Sermon and Worship Resources

Matthew 26:69-75 · Peter Disowns Jesus

69 Now Peter was sitting out in the courtyard, and a servant girl came to him. "You also were with Jesus of Galilee," she said.

70 But he denied it before them all. "I don't know what you're talking about," he said.

71 Then he went out to the gateway, where another girl saw him and said to the people there, "This fellow was with Jesus of Nazareth."

72 He denied it again, with an oath: "I don't know the man!"

73 After a little while, those standing there went up to Peter and said, "Surely you are one of them, for your accent gives you away."

74 Then he began to call down curses on himself and he swore to them, "I don't know the man!" 75 Immediately a rooster crowed. Then Peter remembered the word Jesus had spoken: "Before the rooster crows, you will disown me three times." And he went outside and wept bitterly.

Faces of Failure: Peter

Matthew 26 (selections)

Sermon
by Don Tuttle

On the counter above our kitchen sink, my wife keeps a little flip calendar. It’s called, “If You Want Breakfast in Bed, Sleep in the Kitchen,” and each day it offers a bit of pithy wisdom. Things like—“We all get heavier as we get older because there’s more information in our head,” or “Confidence is the feeling you have before you really understand the situation.”

One saying this week seemed appropriate for our current series on the Faces of Failure. “It may be your purpose in life,” it read, “to simply serve as a warning to others.”

One could certainly apply that to those we have been considering. Nicodemus warns us about the failure of imagination. The disciples illustrate what happens when we fail to trust Jesus. Our Lord’s mother, brothers, and sisters reveal what willful blindness to Jesus and his work looks like. Then, last Sunday, we saw the failure of lost hope overwhelm Judas Iscariot. Each of these biblical characters could serve as a warning to us and, save maybe for Judas, as a reminder of God’s grace.

That is certainly true of our focus for today, Simon Peter.

On the night Jesus was arrested, he had celebrated a final meal with his disciples. Following the meal they sang one of the Hallel Psalms and went to the Mount of Olives, where many of those in Jerusalem for Passover were encamped. There Jesus tells his disciples that they will soon be scandalized by him and “fall away.” Soon, he says, they will abandon him.

I am not sure why that news startles the disciples. Jesus has already told them he will be arrested, tried, and executed. At the meal only hours before he said one of them would betray him, and each wondered if he would be the one. What did they think they would do when Jesus is arrested? Stand stoically while men with clubs haul Jesus away? Be arrested with him? Fight for him? Apparently they hadn’t even thought about it until Jesus says they will, as Zechariah has foretold, scatter like sheep whose shepherd has been struck down.

As is usually the case, Simon Peter is the first to respond to Jesus. And he makes a bold promise. “Though they all fall away because of you,” he says, “I will never fall away.” You have to wonder how the other disciples feel about it. After all, he disses them. He says that James, John, Andrew and all the rest will abandon Jesus, but that he, Simon Peter, the big fisherman, won’t. And it’s not just that he won’t fall away from Jesus that night. No, he says he will “never fall away.” He even says he won’t deny Jesus even if it means dying with him.

That’s an incredible promise, and Jesus warns him not to make it. He even tells him that before the night is through he will break his promise three times. But this is Peter, and Peter doesn’t lack self-confidence. He is, after all, first among Jesus’s disciples as well as the group’s spokesman. He’s the one who hops out of the boat to walk on water, at least for a moment, and he is the first to confess Jesus as the Christ, the Son of the Living God. He’s also the one who rebukes Jesus for saying he would die in Jerusalem and vows not to let it happen.

Peter’s promise to never fall away is another example of his devotion to Jesus. He believes in him. He loves him. He wants to be faithful, and he promises to do so.

And isn’t that what all followers of Jesus do?

In our tradition we practice “believer’s baptism.” That means we baptize those who are old enough to freely choose to confess Jesus as Lord. Baptism is primarily the way we visibly express how, by God’s grace, we die to sin and are raised to new life. But implicit in it is our promise to be faithful. It is our way of saying, “In gratitude for your love and grace, I will never fall away.” Every Christian makes that promise, a promise every bit as bold as Peter’s.

Yet making such a promise is easier than keeping it.

A short while after Peter makes his promise, the mob sent to seize Jesus arrives. When it does, the prophecy of which Jesus spoke is fulfilled: “All the disciples left him and fled.”

Peter flees as well, but he doesn’t go far. He stays close enough to follow the crowd to the home of Caiaphas, the high priest, where the religious leaders are conducting something of a preliminary hearing about Jesus. There Peter finds a safe spot in the courtyard close enough to see what’s happening but not close enough to catch anyone’s eye. At least he thinks so. But in the courtyard a servant girl recognizes him. One might expect a scribe or Pharisee to recognize Peter. They had watched Jesus and his disciples carefully over the years. Nor would it be hard to imagine a guard sent to arrest Jesus spying Peter and saying, “Hey, weren’t you with Jesus?” But instead the person who confronts him is a servant girl. She is a nobody even among nobodies. “You were with Jesus the Galilean,” she says.

If those words had come from someone in authority, one could understand why Peter might be frightened. But they came from a servant girl, someone with absolutely no power. And yet Peter’s heart must have started racing and his thoughts must have started spinning. And the only thing he can think to do is play dumb. “I don’t know what you mean,” he says, before moving to a place nearer the entrance.

Unfortunately, Peter finds no relief there. Another servant girl—another nobody—recognizes him and says to those standing nearby: “This man was with Jesus of Nazareth.” Although she doesn’t address Peter, he knows he has to respond. And even he does so with an oath. In the Sermon on the Mount Jesus had told his disciples they were never to do that, but Peter does it anyway. He swears on a stack of Bibles, so to speak, that he doesn’t know Jesus. Actually, he doesn’t even use Jesus’s name. He just calls him “the man,” as if Jesus were a stranger to him.

You might think that, by this point, Peter would slip into the darkness and disappear. But you have to give him credit for staying. He has promised to be faithful, and although he has been less than forthright about his relationship with Jesus he still refuses to abandon him completely. Instead, he hangs around the shadows as near to Jesus as he can get without being noticed.

But he doesn’t go unnoticed. Some in the crowd come to him. “You are one of them,” they say. “Your accent betrays you.” Once again, Peter is put on the spot, and once again Peter denies knowing Jesus. But rather than just say that, Peter invokes a curse on himself. We don’t know what he says, but it is the equivalent of, “If I’m lying, I’m dying” or “May God strike me dead if I’m being dishonest.” But some scholars suggest his words may have been even worse. They say the phrase, “a curse on himself” is “linguistically questionable.”[i] They speculate that he actually cursed Jesus, but that Matthew couldn’t bring himself to say that when he wrote his Gospel.

Whatever the case, Peter soon hears the cock crow and knows he has failed. He has failed to keep his promise to never deny Jesus. And so he goes out and weeps bitterly.

I’m sure fear plays a part in Peter’s failure. Seeing Jesus arrested, he has reason to be anxious. But fear is only part of the problem. The real issue is Peter’s arrogance. When Peter sits across from Jesus and promises to remain faithful, he assumes he has it within himself to do it. He arrogantly assumes he can, on his own power, face down the powers and principalities that might come upon him. But when the moment comes to stand for Jesus, he is too weak, cowardly, and fragile to do so. He crumbles not under the stern gaze of great authority or under the lash of an inquisitor but before people who matter not a whit.

That, I suspect, comes close to our own experience.

In our baptism, we pledge to remain faithful to Jesus. We promise to love God and neighbor; to live lives that reflect his love, peace, generosity, and compassion; to testify to what he has done so that others might know his grace. We pledge to be “with Jesus,” a term Matthew uses to describe the intimate relationship between the disciples and their Lord.

But, like Peter, we find the promise hard to keep. Oh, we self-confidently assume we can, by sheer will, remain faithful to Jesus. But then a neighbor’s late-night party disrupts our sleep and loving him or her becomes near impossible. A driver cuts us off on 281 and anger not peace seizes control of our thoughts. A friend opens the door to a conversation about Christ, but we play dumb or we act as if we know nothing about him or the faith.

It’s not that we fear persecution at the hands of the government or ridicule by folk in the public square. Failure under such circumstances might even be understandable. But we are simply too human. We are too weak, cowardly, and fragile to keep the promise even before those who lack power or status, the servant girls of our day. We simply don’t have it within us to stay with Jesus.

Fortunately, Peter’s story doesn’t end with him weeping in darkness. After the resurrection Jesus appears to the disciples on multiple occasions. The most important one for Peter takes place in Galilee, where he and some of the others have returned to fishing. On the seashore one morning, Jesus says to Peter, “Do you love me more than these?” Peter replies: “Yes, Lord, you know that I love you.” “Then feed my lambs,” Jesus says. I would imagine it was a short time later when Jesus again asks, getting the same response:

And then a third time:

“Do you love me?”

“Lord, you know everything; you know that I love you.”

“Feed my sheep.”

Jesus goes on then to explain to Peter what is life is going to be like. Where once he controlled his own destiny, now it is in the hands of others. Where he once went where he wanted, now others will direct his path. Where once his life was his own, now it will be determined, and ultimately taken, by others.

And then, after all that, Jesus repeats the very first words he ever spoke to Peter. Two simple words: “Follow me.”

Those words, first spoken three year before, maybe not too far from where they were sitting on that post-Easter morning, now have a different ring for Peter. Having had his humanity exposed, having been stripped of his self-confidence, have lost his bravado, he now knows what it means to follow Jesus. It means trusting him for strength and courage and tenacity. It means trusting him for the words to speak and the will to act. It means trusting in Christ’s power rather than his own. That’s why the same Peter who failed Jesus on the night of his arrest could, just a few short weeks later, stand before the crowd on Pentecost and, empowered by the Holy Spirit, proclaim the crucified Jesus as the Risen Lord. Yes, he has been stripped of confidence in his own strength, but he now can place his confidence in Christ’s.

In your baptism and mine, we promised to remain faithful to our Lord. I’m sure there have been occasions in which you have thought, “Yes, I did it. I did what Jesus asked.” But I know for sure there have been times in which you didn’t do what the Lord requires. I’m sure there have been times in which your strength, your courage, your perseverance failed. I’m sure there have been times in which you, like Peter, dreaded the thought of Christ’s eyes meeting your own.

And yet Peter is an example that our failures are not fatal. They can instead be freeing. They remind us that the Christ who gave grace to a broken Peter gives grace to us as well. They remind us that the same Christ who spoke to the big fisherman, still says to us, “Follow me.” But most of all, they remind us that the same Christ who empowered a humbled Peter empowers a humbled you and humbled me. And it is in his power, courage, and tenacity that you and I can find the strength to keep our promise to never fall away.

[i] See Douglas R.A. Hare, Matthew: Interpretation Series, John Knox Press, Louisville, KY 1993, p. 311.

ChistianGlobe Networks, Inc., Collected Sermons, by Don Tuttle

Overview and Insights · Peter Denies Jesus (26:69–75)

As Jesus remains faithful before the most powerful figures in Judaism, Peter fails to acknowledge Jesus when questioned by a bunch of servants. Peter is recognized by two different servant girls as one who was with Jesus …

The Baker Bible Handbook by , Baker Publishing Group, 2016

Matthew 26:69-75 · Peter Disowns Jesus

69 Now Peter was sitting out in the courtyard, and a servant girl came to him. "You also were with Jesus of Galilee," she said.

70 But he denied it before them all. "I don't know what you're talking about," he said.

71 Then he went out to the gateway, where another girl saw him and said to the people there, "This fellow was with Jesus of Nazareth."

72 He denied it again, with an oath: "I don't know the man!"

73 After a little while, those standing there went up to Peter and said, "Surely you are one of them, for your accent gives you away."

Commentary · Jesus on Trial

26:57–27:10 · Upon arrest, Jesus is brought before the Sanhedrin, the Jewish ruling council that, according to Matthew, comprised chief priests, Jewish elders, and some teachers of the law (26:57–68)—in other words, the Jerusalem elite. The high priest Caiaphas (whose tenure spanned AD 18–36) leads the proceedings, which consist of a search for and examination of testimony against Jesus by others and by Jesus himself. Their intent is to bring charges against Jesus to Pilate, the Roman governor (the prefect of Judea; cf. 27:1–2). Evidence from later rabbinic sources indicates that those convening Jesus’s “trial” did not follow the (ideal) legal parameters for Jewish trials before the Sanhedrin. This is not surprising, given the sudden nature of Jesus’s arrest and the concern over arresting Jesus in Jerusalem during the Passover festival (26:5). This last-minute trial eventually produces two witnesses who agree with each other (a requirement from Deut. 19:15). Their testimony is that Jesus threatened, “I am able to destroy the temple of God and rebuild it in three days” (26:61), though Matthew has nowhere recorded these words (cf. John 2:19). Yet Jesus’s temple action and his words of judgment against the temple and its current leadership (21:12–13; 23:37–39; 24:1–35) may have been conflated with Jesus’s predictions of being killed and then raised in “three days” (12:40; 16:21; 17:23; 20:19), producing the misconception that Jesus was threatening to destroy the temple (with these accusations repeated at 27:40). Jesus does not respond to this accusation with its mix of truth and falsehood.

