

Tim Kimmel

Shortly after the turn of the century, Japan invaded, conquered, and occupied Korea. Of all of their oppressors, Japan was the most ruthless. They overwhelmed the Koreans with a brutality that would sicken the strongest of stomachs. Their crimes against women and children were inhuman. Many Koreans live today with the physical and emotional scars from the Japanese occupation.

One group singled out for concentrated oppression was the Christians. When the Japanese army overpowered Korea one of the first things they did was board up the evangelical churches and eject most foreign missionaries. It has always fascinated me how people fail to learn from history. Conquering nations have consistently felt that shutting up churches would shut down Christianity. It didn't work in Rome when the church was established, and it hasn't worked since. Yet somehow the Japanese thought they would have a different success record.

The conquerors started by refusing to allow churches to meet and jailing many of the key Christian spokesmen. The oppression intensified as the Japanese military increased its profile in the South Pacific. The "Land of the Rising Sum" spread its influence through a reign of savage brutality. Anguish filled the hearts of the oppressed and kindled hatred deep in their souls.

One pastor persistently entreated his local Japanese police chief for permission to meet for services. His nagging was finally accommodated, and the police chief offered to unlock his church ... for one meeting. It didn't take long for word to travel. Committed Christians starving for an opportunity for unhindered worship quickly made their plans. Long before dawn on that promised Sunday, Korean families throughout a wide area made their way to the church. They passed the staring eyes of their Japanese captors, but nothing was going to steal their joy. As they closed the doors behind them they shut out the cares of oppression and shut in a burning spirit anxious to glorify their Lord.

The Korean church has always had a reputation as a singing church. Their voices of praise could not be concealed inside the little wooden frame sanctuary. Song after song rang through the open windows into the bright Sunday morning. For a handful of peasants listening nearby, the last two songs this congregation sang seemed suspended in time. It was during a stanza of "Nearer My God to Thee" that the Japanese police chief waiting outside gave the orders. The people toward the back of the church could hear them when they barricaded the doors, but no one realized that they had doused the church with kerosene until they smelled the smoke. The dried wooden skin of the small church quickly ignited. Fumes filled the structure as tongues of flame began to lick the baseboard on the interior walls. There was an immediate rush for the windows. But momentary hope recoiled in horror as the men climbing out the windows came crashing back in their bodies ripped by a hail of bullets.

The good pastor knew it was the end. With a calm that comes from confidence, he led his congregation in a hymn whose words served as a fitting farewell to earth and a loving salutation to heaven. The first few words were all the prompting the terrified worshipers needed. With smoke burning their eyes, they instantly joined as one to sing their hope and leave their legacy. Their song became a serenade to the horrified and helpless witnesses outside. Their words also tugged at the hearts of the cruel men who oversaw this flaming execution of the innocent.

Alas! and did my Savior bleed?
and did my Sovereign die?
Would he devote that sacred head
for such a worm as I?
Just before the roof collapsed they sang the last verse,
their words an eternal testimony to their faith.
But drops of grief can ne'er repay
the debt of love I owe:
Here, Lord, I give myself away
'Tis all that I can do!
At the cross, at the cross
Where I first saw the light,
And the burden of my heart rolled away
It was there by faith I received my sight,
And now I am happy all the day.

The strains of music and wails of children were lost in a roar of flames. The elements that once formed bone and flesh mixed with the smoke and dissipated into the air. The bodies that once housed life fused with the charred rubble of a building that once housed a church. But the souls who left singing finished their chorus in the throne room of God. Clearing the incinerated remains was the easy part. Erasing the hate would take decades. For some of the relatives of the victims, this carnage was too much. Evil had stooped to a new low, and there seemed to be no way to curb their bitter loathing of the Japanese.

In the decades that followed, that bitterness was passed on to a new generation. The Japanese, although conquered, remained a hated enemy. The monument the Koreans built at the location of the fire not only memorialized the people who died, but stood as a mute reminder of their pain.

Inner rest? How could rest coexist with a bitterness deep as marrow in the bones? Suffering, of course, is a part of life. People hurt people. Almost all of us have experienced it at some time. Maybe you felt it when you came home to find that your spouse had abandoned you, or when your integrity was destroyed by a series of well-timed lies, or when your company was bled dry by a partner. It kills you inside. Bitterness clamps down on your soul like iron shackles.

The Korean people who found it too hard to forgive could not enjoy the "peace that passes all understanding." Hatred choked their joy.

It wasn't until 1972 that any hope came. A group of Japanese pastors traveling through Korea came upon the memorial. When they read the details of the tragedy and the names of the spiritual brothers and sisters who had perished, they were overcome with shame. Their country had sinned, and even though none of them were personally involved (some were not even born at the time of the tragedy), they still felt a national guilt that could not be excused. They returned to Japan committed to right a wrong. There was an immediate outpouring of love from their fellow believers. They raised ten million yen ($25,000). The money was transferred through proper channels and a beautiful white church building was erected on the sight of the tragedy. When the dedication service for the new building was held, a delegation from Japan joined the relatives and special guests.

Although their generosity was acknowledged and their attempts at making peace appreciated, the memories were still there. Hatred preserves pain. It keeps the wounds open and the hurts fresh. The Koreans' bitterness had festered for decades. Christian brothers or not, these Japanese were descendants of a ruthless enemy. The speeches were made, the details of the tragedy recalled, and the names of the dead honored. It was time to bring the service to a close. Someone in charge of the agenda thought it would be appropriate to conclude with the same two songs that were sung the day the church was burned. The song leader began the words to "Nearer My God to Thee."

But something remarkable happened as the voices mingled on the familiar melody. As the memories of the past mixed with the truth of the song, resistance started to melt. The inspiration that gave hope to a doomed collection of churchgoers in a past generation gave hope once more. The song leader closed the service with the hymn "At the Cross." The normally stoic Japanese could not contain themselves. The tears that began to fill their eyes during the song suddenly gushed from deep inside. They turned to their Korean spiritual relatives and begged them to forgive. The guarded, calloused hearts of the Koreans were not quick to surrender. But the love of the Japanese believers not intimidated by decades of hatred tore at the Koreans' emotions.

At the cross, at the cross
Where I first saw the light,
And the burden of my heart rolled away ...

One Korean turned toward a Japanese brother. Then another. And then the floodgates holding back a wave of emotion let go. The Koreans met their new Japanese friends in the middle. They clung to each other and wept. Japanese tears of repentance and Korean tears of forgiveness intermingled to bathe the site of an old nightmare. Heaven had sent the gift of reconciliation to a little white church in Korea.

10. Creeds and Deeds - Sermon Starter

Illustration

Brett Blair

Rev. David Chadwell posed a rather interesting question: Which would you prefer for a next-door neighbor: a person of excellent habits or a person with a good heart? Which would you prefer for a good friend: a person of excellent habits, or a person with a good heart? Which would you prefer for a husband or a wife: a person of excellent habits, or a person with a good heart? Which would you prefer for a child: a child with excellent habits, or a child with a good heart?

It is wonderful to have a neighbor who conscientiously cares for his property while respecting your property. It is wonderful to have a friend who always treats you with consideration. It is wonderful to be married to a husband who always is thoughtful and courteous, or to a wife who always is gracious in her comments and deeds. It is wonderful to have a son or daughter who shows respect and uses good manners.

As wonderful as those situations are, none of them compare to having a neighbor, a friend, a husband, a wife, a son, or a daughter with a good heart.

When you discuss good behavior, you are discussing the quality of a person's self-control. When you discuss a good heart, you are discussing the quality of the person.

This is the focus of today's Scripture. Pharisees and teachers have come down from Jerusalem and, interestingly, they are gathered around Jesus watching the disciples. The disciples, it seems, are eating lunch. They have come in from the day's work. Too tired and too hungry to care that their hands and faces were dirty, they immediately sat down to eat without washing.

The Pharisees cease upon this ceremonial oversight and question Jesus: Why don't your disciples live according to the traditions of the elders and clean their hands before they eat? This is all that Jesus needs to hear. He sticks up for his disciples, turns on these teachers and says in essence, "Why do you not live according to the traditions of God and clean your hearts?"

