Sermon and Worship Resources

Mark 6:30-44 · Jesus Feeds the Five Thousand

30 The apostles gathered around Jesus and reported to him all they had done and taught. 31 Then, because so many people were coming and going that they did not even have a chance to eat, he said to them, "Come with me by yourselves to a quiet place and get some rest."

32 So they went away by themselves in a boat to a solitary place. 33 But many who saw them leaving recognized them and ran on foot from all the towns and got there ahead of them. 34 When Jesus landed and saw a large crowd, he had compassion on them, because they were like sheep without a shepherd. So he began teaching them many things.

35 By this time it was late in the day, so his disciples came to him. "This is a remote place," they said, "and it's already very late. 36 Send the people away so they can go to the surrounding countryside and villages and buy themselves something to eat."

37 But he answered, "You give them something to eat." They said to him, "That would take eight months of a man's wages ! Are we to go and spend that much on bread and give it to them to eat?"

38 "How many loaves do you have?" he asked. "Go and see." When they found out, they said, "Five--and two fish."

39 Then Jesus directed them to have all the people sit down in groups on the green grass. 40 So they sat down in groups of hundreds and fifties. 41 Taking the five loaves and the two fish and looking up to heaven, he gave thanks and broke the loaves. Then he gave them to his disciples to set before the people. He also divided the two fish among them all. 42 They all ate and were satisfied, 43 and the disciples picked up twelve basketfuls of broken pieces of bread and fish. 44 The number of the men who had eaten was five thousand.

Gluttony - Living By Bread And The Word Of God

Mark 6:30-44, 1 Timothy 4:1-16

Sermon
by R. Curtis Fussell

Every day at about 10:30 in the morning and then about 3:30 in the afternoon, I need a little snack to keep me going. A cookie or some pretzels, some quick and easy snack to get rid of a growling stomach; something to give me a boost so I can get my work done. If I go too long without some snack food, I get to feeling run down. I even become grumpy and irritable. Then I can't do my work because I'm thinking about food.

Eating food is, of course, a necessity of life. We need food to live, to do our work; we even need food to be sociable, likeable people. Have you ever tried to eat with someone you didn't like or with whom you were angry? You can't do it! It is like eating stones and with a stomach twisted up in knots. Food is not just protein, vitamins and minerals; eating food is a way of living.

In the novel Zorba the Greek, Alexis Zorba asks his young friend, the boss, "Tell me what you do with the food you eat, and I'll tell you who you are. Some turn their food into fat and manure, some into work and good humor, and others, I'm told, into God."1

Food. "Tell me what you do with the food you eat." Food occupies a major portion of our lives. With all the time spent on buying, preparing, eating, and cleaning up, not to mention the snacks, food is a major preoccupation in our lives. It should come as no surprise then to hear that more people struggle with food than you might ever imagine. Also, more people have problems with eating too much than may be apparent. As a case in point, a recent poll indicated that two out of three people consider themselves overweight.

Gluttony is a major problem in this country. I'm not speaking here about a theology of dieting. The sin of gluttony is not about good or poor eating habits. Gluttony is not about overeating, or even about being overweight. Instead, gluttony is about making food such a central concern in our lives that the time we spend thinking about food and dealing with food pushes other more important matters aside. Another way to put this is that all of us who are overweight are not necessarily gluttons. A painfully thin, anorexic teenage girl who engages in cycles of self-starvation and eating binges has her life almost totally dominated by food; and such a life is one of gluttony. Seen in this way, undereating can be as much of a problem as overeating. The sin of gluttony is making food into a god; food is allowed to define who we are and is looked at as a way to solve or relieve the burden of our problems.

Naturally all of us experience the necessity to be diligent about not overeating and the necessity to be diligent about what we eat. Yet this is how the problem of gluttony arises: we have to think about eating food. Such thinking can become a struggle, and a particularly difficult struggle for us Americans because we are bombarded by food on all sides. Nearly every street corner has some kind of food available for us. You are never anywhere far from food. In addition to all that, the variety of food in the grocery stores is staggering.

The problem is compounded for us because we are bombarded every day by messages in the newspaper and on television about food and drink. Curiously though, while we get all these messages to eat more in the newspaper and on television, we are also told by the very same media that bone-skinny is beautiful. So we are given a double message that centers on food. In addition, our children are given the message that food is the way to be happy. On Saturday morning the commercials for kids' cartoons are not predominantly about toys; they're predominantly about food: cereals and fast foods. "Here children, eat this, and you'll be happy."

Gluttony is ranked as a deadly sin because food can be seen as a way to make us feel happy. Eating can become a way for us to avoid or solve our problems. You can use food to divert your attention away from problems, instead of trusting in God and taking up a life of responsibility for your problems. Again, as in so many things, the problem is not the food itself; the problem is in the way we misuse food to numb ourselves to our problems, misusing food to fill our emptiness, looking to food to satisfy our loneliness.

One reason food becomes misused is due to the amount of time we devote to it. If you were to count the amount of time you spend thinking about food, shopping for food, preparing food, eating food, and cleaning up afterwards, you might be amazed at how much time it amounts to. For the average person it amounts to about twenty percent of the day. In other words, in every 24-hour period you give five hours to food. For some people it can be anywhere from forty percent to seventy percent of the day. And for a food-aholic it can be as much as eighty percent. Any way you look at it, those are not small numbers.2

To cut down on the amount of time consumed by food a lot of families eat out. Another Gallup poll indicates that the average family eats forty percent of its meals out of the home, while some families eat as much as seventy percent of their meals outside of the home. In fact, for some families so many meals are eaten outside of the home that when Mom or Dad says, "It's time to eat," the children run to the closet to get their coats!3

Certainly eating out can save on the time needed to buy food, prepare the food and clean up after the meal, but too often the kinds of foods eaten outside the home are fried foods high in fats and desserts high in sugars. Such foods cater more to a food-fix, producing a sedative effect on us and giving us a euphoric feeling. With such an effect and feeling, a cycle of food dependency can develop. When food is then approached for this purpose, it can all too easily become a way to make us feel good and solve our problems. But whether we eat in or eat out, when food is used to make us feel better, feel happier, and numb the burden of our problems, it becomes a tranquilizer and even a god.