Caiaphas then asks Jesus the messianic question: “Tell us if you are the Messiah, the Son of God” (26:63; for “Son of God” as a messianic title, see “Theological Themes” in the introduction). His question is a logical follow-up to the errant testimony about Jesus destroying the temple (cf. 21:12–13; for an expectation that the Messiah would purify Jerusalem, see Psalms of Solomon 17:33). Jesus answers in the affirmative and adds the implicit claim of his vindication as Messiah by God via allusion to Daniel 7:13–14 (see commentary on 24:1–51). Jesus’s claim of future vindication necessarily implies that Caiaphas and the Sanhedrin will be proved wrong in their assessment of Jesus. Between Jesus’s silence concerning the temple accusations, his claim to be Messiah and the future ruling one (Dan. 7:14), and the implication that those trying him will be proved utterly wrong, it is not surprising that Caiaphas declares Jesus’s words blasphemy and the Sanhedrin calls for his death (26:65–66; 27:1), which will require Roman authorization.

Presumably during Jesus’s hearing before the Sanhedrin, Peter denies knowing Jesus (26:58, 69–75). Three bystanders recognize Peter as one who was with Jesus, either by sight or by his Galilean accent. Peter in all three instances denies any association with Jesus. After his third denial, the rooster crows. Peter remembers Jesus’s pointed prediction and weeps bitterly (26:34, 75). All twelve disciples have deserted Jesus.

After the brief interlude of Peter’s denial, Matthew continues narrating Jesus’s trial, with the Sanhedrin turning him over to Pilate, the Roman governor of Judea (27:1–2), presumably to authorize and enact the death sentence they have deemed appropriate to his claims and perceived threats (for Roman jurisdiction of capital cases, see John 18:31; Josephus, Jewish War 6.126). An important theme in the trial scene (and Judas’s demise sandwiched within; 27:3–10) is that of innocence and culpability. Jesus alone is innocent (27:4, 19); but Matthew spreads the responsibility for his death broadly, so that Judas, the chief priests and elders, the crowd, and Pilate are implicated in Jesus’s death (cf. 27:4, 20, 24–26; see discussion below).

The account of Judas’s regret and his suicide (27:3–5) concludes with the chief priest using the money returned by Judas to buy a burial field (27:6–8). For Matthew, the connections between the details of Judas’s demise and Zechariah 11:12–13 illustrate again Old Testament fulfillment in Jesus’s story.

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

Big Idea: Although Jesus predicts and witnesses the disciples’ desertion and prays for God to change his fate, he as the Messiah, the Son of God, proves himself faithful to God’s will even to the point of suffering and death.

Understanding the Text

Matthew’s passion story continues with Jesus’ prediction of the disciples’ desertion and Peter’s denial (26:31–35), Jesus’ time of prayer in Gethsemane and arrest there (26:36–56), and Jesus’ trial before the Sanhedrin (26:57–68) followed by Peter’s denial (26:69–75). Matthew’s thematic emphases include the stumbling of the disciples (“fall away” [26:31, 33]), prophetic fulfillment (26:31, 54–56), and Jesus’ commitment to doing God’s will even to the point of death (26:39). The antagonism of the Jerusalem leaders toward Jesus, which has been palpable since his arrival in the city (21:23–27, 45–46; 22:15–40; 26:3–4), culminates in Jesus’ trial before the Sanhedrin. Jesus’ citation of Daniel 7:13–14 (see 26:64; see also 24:30–31) and the implicit claim that he is the Son of Man result in the charge of blasphemy and propel the story to the next political level, a trial before Pilate (27:1–2, 11–26).

Interpretive Insights

26:31 This very night you will fall away on account of me. Matthew draws on the thematic skandalizo to describe the disciples’ falling away or stumbling over Jesus. The Pharisees (15:12) and Jesus’ hometown (13:57) have stumbled over Jesus and his teachings. Yet Jesus has tried to avoid causing stumbling (17:27) and has pronounced a blessing over those who do not stumble over his messianic identity (11:6). It is ironic that Jesus’ closest followers will stumble over him in his darkest hour.

I will strike the shepherd. Jesus cites Zechariah 13:7 to describe the disciples’ desertion, a text that draws on the common image of shepherd for Israel’s leaders and offers a final vision of Israel restored after Yahweh purifies them (13:1, 9).

26:32 after I have risen, I will go ahead of you into Galilee. Jesus’ prediction of the disciples’ desertion is followed by a hint of future restoration. His saying about meeting his disciples in Galilee (see also 28:7, 10) points ahead to Matthew’s final commissioning scene in Galilee (28:16–20).

26:36 to a place called Gethsemane. Gethsemane was an olive orchard located on the Mount of Olives. This will be the scene of both Jesus’ fervent prayer and his arrest.

26:38 keep watch with me. The admonition for Jesus’ followers to be watchful (gregoreo) has been thematic in the Eschatological Discourse (24:42–43; 25:13) and now is at the center of Jesus’ exhortation to Peter, James, and John, his closest friends, as he goes off alone to pray (also 26:40–41).

26:39 may this cup be taken from me. Yet not as I will, but as you will. The image of a “cup” in the Old Testament often refers to God’s judgment (e.g., Jer. 25:15; 49:12; see also Matt. 20:22). Jesus desires that he not experience his coming trial, crucifixion, and death, but as he prays, he puts his future in God’s hands.

26:45 the Son of Man is delivered into the hands of sinners. This prediction of what will happen at Jesus’ arrest echoes his earlier words about his coming passion at 17:22: “The Son of Man is going to be delivered into the hands of men.”

26:47 a large crowd . . . sent from the chief priests and the elders. As the arrest scene begins, Judas arrives in Gethsemane along with a large crowd sent by the Jewish leaders. Once they deliver Jesus to the high priest and the Sanhedrin, the crowd reappears during Jesus’ trial before Pilate (27:17).

26:48 The one I kiss is the man; arrest him. The signal that Judas has arranged is a kiss. This detail indicates either that Jesus is not readily recognizable to those coming to arrest him, or, more likely, that the darkness of night made it difficult to distinguish him from the many other visitors to Jerusalem who might be spending the night in the olive grove. For the motif of secrecy across chapter 26, see 26:16.

26:53 twelve legions of angels. Matthew ties the scene in Gethsemane to the temptation narrative (4:1–12) by means of an echo of Psalm 91: angels are at Jesus’ disposal to rescue him. Ironically, the devil used Psalm 91:11–12 (4:6) in order to tempt Jesus. Jesus did not succumb to that temptation, nor does he turn his focus away from his God-given mission at his arrest.

26:54 how then would the Scriptures be fulfilled . . . ? Jesus indicates that the Scriptures will be fulfilled by his faithful completion of his mission. Here Matthew, rather than characteristically citing particular Old Testament texts, emphasizes in the Passion Narrative how Jesus fulfills the Scriptures broadly (also 26:56).

26:56 Then all the disciples deserted him and fled. For the Twelve, who have been called to follow Jesus and have been with him for most of the story (note 26:71: “with Jesus”), their desertion signals a fundamental act of disloyalty and abdication of their mission.

26:57 Caiaphas the high priest. See comments on 26:3.

26:59 the whole Sanhedrin. The ruling Jewish council in Jerusalem, the Sanhedrin, was led by the high priest and consisted of prominent priests, scribes, and influential citizens who heard cases, made decisions and judgments, and were the central Jewish liaison with Rome.1

looking for false evidence against Jesus. Given that the search for false evidence surfaces nothing, the charges eventually lodged will be based on something that Jesus has said, though misconstrued (see comments on 26:61).

26:61 I am able to destroy the temple of God and rebuild it in three days. Matthew includes no such statement by Jesus in his Gospel, but John’s Gospel records Jesus’ enigmatic riddle: “Destroy this temple, and I will raise it again in three days” (2:19). This Jesus tradition likely provides the basis of the accusation from these two witnesses. And although they get the details wrong (e.g., in John’s text Jesus is not the agent of the temple’s destruction, and he speaks figuratively), the high priest accepts their testimony, probably because it comes from the mouths of “two or three witnesses” (see Deut. 19:15).

26:63 But Jesus remained silent. Jesus chooses to remain silent rather than defend himself (again at 27:14). Those prone to hear allusions to Isaiah 53 elsewhere in Matthew (20:28; 26:28) also suggest an echo of Isaiah 53:7 here: “He [the servant] was oppressed and afflicted, yet he did not open his mouth.”

I charge you under oath. When Caiaphas binds him by an oath, Jesus answers the question about his identity. In doing so, Jesus does not contravene his teaching about avoiding oaths (5:34), since that teaching addressed voluntary oaths and not oaths placed on one person by another.

Tell us if you are the Messiah, the Son of God. The titles “Messiah” and “Son of God” refer to Jesus’ kingly identity. While modern readers are prone to hear “Son of God” as a divine title, in first-century Judaism it is a messianic one. Drawing from 2 Samuel 7:14 and Psalm 2, Jewish use of “son of God” could refer to Israel’s king and so certainly the Messiah (see 2 Esd. 7:28–29). This seems to underlie Matthew’s use of the title here and elsewhere (see 14:33; 16:16). For Matthew’s Israel Christology, which may be relevant here, see comments on 4:3, 6.

26:64 You have said so. Jesus answers the high priest, but in somewhat cryptic fashion (see also 26:25; cf. 27:11). As John Nolland notes, “Though formally noncommittal, it is to be taken as an obliquely expressed affirmative [answer].”2

From now on you will see the Son of Man . . . coming on the clouds of heaven. Jesus clearly alludes to Daniel 7:13–14 in his response to Caiaphas, a text also evoked at 10:23; 16:28; 24:30. Psalm 110:1 is also echoed in the reference to being seated at God’s right hand. Daniel 7:13–14 pictures a “son of man” figure entering the heavenly court and being vindicated and glorified. So Jesus is implicitly claiming and asserting his coming vindication by God in spite of his present trial and impending death. His vindication occurs most clearly at his resurrection but also upon the vindication of his predictions about the temple’s destruction (see 24:30).

26:65 He has spoken blasphemy! Blasphemy is a broad enough charge, at least in the first century, to characterize Jesus’ response.3Through reference to Daniel 7, Jesus has claimed implicitly a unique relationship with God and his (future) universal authority. He has also spoken against God’s temple and God’s leaders (see Exod. 22:28).4

26:66 He is worthy of death. According to the Torah, the punishment for blasphemy is death (Lev. 24:13–15).

26:69 Now Peter was sitting out in the courtyard. The scene of Peter’s denial (introduced at 26:58) involves three intensifying claims by Peter that he does not know Jesus.

26:72 He denied it again, with an oath. Peter not only denies Jesus again; he does so by rashly taking an oath, something that Jesus has prohibited his followers from doing (5:34).

26:73 your accent gives you away. This statement highlights the distinction, linguistic and social, that existed between Jews from Judea and Jerusalem and Jews from Galilee. Earlier (21:10–11), Matthew has distinguished between the Jerusalem crowds and those from Galilee (see comments on 4:12).

Theological Insights: Jesus as Faithful Son

Jesus’ faithfulness to God’s plan is emphasized across the arc of Matthew’s story, especially here in Gethsemane. In spite of temptation to go another (easier) path, Jesus remains God’s faithful son in contrast to Israel’s historical failings as God’s son (Hosea 11:1; Matt. 2:15). Each of the Gospels tells this story of Jesus’ faithfulness to God’s plan (e.g., Mark 14:36; Luke 9:51; John 12:27–28). And particularly if Paul speaks of God’s righteousness being displayed through Jesus’ faithfulness in Romans 3:22 (also Gal. 2:16; Phil. 3:9), then Paul calls people to trust in the faithful work of Christ demonstrated and enacted in his suffering and death.5The author of the Epistle to the Hebrews gives significant space to the theme of Jesus’ faithfulness: “Christ is faithful as the Son over God’s house” (3:6 [cf. 3:2]). Although he was “tempted in every way, just as we are . . . he did not sin” (4:15). Instead, “he learned obedience from what he suffered” (5:8 [cf. 2:10]). Because of his faithfulness, he has brought salvation (5:9) and provides help for believers when tempted (2:18).

Teaching the Text

1. Jesus as obedient son, facing the greatest of all temptations, remains faithful to his mission. Matthew has portrayed Jesus as faithful and obedient to his Father and his mission from the start. He is baptized by John in solidarity with the people of Israel (3:15–17 [“to fulfill all righteousness”]) and, as faithful representative of Israel, resists all temptations to turn aside from God’s will for him (4:1–12). Although tempted to take a different path (16:22–23), he stays the course to the cross. Here in Gethsemane we see the most heart-wrenching of moments in Jesus’ journey to the culmination of his mission to “give his life as a ransom for many” (20:28). Yet even with his death looming before him, Jesus remains faithful and obedient.