What mistake did these Pharisees make? What is Jesus trying to convey, not only to them, but to us as well. For you see, it is just as easy for us to fall into a good habit and leave behind a good heart. What is Jesus' warning to us?

1. We prefer creeds rather than deeds.
2. We look at the outside not the inside.
3. But God requires good Creeds, Deeds, and Hearts.

11. Pulling Weeds - Sermon Starter

Illustration

King Duncan

Last week we talked about planting seeds. This week we're talking about pulling weeds. The two go together. Every gardener knows that planting seeds is the easy part of having a successful garden. It is much more time consuming to weed that same garden. And it's hard work. As someone has said: "When weeding, the best way to make sure you are removing a weed and not a valuable plant is to pull on it. If it comes out of the ground easily, it is a valuable plant."

There is a corollary to that truth: "To distinguish flowers from weeds, simply pull up everything. What grows back is weeds."

Some of you can relate to one unknown homemaker who wrote: I don't do windows because . . . I love birds and don't want one to run into a clean window and get hurt. I don't wax floors because . . . I am terrified a guest will slip and get hurt then I'll feel terrible (plus they may sue me.)I don't disturb cobwebs because . . . I want every creature to have a home of their own. I don't Spring Clean because . . . I love all the seasons and don't want the others to get jealous. I don't put things away because . . . my husband will never be able to find them again. I don't do gourmet meals when I entertain because . . . I don't want my guests to stress out over what to make when they invite me over for dinner. I don't iron because . . . I choose to believe them when they say "Permanent Press." And finally: I don't pull weeds in the garden because . . . I don't want to get in God's way, He is an excellent designer!

I doubt than anyone likes pulling weeds, including God. In today's lesson Jesus tells a parable. "The kingdom of heaven is like a man who sowed good seed in his field. But while everyone was sleeping, his enemy came and sowed weeds among the wheat, and went away. When the wheat sprouted and formed heads, then the weeds also appeared.

"The owner's servants came to him and said, ‘Sir, didn't you sow good seed in your field? Where then did the weeds come from?'

"‘An enemy did this,' he replied.

"The servants asked him, ‘Do you want us to go and pull them up?'

"‘No,' he answered, ‘because while you are pulling the weeds, you may root up the wheat with them. Let both grow together until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into my barn.'"

Then Jesus left the crowd and went into the house. His disciples came to him and said, "Explain to us the parable of the weeds in the field."

Jesus answered, "The one who sowed the good seed is the Son of Man. The field is the world, and the good seed stands for the sons of the kingdom. The weeds are the sons of the evil one, and the enemy who sows them is the devil. The harvest is the end of the age, and the harvesters are angels.

"As the weeds are pulled up and burned in the fire, so it will be at the end of the age. The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth. Then the righteous will shine like the sun in the kingdom of their Father. He who has ears, let him hear."

On its surface, there is not much to be said about this parable except make sure you're not a weed…

1. Pulling Weeds Is an Important Part of a Successful Life.
2. God Is Our Savior.
3. God Wants to Save Us from Sin.

12. THE BEAUTY OF SELF-LOVE

Illustration

John H. Krahn

When we are emotionally healthy, all of us have a rather high regard of ourselves. It is natural and normal to enjoy the beauty of self-love. Although the Bible does not stroke self-love, it does not deny its validity either. What it speaks out against is selfish love, a love of ourselves that is exclusive of God and of others ... a love that has its priorities wrong. Whereas self-love is beautiful, selfish love is not.

In order to have the beauty of self-love, the Bible states that we must get our love priorities in order. The first object of our love must be God. The love God wishes demands the action of our whole personality. All of our being: moral, emotional, intellectual, and physical must go into our love of God. Only this is completely acceptable to God, and only this is adequate for his shaping of our lives. When we give God a mere fraction of ourselves, God himself becomes a mere fraction of what he might be to us.

Jesus not only wants to be in our lives but desires to be the master of our lives. He wants to be in the driver’s seat. If your life were likened to your automobile, where would Jesus’ place be in it? Would he be in the trunk like the spare tire only to be called forth in an emergency? Would he be in the back seat only being consulted occasionally for advice? Or, does he sit beside you, one with whom you have regular conversation? Or is he in the driver’s seat, at the controls, guiding your life in the direction he wants it to go?

When God is loved first and foremost and when we enjoy the beauty of a loving God, we can then enjoy the beauty of loving our neighbor. The word love in the Bible does not necessarily mean a personal liking, a sentimental affection, but rather it suggests our active good will in behalf of our neighbor. In other words, God says we are to love everyone even when we might not be able to like everyone.

Jesus’ parable of the Good Samaritan is a great model of neighborly love. The Samaritan overstepped all existing borders to do concrete costly acts of love, even to one considered an enemy. The teaching of Jesus is clear - the love of a neighbor has no boundaries.

Now we are at the point of insight. When we love God completely and have him guiding our lives and when we are enabled by God’s love for us to extend our love to all neighbors, we are now more able to enjoy the beauty of self-love. For we see our importance and our worth with the eyes of God, a God whose Son was not too high a price to pay to reclaim us. If God loved us so much, we can certainly love ourselves.

We are also able to love ourselves more when we let God rid our lives of feelings of hate for other people through the practice of neighborly love. And as we hate others less, as we are uncomfortable with others less, as we love others more, psychologically we will hate ourselves less, can be more comfortable with ourselves, and enjoy more of the beauty of self-love.

Innately we all have a sense of self-love essential for preservation. He has given us the gift of eternity through our Lord Jesus Christ and wants to bless us daily as we love and devote ourselves to him. And as we love God and our neighbor, our natural self-love moves out of the realm of selfishness. For you see, it is no longer exclusive, directing all energies inward. Now it is inclusive, for it is a love with priorities straight. God first, others second, and ourselves third. The beauty of God-love, the beauty of neighbor-love, the beauty of self-love, together they comprise the beauty of Christian love.

13. Who Are My Enemies?

Illustration

Phil Thrailkill

I have asked myself this week, "Who are my enemies, and who do I feel justified in putting outside my circle of concern?" I have found the words of Thomas Merton most helpful:

“Do not be too quick,” he wrote, “to assume that your enemy is a savage just because he is your enemy. Perhaps he is your enemy because he thinks you are a savage. Or perhaps he is afraid of you because he feels you are afraid of him. And perhaps if he believed you were capable of loving him he would no longer be your enemy.

"Do not be too quick to assume that your enemy is an enemy of God just because he is your enemy. Perhaps he is your enemy precisely because he can find nothing in you that gives glory to God. Perhaps he fears you because he can find nothing in you of God's love and God's kindness and God's patience and mercy and understanding of the weakness of men.

"Do not be too quick to condemn the man who no longer believes in God. For it is perhaps your own coldness and avarice and mediocrity and materialism and sensuality and selfishness that have killed his faith.”

In other words, who I label as enemy may say more about me than about them.

14. Porcupines

Illustration

King Duncan

Pastor John Ortberg has a delight discussion on porcupines in his book, Everybody's Normal Until You Get to Know Them. Porcupines are members of the rodent family, says Ortberg. They have around 30,000 quills attached to their bodies. Each quill can be driven into an enemy, and the enemy's body heat will cause the microscopic barb to expand and become more firmly embedded. The wounds can fester; the more dangerous ones, affecting vital organs, can be fatal.

The porcupine is not generally regarded as a lovable animal, Ortberg continues. Books and movies celebrate almost every other conceivable animal. Dogs, cats, horses, pigs like Babe or Arnold Ziffel in the old TV show Green Acres, spiders as in Charlotte's Web, dolphins like Flipper, bears like Gentle Ben, and killer whales as in Free Willy. Even skunks have Pepe Le Pew. There are no famous porcupines.

"As a general rule, porcupines have two methods for handling relationships: withdrawal and attack. They either head for a tree or stick out their quills. They are generally solitary animals. Wolves run in packs; sheep huddle in flocks; we speak of herds of elephants and gaggles of geese and even a murder of crows. But there is no special name for a group of porcupines. They travel alone.