Eating food is a necessity of life. You have to eat in order to live, it's not optional equipment for living. Thus food becomes a means to express the way we live. The Bible itself knows this because it has always looked to food as a way to express our relationship with God. When God promised the Israelites the Promised Land, God said it would be a land "flowing with milk and honey"; in other words, a land abundant in food ready to eat. The Israelites responded, saying, "Let's go."

Food has played a major role in the history of God's relationship with us. Isn't it interesting to note that eating food was the reason Adam and Eve were cast out of Paradise? The first sin concerned the desire to eat.

Later, Esau sold his birthright to Jacob for a bowl of bean soup. And then Jacob received Esau's blessings by tricking his father Isaac over a pot of stew.

Israel was sustained in the wilderness with manna and quail, but then the people rebelled against God because of the food they remembered eating in Egypt: the melons, the vegetables, the roasted meats. They turned against God over food.

The Old Testament prophets spoke out against those who were well fed, while outside their doors the poor went hungry. Food was the occasion for the judgment of God.

In the New Testament, when Jesus talked about life in heaven he often described it as being a great banquet where you joined with others to eat. There was also the scandal that Jesus himself ate with sinners, which was a sign that for anyone whose life is empty God will fill it with grace, acceptance, and meaning.

Finally Jesus gave us a memorial to remind us of who he is and what his life was about, in the breaking of bread and in drinking from the cup. In the history of biblical faith, in the story of our own faith, the eating of food has been a sign of our relationship with God. Two aspects of eating food have played a prominent role in expressing that relationship: fasting and feasting.

The act of fasting is a particularly important expression in the Bible in our relationship with God. Most people probably think of fasting as starving yourself to misery. But fasting is about focusing on God and the things of God. If you decide to fast, remember that it doesn't mean starving yourself. During a fast you can eat small portions of fruit, maybe a small bowl of chicken broth, maybe half a sandwich. In the Sermon on the Mount, Jesus talked about being blessed, he talked about a deeper expression of the Law, he talked about prayer and taught us how to pray, he talked about giving money to the poor, and finally he talked about fasting as part of being one of his followers.

In the Bible fasting is always related to prayer because it helps us to focus on God by disciplining our bodies, our minds, and our spirits. In fasting you can give your full attention to the person who is in need. Just consider the request you make for someone to pray for you, or when someone says to you, "I'll pray for you"; such statements become more than just nice words when fasting is involved.

I once had an illness and a woman came and said to me that she was fasting for me. Such an action on my behalf had a powerful and humbling effect on me. Someone was really spiritually connected to me. Why is it that we so easily follow Christ's discipline to pray for one another but don't follow his example of fasting for one another? We gather together on Wednesday evening for Soup and Sandwiches and then have a prayer meeting conducted with full stomachs. Maybe we ought to skip the food, gather for prayer, and then go home and continue our fasting.

Such a suggestion may not be well received. I was once a member of a men's civic club that met on Monday evenings, beginning with a pot luck meal provided by the women of the local churches. As it happened, one November I was placed on the food committee to arrange for the meals. Being a minister and always having to do something "meaningful," I decided that we should have a meal that would remind us that in the midst of all the food of Thanksgiving there are men, women, and children who go to bed hungry every day. So that Monday before Thanksgiving I served bowls of beans and white bread.

When the men arrived, expecting a lavish meal but seeing only bowls of bean soup and bread, more than several were irritated. In fact, some were angry. Needless to say, I was never put back on the meal committee. One man made this comment: "You should have given us a lavish meal and then told us of the plight of hungry people. I give better from a full and guilty stomach." That was an interesting comment in light of the fact that Christ himself often gave to others from an empty and guiltless stomach.

There is a time to fast, but there is also a time to feast. Jesus encouraged us to fast so we could focus our attention on God. But Jesus also encouraged us to feast so we could focus on God. As far as we know, Jesus never refused an invitation to a meal. He would go and eat with the most self-righteous, hypocritical people in town one night, and then the next night he could be found eating with the worst of sinners in town. In fact, all this eating earned Jesus the reputation of being a glutton and a drunkard. But you see, Jesus knew that in eating with people you share yourself and God's blessings. Eating with others is a time of close communion.

Remember what happened to the disciples at the inn in Emmaus? They were sitting there at the table, and when the bread was broken, their eyes were opened and they recognized the Lord in their midst. Eating food with others is a time of communion, a holy time when we are nourished not only physically but spiritually.

When we celebrate Thanksgiving in our churches and in our homes, it will be a time of sharing food with others in joy and conversation. Thanksgiving was originally meant, and still is meant, to be a time of feasting to focus on God. It will almost be like communion in church, as we gather to remember and give thanks for the bounty we enjoy from God. There is a time to fast, and there is a time to feast. But we look neither to the food of our fasting nor to the food of our feasting for abundant life; we look instead to God who alone is the power of life abundant.

1. Quoted by White, Fatal Attractions, p. 80.

2. See Schimmel, op. cit., p. 140.

3. Todd Jones, op. cit., tape number 5.

CSS Publishing Company, Inc, Deadly Sins And Living Virtues, by R. Curtis Fussell

Overview and Insights · Five Thousand Object Lessons (6:30–44)

The apostles report back to Jesus on the success of their mission (6:30). In spite of tragedies like the death of John, nothing can stop God’s kingdom from expanding. Mark contrasts the wicked banquet in 6:17–29, where self-appointed King Herod destroys life, to the present feast, where King Jesus gives life to his people. Jesus in…

The Baker Bible Handbook by , Baker Publishing Group, 2016

Mark 6:30-44 · Jesus Feeds the Five Thousand

37 But he answered, "You give them something to eat." They said to him, "That would take eight months of a man's wages ! Are we to go and spend that much on bread and give it to them to eat?"