In preaching and teaching this passage, we can follow our inclination to interpret Jesus’ faithfulness as a model for our own, since Matthew has authorized this analogy in his focus on Jesus as representative Israel: he is the faithful Israelite par excellence (see “Matthew’s Narrative Christology” in the introduction). It can help those we minister to and with to know of Jesus’ struggle to follow an easier path and of his own desire to avoid the cross (to do what he wills [26:39]). To overcome temptation as Jesus did is not about some superhuman ability to avoid feeling deep ambivalence toward the sacrifice involved in following God’s path for our lives; rather, it is about placing ourselves in the hands of the covenant God, who cares deeply for us as we say yes to our God-given mission.

2. Matthew portrays the commitment to “being with” Jesus as fundamental to discipleship. In the scene of Jesus’ desertion by his disciples we get a glimpse of how important it is for followers of Jesus to remain loyal to him. For the Twelve, who have been present with Jesus for much of Matthew’s narrative and whose call to follow has been about presence (4:18–22), to desert Jesus now at his most vulnerable and difficult hour is an abdication of their most important role. In church contexts where we often highlight the importance of activity (“doing ministry” and “serving the church”), it may be helpful in preaching and teaching to encourage Christians to think of their fundamental identity as disciples having to do with “being with Jesus.” Presence precedes activism, and relationship precedes service. Jesus’ words provide the proper order when he calls four fishermen to a new vocation: “Come, follow me, and I will send you out to fish for people” (4:19).

Illustrating the Text

Jesus as obedient son, facing the greatest of all temptations, remains faithful to his mission.

Science: In spite of great temptation to do so, Jesus does not choose the “path of least resistance.” In physics, this phrase describes the way in which an object is most likely to move. For example, water in a river will flow downhill, pulled by gravity, moving around rocks and obstacles in its path. This phrase is also an idiom describing the way people often take the easier path in life, avoiding conflict and obstacles. Unique levels of commitment are needed to choose a path that is more difficult. In the Gethsemane narrative we get a glimpse of the difficulty of the path that Jesus takes.

Scripture: In Joshua 4 Israel has just passed over the Jordan River and into the promised land. Their time of desert journeying is over, but many challenges lie ahead. In this moment of transition God has Israel stop and set up twelve memorial stones. These stones provided Israel with a tangible and long-lasting reminder of God’s covenant faithfulness. These stones were meant to keep Israel from the temptation of idolatry. As we seek to endure moments of temptation, we might mark moments of God’s salvation and loyalty for us with “memorial stones” of our own.

This illustration might lead to application. You might encourage people to try one of the following ways of setting up their own memorial stones:

Create a memorial box: Either individually or as a family, record memories of God’s faithfulness on slips of paper and keep them in a box. Each family member might add a memory each year, possibly as part of a Thanksgiving Day tradition.

Set aside a memory shelf: Dedicate a shelf in your home to objects chosen as symbols of God’s faithfulness. Perhaps you can snap a photograph of a place or thing that will help you remember a moment when God was quite evidently at work.

Matthew portrays the commitment to “being with” Jesus as fundamental to discipleship.

Quote: To live in relationship with the living God in a way that focuses on being prior to doing, it can be helpful to return to the truth that being with Jesus begins and ends with his initiating presence with us. We depend on his presence (not vice versa).

Dependence assumes that God is already at work, so a centering question that emerges is: Where is God in this? In whatever situations, questions, or experiences we encounter, we can ask how God is already present, involved, and directing us precisely in the middle of these life experiences. This question—a foundational one in the practice of spiritual direction—is quite different from . . . the commonplace refrain: If you’re not feeling close to God, guess who moved?6

Teaching the Text by Jeannine K. Brown, 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).

Galilee

The northern region of Israel. Determining the region’s precise boundaries is difficult, but in Jesus’ time it appears to have encompassed an area of about forty-five miles north to south and twenty-five miles east to west, with the Jordan River and the Sea of Galilee forming the eastern border. Josephus divides the region into Upper and Lower Galilee. Upper Galilee contains elevations of up to about four thousand feet and is composed mostly of rugged mountains, while Lower Galilee reaches a maximum height of about two thousand feet and is characterized by numerous fertile valleys. Lower Galilee was the site of most of Jesus’ ministry.

Galilee appears several times in the OT (e.g., Josh. 20:7; 1 Kings 9:11; 1 Chron. 6:76). It was part of the land given to the twelve tribes (Josh. 19). Since Galilee was distant from Jerusalem, which played the most prominent part in Jewish history, much of its history is not mentioned in the OT. Many of the references that do occur are military references, such as Joshua’s defeat of the kings at the waters of Merom (Josh. 11:1 9) and the Assyrian removal of the northern kingdom of Israel (Isa. 9:1). However, its great beauty, particularly of mountains such as Carmel, Hermon, and Lebanon, was the source of numerous images and metaphors in the poetic and prophetic literature (e.g., Ps. 133:3; Isa. 33:9; 35:2; Jer. 46:18).

Galilee figures more prominently in the NT. Jesus came from Nazareth in Galilee and conducted much of his early ministry there. Luke specifically identifies Galilee as the place where Jesus’ ministry began before spreading to Judea (Luke 23:5; Acts 10:37). Galilee is also portrayed as the place where Jesus will reunite with his disciples following the resurrection (Mark 16:7) and where he gives them the Great Commission (Matt. 28:16–20).

Nazareth

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

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

Peter

Simon Peter is the best-known and the most colorful of Jesus’ twelve disciples. The name “Peter” means “rock” in Greek. In some biblical texts, he is also called “Cephas,” which is the Aramaic word for “rock” (see esp. John 1:42). Despite the ups and downs of Peter’s spiritual life, God was able to use him as the foundational apostle for the establishment of the NT church.

Rooster

A rooster marks the passage of time in the story of Peter’s denial of Jesus in all four Gospels (Matt. 26:34, 74 75; Mark 14:30, 72; Luke 22:34, 60, 61; John 13:38; 18:27). In the story, Jesus predicts that Peter will deny him three times before the rooster crows. The event takes place in the Sanhedrin courtyard in the presence of the high priest’s servants (the high priest was one of the people trying Jesus). In Mark 13:35 Jesus warns that the coming apocalypse will take people by surprise if they are not watching during the different times of night, including “when the rooster crows.”

Servant

There are numerous relationships in the OT that could be characterized as following a servant-master model. These included service to the monarchy (2 Sam. 9:2), within households (Gen. 16:8), in the temple (1 Sam. 2:15), or to God himself (Judg. 2:8). We also see extensive slavery laws in passages such as Exod. 21:1 11; Lev. 25:39–55; Deut. 15:12–18. The slavery laws were concerned with the proper treatment of Hebrew slaves and included guidelines for their eventual release and freedom. For example, Hebrew slaves who had sold themselves to others were to serve for a period of six years. On the seventh year, known also as the Sabbath Year, they were to be released. Once released, they were not to be sent away empty-handed, but rather were to be supported from the owner’s “threshing floor” and “winepress.” Slaves also had certain rights that gave them special privileges and protection from their masters. Captured slaves, for example, were allowed rest on the Sabbath (Exod. 20:10) and during special holidays (Deut. 16:11, 14). They could also be freed if their master permanently hurt or crippled them (Exod. 21:26–27). Also, severe punishment was imposed on a person who beat a slave to death (Exod. 21:20–21).

Slavery was very common in the first century AD, and there were many different kinds of slaves. For example, slaves might live in an extended household (oikos) in which they were born, or they might choose to sell themselves into this situation (1 Pet. 2:18–25). Although slavery was a significant part of society in the first century AD, we never see Jesus or the apostles encourage slavery. Instead, both Paul and Peter encouraged godly character and obedience for slaves within this system (Eph. 6:5–8; Col. 3:22–25; 1 Tim. 6:1–2; Philemon; 1 Pet. 2:18–21). Likewise, masters were encouraged to be kind and fair to their slaves (Eph. 6:9; Col. 4:1). Later in the NT, slave trading was condemned by the apostle Paul as contrary to “sound doctrine” and “the gospel concerning the glory of the blessed God” (1 Tim. 1:10–11).

Jesus embodied the idea of a servant in word and deed. He fulfilled the role of the “Servant of the Lord,” the Suffering Servant predicted by the prophet Isaiah (Isa. 42:1–4; 50:4–9; 52:13–53:12). He also took on the role of a servant in the Gospels, identifying himself as the Son of Man who came to serve (Mark 10:45) and washing the disciples’ feet (John 13:4–5). Paul says that in the incarnation Jesus took on “the very nature of a servant” (Phil. 2:7).

The special relationship between Jesus and his followers is captured in the servant-master language of the NT Epistles, especially in Paul’s letters (Rom. 1:1; Phil. 1:1; Titus 1:1). This language focuses not so much on the societal status of these servants as on the allegiance and honor owed to Christ Jesus.

Word

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

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

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

Direct Matches

Galilean

Someone who lives in or originates from Galilee. Jesus grew up in the extremely southern part of Galilee, at Nazareth, and his first followers were drawn from throughout the region. Galilee had a population of about three hundred thousand people in two hundred or more villages, as well as several large cities (Josephus, Life 235). Galileans shared a unique dialect (Matt. 26:73; cf. Acts 2:7). The region had a reputation for fomenting rebellion (Luke 13:1; 23:5–6). The Pharisee Gamaliel mentions Judas the Galilean (Acts 5:37), who sparked a revolt against the census under Quirinius around AD 6 (Josephus, J.W. 2.118, 433; Ant. 18.23). Galilee was also associated with non-Jews (Gentiles) primarily because of the Decapolis, a league of approximately ten cities (Matt. 4:12–17, citing Isa. 9:1–2; Mark 7:31). However, archaeological evidence and the NT suggest that Galilean Jews, many of whom colonized the area during the rule of the Maccabees, retained close cultural and religious ties with Judea and the temple (Luke 1:26–27; 2:1–7, 39–40; John 4:45).

Porch

In the OT, a covered area in front of the entrance to a building. “Porch” is but one translation for a Hebrew word (’elam) that can also refer to the portico of classical architecture, often featuring a colonnade. It may also indicate a vestibule, lobby, hall, or passage between the outer and inner entrances of a building. Depending upon the preference of the translator, these English words are used somewhat interchangeably (see 1 Kings 6:3; 7:6–8, 12, 19, 21; 1 Chron. 28:11; 2 Chron. 3:4; 8:12; 15:8; 29:7, 17; Ezek. 8:16; 40; 44:3; 46:2, 8; Joel 2:17). In the NT, “porch” (stoa) is used four times in certain translations as a specific reference to a portico or colonnade (John 5:2; 10:23; Acts 3:11; 5:12 [NIV: “colonnade”]). In other places, it is more generally synonymous with an entrance, gateway, or forecourt (Matt. 26:71 [pylōn]; Mark 14:68 [proaulion]).

Rooster

A rooster marks the passage of time in the story of Peter’s denial of Jesus in all four Gospels (Matt. 26:34, 74–75; Mark 14:30, 72; Luke 22:34, 60, 61; John 13:38; 18:27). In the story, Jesus predicts that Peter will deny him three times before the rooster crows. The event takes place in the Sanhedrin courtyard in the presence of the high priest’s servants (the high priest was one of the people trying Jesus). In Mark 13:35 Jesus warns that the coming apocalypse will take people by surprise if they are not watching during the different times of night, including “when the rooster crows.”

Secondary Matches

The following suggestions occured because Matthew 26:69-75 is mentioned in the definition.

Jesus Christ

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

Introduction

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

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

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

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

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

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

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

Jesus’ Life

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Identity of Jesus Christ

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Jesus’ Purpose and Community

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

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

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

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

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

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

The Quests for the Historical Jesus

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

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

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

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

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

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

Second Coming

Jesus’ personal return to earth at the end of history. Three main Greek terms are used in the NT to describe this event: parousia, apokalypsis, and epiphaneia. The word parousia means “presence” or “arrival” and was used in ancient times to describe the arrival of a ruler or king (e.g., Matt. 24:3, 27, 37, 39; 1 Cor. 15:23; 1 Thess. 3:13; 4:15; 5:23; 2 Thess. 2:1, 8; James 5:7–8; 2 Pet. 3:4, 12; 1 John 2:28). The term apokalypsis refers to an “unveiling” or “revealing” of Jesus Christ at the end of the age (Rom. 2:5; 1 Cor. 1:7; 2 Thess. 1:7; 1 Pet. 1:7, 13; 4:13; cf. Rev. 1:1). The word epiphaneia speaks of an “appearing” or “manifestation” and refers to the visible, earthly appearance of Jesus (2 Thess. 2:8; 1 Tim. 6:14; 2 Tim. 4:1, 8; Titus 2:13).