"Porcupines don't always want to be alone. In the late autumn, a young porcupine's thoughts turn to love. But love turns out to be a risky business when you're a porcupine. Females are open to dinner and a movie only once a year; the window of opportunity closes quickly. And a girl porcupine's ‘no' is the most widely respected turndown in all the animal kingdom. Fear and anger make them dangerous little creatures to be around."

People can be like porcupines, can't they? How often, even in the closest of relationships, we can hurt one another. Even worse, toxic feelings have a way of intensifying if not dealt with at the earliest possible moment. It is not enough to ride out these storms. Someone needs to calm the storm. That someone, of course, is Christ.

15. A Lie

Illustration

Philip Gulley

Hate is an emotion we can't help. Hate is a feeling we cannot overcome. If we hate someone, it is because we just can't help ourselves. We're human. We have no choice but to hate. That is a lie. Unfortunately, it is a lie many people believe. They believe this lie in order to excuse their hatred. After all, if we can't help but hate, if hate is a feeling we simply cannot help, then hatred is never our fault, is it?

But we can help it. Hatred is a choice. We choose to hate, just as we choose to love. Oh, I know, there are people out there who believe love isn't a choice, that love is primarily an emotion, a feeling, a stirring in the loins. These are the same people who stay married for six months, then divorce. These are the people who love the idea of love but seem unable to stay in it. Love is a matter of the will - something we decide to do. Love is a choice.

16. Why Must We Carry a Cross? - Sermon Starter

Illustration

Brett Blair

Can people change instantly at salvation? Some traditions call it repentance and renewal. Some call it Sanctification of the believer. Whatever you call it most traditions expect some quick fix to sin. According to this belief, when someone gives his or her life to Christ, there is an immediate, substantive, in-depth, miraculous change in habits, attitudes, and character. We go to church as if we are going to the grocery store: Powdered Christians. Just add water and disciples are born not made.

Unfortunately, there is no such powder and disciples of Jesus Christ are not instantly born. They are slowly raised through many trials, suffering, and temptations. A study has found that only 11 percent of churchgoing teenagers have a well-developed faith, rising to only 32 percent for churchgoing adults. Why? Because true life change only begins at salvation, takes more than just time, is about training, trying, suffering, and even dying (adapted from James Emery White, Rethinking the Church, Baker, 1997, p. 55-57).

Peter took Jesus aside and rebuked him. Why? Peter believes the kingdom of God can be obtained instantly by force. Peter has a worldly view of the Kingdom and Jesus is speaking about a heavenly kingdom. For a moment I would like you to listen to this story with new ears and see Jesus through the eyes of Peter and the rest of the disciples. Get rid of all your notions about who Jesus is. Take away from your mind Jesus as the Son of God. Strip from your memory that he died on the Cross and that he did that for your sins. Forget that Jesus ever said love your enemies or love your neighbor.

Now I want you to think of Jesus only as a military leader like Norman Swartscoff. Imagine that your country has been invaded and is being ruled by godless men. Sense, now, that the tension is mounting and you about to go into battle. That you are about to conduct a coup d'etat. That you and this band of ruffians are going to attempt to overthrow this government by a sudden violent strike. That the odds are stacked against you but you have a very strong belief that God is on your side despite the overwhelming odds.

Now you are thinking like Peter. Jesus comes before his disciples and lays out his military strategy. Look at verse 31. Jesus says, "We are going to march into Jerusalem and your General will suffer many things. We are not going to get any help from our Jewish brothers the Elders. Even the Chief Priest and the Saducees will not join us. Our government the Sanhedrin is corrupt and can be of no help to us. We are going it alone and I will die in this battle.

On this day Jesus spoke plainly to his disciples about the events soon to transpire and even though it was plain language it was not plain enough. Peter was not able to shake his understanding of Jesus as his General so he pulls Jesus aside and rebukes him. He says, "Sir, this is not a very good military strategy. You are not going to die, don't say that. It's not good for morale. We are going to be there with you and we will fight to the end and we will throw these godless Romans out of Israel, you will ascend to the throne in place of Herod, and we will be at your right and left hand as the new leaders of Palestine.

It is fascinating to note that just before Jesus rebukes Peter he turns and looks at his disciples. It is as if Jesus is putting two and two together and realizes the disciples have put Peter up to this. It is a perilous moment in the life of Christ. He must dispel this error from their minds and teach them the meaning of his mission. So, he rejects Peter outright calling him a tool of Satan and says, you do not have in mind the things of God, but the things of men.

Jesus is up against a formidable foe. And in the end this foe may posses more power then he. But the foe is not Peter and it's not the Sanhedrin or Pontius Pilate, or Rome. This formidable foe is not even Satan himself. The powerful enemy of Jesus is our quest for positions of rank and status.

To address the confusion Jesus pulls his disciples together and brings them before a crowd. And in front of the crowd he corrects the disciples aspirations for privilege, rank, and power and he gives them this simple little directive: You must take up your cross and follow me. This morning I would like to ask the question "Why must we carry a cross?" and give three reasons we must do so. We must carry a cross to remind us that…

We are not the center of the Universe.
There are others who suffer and we must fight for justice in the lives of others.
We are responsible in part for the cross that Jesus carried.

17. Love of Enemies

Illustration

Joyce Hollyday

Sarah Corson, a founder of Servant in faith and Technology (SIFAT) in Alabama, was on a mission in the South American jungles to set up an agricultural project in a village where she and her husband had earlier started a church and built a fish hatchery. She was with seventeen young people, including two of her sons. One Thursday night, around midnight, thirty soldiers rushed toward the house where they were all staying. Sarah was paralyzed with shock as the soldiers stormed over the clearing leading to the house. She remembered with fear that earlier that day, a neighbor had overheard a conversation near the military camp in which soldiers had blamed Americans for recent resistance to a military takeover of the country. The soldiers had vowed to exterminate all Americans in the region.

Sarah Corson prepared to die. But as the soldiers approached, she found herself offering them warm words of welcome. The commander shoved his rifle against her stomach and pushed her into the house. The soldiers began pulling everything off the shelves and out of drawers. Sarah calmly explained that she and the others were there only to set up projects and teach the Bible. The commander, stating that he had never read the Bible, said, 'Maybe it is a communist book, for all I know.' Sarah asked him to let her talk about it.

While he kept his gun pointed at her and the other soldiers continued ransacking the house, Sarah opened a Spanish Bible the Sermon on the Mount. She read about Jesus' command to love one's enemies.

'That's humanly impossible!' the commander shouted.

'That's true, sir,' she answered. 'It isn't humanly possible, but with God's help it is possible.' She challenged him to let her prove it by killing her slowly: 'Cut me to pieces little by little, and you will see you cannot make me hate you. I will die praying for you because God loves you.'

The commander lowered his gun and stepped back. Then he ordered everyone in the house to march to a truck. But before they reached the truck, he turned around and led the women back to the house. He told Sarah that the women would be raped repeatedly in the jungle camp, so he could not take them there. He also told her that this was the first time he had disobeyed an order from a superior officer-and that he would pay with his life if he were found out. He said as he left, 'I could have fought any mount of guns you might have had, but there is something here I cannot understand. I cannot fight it.'

The village waited in agony for word of the men who had been taken. The local people insisted that the church service not be held on Sunday, because soldiers considered any gathering a source of political agitation. But on Saturday night, a messenger arrived with word from the commander of the attack that he would be in church on Sunday. He wanted Sarah to come and get him; if she did not, he would walk the ten miles. It sounded to Sarah like a threat. She sent a message throughout the town that night. 'We will have the service after all,' she said, 'but you are not obligated to come. In fact you may lose your life by coming. No one knows what this solider will do. Do not come when the church bell rings unless you are sure God wants you to come.'

Sarah picked up the commander and his bodyguard at the military camp. Holding their rifles they marched coldly into the church and sat down. The church was packed before the first hymn was over. The people came in fear and trembling, but they came.

It was the church custom to welcome visitors by inviting them to the platform, singing a welcome song, and waving to them. Then the congregation would line up to shake the visitors' hands, embrace them, and offer a personal greeting. Sarah decided only to offer the commander and his bodyguard the song. Stunned to be invited up front, the two soldiers stood with their guns across their backs. The people sang weakly and waved timidly. But then, the first man on the front seat came forward and put out his hand. As he bent over to hug the soldiers, Sarah overheard him saying, 'Brother, we don't like what you did to our village, but this is the house of God, and God loves you, so you are welcome here.' Every person in the church followed his example, even the women whose eyes were red from weeping for their loved ones whom the commander had taken prisoner.