38 "How many loaves do you have?" he asked. "Go and see." When they found out, they said, "Five--and two fish."

Commentary · Jesus Feeds the Five Thousand

Following Herod’s sadistic banquet, Mark reports on a banquet of Jesus (6:31–44). The banquet of Herod was in a palace; Jesus’s is in the open. Herod invited important people; Jesus receives all people. Herod bolstered his own reputation; Jesus ministers to peoples’ hunger and needs. So memorable is Jesus’s banquet that it is the only miracle recorded in all four Gospels.

After the return of the Twelve, and in fulfillment of the first prerequisite of apostleship (3:14), Jesus summons the Twelve away from the pursuit of the crowd to be with him in rest and solitude. The crowd anticipates their retreat, however, and precedes them to the destination. Despite the invasiveness of the crowd, Jesus looks on it with compassion and, according to custom, teaches the people. Given the remoteness of the region, lateness of the hour, and size of the crowd, the disciples recommend dismissing the crowd to the surrounding villages for provisions. Rather than accepting this reasonable solution, Jesus intensifies the impending crisis by ordering, “You give them something to eat” (6:37). The disciples look beyond themselves to solve the problem, whereas Jesus looks among them for the solution. “How many loaves do you have?” he asks (6:38). Despite the obvious inadequacy of this amount, Jesus orders the crowd to sit in groups of hundreds and fifties, perhaps in imitation of Moses’s similar command to the Israelites in the wilderness (Exod. 18:25; Num. 31:14). The prayer with which Jesus receives and multiplies the bread and fish is similar to his prayer over the bread and wine at the institution of the Lord’s Supper (14:22). In utilizing the Twelve to dispense the bread, Jesus ministers to the crowd through the disciples. Like the harvest in the parable of the sower (4:9, 20), the feeding of the five thousand results in a miracle of abundance: “All ate and were satisfied” (6:42), with twelve basketfuls remaining (6:43).

The feeding miracle takes place within sight of Gamala in Galilee, where the Zealot movement originated. The “many people [who] were coming and going” (6:31) in the region, and the reference to “sheep without a shepherd” (6:34), which in the Old Testament is normally a military image (Num. 27:17; 1 Kings 22:17; Ezek. 34:5; see also Judith 11:19), betray a revolutionary fervor among the wilderness crowd and the hope that Jesus might be a military Messiah against Rome. This is further supported by the reference to five thousand men (6:44; the Greek andres specifies men alone; see Matt. 14:21), and above all by John 6:15, which explicitly states that the people “intended to come and make [Jesus] king by force.” Jesus, however, refuses the populist and militant sentiments of the crowd, and like Moses, who supplied the Israelites with manna in the wilderness, feeds the crowd with the multiplication of bread and fish as a foreshadowing of the eschatological banquet of God.

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

Big Idea: The message of the feeding miracle is simple: God will provide. This is the primary miracle in which Jesus involved his disciples, and the question is whether they will put their trust in the God who provides for them in every situation.

Understanding the Text

Many think of this passage as another round of miracles by the lake. It is far more than that. Here Jesus’s authority is seen in its effect on discipleship. The primary group involved is not the crowds or the leaders but the disciples. This is part of a larger section in 6:31–8:21 contrasting failure with faith. The central core is the two healing miracles, the five thousand (6:31–44) and the four thousand (8:1–10), followed by the inadequacies of both the leaders and Jesus’s own disciples. The theological development forms an A-B-A pattern: failure (that of the disciples [6:45–52] connected to that of the Pharisees [7:1–23]); then faith, seen in the Syrophoenician woman and the deaf mute (7:24–37); and then back to failure, with a chiastic reversal from the failure of the leaders (8:11–13) connected to the failure of the disciples (8:14–21). The two in the middle section (7:24–37) introduce us to the “little people”1in Mark, those characters we meet only once in the book yet who show the true path to discipleship (also 5:18–19, 32–34; 9:14–29; 10:45–52) in contrast to the failures and misunderstandings of the disciples. This will dominate discipleship in the rest of the book, and we will see both aspects several more times.

Interpretive Insights

6:31 so many people . . . that they did not even have a chance to eat. This recalls the situation in 3:20, again showing such a great crowd that Jesus and the disciples are unable even to eat. As in 1:45, this leads the apostolic band to leave the town for a “quiet/deserted place” (in the wilderness, where they can get away from the great multitudes). Luke 9:10 tells us it was in the area of Bethsaida, on the northeast side of the lake.

6:34 he had compassion on them, because they were like sheep without a shepherd. Jesus and the disciples had wanted to get away for some time alone, but the crowds (“from all the towns,” showing again the great popularity of Jesus) realized where they were going and “ran ahead,” arriving at the place before the boat got there (a distance of only four or five miles). When Jesus sees the huge number of people, he is filled with compassion. Jesus’s deep love and care for the people of Galilee are especially stressed in the two feeding miracles (also 8:2). The basis for this concern is that they are shepherdless, a frequent image in the Old Testament for the failure of Israel’s leaders, as with the wilderness generation (Num. 27:17), the nation under Ahab (1 Kings 22:17; 2 Chron. 18:16), and especially the plundered nation in Ezekiel 34:1–10, when the leaders are labeled “the false shepherds of Israel.” Once more Israel’s designated shepherds have failed them, so Jesus as the Davidic “shepherd messiah” (Ezek. 34:23; 37:24) must intervene and “begin to teach” the people.

6:37 You give them something to eat. All that had transpired, the movement from Capernaum to the slopes above Bethsaida plus Jesus’s teaching, had taken most of the day, and it is time for dinner, undoubtedly late in the afternoon. With well over five thousand people on hand (that number represents only the men [6:44]), food is a major problem. They probably are not far from Bethsaida, so the disciples’ suggestion that Jesus dismiss the people to get food for “themselves” seems sound. But Jesus has something greater in mind, for as the shepherd he would supply the needs for his flock. He also intends to involve the disciples in every aspect of his ministry (3:14–15; 6:7–13), so he tells them to provide food for the people.