Jesus clearly predicted his second coming in his Olivet Discourse: “Then will appear the sign of the Son of Man in heaven. And then all the peoples of the earth will mourn when they see the Son of Man coming on the clouds of heaven, with power and great glory” (Matt. 24:30). Jesus uses the word “come” in this discourse to speak about his return (Matt. 24:39, 42–44, 46; 25:19, 27, 31). Jesus’ return is also predicted by angels (e.g., Acts 1:11) and apostles (Phil. 3:20; Acts 3:20–21; 1 Cor. 11:26; Heb. 9:28).

The NT describes certain events that will precede Jesus’ coming. There will be wars, famines, earthquakes, and other cosmic disturbances (Matt. 24:6–8, 29). Believers will be persecuted and hated (Matt. 24:9–13, 21–22). Many erstwhile believers will turn away from the faith (Matt. 24:10–13; 1 Tim. 4:1; 2 Tim. 3:1–5; 2 Pet. 3:3–4). There will be false messiahs and false prophets who will deceive many through signs and wonders (Matt. 24:11, 23–26). The “man of lawlessness” (sometimes referred to as the antichrist) will be revealed (2 Thess. 2:1–12). In addition, the gospel will be preached to all nations (Matt. 24:14).

Although Jesus’ coming is certain, its exact time is uncertain in the sense that it cannot be predicted. Jesus himself said, “But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father” (Matt. 24:36 [cf. Acts 1:7; 3:21; 2 Pet. 3:4, 8–9]).

When Jesus comes again, his return will be visible to all, like “lightning that comes from the east is visible even in the west” (Matt. 24:27). The last trumpet will announce his coming in awesome power and great glory with his holy angels (Matt. 16:27; 24:30–31; 25:31; 1 Cor. 15:52; 1 Thess. 3:13; 4:16; 2 Thess. 1:7; 2:8; Jude 14). His coming will also be sudden and unexpected, “like a thief in the night” (1 Thess. 5:1–2; see also Matt. 24:37–39, 43–44; 2 Pet. 3:10; Rev. 16:15).

Jesus will come again for several reasons. He will raise the dead (John 5:28–29; 1 Cor. 15:22–23, 52; 1 Thess. 4:16) and separate the wicked from the righteous (Matt. 24:40–41; 25:31–32). He will transform the bodies of believers into glorious resurrection bodies (1 Cor. 15:51–53; Phil. 3:20–21), gather his followers to himself (1 Thess. 4:17; 2 Thess. 2:1), and reward them for their faithfulness (Matt. 16:27; 24:46–47; 1 Thess. 2:19; 2 Tim. 4:8; 1 Pet. 5:4; Rev. 22:12). The believer’s suffering will be replaced with the Lord’s praise (2 Thess. 1:7; 1 Pet. 1:7; 4:13) and the full experience of salvation (Heb. 9:28). By contrast, Jesus’ second advent means wrath for the wicked (Matt. 24:51; Rom. 2:5; 2 Thess. 1:8–9; Jude 15; Rev. 20:11–15) and destruction for God’s enemies (1 Cor. 15:25–26; 2 Thess. 2:8; Rev. 19:11–21; 20:7–10).

Since his coming is imminent but its timing uncertain, believers should eagerly expect his return (1 Cor. 1:7; 11:26; 16:22; Phil. 3:20; James 5:7–8; Rev. 22:20). Remaining watchful and ready consists of being faithfully engaged in doing what Jesus instructed (Matt. 24:46; 25:14–30; 1 John 2:28), even if this means suffering (Matt. 24:13; 1 Pet. 1:6–7). Believers are called to live holy and blameless lives in anticipation of meeting Jesus face-to-face (1 Thess. 3:13; 5:23; 1 Tim. 6:14; 1 Pet. 1:13; 2 Pet. 3:11–14; 1 John 2:28–29; 3:2–3). The promise of Jesus’ return is a motivation for mission (2 Tim. 4:1–2; 2 Pet. 3:12) and obedience (Rev. 22:7, 12, 17). It is, in short, the “blessed hope” of the believer (Titus 2:13).

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1. The Rooster’s Crow

Illustration

Scott Hoezee

In one of his sermons, the great preacher Fred Craddock told a story about something that happened many years ago while he was driving by himself cross-country. He had stopped at a small diner somewhere in the South to refresh himself with an early breakfast and some coffee. He had been driving through the night and now it was getting close to dawn. So before he got too sleepy, he stopped for a while.

As he waited for his breakfast order to come, Craddock spied a black man who had just come in and had sat down on a stool up by the lunch counter. The diner's manager then began to treat the black man with a contempt that was clearly borne of deep-seated racism. The manager was rude, insulting, demeaning toward his black guest. As he sat in his booth a little ways away from the counter, Craddock wrestled with saying something to chide this manager for his shameful, racist conduct. Eventually the black man quickly slurped down some coffee and then fled the diner. Craddock meanwhile remained silent. "I didn't say anything," he confessed. "I quietly paid my bill, left the diner, and headed back to my car. But as I walked through the parking lot, somewhere in the distance, I heard a rooster crow."

With that poignant, final image, Craddock evoked an entire cloud of denial, betrayal, shame, and regret. The rooster's crow following the disciple Peter's triple denial of Jesus has become one of the more famous images from the gospels. Of course, even so, not everyone knows it. I once heard Craddock say that one Sunday he was a guest preacher at a church and he preached that same sermon. After the service, a man came up to him in the narthex, shook Craddock's hand vigorously, and said, "Thank you, pastor, for that powerful sermon. That really hit home! Oh, but by the way, what was that business with the rooster?"

2. Fear - Sermon Starter

Illustration

Brett Blair

In the story of creation found in the Book of Genesis, we read where Adam and Eve had partaken of the forbidden fruit, something which had been specifically denied them. Knowing that God is searching for them, they attempt to hide. It is a scene perhaps reminiscent of many of our childhoods when we had done something that we were not supposed to and we literally hid from our searching parents. Finally God finds them, as we know that He will, for, after all, where can we go to hide from God? God asks them why they are hiding. Do you remember the response that Adam gave: "Because, I was afraid?"

I think this very poignant story reminds us that fear is so basic to whom we are as humans, it goes all the way back to the beginning of time. To be human is to experience fear.

There seems to be no limit to our fears. In a peanuts cartoon strip Charlie Brown goes to Lucy for a nickels worth of psychiatric help. She proceeds to pinpoint his particular ‘fear'. Perhaps, she says, you have hypengyophobia, which is the fear of responsibility. Charlie Brown says no. Well, perhaps you have ailurophobia, which is the fear of cats. No. Well, maybe you have climacophobia, which is the fear of staircases. No. Exasperated, Lucy says well, maybe you have pantophobia, which is the fear of everything. Yes, says Charles, that is the one!

Sometimes we feel like we are afraid of everything. We are afraid of ourselves. We are afraid of people. We are afraid of the future. We are afraid of the past. We are afraid of life. We are afraid of death.

Every person, every Christian, must fight their own fears. Even Paul, the sturdy Christian warrior, had to do so. Paul had fallen flat on his face in Athens. He did exactly what he intended not to do, and in his own eyes he had failed. He wrote of his arrival in Corinth: "For when we came into Macedonia we had not rest, but we were troubled on every side; without were fightings; within were fears." Paul was full of fears, just like you and me the fear of inadequacy, the fear of failing.

But perhaps the most surprising fear of many people and one that we do not like to address is the fear of God. It is the fear that God is not really on our side. It is the fear that God will put us out on a limb and leave us.

It is not a new idea. One of the great fears of the ancient people was that God would fall asleep. Can you imagine such a thing? When the prophets of Baal could not get their Gods to rain down fire on the top of Mt. Carmel, Elijah taunted them: Maybe your God is asleep, he said. On the other hand, the Jews took great comfort in the fact that the God of Israel neither slumbered nor slept.

Over and over again the message of the Bible is fear not. When Abram took his family to the Promised Land he feared that he was turning his back on everything he knew, his security for the unknown. God spoke to him: Fear not Abram, I am your shield and your reward will be great.

When the Jews stood at the Red Sea and could see Pharaoh's chariots coming on the horizon, they cried out that they would all be slaughtered. Moses said to them: Stand still, fear not, and see the salvation of the Lord.

When the angel of the Lord came to Mary and said that she would bear a child, she trembled with fear. What would become of her? Said the angel: Fear not Mary, for you have found favor with God.

Fear not! Fear Not! It is how we would like to live. How do you do it?

First, we must confront our fears.
Second, we must understand that too much doubt can sink us.
Third, we must remember that regardless of what happens, God will be with us.

3. Steps to Defeating Fear

Illustration

Maxie Dunnam

The passengers were all buckled into the 747 jetliner A voice came over the speaker. “Good morning, ladies and gentlemen. This is your captain speaking. Welcome aboard Flight 22 for London. Our cruising altitude will be 30,000 feet. Our air speed 600 miles per hour. We will fly over Canada, Greenland, Iceland, and the tip of Ireland. Flying time will be about nine hours. As soon as we are airborne our flight attendants will be serving you breakfast. We'll take off -- just as soon as I get up the nerve.”

To be human is to fear, but fear need not immobilize or destroy us. There are steps we can take to deal with this demon. First, admit the fear. Second, name the fear. Once we give our fear a name, strangely, it loses some of its power over us. Third, seek the resources you need. It may be medical help. It may simply be a friend who cares.

4. The Fear Nots of Christmas

Illustration

Staff

The "fear nots" in the infancy narratives:

The "fear not" of salvation: "And the angel said unto them, Fear not: for, behold, I bring you good tidings...which shall be to all people. For unto you is born this day in the city of David a Savior, which is Christ the Lord" (Luke 2:10,11).
The "fear not" of the humanly impossible: "Fear not, Mary:... the Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee:...For with God nothing shall be impossible" (Luke 1:30, 35, 37).
The "fear not" of unanswered prayer: "Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John" (Luke 1:13).
The "fear not" of immediate obedience: "Joseph, thou son of David, fear not to take unto thee Mary thy wife. Then Joseph did as the angel of the Lord had bidden him" (Matthew 1:20,24).

5. HOW TO COPE WITH FEAR AND ANXIETY

Illustration

John H. Krahn

In television advertising we are led to believe that the greatest catastrophe that could befall us is "ring around the collar," or bad breath. Undue emphasis upon the importance of the body and the temporal quality of life has created a mind-set which is often more concerned with the accommodations of life’s journey than its destination. Modern fear and anxiety are not directed toward the real, valid, justified fears such as an eternity without God. This is one thing truly worthy of fearful consideration. Nevertheless, many people today are more afraid of living than dying. Much of what we fear, much of what makes us anxious, is unnecessary fear. Jesus once asked, "Is not life more than food, and the body more than clothing."

Now God has never promised to remove all the troubles and problems from our lives. The truly committed Christian is often in conflict with the society around him. To say to a boss that you can’t work on Sunday because you desire to worship often creates problems. To say no to a date that wants to do what God says belongs in the confines of marriage goes against the prevailing trend of our society. But God has promised even in the midst of trouble and conflict a genuine peace, a sense of assurance and security that the worldly person never knows.

To help us cope with fear and anxiety God has promised us new strength through the indwelling of his Holy Spirit ... God, not just alive, but alive in you and in me. However, many Christians continue to harbor fears and anxieties. To cope with these we must seek out God. Fear and anxiety are often the by-products of solo performances through life. Even some Christians have not learned that life is a partnership between God and man. A daily welcoming of the Spirit of God into our hearts casts out fear and enhances our partnership. With God in us, life’s burdens are more easily borne, and anxiety and fear begin to dissolve like mist before the rising sun at the start of a beautiful day.

6. The Demons of Fear

Illustration

We must remember that regardless of what happens, God will be with us. Wrote the Psalmist: "When I am afraid I put my trust in you." Well, let me ask you. Where else are you going to go? No matter the trials we face, God is still going to be the same. God is the same yesterday, today and tomorrow.

In his Pulitzer Prize winning book, The Denial of Death, Ernest Becker says that so many of the fears that we grapple with--fear of rejection, abandonment, failure, separation, and loss--are but manifestations of the one ultimate fear, and that is the fear of death. Perhaps he is right. How do we overcome that ultimate fear? Faith. It is the only antidote that will exercise the demons of fear that can haunt us.

7. The Difference between Information and Wisdom

Illustration

Allen Brehm

We live in an amazing era. We are surrounded by more information than at any other time in human history—literally at our fingertips! There is virtually no fact or information that you cannot look up on the internet. On-line encyclopedias, which were once frowned upon, have become wonderful learning tools. In fact, the internet is one giant encyclopedia! And yet we seem unable to translate all that information into making our lives more meaningful—and we all tend to struggle with the whole question of meaning in life. That's not a question you can "Google" or look up on the internet and expect to find answer in 30 seconds or less.

Part of the problem is that there is a vast difference between information and wisdom. Information is as accessible as a reliable source. If you have a readily accessible source, it's easy to get information. Wisdom, on the other hand, is something very different. Wisdom is like learning a skill, where you have to develop "muscle memory." That's what athletes and musicians strive to achieve in their practice routines. But "muscle memory" doesn't happen overnight. It must be learned and developed over time and repeated practice.