The commander was incredulous. He marched to the pulpit and said, 'Never have I dreamed that I could raid a town, come back, and have that town welcome me as a brother.' Pointing to Sarah, he said, 'That sister told me Thursday night that Christians love their enemies, but I did not believe her then. You have proven it to me this morning. . . I never believed there was a God before, but what I have just felt is so strong that I will never doubt the existence of God as long as I live.'

The commander stayed for lunch with the congregation and offered money from his own pocket to parishioners who had loved ones taken away. Two weeks later, all of the men who had been taken were released from the basement cell where they had been imprisoned and some had been tortured.

Sarah Corson was overcome with gratitude to God for putting divine love in her heart for a person she could not love on her own. She remembers the last words the commander said to her: 'I have fought many battles and killed many people. It was nothing to me. It was just my job to exterminate them. But I never knew them personally. This is the first time I ever knew my enemy face to face. And I believe that if we knew each other, our guns would not be necessary.'"

Note: the full story can be found here - https://sifat.org/pdfs/Welcoming_the_Enemy.pdf

18. Peace and Goodwill: Changing Our Attitudes

Illustration

King Duncan

It was 11 days before Christmas. Peace and good will were far from the thoughts of 200,000 Union and Confederate soldiers facing each other across the broad, blood-spattered arena of Fredericksburg, Virginia, on December 14, 1862. The past few days had been gruesome with more than 12,000 soldiers killed. Nineteen-year-old Sergeant Richard Kirkland, Company E of Kershaw's Second South Carolina Brigade, had seen enough. Kirkland went to see Confederate General Joseph Kershaw. "General," he said, "I can't stand this!" He startled his commanding officer. "All night and all day I hear those poor Federal people calling for water," he said, "and I can't stand it any longer. I ask permission to go and give them water."

Kershaw shook his head sympathetically. "Sergeant," he replied, "you'd get a bullet through your head the moment you stepped over the stone wall onto the plain." "Yes, sir," answered Kirkland, "I know that, but if you let me, I'm willing to try it." The General responded, "The sentiment which prompts you is so noble that I will not refuse your request. God protect you. You may go."

Quickly the South Carolinian hurdled the wall and immediately exposed himself to the fire of every Yankee sharpshooter in that sector. Kirkland walked calmly toward the Union lines until he reached the nearest wounded soldier. Kneeling, he took off his canteen and gently lifted the enemy soldier's head to give him a long, deep drink of refreshing cold water. Then he placed a knapsack under the head of his enemy and moved on to the next. Racing against the lengthening shadows of a short, somber December afternoon, he returned again and again to the lines where comrades handed him full canteens. "Troops on both sides who had watched this unselfish act paid young Kirkland the supreme tribute - not a standing ovation, but respectful awed silence."'

To repent means to change our attitudes toward other people from one of suspicion or hatred to one of love. The message of John the Baptist is to repent, to change our ways because Jesus will soon be on the scene.

19. LOVING UNCONDITIONALLY

Illustration

John H. Krahn

Unlike Gibran’s The Prophet, and other lyrical works dealing with love, the Lord does not speak with his head in the clouds but rather with his feet firmly planted on an earth filled with conflict and hatred. In the holiness code of Leviticus, God says that those who consider themselves among his children are not to take revenge on one another and are not to bear any grudges. I am sure that some of us have felt vengeful in the last week. Perhaps we have even sought to hurt or discredit someone who first hurt us. The feeling of wanting to even the score is what God is speaking against. Perhaps some of us are bearing a grudge as a result of some offense we suffered at the hands of someone else. Grudges are the result of an unforgiving spirit. In the Sermon of the Mount, Jesus speaks against the emotion of hate. Rather than hurting back those who hurt us, Jesus tells us to pray for them.

Right about now we may be thinking, "But this is not the natural order of things." Correct! It is not normal to love an enemy. It is unnatural not to hit back. Grudges are natural reactions to offenses. Does God expect us to be abnormal or unnatural? He sure does. For you see, Jesus makes it clear that the ways of God are not the ways of the world ... they haven’t been since the fall of Adam and won’t be again until he returns. God calls upon us to be different, and as we invite Jesus’ powerful presence into our daily relationships, we can be different.

We believe and celebrate that Jesus was different. He was a sinless man among sinful men. While men hold on so tightly to life, he was willing to give his up. The customary behavior of crucified men was not to pray for the forgiveness of those who subjected them to crucifixion. Coming back to life again after being in the tomb for three days was definitely not the natural order of things. An infinite God becoming a finite man, this is perhaps the most unusual, if not unnatural, happening of all.

The Bible tells us that we are to love unconditionally - as we have been loved unconditionally by Jesus Christ. To love because we have first been loved. To forgive, having been forgiven ourselves. Most of our lives we have been taught to love conditionally. We have often had to earn or deserve love before we could have it. Conditions have been placed on giving and receiving love. Biblical love is simply accepting another person completely and unconditionally, as God accepted us.

Recently, when one of our Sunday school envelopes that was put in the collection was opened, there was no money in it. Nevertheless, the child who placed it in the collection plate made perhaps the most God-pleasing offering of anyone present that day. In the envelope was a small slip of paper. On it two crosses were drawn, the symbol of God’s unconditional love. These words were also written on the paper, "Please forgive me, I have nothing to give but love." To have Christian love, unconditional love, is not to have nothing but to have everything. It is also the most important thing we can give to someone else.

20. What Is the Will of God?

Illustration

Rudolf Bultmann

"What, positively, is the will of God? The demand for love. "You shall love your neighbor as yourself!" as the second greatest commandment belongs together with the first: "You shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength" (Mk. 12:28-34) There is no obedience to God which does not have to prove itself in the concrete situation of meeting one's neighbor, as in Luke (10:29-37), probably unhistorical but with the right of correct understanding of the subject matter, makes clear by combining the illustrative narrative of the Good Samaritan with Jesus' discussion of the greatest commandment. The demand for love surpasses every legal demand; it knows no boundary of limit; it holds even in regard to one's enemy (Mt. 5:43-48).

21. Love Does Not Compound Guilt

Illustration

Robert Allen

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

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

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

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

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

22. ARE CHRISTIANS AN ENDANGERED SPECIES?

Illustration

John H. Krahn

Are Christians an endangered species? This is really not the most pleasant question to consider. But at some time or another I would imagine we have all thought about it.

Faced with an uncomfortable question, we find comfort and assurance in God’s Word. Speaking of Jesus, in John 1:5 (GNB) it says, "His life is the light that shines through the darkness - and the darkness can never extinguish it." Never, it says. The power of God’s light can never be extinguished. The good news about Jesus will always be good news. Sin will have its triumphs, but it never will completely prevail.

Most of the danger to Christianity does not come from the outside but from within. I would like to consider with you three of the dangers from within referring to them as Christianity’s sin from within.

There is the endangering problem of self-centeredness or the S of sin from within. Often we get so caught up with our own church or our own denomination that our world view of Christianity doesn’t go much beyond our congregation’s front door. In our quest to preserve our peculiar understanding of Scripture, we often fail to bask in the good news of a Christ who stands at the center of Scripture. The New Testament abounds with encouragement for us to be one with each other - to rejoice in that which unites us in the Body of Christ rather than to dwell upon our theological idiosyncrasies. It is incompatible with Christianity for us to separate ourselves from other Christians in order to do just our own thing. We are going to spend our eternity with all these people. The time to get acquainted and work together is now.

Another aspect of the problem is inhibited love. Inhibited love is the I of the sin from within. There is no virtue in loving someone who is lovable. Anyone can do that - even non-believers. There is no virtue in loving someone with whom we agree, that is almost like loving ourself. Jesus said, "If you love only those who love you, what good is that? Even scoundrels do that much." But there is virtue in uninhibited, unconditional love. We are called by Jesus to embrace with forgiving love a brother or sister who has disappointed or even offended us. Forgiveness flows in a church when the Spirit of God resides in its members. Love that flows freely is the love that Jesus spoke about when he said, "Love your enemies! Pray for those who persecute you. In that way you will be acting as true sons of your Father in heaven."