That would take more than half a year’s wages. The actual amount is “two hundred denarii,” with a denarius being one day’s wage. That would be closer to seven month’s wages, a small fortune. Still, that is not hyperbole for the amount of food necessary to feed such a large crowd. There is no way the apostolic band would have that kind of money in their common purse. This is another frequent theme in Scripture, paralleling Moses’s demurral when asked to feed six hundred thousand soldiers (Num. 11:21–22) and Elisha’s servant when asked to feed a hundred (2 Kings 4:42–44). In both cases the point was that God supplied the food (as here).

6:38 “How many loaves do you have?” . . . “Five—and two fish.” John 6:9 says that a young man provided the food, which was five barley loaves and probably dried or pickled fish for a bit of flavor—the food of the poor. Jesus turns a poor man’s lunch into a royal feast. This also points to God’s supply of manna in the wilderness (Exod. 16), and Elisha’s multiplication of twenty barley loaves to feed a hundred (2 Kings 4:42–44). Jesus’s miracle is two hundred times as great (Elisha multiplied the bread fivefold, Jesus a thousand fold). The one greater than Moses, greater than Elijah, is here.

6:39–40 sit down . . . on the green grass . . . in groups of hundreds and fifties. The green grass could represent Jesus transforming the wilderness into a place of refreshment,2but more likely it alludes to the Yahweh shepherd leading his flock to “green pastures” (Ps. 23:2).3 The division into companies recalls Exodus 18:21, where Moses divided the nation into military groups this way, thus introducing exodus typology into the story. Qumran followed this practice, giving it eschatological implications for the community of the last days.4In this banquet setting the idea of the grouping for the messianic banquet may well be part of it.

6:41 Taking the five loaves . . . he gave thanks and broke the loaves. . . . he gave them to his disciples. These four verbs are often seen as eucharistic because Mark uses the same order in 14:22. The one problem is the fish, which did not become a symbol of the eucharistic celebration until the second century. So it may well reflect simply the head of the family blessing the meal. Still, the parallels with the Last Supper make a eucharistic connotation likely, so the lavish nature of the meal is also a foretaste of the messianic banquet foreshadowed in Mark 14:25. In the early church the Eucharist was called “the breaking of bread” (Acts 2:42).

6:43 the disciples picked up twelve basketfuls of broken pieces. There is some debate about whether the numbers in this story are symbolic (five = Pentateuch; two + five = seven [the number of perfection]; twelve = the tribes of Israel), but that is too allegorical, and there is no hint of such in Mark. Still, at least in the number of baskets left over (twelve and seven in the two stories) there may be some significance because these were the two most important numbers biblically. They would highlight the perfect work of God that took place on these occasions.

Theological Insights

God’s provision for his people has always been symbolized by food, from the manna in the wilderness at the exodus to the messianic wedding feast at the eschaton. The desperation of the human condition is seen in the absence of food, and the joy of God’s provision is seen in the idea of a feast. The point is that when God takes care of our needs, he does so with bounty, giving us more than we could ask or think. This is true at the earthly and the spiritual levels. This means not that we will never go through hard times, but rather that when we do, God will bring good out of that and provide for our needs in incredible ways. We are asked simply to depend on him and trust him for our needs.

Teaching the Text

1.God will provide. This is the dominant idea of 6:31–56. In fact, this is seminal throughout Scripture. The patriarchs, the wilderness generation, the nation under Moses, Joshua, the judges, the kings—all were told to depend on Yahweh, the covenant God who would never leave nor forsake them (Gen. 28:15; Deut. 4:31; Josh. 1:5). God only asks trust and obedience, and as a result we can “cast all [our] anxiety on him because he cares for” us (1 Pet. 5:7). Jesus, like Yahweh, is the Good Shepherd who lays down his life for his flock and then leads it to greener pastures (Ps. 23; John 10:1–18). Moreover, this care and provision concern not just spiritual needs but material needs as well. God and Jesus care for the whole person. Of course, this does not mean that hard times will never befall us. Note, for example, the numerous hardships endured by the apostle Paul (2 Cor. 6:3–10; 11:21–29). Has anyone gone through a more protracted series of catastrophic experiences (including four shipwrecks!)? But God brought Paul through them and made him stronger as a result. God’s provision means that nothing can happen that he does not superintend and make certain works for the best (Rom. 8:28), producing “a harvest of righteousness and peace” (Heb. 12:11).

2. Discipleship is involvement in Christ’s mighty work. This was discussed at the end of the unit on 3:7–19 in terms of Christlikeness; we are to imitate Christ in all we do. In 3:14–15 Jesus did something unprecedented in rabbinic training: he not only taught his disciples but also from the start involved them in his ministry. He gave them authority both to preach and to perform miracles. This is the result of that promise. In 3:14–15 they were commissioned, and now they are sent to perform his kingdom work. Two truths flow from this. First, all of eternal value that we do is a participation in the ongoing work of Christ. We are the messianic people, the kingdom community. It is our privilege to continue Christ’s ministry until he comes. Second, all that we do, he does through us. The Spirit in us (John 14:16–17, 20) is the Spirit of Christ, so we serve him under his authority and with his power behind us. Therefore, we do not need to worry about how gifted we are (or are not), for we are his agents with his authority.