Wisdom is like that. The wisdom that translates into a meaningful way of life must be cultivated. The writers of the Hebrew Bible called it "the fear of the LORD." That's probably not your favorite phrase from the Bible, because we don't much like the whole association between religion and fear. After all, fear only goes so far as a motivation—when the one we fear isn't looking, we tend to do whatever we please. But we should not assume too quickly that "the fear of the LORD" is that kind of fear.

8. The Only Place We Have No Fear

Illustration

King Duncan

Pretend something like this happened for a moment: The angel Gabriel got back to heaven and rushed up to God and said, "I've got good news, and I've got bad news."

And God said, "Well, give me the good news first."

"The good news is," said the angel, "mission accomplished. I've visited those people you told me to visit. I told them what you told me to tell them. And it's all accomplished."

God said, "So what's the bad news?"

"The bad news," the angel said, "is that those people down there on earth are terrified of you. Every time I visited someone I had to start it off with 'fear not,' because they got so frightened that you were coming close."

God said to the angel, "That's the reason I have to carry out the plan I've made."

"You see," God said to the angel, "I need to go to earth because my people are so frightened. They are so full of fear that I've got to bring the message that they no longer need to be afraid."

The angel said, "And how are you going to do that, since they're so fearful?"

God said, "There's one place on earth that people are not afraid: that one remaining place is a little baby. My people on earth are not afraid of a baby. When a baby is born they rejoice and give thanks without fear because that's the only place left in their lives where they're not afraid. So I will go to earth. I will become a little baby, and they will receive me with no fear at all, because that's the one place my people have no fear."

God acted in the only way God could act without overwhelming us and taking away our freedom. God became a tiny babe. Christmas is an act of God. In Christmas God acted in the only way God could have acted.

9. Our Greatest Enemy

Illustration

Richard Rohr

The greatest enemy of faith is not doubt; the greatest enemy of faith is fear. Most of the world is controlled by fear, petty and big. Petty fears control people; great fears control nations. We could feed all the people in this world if we would stop building arms, but we are afraid. In the Beatitudes (Sermon on the Mount) Jesus said, "Those of you who make peace will he happy. You will be God's own." Yet even Christians are preoccupied with fear and protecting ourselves because we don't believe what Jesus said. The Sermon on the Mount is an antidote to fear. But we have never seen fear as the crucial issue, only "doubt."

10. You've Got Some Nerve

Illustration

Maxie Dunnam

The passengers were all buckled in the 747 jet liner. A voice came over the speaker:

“Good morning, ladies and gentlemen. This is your captain speaking. Welcome aboard Flight 22 for London. Our cruising altitude will be 30,000 feet. Our air speed 600 miles per hour. We will fly over Canada, Greenland, Iceland, and the tip of Ireland. Flying time will be about nine hours. As soon as we are air borne our flight attendants will be serving you breakfast. We'll take off…just as soon as I get up the nerve."

To be human is to fear, but fear need not immobilize or destroy us. There are steps we can take to deal with this demon. First, admit the fear. Second, name the fear. Once we give our fear a name, strangely it loses some of its power over us. Third, seek the resources you need. It may be medical help. It may simply be a friend who cares.

11. Fear of Dying

Illustration

King Duncan

Warren Buffett, a financial investment genius and the second-richest man in America, has his doubts about life beyond the grave, and it worries him. Buffett admits, "There is one thing I am scared of. I am afraid to die." His biographer Roger Lowenstein, writes: "Warren's exploits were always based on numbers, which he trusted above all else. In contrast, he did not subscribe to his family's religion. Even at a young age, he was too mathematical, and too logical, to make the leap of faith. He adopted his father's ethical underpinnings, but not his belief in an unseen divinity." And thus Warren Buffet, one of the most successful men in the world, is stricken with one terrifying fear, the fear of dying.

On a lighter note, Buffett once said, "What I want people to say when they pass my casket is, "Boy, was he old!"

Buffett is not alone in his doubt and his fear. Even though the majority of people in this country and even in the world believe in God and believe in life after the grave, there has always been a minority who finds this too great a leap of faith to take. And the natural response to such doubt is fear.

12. Virtue in Anxious Times

Illustration

Paul J. Wadell

Anxiety's central message is that we cannot afford to share because we can never have enough. Put more strongly, in a culture marked by anxiety and fear, the very things we have traditionally called sins or vices (hoarding, greed, suspicion) become wise and prudent virtues. Fear, rather than love, governs our lives. But such fear is a kind of idolatry because it suggests we are giving more attention to our own security than we are giving to God. As Scott Bader-Saye warns, "the ethic of security produces a skewed moral vision. It suggests that suspicion, preemption, and accumulation are virtues insofar as they help us feel safe. But when seen from a Christian perspective, such ‘virtues' fail to be true virtues, since they do not orient us to the true good—love of God and neighbor. In fact, they turn us away from the true good, tempting us to love safety more than we love God."

The "human way out" of the despair of our age is through hospitality because a person well practiced in Christian hospitality chooses love over fear, trust over suspicion, and even risk over security.

13. Living Against Reality

Illustration

E. Stanley Jones

"I am inwardly fashioned for faith, not for fear. Fear is not my native land; faith is. I am so mad that worry and anxiety are sand in the machinery of life; faith is the oil. I live better by faith and confidence than by fear, doubt and anxiety. In anxiety and worry, my being is gasping for breath these are not my native air. But in faith and confidence, I breathe freely these are my native air. A John Hopkins University doctor says, "We do not know why it is that worriers die sooner than the non-worriers, but that is a fact." But I, who am simple of mind, think I know; We are inwardly constructed in nerve and tissue, brain cell and soul, for faith and not for fear. God made us that way. To live by worry is to live against reality."

14. Fearful Times

Illustration

Heather Entrekin

When I was a kid, I was terrified of spiders. Even Daddy Long Legs, which I now understand are not, technically, spiders but have a very spiderly look about them, scared me to death. Once, almost literally, when one leapt out of a half bushel of peaches we had just bought by a road side stand, I leapt out of the car into the road. Fear can do that.

My sisters and brother didn't help. They enjoyed picking Daddy Long Legs up by a long leg and chasing me around the yard!

Since then, my fears have grown up a little. Now I fear things that really can hurt me like the national debt, global warming, and crime.

On top of these overwhelming world fears, each of us carries personal fears - a deadline, a pink slip, a visa bill, a doctor's appointment. We all have spiders – some fear that gets us in the gut.

These are fearful times, but then – they always have been. You would think, if ever there were a time and people who would be fearless it would be the disciples, walking and living in the very presence of Jesus Christ, the Prince of Peace, Light of the World, 2000 years ago. But as Mark tells it, they could panic right along with the best of us.

15. Fear Is What You Make It

Illustration

King Duncan

Edmund Vance Cooke was right when he wrote:

A fear’s a ton, or a fear’s an ounce
Or a fear is what you make it,
It isn’t the fact that you have fear that counts
But only, how you take it.

16. Fear Is a Great Motivator

Illustration

King Duncan

Have you heard the story of the frog who fell into a deep rut and, try as he might, he could not get out? Mrs. Frog, standing above the rut, admonished, cajoled, beckoned, and belittled him: "Get out, come on, let's go." But Mr. Frog, down in the deep rut, said simply that he couldn't. "I've tried everything, and there is no way I can get out of this rut." So Mrs. Frog left him there and hopped on down to the pond. A few minutes later, however, Mr. Frog appeared beside her on their favorite lily pad. "I thought you said you couldn't get out," she said. He responded, "A big truck came along and I had to."

Fear is a great motivator. It is said that Jack Nicklaus, the great golfer, learned the secret of channeling fear, so that when the stakes were highest when other golfers were choking Nicklaus was at his best. Fear can be a great motivator. But fear can also be a terrible tyrant.

17. The Controlling Emotion of Fear

Illustration

Johnny Dean

Years ago H. A. Williams was one of the leading preachers and theologians of the Church of England. He titled his autobiography, Someday I'll Find You. That may seem like an unusual title for an autobiography, but if you read the book it begins to make sense.

You see, there was a period in Dr. Williams' life when he was almost totally incapacitated by phobic anxieties. He was afraid to go into the streets and marketplaces, afraid of elevators and escalators, afraid to ride on trains or buses or subways, afraid of flying -- you name it, he was afraid of it! Eventually he became so overcome with fear that he was partially paralyzed, and it was only after years of psychoanalysis and treatment that he was able to conquer his fear and go on with his life.

Fear is one of the most controlling emotions of life. Most of us don't like to think of ourselves as fearful people. We prefer to think of ourselves as strong and independent, as though we had the world by the tail and are just waiting for it to say "uncle," as if we were capable of taking on all comers. "I am strong, I am invincible," to borrow a line from one of my all-time least favorite songs. It just ain't so, folks! None of us are "invincible," male or female. Every one of us, at one time or another has felt the cold grip of fear and felt helpless to do anything about it.

18. Crossing Over

Illustration

The story is told of old Bishop Warren Chandler, after whom the school of theology at Emory University was named. As he lay on his death bed, a friend inquired as to whether or not he was afraid. "Please tell me frankly," he said, "do you fear crossing over the river of death?" "Why?" replied Chandler, "I belong to a father who owns the land on both sides of the river."

In life, in death, in life beyond death, God is with us. That is our great salvation hope. I want you to know that God cares if you are immobilized by some fear in your life. He cares because that fear is intruding upon His destiny for you. It is perfect love that casts out fear. At the foot of the cross you can lean back into the arms of an ever loving and gracious God and echo the words of the old hymn: "God will take care of you, He will take care of you."

19. Educated Fear

Illustration

Carlos E. Wilton

There’s an old story that comes out of the U.S. Army. A certain sergeant in a parachute regiment was accompanying some trainees on a night-time jump. He found himself seated next to a Lieutenant fresh out of Jump School.

The Lieutenant looked a bit pale, and sat staring off into space. The sergeant leaned over and touched his arm. “Scared, Lieutenant?”

“No,” said the young officer, “just a bit apprehensive.”

“What’s the difference?”

The lieutenant turned to him and answered, “The difference is, I’m scared with a university education.”

Fear, in this life, is a given. There’s no getting away from it. The question is, what do we do with it? The right decision--naming our fear, and living with it--is called courage.

20. Fear and the Farmer

Illustration

John R. Steward

A farmer was being questioned by a lawyer during a trial concerning an accident on a highway. The lawyer asked the farmer, "Is it true, Mr. Jones, that when the highway patrol officer came over to you after the accident, you said, 'I feel fine'?"

Farmer Jones began to answer by saying, "Well, now, me and my cow Bessie were driving down the highway in my pickup truck when..." At this point the attorney interrupted, saying, "Please just answer my question with a yes or a no; did you say to the officer, 'I feel fine'?" Farmer Jones then tried to answer the question again. He said, "Well, now, me and my cow Bessie were driving down the highway in my pickup truck when..." The attorney stopped him again and this time asked the judge to intervene. He said, "Your honor, would you please instruct the witness to simply answer my question with a yes or a no." The judge said, "Why don't we just let him tell his story?"

So, Farmer Jones told his story. "Me and my cow Bessie were driving down the highway in my pickup truck. Bessie, of course, was in the bed of the truck. I heard a loud bang and knew that I had blown out a tire. The truck went flying off the road and landed in a ditch. I went flying out of the truck on one side of the highway and Bessie landed on the other side. When I woke up, the highway patrol officer came over to me and said that Bessie was in awful shape. He then went back over to Bessie, pulled out his gun and shot her dead. Then he came over to me and asked me how I felt and I said, " 'I feel fine, just fine.' "

Fear causes us to do things and say things that we might not do otherwise. Fear can be a powerful motivator in our lives. Too often fear is a destructive force with little redeeming value. In this scripture reading, the Apostle Paul encourages us to "let the peace of Christ rule in your hearts...." He even goes on to say that we have been called to this experience of peace in Jesus Christ. We were built and designed by God to be a people of faith, not fear. Faith in the one who redeems us will lead to peace.

Source: Parables, Etc. (Platteville, Colorado: Saratoga Press), October 1991. Used by permission.

21. Why Are You Afraid? Have You No Faith?

Illustration

Harold H. Lentz

Faith and fear are enemies. You must choose one or the other, but you cannot have both.

Some boys were playing on a beach with a large beach ball. By accident the ball was thrown too high and, driven by the wind, landed in the water. No thought was given to it for a few minutes until one of the boys noticed it was going farther and farther from shore. One of the boys decided to retrieve the ball. After entering the water he realized that it was farther from shore than he had thought. Grabbing hold of the ball proved more difficult than he had expected, for it was riding high on the waves. Each time he sought to grip it, the ball slipped out of his hands.