The final sin from within, represented by the N in sin, is nonchalance. Too many of us take our Christianity too casually - with nonchalance. Saint Paul, in his letter to the Ephesians, encourages us to put on God’s armour so that we will be able to stand safe against all the strategies and tricks of Satan. We are encouraged to use every piece of God’s armor available to us.

Self-centeredness, inhibited love, and nonchalance - three sins from within that endanger Christianity. And so we return to our question, "Are Christians an endangered species?" Some are and some are not. Although we have the promise of God that the light will never go completely out, our task together with the total church is to make sure we shine brightly. We continue to do battle with the forces of evil from both without and from within. To plan to do less is to risk joining the list of endangered species.

23. The Wounded Healers

Illustration

Ron Lavin

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

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

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

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

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

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

24. Dignity and Respect

Illustration

King Duncan

Arthur F. Sueltz told about a man he knew who bought a lovely house in the suburbs. On the day he moved in, the man's new neighbor came running across the yard in an obviously belligerent state. "Did you buy this house?" asked the neighbor.

"Yes I did," was the reply.

The neighbor continued, "Well, I want to tell you something. You bought a lawsuit. You see that fence of yours? It's at least seven feet over on my side of the line, and if it takes every dollar I've got, I intend to sue you and get that fence moved."

The new homeowner said, "Well, neighbor, I'm sorry to hear this. I bought this house in good faith, but I believe you're telling the truth about this situation and I'll tell you what I'm going to do. First thing tomorrow morning, I'll have that fence moved back those seven feet."

The neighbor was dumbfounded. "What did you say?"

The new owner repeated, "I'm going to have that fence moved back seven feet."

"No, you're not," was the response. "You leave it right where it is, and anything you need is yours for the asking."

We don't know what had happened between that angry man and his previous neighbor. All the man seemed to be asking for was to be treated with a little dignity and respect. That is what most people crave. Someone who does not accord dignity and respect to others does not know the Gospel.

25. Good and Evil Live Side by Side

Illustration

Thomas C. Short

When I was a youth, I went to the movies, and I always came away from the theater knowing who were the good guys and who were the bad guys. The good guys usually wore fine clothing, rode white horses, used better English, had wholesome faces, and were nicer to their animals. Their saddles were often studded with jeweled stones. Many signs were given to help me understand who was good and who was bad.

Now as an adult, things are not nearly as clear and simplistic. I went to see a movie recently, and it was so complicated that it was several hours before I realized who was good and who was bad. And still I have some doubts about my conclusions.

In this parable, Jesus is telling us that evil is very cunning and shrewd. It is camouflaged so perfectly that we sometimes have difficulty recognizing it. It's not just a matter of knowing who are the good guys and the bad guys on the movie screen, but it is also difficult to differentiate between good and evil in our own lives. Good and evil live side by side and sometimes appear to be identical twins.

26. What Close-minded People Don’t Do

Illustration

James W. Moore

Remember the Peanuts cartoon where Lucy is chasing Charlie Brown. She is shaking her fist at him and screaming:

"I'll get you, Charlie Brown. I'll get you. And when I get you, I'm going to knock your block off!"

Suddenly, Charlie Brown screeches to a halt. He turns and in a very mature way says:

"Wait a minute, Lucy. You and I are relatively small children with relatively small problems and if we can't sit down and talk through our problems with love, respect and understanding, how can we expect the great nations of the world to sit down and talk things through?" And then, "Pow!" Lucy slugs him and says: "I had to hit him quick, he was beginning to make sense!!!"

That's what closed-minded people do. They don't want to listen to another person's point of view. So, they hit them quick. They think that anybody who disagrees with them is the enemy... the enemy who must be silenced. And some, sadly, even go so far as to think that anybody who disagrees with them is the enemy of God.

27. What a Difference a Change Makes

Illustration

Editor James S. Hewett

Once upon a time there was a prince who fell in love with a fair maiden. But his enemy captured the fair maiden and held her captive in a tower. Now the prince had a plan to rescue her, so he recruited the help of two small animals to send a message to the maiden. First there was Claude Caterpillar. Claude was a nice guy, and he didn't mind helping fair maidens in distress. But Claude was kind of a crusty old character. You might wonder, did he get up on the wrong side of the bed? Maybe he has a migraine headache or something.

Anyway, the prince gave him the message, and he started inching along toward the tower. Being a fat little caterpillar, he had to work hard to get there, even sweat a bit. He thought to himself, wouldn't you know it, the sun would have to be shining today! Just then the weather began to change. Clouds moved in and little drops started coming down all around him. He grumbled, "Rain, of all things. And I just had this suit cleaned." But Claude wasn't a quitter. He made it to the tower and searched for a way up. A vine growing along one side was the obvious answer. Inch by inch up the vine Claude went, only to discover that it was a climbing rose bush. All the way up you could hear, "Ouch! Ouch! Ouch!" When he finally reached the window, he heaved himself onto the ledge and said to the fair maiden, "Hey, lady! Come here! Are you the maiden in distress?" She nodded as she looked down at this sweaty, muddy little caterpillar. Claude gave her the once-over and said, "You're kidding. You mean I came all the way up here for the likes of you. I don't know what the prince sees in you. He sent me with a message, and you wouldn't believe how hard it was for me to get here. His message was: 'Get Ready.' He's coming to get you. Five o'clock sharp! Understand? All right! Good-bye!" And off went Claude.

Next the prince sent Barney Butterfly. Barney was not so sure of himself with the rain and wind, but he said he would try. His soft wings lifted him gracefully into the air. He struggled with all his might against the wind as it blew him back and forth. Just as he was about to reach the window, a bird swooped down and nearly ate him alive. After a frantic chase, Barney flew inside the window beyond the bird's snapping beak. He flew about the room until the maiden noticed him. She reached out her hand, and he landed softly on her finger. She brought him close as he relayed the Prince's message: "Lovely and favored maiden, the prince loves you dearly. At the sound of his voice, jump from the window and into his arms." The maiden replied, "Thank you, beautiful butterfly. You are very sweet. But tell me, why did the caterpillar bring the good news in such a nasty manner? He seemed so rude and rough.''

The butterfly replied, "Oh, you mean Claude? Well, that's just Claude. I used to be that way, too, until I was transformed.''

28. CHEEK-TURNING POWER

Illustration

John H. Krahn

How many of us are in the process of developing ulcers? How many of us are carrying resentments? How much damage is being done internally because we will not forgive someone who hurt us deeply? How much of our daily life is being colored grey by an angry mind quarreling in fantasy bouts with an adversary, an ex-husband, an ex-wife, a relative, a neighbor, a fellow worker, or even a fellow parishioner? Who are suffering from high blood pressure or even heart problems because they have not forgiven completely?

In the face of all of this, we consider the love chapter in the Bible, 1 Corinthians 13, for some very good advice. Saint Paul, inspired by the Holy Spirit, writes, "Love is not irritable or resentful ..."

Snow is hardly news in many parts of our nation. After a blizzard, it takes a snowplow to tackle the snowdrifts and help us become mobile again. Resentments are like snowdrifts, and forgiveness is the snowplow. In the Christian life forgiveness is a snowplow that opens roads again, removing barriers so that we can communicate and listen to those with whom we had been at odds.

When a person offends us, we feel like punching him out. Many a child has done just that on the way home from school at a predetermined spot. Those of us who are mature are more sophisticated but no less harmful as we unleash a lethal tongue, or verbally stab people behind their backs. God reminds us in the epistle that love is not resentful.

Our Lord Jesus Christ gave us some pretty tough advice while he was alive. On the subject we are considering, he says, "But if anyone strikes you on the right cheek, turn to him the other also." Jesus states that the mere fact that we have been wronged does not give us the license to do wrong. Followers of Jesus are not to retaliate but must even be willing to suffer the same injury again. Cheek-turning power is no easy matter. It is perhaps as powerful a weapon as there is toward maintaining and even improving most human relationships. When I have been wise enough to use it, I can tell you firsthand that it works.