Illustrating the Text

The provision of daily miracles

Biography: Seeing through the Fog, by Ed Dobson. In the fall of 2000 Pastor Ed Dobson was diagnosed with ALS (also known as Lou Gehrig’s disease). This is a degenerative disease with no known cause or cure. In his book, Dobson writes about many of the simple tasks that he can no longer do as a result of his condition. But then he writes these powerful words: “So what in the world do I have to be grateful for? So much. Lord, thank you for waking me up this morning. Lord, thank you that I can turn over in my bed. Lord, thank you that I can still get out of bed. Lord, thank you that I can walk to the bathroom. . . . Lord, thank you that I can still brush my teeth. . . . And the list goes on and on. I have learned in my journey with ALS to focus on what I can do, not on what I can’t do. I have learned to be grateful for the small things in my life and for the many things I can still do.”5We must learn to see God’s hand in the daily miracles of life. You might want to use an excerpt from the DVD Ed’s Story, produced by the nonprofit group Flannel.

The provision of God for needs

Story: A pastor at a wedding reception was asked to pray before the meal. During the prayer the pastor thanked God for his provision, for the meal they were about to eat. At one of the tables sat a man who did not believe in God. The unbeliever proclaimed, “I can’t believe that pastor just thanked God for the meal. He should have thanked the parents of the bride!” One wonders if that perspective in fact reflects the heart of many Christians. When we pray before a meal, are we really thinking, deep down, that this meal is the result of our hard work? Do we really see the Lord as the giver of all good gifts? We must understand the biblical reality that all good gifts come from God.

The process of disciple-making

Applying the Text: We need to follow the example of Jesus in the process of developing mature disciples. We see in Mark’s Gospel that Jesus invited his disciples to live and walk with him. That is, the disciples were able to watch how Jesus lived so that a godly life was modeled for them. However, Jesus did not do everything for his disciples but rather challenged them to do ministry while he was physically present with them. In this case, the disciples were challenged to feed the people. What a powerful lesson this would be as they looked at their own limited resources and did not see how this task would be possible. But Jesus showed them that with God all things are possible. Disciple-making is more than teaching or preaching. Disciple-making is inviting others to join us in life and ministry. Disciple-making is challenging others to do ministry while we are close enough to encourage and assist them. Are you helping someone to grow as a disciple?

Teaching the Text by Grant R. Osborne, Baker Publishing Group, 2016

Dictionary

Direct Matches

Bread

Generally made of grain, this staple of foods has been known to be in existence since prehistoric days, being mentioned in the oldest literatures of humanity. Though usually made of wheat, it can be made of any grain and also some kinds of beans or lentils.

To make bread, grain must be ground into flour, mixed with salt and water, kneaded into a dough, and baked. Most breads included a leaven to add substance. As a food staple, it became a symbol of hospitality (Neh. 13:1 2; Matt. 14:15–21) and community as people ate together (Acts 2:42). Bread was considered a gift from God, so it was treated with special deference. Unleavened bread was required during Passover feasts and in most occasions related to the worship of God. The “bread of the Presence” (KJV: “shewbread”), representing the twelve tribes of Israel in the temple, was made of unleavened bread (Exod. 25:30) with special flour and was carefully eaten by the priests.

Jesus used bread in the Lord’s Prayer to represent asking God to meet our basic needs (Matt. 5:11), and he called himself the “bread of life” to show that he is the one who “gives life to the world,” our ultimate sustenance (John 6:33–35). During this exchange with the Jews about the bread of life, Jesus foreshadows what takes place at the Last Supper with his disciples, suggesting that believers must “eat [his] flesh” (represented by bread) and “drink [his] blood” (represented by wine) (John 6:53–59; cf. Luke 22:19). Additionally, bread was used symbolically to represent those things that were present in daily life (Pss. 127:2; 80:5; Prov. 4:17; 20:17).

Compassion

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

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

Desert

A broad designation for certain regions in Israel, typically rocky, although also plains, with little rainfall. These areas generally are uninhabited, and most often “wilderness” refers to specific regions surrounding inhabited Israel. A fair amount of Scripture’s focus with respect to the wilderness concerns Israel’s forty-year period of wandering in the wilderness after the exodus (see also Wilderness Wandering).

More specifically, the geographical locations designated “wilderness” fall into four basic categories: the Negev (south), Transjordan (east), Judean (eastern slope of Judean mountains), and Sinai (southwest).

The Negev makes up a fair amount of Israel’s southern kingdom, Judah. It is very rocky and also includes plateaus and wadis, which are dry riverbeds that can bloom after rains. Its most important city is Beersheba (see Gen. 21:14, 22 34), which often designates Israel’s southernmost border, as in the expression “from Dan to Beersheba” (e.g., 2 Sam. 17:11).

Transjordan pertains to the area east of the Jordan River, the area through which the Israelites had to pass before crossing the Jordan on their way from Mount Sinai to Canaan. (Israel was denied direct passage to Canaan by the Edomites and Amorites [see Num. 20:14–21; 21:21–26].) Even though this region lay outside the promised land of Canaan, it was settled by the tribes of Reuben, Gad, and the half-tribe of Manasseh after they had fulfilled God’s command to fight alongside the other tribes in conquering Canaan (Num. 32:1–42; Josh. 13:8; 22:1–34).

The Judean Desert is located on the eastern slopes of the Judean mountains, toward the Dead Sea. David fled there for refuge from Saul (1 Sam. 21–23). It was also in this area that Jesus was tempted (Luke 4:1–13).

The Sinai Desert is a large peninsula, with the modern-day Gulf of Suez to the west and the Gulf of Aqaba to the east. In the ancient Near Eastern world, both bodies of water often were referred to as the “Red Sea,” which is the larger sea to the south. In addition to the region traditionally believed to contain the location of Mount Sinai (its exact location is unknown), the Sinai Desert is further subdivided into other areas known to readers of the OT: Desert of Zin (northeast, contains Kadesh Barnea), Desert of Shur (northwest, near Egypt), Desert of Paran (central).