About this time he noticed that he was quite a distance from shore, and realized, too, that he was getting tired. At that point some fear gripped him as he realized that he could drown. But he was a Christian and so he spoke a brief prayer, calling on God to protect him. His prayer brought him reassurance that God would help him, and his fear was replaced by confidence. Suddenly the thought occurred to him that he should swim around the ball so that each attempt to grab it would push it in toward the shore. The plan worked. In a matter of minutes he was able to step on shore with the retrieved ball. Every Christian has the choice in every situation: succumb to fear or have faith. Learning this lesson can bring peace of mind in the many turmoils we pass through in this life.

22. Fear Not

Illustration

William R. Boyer

Our fear is a hump we have to get over, and we have to get over it before we can go very far with Jesus. To help an alcoholic or a drug addict, we must first get him or her off the stuff. That is the first step, the first lesson (if you will): to stop drinking or using. Only then does it make sense to talk about other things. Jesus knew that people, from the day they are born, are slaves to fear, just as much slaves as a drunkard is to his bottle or an addict to his needle. And, until we can stop being afraid, and trust God, nothing else works. We are simply too consumed by fear and worry and anxiety to think about anything else. For that reason Jesus spent a great deal of time telling us not to be afraid telling us directly, and acting out God's grace by feeding people who were hungry and rescuing those in trouble on the sea. God will be there when we need him. Fear not. It the first lesson in the Christian primmer, the one on which all the others build.

23. Evil in the Trenches

Illustration

Larry Powell

In consideration of our scripture selection, the title as listed above appears to be unreasonably over-stated. In our mind’s eye, we conceive Jesus and the disciples striding directly into a well-laid trap. The priests are hunkering low in waistdeep trenches, the scribes located strategically in reinforced bunkers, their religious peers dug in somewhere behind barbed wire barricades ... "entrenched evil." But no, it was not to be that obvious. Evil entrenches itself in many ways. We will mention here some of the more glaring entrenchments encountered by Jesus and the twelve as they entered the holy city.

1. Corruption. Dishonesty, misrepresentation, and crookedness are always evil because they are the manifestation of a lie. Corruption had carried over onto the temple steps. The money-changers were short-changing alien Jews who had come to purchase sacrificial animals for the Passover. Those who sold pigeons were receiving top dollar while peddling inferior merchandise. The temple area had been transformed into a carnival atmosphere. Not surprisingly, Jesus "began to drive out those who sold and those who bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold pigeons" (11:15).

2. Prejudice. The institutional luminaries, the priests and religious authorities, would have none of the revolutionary carpenter’s blasphemies occur in their jurisdiction if they could prevent it. Immediately, they took up their favorite ploy of setting the people against him. Moreover, in self-righteous arrogance, they accosted him with loaded questions (11:27-33). Prejudice is entrenched evil, no matter of its object.

3. Fear. The scriptures say the chief priests and scribes "feared" him. Fear causes one to imagine things and dig in at the heels, creates paranoia, and circles the wagons around defenses. Fear entrenches. Jesus encountered corruption, prejudice, and fear upon entering the holy city.

4. Brokenness. Brokenness is evil because it disintegrates and prevents wholeness. Jesus came to heal physical, spiritual, mental, and social brokenness. This had been his ministry for three turbulent years, but he had not eliminated it; Jerusalem was evidence of that.

Jesus indeed confronted "entrenched evil." As Christians, we are called apart to continue the confrontation.

24. The Bedrock of Faith - Sermon Starter

Illustration

Brett Blair

Have you ever tried to make a prediction? Here are some predictions from the past. All from people who were trusted individuals:

"We don't like their sound, and guitar music is on the way out." Decca Recording Co. rejecting the Beatles, 1962.

Popular Mechanics magazine in 1949 made this prediction: "Where a calculator on the ENIAC is equipped with 18,000 vacuum tubes and weighs 30 tons, computers in the future may have only 1,000 vacuum tubes and weigh only 1.5 tons."

There was an inventor by the name of Lee DeForest. He claimed that "While theoretically and technically television may be feasible, commercially and financially it is an impossibility."

The Decca Recording Co. made a big mistake when they made this prediction: "We don't like their sound, and guitar music is on the way out." That was their prediction in 1962 concerning a few lads form Liverpool. Their band was called the Beatles.

As the disciples walked out of the Temple in Jerusalem Jesus paused, looked back at the Temple and predicted, "Do you see all these great buildings. Not one stone will be left on another." To the disciples this was bedrock. Nothing could bring down these walls. "Look, teacher! What massive stones! What magnificent buildings!" they said to Jesus.

The smallest stones in the structure weighed 2 to 3 tons. Many of them weighed 50 tons. The largest existing stone, part of the Wailing Wall, is 12 meters in length and 3 meters high, and it weighs hundreds of tons! The stones were so immense that neither mortar nor any other binding material was used between the stones. Their stability was attained by the great weight of the stones. The walls towered over Jerusalem, over 400 feet in one area. Inside the four walls was 45 acres of bedrock mountain shaved flat and during Jesus' day a quarter of a million people could fit comfortably within the structure. No sports structure in America today comes close.

You can then understand the disciples' surprise. As they walked down the Kidron Valley and up Mount Olive Peter, James, and John wanted to hear more. Jesus' prediction that a structure so immense would be leveled to the ground seemed implausible. But they pressed Jesus for more information. They wanted to know when. What would be the sign that this was about to take place? In their voice was fear. Fear of the unknown. Fear that their lives were about to change forever. Jesus had not made any predictions like this one. This was different. This, they could understand.

Forty years later Jesus' prediction came true. In 70 AD the Temple was destroyed by Rome. What are we to learn from this prediction and its fulfillment?

1. The bedrock of faith is not in Temples.
2. The bedrock of faith is not in Signs.
3. The bedrock of faith is in Christ.

25. Check Fear Off Your List

Illustration

Leighton Ford

When I am conscious of the fear of failure holding me back, I go through a kind of personal checklist:

Does this fear come basically from pride, a fear that I will not live up to my own expectations or to those of others?
Do I remember that God has called me first to faithfulness, then to efficiency?
Do I trust that the Holy Spirit is working before me, with me, and through me?
Do I remember that I am called to be neither more nor less successful than Jesus Christ was?
Do I remember that God does his greatest work when I seem to be weakest? Isn't that, after all, the mystery of the cross?

26. The Power of Fear

Illustration

John R. Steward

Four centuries ago there was an incident that can serve as an example of the power of fear. It was the occasion of the last Tatar invasion of Russia in the fall of 1462. The two armies faced each other on the banks of the Oka River, which is located about 200 miles east of Moscow. For several days they had been engaged in battle. When the Tatar army would attempt to cross the Oka River, they would be beaten back by the Russians. It was the Oka River that gave the inferior Russian army any chance of surviving. After several days it began to appear that the river would be all the Russians needed to be saved from the onslaught of the Tatars. But then something happened that frightened them greatly. A cold wave developed that blew down the Ural Mountains and caused the Oka River to begin to freeze. If the river were to freeze over completely, it would mean that the Tatars would be able to cross and the Russians would be destroyed.

As the night passed the Russian soldiers were sitting by their fires discussing the problem of the freezing water. They knew full well what would happen if the enemy were able to cross on the hardened ice. With the wind growing stronger their fears evolved as well and by midnight the entire Russian army left their encampment. They did not stop until they had reached Moscow.

In the morning when the Tatars awakened they soon realized that the Russians were no longer on the other side of the river. They couldn't believe what they were seeing. This only caused the soldiers and their officers to speculate as to what might be happening. They concluded that the Russians had probably crossed the river many miles to the east and that they would now attack from the rear. Now it was the Tatars who were in a panic. In less than two hours they left their tents and were in retreat. The Tatars did not stop running until they reached the Volga River.

These two armies allowed fear, which was based in their imaginations, to lead and guide them. Too many times we function in the same way. We were built for faith and not fear. Jesus promises that the Holy Spirit will empower us in all that we do. Jesus promises that he will give us his peace and then we will not need to be afraid.

Adapted by William Stidger, There Are Sermons in Stories (New York City: Abingdon-Cokesbury Press), p. 154. Used by permission.

27. When God Is at Work - Sermon Starter

Illustration

Brett Blair

They really didn't understand it. But, of course, they really had no means to. How could they possibly know that it was contagious only after long periods of very close contact? The only thing they knew about it was what it looked like and what it did to a person in the advanced stages. That they knew well. They understood how it maimed and disfigured. And that was enough for fear to take over.

I'm talking about the disease of leprosy. In a world and a time in which the disease has all but been eradicated except in small pockets, we perhaps cannot appreciate the fear that accompanied this word in the ancient world of Jesus. It was a red flag word. It brought about the same responses as the word Plague did in the 1200s, or Small Pox in the 1700s, or Aids in the 1900s. It frightened them. They felt largely helpless against it, as indeed they were.

What happens when fear takes over is people do not act, they react. And reactions to leprosy were both swift and cruel. In times not far removed form our own people would be put to death by heir own family. It seems incredible to us today, but on the edge of every large city in the ancient world huge pits were dug, and in those pits lived the lepers of the community.

And if, by some remote possibility, they did escape this hovel and venture out into the streets, they would be quickly greeted with shouts of "leper," accompanied by stones to make them keep their distance. In Jesus' day a leper by law could not get within fifty yards of a clean person. So this was the heart of the matter. Not only did these wretched poor people have to endure the trials of an incurable affliction, they also were isolated from society and kept from the community of faith. The horror of disease, a lifestyle of loneliness, isolation and hopelessness where could they find hope? The only friend a leper had was God himself. In this life they were doomed. It was walking death.

This, then, is the background of the leper we meet this morning. What can we learn from this man's tragic story?

1. The Loneliness of Leprosy
2. Our Suffering Moves God's Hand.
3. Our Lord Is Willing to Heal.

28. Death of a Blacksnake

Illustration

Staff

I was driving along a rural road recently when the car in front of me swerved off the shoulder and came to a sudden stop. The driver jumped out of the car and ran up a small bank, grabbing a large stick with which he immediately began to flail wildly at the ground.

I stopped and rushed up to the man, certain that he had encountered some vicious threat to human life. But I was wrong.

"Why did you kill it?" I asked. "It was only a blacksnake."

"Blacksnake or rattlesnake, it makes no difference to me," the man said, still beating the now lifeless body. "I kill 'em all!"

I walked away from the man feeling very angry and a little sick. The killing of the snake was not anything unusual, and neither was the man's attitude concerning it. And yet - perhaps the very commonness of the act and the attitude behind it indicates something more than just an aversion to snakes.

The man went out of his way to kill the snake - not because it posed a danger to him, or because he especially enjoys killing snakes (I hope) - but because he was using that club in an exercise of his fears and prejudices.

In that respect he was no different than most of us. At one time or another we have all flailed wildly at those things which society, with its misguided traditions, has taught us to hate or to fear.

We have been taught that the snake is a symbol of evil, and because there are a few poisonous species we treat them all equally - equally bad.

In the same way we categorize people and allow myth and rumor to determine our relationship with those who might be "different" from us. Catholic-Protestant; Jew-Gentile; Black-White; Indian-Anglo; Northerner-Southerner; Russian-American; etc.; each mistrusts or hates the other not because there is a valid reason, but merely because of some fear or prejudice which has been passed on by a parent, teacher, or preacher.

That particular blacksnake is dead - killed by ignorance, perhaps, rather than by a particular cruelty - but dead nonetheless. His very valuable contribution to the balance of nature has ceased simply because someone thoughtlessly reacted to the stimulus of traditional fear or prejudice.

And, as blacksnakes are killed, so are humans. They are slaughtered because human beings have not yet learned to rise above traditional fears and prejudices and to live in harmony with those around us. But we had better learn soon because time may be running out. If the "meek" are really going to inherit the earth, they had better start making themselves known.

Because the violent people are becoming more numerous - and the blacksnakes fewer.

29. What's Holding You Back?

Illustration

Leighton Ford

In preparing for this book on evangelism and witness, I have talked to a lot of people, and the fear issue comes up again and again. What makes people hesitate to share their faith? Here are some of the fears that have been mentioned to me:

I am afraid I might do more harm than good.
I don't know what to say.
I may not be able to give snappy answers to tricky questions.
I may seem bigoted.
I may invade someone's privacy.
I am afraid I might fail.
I am afraid I might be a hypocrite.

Perhaps the most common fear, however, is that of being rejected. A survey was given to those attending training sessions for the Billy Graham crusade in Detroit. One question asked, "What is your greatest hindrance to witnessing?" Nine percent said they were too busy to remember to do it. Twenty-eight percent felt the lack of real information to share. None said they didn't really care. Twelve percent said their own lives were not speaking as they should. But by far the largest group were the 51 percent whose biggest problem was the fear of how the other person would react! None of us likes to be rejected, ridiculed, or regarded as an oddball.