Love is the language of forgiveness. Love does not resent, it forgives. Cheek-turning love is Christian love in action. On our own, we seldom have the power to turn the other cheek. Such power is only possible when Jesus Christ lives within us. It comes when we practice the presence of God, inviting Jesus’ indwelling through prayer. Then as we partake of his body and blood, we not only receive forgiveness for ourselves, but we also receive the powerful presence of Jesus Christ: a presence that can cause a cheek to turn and a life of loving forgiveness to plow through snowdrifts of resentment.

29. Good Decisions

Illustration

Staff

Actually, a manager needs the ability not only to make good decisions himself, but also to lead others to make good decisions. Charles Moore, after four years of research at the United Parcel Service reached the following conclusions:

Good decisions take a lot of time.
Good decisions combine the efforts of a number of people.
Good decisions give individuals the freedom to dissent.
Good decisions are reached without any pressure from the top to reach an artificial consensus.
Good decisions are based on the participation of those responsible for implementing them.

30. How Much Is That Preacher?

Illustration

Jean Shaw

How Much Is That Preacher?

Good morning, madam. May I help you?

Yes, please, I'd like to buy a minister.

For yourself or your church?

Oh, for my church, of course. I'm already married.

Uh, yes. Did you have a particular model in mind?

I've got a description from the Candidate Committee right here. We want a man about 30, well educated, with some experience. Good preacher and teacher. Balanced personality. Serious, but with a sense of humor. Efficient, but not rigid. Good health. Able to identify with all age groups. And, if possible, sings tenor.

Sings tenor?

We're short of tenors in the choir.

I see. Well, that's quite a list. How much money did you want to spend?

The committee says $22,000. $24,500 tops.

Hmmm. Well, perhaps we'd better start in the bargain basement.

Tell me, how much is that model in the window?

You mean the one in the Pendleton plaid suit and the gray suede dune boots?

Yes, that one. He's a real dream.

That's our Princeton #467. Has a Ph.D. and AKC papers.

AKC?

American Koinonia Council. He sells for $38,000 plus.

Wow! That's too rich for our blood. What about that model over there?

Ah, yes. An exceptional buy. Faith #502. He's a little older than 30, but has excellent experience. Aggressive. Good heart. Has a library of solid sermons, two of which have been printed in Christian Leaders Magazine.

He's not too bad. Can you do something about his bald head? Mrs. Penner especially insists that our minister have some hair.

Madam, all our ministers come in a variety of hair styles. Keep him in mind. I want to show you the Areopagus #222. Four years of varsity sports at Boston College. Plays football, basketball, volleyball, and Ping-Pong. Comes complete with sports equipment.

What a physique! He must weigh 200 pounds!

Yes, indeed. You get a lot for your money with this one. And think what he can do for your young people.

Great. But how is he at preaching?

I must admit he's not St. Peter. But you can't expect good sermons and a church-wide athletic program too!

I suppose not. Still...

Let me show you our Corinthian model #801. Now here's a preacher. All his sermons are superb well researched, copious anecdotes, and they always have three points. And he comes with a full set of the Religious Encyclopedia at no extra charge! You get the whole package for $32,300.

He's wearing awfully thick glasses.

For $420 more we put in contact lenses.

I don't know. He might study too much. We don't want a man who's in his office all the time.

Of course. How about this minister over here? Comes from a management background. Trained in business operations at Beatitude College. Adept with committees. Gets his work done by 11:30 every morning.

His tag says he's an IBM 400.

Madam, you have a discerning eye. IBM stands for Innovative Biblical Methods. This man will positively revitalize your church.

I'm not sure our church wants to be revitalized. Haven't you got something less revolutionary?

Well, would you like someone of the social worker type? We have this Ghetto #130.

The man with the beard? Good gracious, no. Mrs. Penner would never go for that.

How about our Empathy #41C? His forte is counseling. Very sympathetic. Patient. Good with people who have problems.

Everyone in our church has problems. But he might not get out and visit new people. We really need a man who does a lot of visitation. You see, all our people are very busy and...

Yes, yes, I understand. You want a minister who can do everything well.

That's it! Haven't you got somebody like that?

I'm thinking. In our back room we have a minister who was traded in last week. Excellent man, but he broke down after three years. If you don't mind a used model, we can sell him at a reduced price.

Well, we had hoped for someone brand-new. We just redecorated the sanctuary, and we wanted a new minister to go with it.

Of course. But with a little exterior work, and a fresh suit, this man will look like he just came out of the box. No one will ever know. Let me bring him out and you can look him over.

All right. Honestly, this minister shopping is exhausting. It's so hard to get your money's worth. Are there any specials being run or coupons I an use for our purchase?

Uh no. But if there's any dissatisfaction after six months we send a new congregation for the balance of the years. That usually takes care of most problems.

31. What’s the Good Word?

Illustration

King Duncan

A student from Korea was complaining about how difficult it is to learn the English language. He felt that American idioms were particularly difficult to comprehend. He said that he had studied English for nine years in preparation for attending the University of Illinois at Champaign-Urbana. On his first day at the school, as he was walking across the campus, an American student casually greeted him with, "Hi, What's the good word?" The Korean boy stopped dead in his tracks. He thought to himself: "I don't know the good word! You would have thought that after nine years of studying English, someone would have told me what "˜the good word' was!"

Later, trying to solve this puzzle, he decided to turn the tables and ask an American, "What's the good word?" and listen to his reply. So, approaching a fellow student, he repeated, "Hi! What's the good word?" The quick response was, "Oh, not much. How about you?"

It was obvious that neither of these students knew what the good word was. It's a rather plastic greeting. But I can tell you the good word for today: Christ the Lord is risen. That's the real thing. And because it is the real thing, imagine what that says about our lives.

32. Forgiveness Is...

Illustration

George Roemisch

Forgiveness is the windblown bud which blooms in placid beauty at Verdun.

Forgiveness is the tiny slate-gray sparrow which has built its nest of twigs and string among the shards of glass upon the wall of shame.

Forgiveness is the child who laughs in merry ecstasy beneath the toothed fence that closes Da Nang.

Forgiveness is the fragrance of the violet which still clings fast to the heel that crushed it.

Forgiveness is the broken dream which hides itself within the corner of the mind oft called forgetfulness, so that it will not bring pain to the dreamer.

Forgiveness is the reed which stands up straight and green when nature’s mighty rampage halts, full spent.

Forgiveness is a God who will not leave us after all we've done.

33. Sadness in the Heart of God

Illustration

John Claypool

There is a Jewish parable that both parallels and illumines Jesus' story, and it has helped to clarify my understanding greatly. This one is about a "farmer who lived in Poland. For generations before him, his family had been very poor. One night he was awakened by an angel of the Lord, who said: "You have found favor in the eyes of your Maker. He wants to do for you what he did for your ancestor Abraham. He wants to bless you. Therefore, make any three requests that you will of God, and he will be pleased to give them to you. There is only one condition: your neighbor will get a double portion of everything that is bequeathed to you."

The farmer was startled by this revelation and woke up his wife to tell her all about it. She suggested that they put the whole thing to a test. So they prayed. "Oh, blessed God, if we could just have a herd of a thousand cattle, that would enable us to break out of the poverty in which we have lived for generations. That would be wonderful." No sooner had they said these words than they heard the sound of animal noises outside. Lo and behold, all around the house were a thousand magnificent animals!

During the next two days, the farmer's feet hardly touched the ground. He divided his time between praising God for such great generosity and beginning to make practical provisions for his newly acquired affluence. On the third afternoon, he was up on a hill behind his house trying to decide where to build a new barn when he looked across at his neighbor's field, and there standing on the green hillside were two thousand magnificent cattle. For the first time since the angel of the Lord had appeared, the joy within him evaporated and a scowl of envy took its place. He went home that evening in a foul mood, refused to eat supper, and went to bed in an absolute rage. He could not fall asleep because every time he closed his eyes, all he could see were his neighbor's two thousand cattle.