Wilderness is commonly mentioned in the Bible, and although it certainly can have neutral connotations (i.e., simply describing a location), the uninhabited places often entail both positive (e.g., as a place of solitude) and negative (e.g., as a place of wrath) connotations, both in their actual geological properties and as metaphors. The very rugged and uninhabited nature of the wilderness easily lent itself to being a place of death (e.g., Deut. 8:15; Ps. 107:4–5; Jer. 2:6). It was also a place associated with Israel’s rebellions and struggles with other nations. Upon leaving Egypt, Israel spent forty years wandering the wilderness before entering Canaan, encountering numerous military conflicts along the way. This forty-year period was occasioned by a mass rebellion (Num. 14), hence casting a necessarily dark cloud over that entire period, and no doubt firming up subsequent negative connotations of “wilderness.” Similarly, “wilderness” connotes notions of exile from Israel, as seen in the ritual of the scapegoat (lit., “goat of removal” [see Lev. 16]). On the Day of Atonement, one goat was sacrificed to atone for the people’s sin, and another was sent off, likewise to atone for sin. The scapegoat was released into the desert, where it would encounter certain death, either by succumbing to the climate or through wild animals.

On the other hand, it is precisely in this uninhabited land that God also showed his faithfulness to his people, despite their prolonged punishment. He miraculously supplied bread (manna) and meat (quail) (Exod. 16; Num. 11), as well as water (Exod. 15:22–27; 17:1–7; Num. 20:1–13; 21:16–20). God’s care for Israel is amply summarized in Deut. 1:30–31: “The Lord your God, who is going before you, will fight for you, as he did for you in Egypt, before your very eyes, and in the wilderness. There you saw how the Lord your God carried you, as a father carries his son, all the way you went until you reached this place.”

The harsh realities of the wilderness also made it an ideal place to seek sanctuary and protection. David fled from Saul to the wilderness, the Desert of Ziph (1 Sam. 23:14; 26:2–3; cf. Ps. 55:7). Similarly, Jeremiah sought a retreat in the desert from sinful Israel (Jer. 9:2).

Related somewhat to this last point is Jesus’ own attitude toward the wilderness. It was there that he retreated when he could no longer move about publicly (John 11:54). John the Baptist came from the wilderness announcing Jesus’ ministry (Matt. 3:1–3; Mark 1:2–4; Luke 3:2–6; John 1:23; cf. Isa. 40:3–5). It was also in the desert that Jesus went to be tempted but also overcame that temptation.

Heaven

The present abode of God and the final dwelling place of the righteous. The ancient Jews distinguished three different heavens. The first heaven was the atmospheric heavens of the clouds and where the birds fly (Gen. 1:20). The second heaven was the celestial heavens of the sun, the moon, and the stars. The third heaven was the present home of God and the angels. Paul builds on this understanding of a third heaven in 2 Cor. 12:2 4, where he describes himself as a man who “was caught up to the third heaven” or “paradise,” where he “heard inexpressible things.” This idea of multiple heavens also shows itself in how the Jews normally spoke of “heavens” in the plural (Gen. 1:1), while most other ancient cultures spoke of “heaven” in the singular.

Although God is present everywhere, God is also present in a special way in “heaven.” During Jesus’ earthly ministry, the Father is sometimes described as speaking in “a voice from heaven” (Matt. 3:17). Similarly, Jesus instructs us to address our prayers to “Our Father in heaven” (6:9). Even the specific request in the Lord’s Prayer that “your kingdom come, your will be done, on earth as it is in heaven” (6:10) reminds us that heaven is a place already under God’s full jurisdiction, where his will is presently being done completely and perfectly. Jesus also warns of the dangers of despising “one of these little ones,” because “their angels in heaven always see the face of my Father in heaven” (18:10). Jesus “came down from heaven” (John 6:51) for his earthly ministry, and after his death and resurrection, he ascended back “into heaven,” from where he “will come back in the same way you have seen him go into heaven” (Acts 1:11).

Given this strong connection between heaven and God’s presence, there is a natural connection in Scripture between heaven and the ultimate hope of believers. Believers are promised a reward in heaven (“Rejoice and be glad, because great is your reward in heaven” [Matt. 5:12]), and even now believers can “store up for [themselves] treasures in heaven” (6:20). Even in this present life, “our citizenship is in heaven” (Phil. 3:20), and our hope at death is to “depart and be with Christ, which is better by far” (1:23). Since Christ is currently in heaven, deceased believers are already present with Christ in heaven awaiting his return, when “God will bring with Jesus those who have fallen asleep in him” (1 Thess. 4:14).

Shepherd

Shepherds were pastoralists who herded sheep and goats for meat, milk, clothing, and sacrifices. Shepherding was an integral part of life and a potent symbol in Israelite culture, reflected in biblical portrayals of Abel (Gen. 4:2), Moses (Exod. 3:1), David (1 Sam. 16:11), and Jesus (Luke 2:8 20; John 10:11, 14).

A shepherd could herd his or her own flock (Gen. 30:37–43). Sons (Gen. 37:2), daughters (Gen. 29:6, 9), or hirelings (Gen. 13:7; 1 Sam. 25:7; Luke 17:7) could assume the task. As agriculture developed and crops were cultivated, shepherds became marginalized (note that it was the youngest son of Jesse, David, who tended the sheep [1 Sam. 16:11–13]) and even despised (Gen. 46:34). Shepherds could live in villages, daily herding their flock to and from nearby arable land (Gen. 29:7–14). Once all the grazing land had been consumed, shepherds led the flock to pastureland far enough from town to prohibit daily returns. They would then live a seminomadic existence, wandering when new grazing land and water were needed (Gen. 37:12; cf. Isa. 13:20). Shepherds constructed makeshift enclosures out of available materials (stones, brush) or used a cave and remained with the flock throughout the night (Gen. 31:40; Song 1:8; Luke 2:8)

The vital role of shepherding in ancient Near Eastern culture naturally led to the metaphorical use of the term to refer to both civil authorities (Num. 27:17; 1 Kings 22:17; Isa. 44:28; Ezek. 34:1–19) and deity (Gen. 48:15; 49:24; Pss. 23:1; 78:52), both in Israel and among its neighbors. Both the exodus (Exod. 15:13, 17; Ps. 78:52–55, 71–72) and the return from Babylonian exile (Ps. 44:11–23; Jer. 23:1–8; 31:8–14) are portrayed in pastoral terms as Yahweh shepherding his people to safe pasture. In the NT, Jesus called himself the “good shepherd” (John 10:1–16), and the metaphor is extended to church leaders who are to imitate the good shepherd in their provision and protection of God’s people (Acts 20:28; 1 Pet. 5:1–3).