30. Call Upon The Lord

Illustration

Harold H. Lentz

Daniel Defoe in the well-known book Robinson Crusoe bases his story on the need to call upon God in time of trouble. Crusoe had long been isolated on a small island following a shipwreck. He had come to believe firmly that he was the only human being on the island. But one day as he went to the beach to get his boat he was startled to see the footprint of a man in the sand. Crusoe concluded that it was the footprint of a savage. In great fear he hurried back to his cabin. There, while lying on his bed, trembling with fear as he thought of savages, he suddenly thought of the words of scripture: "Call on me in the day of trouble and I will deliver you, and you will glorify me." This thought was of such comfort that Crusoe rose cheerfully from his bed. He exulted in the great comfort that the opportunity to pray to God for deliverance gave him. He returned to his normal daily life without fear.

31. God’s Resources Are Inexhaustible

Illustration

King Duncan

John D. Rockefeller was one of the richest people who ever lived. There is probably nothing of material value in this world that John D. Rockefeller could not provide for his children. Did you know, however, that he had a daughter who became obsessed with the fear that she would die penniless? Her years were haunted with the fear that she would die destitute. Can you imagine such a thing a Rockefeller worried sick about money? Can you imagine a child of God worried sick that he or she will go to God’s well for spiritual resources in a time of need and find that well dry? God’s resources are inexhaustible. Did you know that there are even churches that never venture out to do great works for God because they fear that God may let them down? Unbelievable! Our faith is a gift from God. He gives us faith according to our needs the greater the need, the greater the faith.

32. Never Alone in the Dark

Illustration

Max Lucado

Sue Monk Kidd was pregnant with her second child. Her three-year-old son, Bob, was afraid of the dark. Sue tried everything. She tried leaving a light on in the hall and a night-light on in Bob's room. Nothing she did helped; he was still scared of the dark and would cry out in the middle of the night. One night as she held him against her to comfort him, he touched her round abdomen. Little Bob asked, "Mama, is it dark inside there where my little brother is?" He was convinced that his yet unborn sister would be a boy.

"Yes," his loving mother replied, "it is dark in there."

As Bob thought further he asked, "He doesn't even have a night-light, does he?"

"No," Sue responded, "not even a night-light."

Then Bob hugged his mother as she patted his head. Bob had one more question for this mother that night, "Do you think my brother is scared all by himself in there?"

"I don't think so," Sue explained, "because he's not really alone. He's inside of me," It was a very special moment between mother and son. Suddenly Sue had an inspiration. "And it's the same way with you." Sue explained to her son. "When it's dark and you think you're all by yourself, you really aren't. I carry you inside me too. Right here in my heart."

Sue remembers looking into her son's eyes, wondering if he understood what she meant. Having nothing else to say, Bob went back to bed and was soon asleep. That was the last time he woke up during the night scared.

33. Fear Can Make Us Miserable

Illustration

King Duncan

I remember a story about two little boys whose mother asked them to chase a chicken snake out of the henhouse. They looked everywhere for that snake, but couldn't find it. And the more they looked, the more afraid they got. Until finally, they did find it. When that happened, they fell all over themselves running out of the chicken house.

"Don't you know a chicken snake won't hurt you?" their mother asked.

"Yes, ma'am," one of the boys answered, "but there are some things that will scare you so bad you'll hurt yourself."

Most of us have been there at some time in our lives.

Fear is a terrible thing. Isn't it? All of us are afraid of something. Some of us disguise our fear better than others, but fear can make our lives miserable.

34. EASTER POWER

Illustration

John H. Krahn

Easter is a magnificent day! It is the most significant day of the entire year. It is a day of celebration ... the finest clothes, lilies trumpeting their beautiful fragrance, Christian fellowship, joyful greetings ... nothing can be too good. On Easter we celebrate new hope and the possibility of living life to its fullest. God is saying to us that his blessings and love are ours. Good and even great days are now possible for us with the best of days still to come in heaven.

What problems lurk in your life? Are you afraid of death? Are you afraid of life? Easter proclaims that you can be victorious over any problem that you might face. Victory can be yours by believing in Easter and by appropriating Easter into your daily life.

But what is Easter? Easter is power. The power of God released which raised a dead Son after he had been in the grave for three days. Many gravestones carry the inscription, "Here lies ...," but on Christ’s tomb are the words, "He is not here." In Joseph’s garden is history’s only empty grave. I believe Christ rose from the dead, and I believe the resurrection power of God is still being unleashed today.

God wants to resurrect us from whatever defeat is in our lives and then give us a victorious death. He wants to resurrect us from a life of loneliness and gloom into one of meaning and joy. He wants to resurrect us from a life deadened by fear to a life enlivened by confidence. He especially wants to resurrect us from our own personal death into his very own personal paradise.

So roll back the stone of any unbelief in your hearts, behold the glory of the empty tomb, and thrill to the power that can now be yours. Place your weak and trembling hand into his and say with Thomas, "My Lord and my God." Belief in Jesus and his resurrection is the key that delivers us from fear and sorrow. Jesus is the key to personal happiness, to peace, and to life everlasting. You can know this peace, you can know this joy, you can have this power, if today you will commit yourself to him, and then say with your whole heart, "I know that my Redeemer lives!"

35. England's Leading Poet

Illustration

Dr. Gary Collins

For many years Sir Walter Scott was the leading literary figure in the British Empire. No one could write as well as he. Then the works of Lord Byron began to appear, and their greatness was immediately evident. Soon an anonymous critic praised his poems in a London Paper. He declared that in the presence of these brilliant works of poetic genius, Scott could no longer be considered the leading poet of England. It was later discovered that the unnamed reviewer had been none other than Sir Walter Scott himself!

There is a distinction between jealousy and envy. To envy is to want something which belongs to another person. "You shall not covet your neighbor's house, his wife or his servant, his ox or donkey or anything that belongs to your neighbor." In contrast, jealousy is the fear that something which we possess will be taken away by another person. Although jealousy can apply to our jobs, our possessions, or our reputations, the word more often refers to anxiety which comes when we are afraid that the affections of a loved one might be lost to a rival. We fear that our mates, or perhaps our children, will be lured away by some other person who, when compared to us, seems to be more attractive, capable and successful.

36. 365 ‘Fear Nots’

Illustration

Donald B. Strobe

Someone once calculated that the words "fear not" appear in the Bible 365 times, and that means that there is one "Fear Not" for every day of the year! That makes a good story, but I tried to find the exact words in the electronic Bible on my computer, and could not find them even once! But I found similar ones, and I am sure that the meaning is there. But I need no "proof text" for every day of the year. All I need to hear is the words of Jesus which keep coming back to me again and again, "It is I. Do not be afraid." That is enough. But that is everything!

In the words of Charles Wesley,
Jesus! the Name that charms our fears,
That bids our sorrows cease;
Tis music in the sinner's ears,
Tis life, and health, and peace.

37. God’s Days

Illustration

Robert Burdette

Robert Burdette wrote this piece called God's Days:

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

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

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

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

38. A Church with Nothing to Offer

Illustration

Thomas Long

Check out the church ads on the religion page of the Saturday edition of most big city newspapers and you find some impressive sounding places of worship. There, with sleek graphics and Madison Avenue phrases, a few select churches boast of their assets -- their choirs, their friendliness, their powerful preaching, their singles ministries, their ample parking, their family life centers, their sensitive child care, and their compassionate spirit. Some churches, it seems, have it all.

Other churches, however, appear by contrast to have nothing, absolutely nothing. Take, for example, the church depicted in our text for today. Here, we get our first glimpse of the disciples gathered together after the resurrection, the first glimpse, in other words, of the church in its earliest days, and, all in all, it is not a very pretty picture. Near the end of his life, Jesus had carefully prepared his disciples to be a devoted and confident fellowship of faith. They were to be a community of profound love with the gates wide open and the welcome mat always out, but here we find them barricaded in a house with the doors bolted shut. They were to be the kind of people who stride boldly into the world to bear fruit in Jesus' name, a people full of the Holy Spirit performing even greater works than Jesus himself (John 14:12), but here we find them cowering in fear, hoping nobody will find out where they are before they get their alibis straight. In short, we see here the church at its worst -- scared, disheartened and defensive. If this little sealed-off group of Christians were to place one of those cheery church ads in the Saturday newspaper, what could it possibly say? "The friendly church where all are welcome"? Hardly, unless one counts locked doors as a sign of hospitality. "The church with a warm heart and a bold mission"? Actually more like the church with sweaty palms and a timid spirit.

Indeed, John's gospel gives us a snapshot of a church with nothing – no plan, no promise, no program, no perky youth ministry, no powerful preaching, no parking lot, nothing. In fact, when all is said and done, this terrified little band huddled in the corner of a room with a chair braced against the door has only one thing going for it: the risen Christ. And that seems to be the main point of this story. In the final analysis, this is a story about how the risen Christ pushed open the bolted door of a church with nothing, how the risen Christ enters the fearful chambers of every church and fills the place with his own life.

39. Back to School Good Behavior

Illustration

Mark Richardson

Teachers, students, and school personnel across the country are getting ready for another academic year. Lutheran pastor Larry Henning tells a humorous story about when he was in the fourth grade. He writes:

Our teacher, Mrs. Cannon, would periodically leave the room and say, I'll be back in a few minutes. Just work quietly at your desks on your math worksheets. Now, my friends and I tried hard to figure out just when Mrs. Cannon was coming back. We would take turns going to the door to see if she was indeed making her return. Why this obsession about the exact timing of her return? Because in her absence, we were throwing chalkboard erasers around the room and didn't want to get caught by her sudden and unexpected reappearance. Mrs. Cannon was a good teacher who was nice most of the time, but her wrath in response to willful disobedience was an awesome thing to behold. ... Meanwhile, our classmate Elaine never worried about just when Mrs. Cannon might reappear. Why? Because Elaine would be at her desk the whole time faithfully doing her math faithfully doing what Mrs. Cannon asked her to do. Whenever Mrs. Cannon would return, she would find Elaine faithfully at work. Elaine was so good! (I wonder whatever happened to Elaine.)

The purpose of sharing this story a story that some of us may have variations on is to suggest an analogy to the gospel reading. In the story, Elaine is doing the work her teacher has set before her. So whenever her teacher returns, she is busily engaged in her work. She has no need to fear the return of her teacher, unlike the boys in the story. In our lives, the Rabbi – the Teacher from Nazareth has given us work to do as well. We are to live as those who belong to God. We are to love as those who belong to God. If we are faithfully engaged in such work for the sake of God's realm, then we need not fear those times when Jesus enters our lives, when Jesus returns in the stranger, or alien, or outcast. We will be ready, for our hearts are turned toward God, and we have been faithfully doing the work of love that we are given.

40. You've Got To Be Taught

Illustration

Maxie Dunnam

Oscar Hammerstein wrote some lyrics about the process of passing on our sins to our children:

You’ve got to be taught to hate and fear,
You’ve got to be taught from year to year.
It’s got to be drummed in your dear little ear.
You’ve got to be carefully taught.

You’ve got to be taught before it’s too late --
Before you’re six or seven or eight --
To hate all the people your relatives hate.
You’ve got to be carefully taught.

Parents, we need to be intentional in teaching our children at least three things. First, honesty. Most of us know how we lie to others, but we don’t know how we lie to ourselves. Let our children learn to be honest, both with themselves and with others. Second, let our children learn to love truth. If our children learn to love truth, they will not be too much hampered by prejudice. Third, courage. There can be no inner serenity in our lives if they are run by fear.

41. Are You Afraid to Meet God?

Illustration

One time many years ago, the king of Hungary found himself depressed and unhappy. He sent for his brother, a good-natured but rather indifferent prince. The king said to him, "I am a great sinner; I fear to meet God." But the prince only laughed at him. This didn't help the king's disposition any. Though he was a believer, the king had gotten a glimpse of his guilt for the way he'd been living lately, and he seriously wanted help.

In those days it was customary if the executioner sounded a trumpet before a man's door at any hour, it was a signal that he was to be led to his execution. The king sent the executioner in the dead of night to sound the fateful blast at his brother's door. The prince realized with horror what was happening. Quickly dressing, he stepped to the door and was seized by the executioner, and dragged pale and trembling into the king's presence.

In an agony of terror he fell on his knees before his brother and begged to know how he had offended him. "My brother," answered the king, "if the sight of a human executioner is so terrible to you, shall not I, having grievously offended God, fear to be brought before the judgment seat of Christ?"

42. Christ Calls Us to Do Extraordinary Things

Illustration

Monte Paul Marshall

When the power of Christ combines with a belief unrestrained by our fear of rejection extraordinary things happen that astound the world. For example: On September 20, 1989, in Pretoria, South Africa, F. W. de Klerk was inaugurated as President of the country. Apartheid, the legal segregation of the races, was the law of the land. de Klerk was a Christian who attended church regularly, so he invited his favorite pastor, a white man named Peter Bingle, to lead a worship service as part of the inaugural events.

During the sermon, Pastor Bingle said this: Mr. de Klerk, as our new President, God is calling you to do his will. Today God calls you to serve as the President of South Africa. God's commission is not to serve as the President of some people, but as the President of all the people of South Africa.