Deep in the night, however, he remembered that the angel had said he could make three wishes. With that, he shifted his focus away from his neighbor and back to his own situation, and the old joy quickly returned. Digging deep into his own heart to find out what else he really wanted, he began to realize that in addition to some kind of material security, he always wanted descendants to carry his name into the future. So he prayed a second time: "Gracious God, if it please thee, give me a child that I may have descendants." With that, he and his wife made love, and because of his experience with the cattle, he was not too surprised shortly thereafter to learn that she was expecting.

The next months were passed in unbroken joy. The farmer was busy assimilating his newly acquired affluence and looking forward to the great grace of becoming a parent. On the night his first child was born, he was absolutely overjoyed. The next day was the Sabbath. He went to the synagogue, and at the time of the prayers of the people, he stood up and shared with the gathered community his great good fortune: now at last a child had been born into their home. He had hardly sat down, however, when his neighbor got up and said, "God has indeed been gracious to our little community. I had twin sons born last night. Thanks be to God." On hearing that, the farmer went home in an utterly different mood than the one in which he came. Instead of being joyful once again he was filled with the canker of jealousy.

This time, however, his envy did not abate. Late that evening, he made his third request of God: "Please, gouge out my right eye."

No sooner had he said these words than the angel who had initiated the whole process appeared again and asked, "Why, son of Abraham, have you turned to such vengeful desirings?" With pent-up rage, the farmer replied, "I cannot stand to see my neighbor prosper. I'll gladly sacrifice half of my vision for the satisfaction of knowing that he will never be able to look on what he has."

Those words were followed by a long silence, and as the farmer looked, he saw tears forming in the eyes of the angel. "Why, O son of Abraham, have you turned an occasion for blessing into a time of hurting? Your third request will not be granted, not because the Lord lacks integrity, but because God is full of mercy. However, know this, O foolish one, you have brought sadness not only to yourself, but to the very heart of God."

34. Forgiveness Is for Heroes

Illustration

Edward F. Markquart

Sometimes people say that forgiveness is intended to speak to individuals but not to nations. I feel differently about this. I see the cycle of violence and revenge repeated between ethnic groups and nations. We clearly see this escalating cycle of violence and revenge between the Palestinians and the Israelis, between the nations of Pakistan and India, between the USA and Russia during the Cold War. So many nations get into this pattern and cycle of escalating revenge and violence. "You bomb me and I will bomb you back even worse. You kill some of my citizens and I will kill even more of your citizens." We witness a gradually escalating scale of violence. Sometimes, people can use the language of justice simply as verbal cover-up for revenge.

Forgiveness is for heroes, because true forgiveness takes great courage of heart. Thomas Kepler once wrote that "forgiveness is for heroes." Lawrence Stern, the eighteenth century novelist, wrote that "only the brave know how to forgive." Only the brave know how to forgive, because forgiveness takes great courage when everyone around you is shouting for a "pound of flesh" and revenge. C. S. Lewis wrote that "everybody thinks forgiveness is a good idea until they have something serious to forgive."

35. GUTS TO BE CHICKEN

Illustration

John H. Krahn

Anyone who thinks Christianity is for sissies doesn’t know very much about it. The teachings of Jesus Christ are most challenging. Once he said, "If you are slapped on one cheek, turn the other." On the surface it seems as though our Lord expects us to be cowardly. Can you imagine how his words sounded to the disciples? They were rugged men of the sea, not panty-waists.

Looking deeper at his teaching, we see that Jesus Christ was calling forth from us a greater strength than hitting back. He suggests we elicit a force that can control the anger of hurt pride. One that can take a bad situation and change it into a good situation. Rather than hitting back and lowering oneself to the standards of the oppressor, stand tall, Jesus says; turn the other cheek.

It takes guts to be chicken. When someone spits in your face and walks away with his dry, our unreasonable but Christly behavior might well cause him to consider his action. If he is totally corrupt and does not see his sin, justice will still be accomplished; for the Lord says, "Vengeance is mine; I will repay." On the other hand, to spit back will only confirm an enemy and leave no chance to gain a brother.

When we consider the life of our Lord Jesus Christ and especially the story of Calvary, we find him obeying his own precepts. The soldier who nailed Jesus’ body to the tree may well have been the same one who proclaimed, "Surely this man was God’s Son."

We will never be able to turn the other cheek unless Christ gives us the power. To receive cheek-turning power we must first realize that our sins caused the hideous ring of hammer on nails as flesh parted and pain began. On the cross the other cheek was turned, and a man’s man as well as the God-man died.

As we feel the impact of Christ’s death for us, we are moved by his love. Our hearts then become receptive to a power from God that can cause us to do extraordinary things - like offering a cheek and thereby demonstrating we have the guts to be chicken.

36. The Good News

Illustration

Once, during the hours of a quiet, starlit night, above the hills of Bethlehem, from a strange voice there came an announcement this world will never forget. To a few shepherds then - and to all the world eventually - that voice said, "Behold! I bring you good news of a great joy which shall be to all people ..."

We cannot be sure what language that messenger spoke - perhaps Hebrew, maybe Aramaic, or possibly some language never named and not understood except by a few. But the message heard that night has been translated into almost every language spoken on this planet. When the message reached primitive England, there it encountered an old Anglo-Saxon word, "godspell," which meant "good news" and thus the message became the "gospel" and so it has remained ever since.

"I bring you good news!" From whatever source, these are welcome words to most people most of the time. But this particular piece of news is especially good because it is good for all people in all time. For almost 2,000 years it has occupied an uppermost place in human thought.

And now today, it is because of this piece of good news that we are gathered here - to think about it again, to talk about it some more, to ponder it anew, to give thanks for it and rejoice in it - and to prepare ourselves to share it with all others wherever we can.

37. Go In There and Get Hurt

Illustration

Maxie Dunnam

A rookie end on a pro football team desperately wanted to get into the game. He practiced diligently beyond the regular drill sessions and believed he deserved a chance to play. But week after week he sat on the bench. Finally, his moment came. It was the final quarter of the game, his team was behind by three points, and they were in good field position. The coach motioned for him and called his name. He threw off his warm-up coat and ran to the coach for instructions. “We’ve run out of time-outs,” yelled the coach. “Go in there and get hurt!” [1]

That may not have been what the rookie wanted to hear, but he knew what the coach meant. To win in anything is to believe enough in the game that you’re welling to get hurt for it. To win in life is to determine what you want, to ask yourself if what you want is good for others as well as for yourself, then to be willing to spend yourself for the cause.

But another question arises. Is what I have been hurting for worth it -- or is there a greater good which I should be serving?

1. Donald J. Shelby, “Moving In and Moving On,” November 15, 1981.

38. The Four Chaplains

Illustration

James Weekley

On a cold February 4, 1943, the American ship, the Dorchester, was carrying several hundred soldiers off the coast of Greenland. Suddenly, an enemy torpedo ripped into its hull. Within minutes the ship would go under. Amid the panic and confusion, four chaplains, Alex Good, Jewish; John Washington, Catholic; Clark Poling and George Fox, Protestants, stood together with their life belts on. Many of the soldiers had none. Without lifeboats, their chances for survival were nil. Quickly, the chaplains took off their belts and gave them to four men. As the ship sank, the chaplains, with hands firmly clasped, prayed the Lord's prayer. The chaplains gave their lives for the others, because One other had first stood in for them. "Greater love has no man than this, that a man lay down his life for his friends." (John 15:12) That's a tall order. But not so unreal, considering his love stands taller than life itself.

39. The Kind Neighbor

Illustration

Maxie Dunnam

I had been living in the neighborhood for about six months when the right time came...the time for me to share my faith with a neighbor. She was exasperated when I passed by. Everything had gone wrong during the day, and now her car wouldn't start.

"You're so kind," she said, after we had gotten the car started. "It's good to know there are Christians still around." The perfect opening for me to respond and share.

I was a bit amazed that she put being kind and being Christian together. Words often die or at least lose their power. They need people to keep them alive. The word kindness is a good illustration of this. It doesn't carry the weight it should. Maybe this is one of the prices we pay for technological progress. We lose the crucial dimension of human existence -- how we relate to each other.

The recovery of the meaning and practice of kindness may be one of our greatest needs.

40. The Prince's Devotion

Illustration

Michael P. Green

There is an old story of a prince and his family who were captured by an enemy king. When brought before the enemy king, the prisoner was asked, “What will you give me if I release you?” “Half of my wealth,” was the prince’s reply.