Direct Matches

Apostle

A title designating members of the group of twelve disciples (Matt. 10:2–4; Mark 3:16–19; Luke 6:13–16) who received Jesus’ teaching (Luke 17:5) and to whom he granted authority (Mark 6:7, 30; Luke 9:1, 10). Matthias later replaced Judas Iscariot (Acts 1:24). These apostles provided leadership to the early church in Jerusalem (Acts 15:6), performed miracles (Acts 2:43; 2 Cor. 12:12), and faced persecution (Acts 5:18) as they testified to Jesus’ resurrection (Acts 4:33; 5:32). Broader usage of the term includes witnesses to Jesus’ resurrection (1 Cor. 15:7), James the brother of Jesus (Gal. 1:19), Barnabas and Paul (Acts 14:14), and possibly Silas (1 Thess. 2:6) and Andronicus and Junias/Junia (Rom. 16:7). Paul regularly speaks of his calling in apostolic terms (Rom. 1:1; 1 Cor. 1:1; 2 Cor. 1:1; Gal. 1:1; Eph. 1:1; Col. 1:1; 1 Tim. 1:1; 2 Tim. 1:1; Titus 1:1), while Peter similarly self-identifies (1 Pet. 1:1; 2 Pet. 1:1). The word is once used of Jesus himself (Heb. 3:1).

Basket

A woven vessel of various materials and sizes. Of the five OT uses, the most common cane basket carried foodstuffs: baked goods (Gen. 40:16–18), unleavened bread, oiled cakes and wafers, the Nazirite’s offering (Exod. 29:3, 23, 32; Lev. 8:2, 26, 31; Num. 6:15, 17, 19), or meat (Judg. 6:19). A tapered basket was used for carrying field products home (Deut. 28:5, 17) or firstfruits to the priest (Deut. 26:2, 4). A different tapered basket was used for figs (Jer. 24:1–2), clay (Ps. 81:6), and for the heads of Ahab’s sons (2 Kings 10:7). The grape-gathering basket (Jer. 6:9) was differentiated from a loosely woven fruit basket (Amos 8:1), which with a cover could be used to carry captive fowl (Jer. 5:27).

The twelve baskets used after feeding the five thousand (Matt. 14:20; Mark 6:43; Luke 9:17; John 6:13) are distinct from the larger type used after the feeding of the four thousand (Matt. 15:37; 16:10; Mark 8:8). This larger basket could also be the kind in which Paul escaped (Acts 9:25; 2 Cor. 11:33).

Green

The color primarily associated with vegetation (Gen. 1:30; 9:3; Exod. 10:15), particularly the new growth after rain (2 Kings 19:26; Isa. 37:27; Mark 6:39). See also Colors.

The Twelve

Wages

Payment for the hire of one’s labor, often disbursed daily. The Bible refers to wages in connection with various occupations, including agricultural worker (Gen. 29:15; 30:27–29; Zech. 11:12; Matt. 20:1–16; John 4:36), artisan (1 Kings 5:6; Isa. 46:6), soldier (2 Chron. 25:6; Ezek. 29:18–19; 1 Cor. 9:7), prostitute (Hos. 9:1; Mic. 1:7), priest (Judg. 18:4; Num. 18:31), nurse (Exod. 2:9), and even the beast of burden (Exod. 22:15; Zech. 8:10; 1 Tim. 5:18). Prophets were paid for their work (Amos 7:12), though a late OT and Second Temple period tradition regarded the sin of Balaam as prophecy for hire (Deut. 23:4; Neh. 6:12–13; 13:2; 2 Pet. 2:15; Jude 11). In the NT, the concept of wage labor is extended to the church leader and the apostle (Luke 10:7; 1 Cor. 3:8; 1 Tim. 5:18).

Behind many references in the NT to wages lies the Latin term denarius (Gk. dēnarion) a small silver coin equivalent to a day’s wages (as in Matt. 20:2). Thus, in Mark 6:37 “more than half a year’s wages” (NIV) translates what in Greek is “two hundred denarii” (NRSV) (see also Mark 14:5), and the commodity prices in Rev. 6:6 show massive inflation relative to the day’s wage or denarius. In addition to the payment of wages with money, the Bible attests the payment of wages in kind, including wives (Gen. 29:17), livestock (Gen. 30:32), food (Num. 18:31; 1 Sam. 2:5), and, in the case of soldiers, plunder (Ezek. 29:19).

Several texts regard the fair payment of wages as a basic element of social justice and, conversely, the withholding of wages as an evil. Deuteronomy 24:15 commands the employer to pay workers wages “each day before sunset, because they are poor and are counting on it” (cf. Lev. 19:13; Job 7:2). Likewise, Mal. 3:5 denounces those who defraud workers of wages (cf. Gen. 31:2), a stance continued in the NT (Rom. 4:4; James 5:4).

The reward of righteousness and the punishment of wickedness are described as a wage, as in Rom. 6:23: “The wages of sin is death.” Proverbs 10:16 says, “The wages of the righteous is life, but the earnings of the wicked are sin and death” (cf. Prov. 11:18; Isa. 65:7; 2 Pet. 2:13).

Secondary Matches

The following suggestions occured because Mark 6:30-44 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.

Lake of Gennesare

A large, freshwater lake in the northern, Galilee region of Israel measuring thirteen miles long, eight miles wide, and between 80 and 150 feet deep. Because it is shaped like a harp, the OT refers to it as the “Sea of Kinnereth,” which comes from the Hebrew word for “harp” (Num. 34:11; Deut. 3:17; Josh. 13:27; 19:35). It is also called “Lake of Gennesaret,” which derives from the lush Plain of Gennesaret nearby (Matt. 14:34), and the “Sea of Tiberias,” which comes from the name of the most prominent city on its banks (John 6:1; 21:1).