By the benediction, de Klerk was weeping. He called his family and friends together and said, "Pray for me. God has told me what I must do. And if I do it, I will be rejected by my own people. Pray for me, that I might do the will of God."

Soon thereafter, de Klerk took steps to release Nelson Mandela from prison. Then he began to negotiate with the African National Congress. Then he worked to dismantle the system of apartheid. The rest, as they say, is history.

Dear brothers and sisters, the hometown folks are a tough crowd, but how long will we let our unbelief, our fear of rejection, keep us from the astounding deeds of power that Christ longs to accomplish in our lives?

43. The Assurance of Bread

Illustration

Michael P. Green

During World War II, the Germans forced many twelve-and thirteen-year-old boys into the Junior Gestapo. These boys were treated very harshly and given inhumane jobs to perform. When the war ended, most had lost track of their families and wandered without food or shelter. As part of an aid program to post-war Germany, many of these youths were placed in tent cities. Here doctors and psychologists worked with the boys in an attempt to restore their mental and physical health. They found that many of the boys would awaken in the middle of the night, screaming in terror. One doctor had an idea for handling that fear. After feeding the boys a large meal, he put them to bed with a piece of bread in their hands, which they were told to save until morning. The boys then slept soundly because, after so many years of hunger, they finally had the assurance of food for the next day.

Do you have Jesus as your Savior? If you do, you hold the Bread of Life in your hands and therefore have the assurance that you will not go out of this life in terror and fear.

44. Blasphemy Against the Spirit

Illustration

Staff

This statement (Matt 12:32, par Mk. 3:29, Luke 12:10) has been the subject of much questioning. Obviously the reference here is not to the naming of the Holy Spirit in a blasphemous utterance, for in Matt. 12:32 even blasphemy against the Son of man can be forgiven. Among the many attempts at exegesis, the most convincing is the suggestion that the man who blasphemes against the Holy Spirit is he who has recognized that God is working through the Holy Spirit in the actions of Jesus, and who quite consciously "misrepresent faith in God as faith in the devil. This saying is an extremely serious warning against the demonic and scarcely conceivable potential in man: To declare war on God. This is not done in weakness and doubt, but by one who has been overcome by the Holy Spirit and who knows very well on whom he is declaring war" (E. Schweizer, The Good News according to Mark, 1971, 87; cf. H.W. Beyer, TDNT I:624; O.E. Evans, "The Unforgivable Sin", ExpT 68, 1956-57, 240-44). This is the blasphemer who does it deliberately, after encounter with the God of grace, as the context shows. For Jesus has just been accused of casting out demons by Beelzebul, the prince of demons. "Therefore he who blasphemes the Spirit is no longer speaking against a God who is distant, about whom he entertains mere foolish thoughts, but against the one who makes evident to him his gracious work, and confirms it with his manifest, divine seal. He is a man who ought to give thanks, not to blaspheme" (A. Schlatter, on Matt. 12:32).

W.L. Lane draws attention to Sifre on Deut. 32:38 (end): "The Holy One, blessed be he, pardons everything else, but on profanation of the Name [i.e. blasphemy] he takes vengeance immediately" (The Gospel of Mark, NLC, 1974, 145) Lane goes on to comment: "This is the danger to which the scribes exposed themselves when they attributed to the agency of Satan the redemption brought by Jesus. The expulsion of demons was a sign of the intrusion of the Kingdom of God. Yet the scribal accusations against Jesus amount to a denial of the power and greatness of the Spirit of God. By assigning the action of Jesus to a demonic origin the scribes betray a perversion of spirit which, in defiance of the truth, chooses to call light darkness. In this historical context, blasphemy against the Holy Spirit denotes the conscious and deliberate rejection of the saving power and grace of God released through Jesus' work and act" (ibid). Thus blasphemy here is much more serious than the taking of the divine name in vain which a believer may have done before coming to repentance and faith.

It may be said to those who have been tormented by fear that they have committed the unforgivable sin that their concern is itself a sign that they have not committed the sin envisaged in Jesus' teaching here. Lane's interpretation also helps to explain the distinction drawn between blasphemy against the Son of man and blasphemy against the Holy Spirit. The distinction suggests that "while an attack on Jesus' own person, as son of Man and therefore 'hidden', is pardonable, any speaking against the power by which he works (i.e. the divine endowment for his messianic ministry) will not be pardoned" (D. Hill, The Gospel of Matthew, New Century Bible, 1972, 318). For such an action would be deliberately to attribute to Satan the action of God himself. (NIDNTT, v. 3, pp. 343-344)

What is blasphemy against the Holy Spirit? Though many suggestions have been offered, I think the answer lies in the context here (Luke 12:7-12) and in the context of redemptive history. Remember that the Holy Spirit had not yet been poured out, and it is the Spirit who causes men to recognize who Jesus is. Hebrews 6 and 10 contain discussions of unforgivable sins, but the distinction between blasphemy against Christ and the Spirit has disappeared. Jesus seemed to be saying this: Because the Holy spirit has not yet been poured out in fullness, the Jews will be forgiven for blaspheming the Son of Man. They will be given a second chance to repent, as we see in the book of Acts. If, however, they continue to blaspheme after the Spirit has come, they will not be forgiven. But what is the sin, specifically? Since it is blasphemy, we must see it essentially as a verbal sin. In context it is the sin of saying that Jesus Christ is of the devil. Jesus was willing to excuse this blasphemy before Pentecost; but, in the new covenant era it is not longer excusable. If a person curses Jesus, but does not really know who Jesus is, that sin is forgivable. But if the Holy Spirit has borne witness to a person that Jesus is indeed the Son of God, and that person curses Him, it cannot be forgiven.

45. Net Faith

Illustration

Richard Baxter

During the building of the Golden Gate Bridge over San Francisco Bay, construction fell badly behind schedule because several workers had accidentally fallen from the scaffolding to their deaths. Engineers and administrators could find no solution to the costly delays. Finally, someone suggested a gigantic net be hung under the bridge to catch any who fell. Finally in spite of the enormous cost, the engineers opted for the net. After it was installed, progress was hardly interrupted. A worker or two fell into the net but were saved.

Ultimately, all the time lost to fear was regained by replacing fear with faith in the net. As we paid nothing for God's eternal love and nothing for the Son of His love, and nothing for His Spirit and our grace and faith, and nothing for our eternal rest...What an astonishing thought it will be to think of the unmeasurable difference between our deservings and our receivings. O, how free was all this love, and how free is this enjoyed glory...So then let "Deserved" be written on the floor of hell but on the door of heaven and life.

46. Knowing Our Business

Illustration

David E. Leininger

Fred Craddock tells the story from the early years of his ministry in Custer City, Oklahoma, a town of about 450 souls. There were four churches there, a Methodist church, a Baptist church, a Nazarene church, and a Christian church (where Fred served). Each had its share of the population on Wednesday night, Sunday morning, and Sunday evening. Each had a small collection of young people, and the attendance rose and fell according to the weather and whether it was time to harvest the wheat.

But the most consistent attendance in town was at the little café where all the pickup trucks were parked, and all the men were inside discussing the weather, and the cattle, and the wheat bugs, and the hail, and the wind, and is there going to be a crop. All their wives and sons and daughters were in one of those four churches. The churches had good attendance and poor attendance, but the café had consistently good attendance, better attendance than some of the churches. They were always there - not bad men, but good men, family men, hard-working men.

Fred says the patron saint of the group that met at the café was named Frank. Frank was seventy-seven when they first met. He was a good, strong man, a pioneer, a rancher and farmer, and a prospering cattle man too. He had been born in a sod house; he had his credentials, and all the men there at the café considered him their patron saint. "Ha! Old Frank will never go to church."

Fred says, "I met Frank on the street one time. He knew I was a preacher, but it has never been my custom to accost people in the name of Jesus, so I just was shaking hands and visiting with him, but he took the offensive. He said, "I work hard, I take care of my family and I mind my own business. Far as I'm concerned, everything else is fluff." You see what he told me? "Leave me alone, I'm not a prospect." I didn't bother Frank. That's why the entire church, and the whole town were surprised, and the men at the café church were absolutely bumfuzzled when old Frank, seventy-seven years old, presented himself before me one Sunday morning for baptism. I baptized Frank. Some of the talk in the community was, "Frank must be sick. Guess he's scared to meet his maker. They say he's got heart trouble. Going up there and being baptized, well, I never thought ol' Frank would do that, but I guess when you get scared..." All kinds of stories.

Dr. Craddock goes on: "We were talking the next day after his baptism, and I said, 'Uh, Frank, you remember that little saying you used to give me so much: "I work hard, I take care of my family, I mind my own business?"'

He said, "Yeah, I remember. I said that a lot."

I said, "You still say that?"

He said, "Yeah."

I said, "Then what's the difference?"

He said, "I didn't know then what my business was."

47. The Demons Within - Sermon Opener

Illustration

Staff

Ours is an age that is filled with demons. There is more possession going on in the first decade of this 21st century than has gone on in centuries. And the problem is that we don't want to mention it because demons are part of the mythical past. We in our scientific world do not believe in demons. That is because demons are powers that take away our control and leave us at the mercy of powers outside ourselves.

Now, I realize in saying this that there are those of you who are immediately thinking to yourselves, "Oh-oh! The pastor has just stepped off the deep end (again).

It may come as a surprise but one of the key things we need to deal with is demons in our world. We speak of them all the time.

Drug addiction is a demon. Addicts are always speaking of being possessed by the need for their chemical demons. Heroin, cocaine, crack, meth, call them what you will, but they are still "Legion" in the battle for human souls.

Power is a demon. And it not only affects individuals, people who must have power to prove their worth, be the power guns or political influence or the power of terror, but it also affects nations. Nations seek to control and maintain without a sense for the need of justice and mercy. And when that power rises to a crescendo, we see the results in a Hitler or the Klan, or other groups that thrive on hatred and fear. There are the skeletons of many burned-out churches in our land that testify to the demons of power.

Illness is a demon. With all our scientific expertise, you would think that we would be able to put away this demon, but we haven't. In all likelihood, that was the demon of the story we started with this morning. Mental illness is still just as powerful and divisive as ever. It comes as a curse, and we treat its victims as pariahs to be shunned and isolated. The word cancer can make us squirm with discomfort and fear. We run away rather than offering our support and care. AIDS is just as demonic as any other worldly creature. It ravages individuals while others seek to pretend it will go away if one ignores it long enough.

Greed is a demon, threatening to make us slaves of want. Avarice has always been one of the deadly sins, but today the desire to have and to hold is something that many in our society prize and encourage. Things are often more important than people, more important than faith.

As the scripture passage reminds us, the demons are legion. They enslave the individual, destroy the valuable, and release the very worst in us. The only way we can hope to cope with them is to come face to face with one who can drive the demons out and make us willing to sit at his feet, clothed and in our right minds.

48. Take Up Your Cross

Illustration

G. Curtis Jones

In 1580, a Dutch Protestant leader named Klaes was arrested and condemned as a heretic. Eventually he was burned at the stake. When the tragedy was over, his dear wife took their small son by the hand and walked through the back streets of town to the hill where their loved one had perished as a Christian martyr. At the place of execution, the bereaved widow gathered up a few of the ashes, placed them in her satchel, and hung it around her boy's neck, saying, "Son, I place these ashes on your heart, and on the heart of every son of these Netherlands in all eternity. Whenever and wherever in this world there is an injustice or wrong committed, these ashes will beat on your heart and you will speak out without fear, even at the fear of death."

49. A Gain By Death

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Seeking to know God better, John Chrysostom became a hermit in the mountains near Antioch in A.D. 373. Although his time of isolation was cut short by illness, he learned that with God at his side, he could stand alone against anyone or anything. That lesson served Chrysostom well. In A.D. 398 he was appointed patriarch of Constantinople, where his zeal for reform antagonized the Empress Eudoxia, who had him exiled. Allowed to return after a short time, Chrysostom again infuriated Eudoxia, who sent him away again. How did Chrysostom respond to such persecution? With these words: "What can I fear? Will it be death? But you know that Christ is my life, and that I shall gain by death. Will it be exile? But the earth and all its fullness are the Lord's. Poverty I do not fear; riches I do not sigh for; and from death I do not shrink."

50. Courage in the Midst of Fear

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Kristin Borsgard Wee

We love stories of genuine heroes. People who perform remarkable acts of courage. Their stories thrilling, but I admit they are a bit unsettling. How do people do those things? In a real crisis, what is to keep me from running in the other direction? The best stories are the ones that talk about courage in the midst of fear. People who are scared to death and still do what needs to be done.

One such person was Marshall Ney, a captain in Napoleon's army. Napoleon often referred to Marshall Ney as the bravest man he had ever known. Yet, the captain's knees trembled so badly one morning before a battle that he had trouble getting on his horse. When he was finally in the saddle, he looked at his knees and said with disgust, "Shake away, knees. You would shake worse than that if you knew where I am going to take you." Now that's a man I can really like!

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