“And if I release your children?”

“Everything I possess.”

“And if I release your wife?”

“Your Majesty, for her I would give myself,” said the prince.

The king was so moved by the prince’s devotion to his family that he freed them all. As they returned home, the prince said to his wife, “Wasn’t the king a handsome man!” With a look of deep love for her husband, she said to him, “I didn’t notice. I could keep my eyes only on the one who was willing to give himself for my sake.”

41. Everything He Says Is True

Illustration

Ray Pritchard & Brett Blair

When you read the story about the Pharisee, a number of specific statements are made about his piety. Please note this. Everything the man says about himself is true. For instance, when he says, "I thank you that I am not like other men," indeed he wasn't like other men. He had a standard of morality that was far above the standard of that day.

When he said, "I fast twice a week;" it happens to be literally true. The Pharisees fasted on Monday and Thursday of every week.
When he says, "I give tithes of all I possess," he means he tithes on the gross and not on the net. He went beyond the Law of Moses. That's no big deal; all the Pharisees did that.
When he says, "I am not a crook," he really isn't a crook.
When he says, "I am not like this filthy tax collector," he's really not like that guy.
When he says, "I do not commit adultery," he really doesn't commit adultery. He is faithful to his wife.
When he says, "I am honest, I am faithful, I am zealous for my religion," he means it and every word of it is true. He truly is a genuinely good man.

What we are to understand is this. When he prayed he was telling the truth. When he said, "Lord, you're lucky to have a guy like me, because I'm one of the best guys I know," it was really true. He really was a wonderful guy.

While he prayed, people would be standing around watching. And they would say, "Yep, he's a fine man." While he prayed, they probably applauded. He was the kind of guy you'd want living next door to you. A good citizen. A law-abiding man. A good, religious kind of person. If he were to come to this church today we'd love him because he would be faithful, loyal, and give us a lot of money. We'd probably make him an elder or a deacon. He's just that kind of guy. He looks really good on the outside. Everything he says about himself is absolutely true.

So what's wrong? Well, for all his goodness he isn't perfect, no one is, and the Law requires perfection. I like to call this narcissistic righteousness. What good is all the law if you don't have love? If you are not reaching out to those around you. If the center of your righteousness is You, you've missed the center. The center is love God and love your neighbor.

42. TONGUE POWER

Illustration

John H. Krahn

The most powerful part of a person’s anatomy is that little, movable, muscular structure attached to the floor of the mouth. All of us at one time or another have been victimized by tongue power. In Shakespeare’s play Othello, Iago stands in awe of the tongue’s power when he says, "who steals my purse steals trash ... but he who filches from me my good name ... makes me poor indeed."

God commands that we say nothing about a neighbor which would even tarnish his name. He wishes that we defend our neighbor, speak well of him and put the best construction on everything. Unfortunately, we destroy him in three subtle ways.

First by gossiping. How often have we savored a choice piece of gossip and then shared it with someone else? "Have you heard about Jill? I saw her having lunch with her boss." Finger-pointing and fault-finding are favorite pastimes of the gossiper. The dubious art of gossip murders good character.

Our second subtlety is the sin of insidious inference. While not directly accusing, inference suggests that that which appears to be pristine on the surface may not be after all. A statement like, "Can’t imagine why Beth is so popular with the guys ... It’s certainly not her personality," is an example of this kind of destructive language.

Finally we can do violence to our neighbor by the unsaid word. Christians cannot isolate themselves from a situation in which a neighbor’s name is being maligned no more than they can be an uninvolved spectator of a rape. They must act in both cases. One can rape a name just as well as a body.

Tongue power - an awesome power! All would do well to pray the prayer of the psalmist, "Set a guard over my mouth, O Lord, keep watch over the door of my lips!"

43. The Obligation to Love

Illustration

Cecil G. Osborne

We can not, and should not, escape the obligation to love, because when we cease loving, we cease being human.

Ralph W. Sockman once noted that Toyohiko Kagawa, the Japanese Christian leader, distinguished three levels of love. The first of which is physical love, which holds people together in families.

"Above this level is a plane which Kagawa calls psychic love. Psychic love includes our association in friendships, in professional and social groups, and in all those relationships which rest on community of mental tastes."

Kagawa then designates a still higher level of love based upon conscience. "If one is walking along the road with an enemy on his right hand, and as inner on his left, and if he can walk with them without accusing them, or if he can halt his progress to help them, then he has risen to the plane of conscientious love. Such was the love which Jesus manifested, and to which He summoned his followers, bidding them to do good to those who hated them..."

44. A Good Leader

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George Barna

Leadership is the ability to put the plans into practice, and to accomplish the specified objectives through the skillful management of people, time, and tangible resources. A good leader is one who is able to motivate people; one who is capable of making good decisions, even under pressure or in conditions of uncertainty; one who can guide people through actions as well as words.

45. THE MOST WONDERFUL GIFT

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John H. Krahn

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

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

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

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

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

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

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

46. Do All the Good

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Clement E. Lewis

Henry Thoreau said, "Be not merely good; be good for something." That was Jesus' challenge to the man who wanted to know what he could do to inherit eternal life. He had been good at making money, in being morally upright and keeping the commandments; but that is not the ultimate good: he must also give of himself and what he has in behalf of others. He needed to also realize that, "The gift without the giver is bare." John Wesley proposed an excellent guide to goodness. He said, and he practiced what he preached:

Do all the good you can, By all the means you can, In all the ways you can, At all the times you can, As long as ever you can.

Someone else has expressed the ideal of goodness in a wonderful way, saying, "I expect to pass through this world but once; any good thing therefore, that I can do, or any goodness that I can show to my fellow creatures, let me do it now; let me not defer or neglect it, for I shall not pass this way again."

47. Every Shot Makes Somebody Happy

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David E. Leininger

There is an old expression in the game of golf that says, "Every shot makes somebody happy," which means if you hit a good one, you are happy. If you hit a lousy one, your opponent is happy. Whoever came up with that line was not quite as charitable to the gentle folk who play the game as he or she might have been, but the point is well taken: good fortune for one does not necessarily mean good fortune for someone else.

48. The Gratitude Attitude

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Billy D. Strayhorn

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

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

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

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

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

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

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

49. What Are You Good For?

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In an article in Moody Monthly, Craig Massey told about being in a restaurant when he heard an angry father say to his 7 year old son, "What good are you?" The boy, who had just spilled his milk, put his head down and said, "Nothing." Years later, Massey said he was disgusted with his own son for a minor infraction. He heard himself ask what he called "the cruelest question a father can ask." He said, "What are you good for anyway?" His son replied, "Nothing."

Immediately he regretted the question. As he thought about this, he realized that the question was all right but the answer was wrong. A few days later when his son committed another minor offense, he asked, "What are you good for?" But before his son could reply, he hugged him and kissed him and said, "I'll tell you what you're good for. You're good for loving!" Before long, whenever he asked the question, his son would say, "I'm good for loving."

50. Parable of Giants and Pygmies

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The writer of "Gulliver's Travels" was able to criticize the pettiness of the king's court by making himself a giant on the shores of a little kingdom.

The Lilliputians were able to capture the sleeping giant by putting thousands of threads as their cables that pegged him down to earth.

As the giant he was able to see the selfishness and ridiculous behavior of petty people in big places.

Perhaps the writer was unaware of the parallel of truth found in the fact that a giant may be pegged down to earth and made prisoner by thousands of little habits which imprison great men.

God has made everyone of His children with tremendous possibilities, but so many of us let our lives be imprisoned by countless time-consuming activities that are of no consequence.

We are meant to serve Almighty God and the heavenly kingdom, but we often are expended in ways of social security.

The measure of a Christian man is not how large he may be physically or socially, but whether he is able to be big about his daily life. Qualities of a great spirit are the ability to forgive, the ability to be generous and the ability to be helpful.

The youth in their scouting days learn laws of greatness but as we move toward adulthood many are caught in the tiny threads of social fallacy. The ways of man and of God can be vastly different.

Can you forgive your neighbor? Can you love your enemy? Have you room for new ideas? Are you a spiritual giant or a pygmy?

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