The Sea of Galilee is located about sixty miles north of Jerusalem and is fed by the Jordan River. It is surrounded by mountain peaks and cliffs, except on the southern side, where the Jordan River flows out of it. These peaks form a valley and make for strong, frequent, and unexpected storms as the Mediterranean winds blow down the western slopes and swirl across the sea. Jesus demonstrated his power over nature as he calmed such violent storms (Matt. 14:22–33; Mark 6:45–51; John 6:16–21).

The Sea of Galilee boasted a large fishing industry, which provided the ideal location for Jesus to call his first disciples—Peter, Andrew, James, and John, who were fishermen (Mark 1:16–20). Much of Jesus’ ministry in the Synoptic Gospels took place in the towns around the Sea of Galilee. The Sea of Galilee provided an abundance of fishing illustrations (Matt. 13:48) and lessons on discipleship. Its shore may have provided a convenient location for the feeding of the five thousand (Matt. 14:13–21; Mark 6:35–44; Luke 9:10–17; John 6:1–13). After Jesus’ resurrection, his disciples briefly returned to their fishing nets on this lake, resulting in the miraculous catch of 153 fish (John 21:11).

Mercy

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

God’s Mercy

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

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

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

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

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

Christ’s Mercy

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

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

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

Human Response to God’s Mercy

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

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

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

Nativity of Christ

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

Introduction

Jesus’ Life

The Identity of Jesus Christ

Jesus’ Purpose and Community

The Quests for the Historical Jesus

Sea of Galilee

Showing 1 to 50 of240 results

1. A Matter of Excess

Illustration

Larry Powell

Before commenting directly about Mark 6:30-44, allow me to direct your attention to two Old Testament stories.

1. The first story is found in 2 Kings 4:1-7 and concerns the widow of a prophet whose creditors were about to foreclose her outstanding debt. Additionally, her two sons were to be carried away as slaves. Beside herself, the widow cried out to Elisha for help. Elisha asked her if she had anything in the house of value which might be sold to provide money toward the debt. "Only a partially filled jar of oil," she answered. Elisha surprisingly instructed her to go throughout the community collecting jars to be filled with her oil. We are probably safe to assume that if she did not feel rather foolish, there is a good chance her sons did. Here she went, gathering empty jars to hold the little bit of oil which did not nearly fill the jar it was in. When it was all said and done however, there was more oil than jars to put it in, enough money was available to pay the creditor, and the excess was sufficient for the widow and her boys to live on.

2. The other story is also found in 2 Kings and again deals with excess. A man brought Elisha twenty loaves of barley bread and was instructed by the prophet to feed a rather sizeable gathering. The man asked, "How can I feed 100 men with only twenty loaves of bread?" To make a long story short, let’s read the conclusion of the account: "Then he set it before them and they ate and had some left over" (2 Kings 4:42-44).

The account in Mark 6:30-44 bears striking similarities to the incidents mentioned above, especially the latter. For this reason, the feeding of the 5,000 is understood by many to be Jesus’ confirmation that his ministry was in the prophetic tradition of Elisha and under the authority of God. That is one way to interpret the miracle.

Another explanation was offered years ago by the distinguished Christian, Albert Schweitzer, who believed that the feeding of the 5,000 was an "eschatological sacrament" which was in fact a foretaste, or preview, of the greater feast to be held in the approaching Kingdom of God.

Of course, the simplest explanation is that Jesus was addressing a specific need at a specific time, and that that is the whole of it. However, let us not overlook the emphasis that Mark places upon the miracles of Christ as signs of his authority. We would perhaps be well within the mark to accept all three possibilities as legitimate.

I particularly like the quantity measure in the Elisha stories, the feeding of the 5,000 and other incidents throughout the Scriptures. The provisions were not merely sufficient for the immediate need, but always resulted in excess. Surely that must suggest something to us of the mind of God. His grace and love are more than sufficient for our needs.

2. An Exhausting Business

Illustration

Martin Copenhaver

Ministry in the name of Christ is an exhausting business. It seems to demand a constancy that is not in us. In the movie Groundhog Day the character played by Bill Murray lives a single day over and over again. During one incarnation of that day he happens to catch a young boy falling out of a tree. From then on, when that moment in the day comes around again, he feels compelled to leave whatever he is doing to catch the boy once more. With each succeeding day he becomes more and more annoyed at the boys continual need for his help, and eventually the relentlessness of the need wears his compassion thin.

When a friend of mine resigned from his pastorate he told his parish, "I can no longer meet all the needs of this parish, any more than I can chase down all the crickets on an August night." Which made me wonder: Who had told him that he could meet all the needs of his parish? John Westerhoff has remarked that atheism in the modern world is characterized by this affirmation: "If I don't do it, it won't happen." The apostles, even after their newfound success, as teachers, preachers and healers knew better. They waited in the boat.

3. Hurry Hinders Ministry - Sermon Opener

Illustration

Staff

An ethics professor at Princeton Seminary asked for volunteers for an extra assignment. About half the class met him at the library to receive their assignments. The professor divided the students into three groups of five each. He gave the first group envelopes telling them to proceed immediately across campus to Stewart Hall. He told them that they had 15 minutes and if they didn't arrive on time, it would affect their grade. A minute or two later, he handed out envelopes to five others. They were also to go over to Stewart Hall, but they had 45 minutes. The third group had three hours to get to Stewart Hall. The students weren't aware of it, but the professor had arranged for three drama students to meet them along the way. Close to the beginning of their walk, one of the drama students had his hands on his head and was moaning aloud as if in great pain. About half way to Stewart Hall, on the steps of the chapel, the seminary students passed a man who was lying face down as if unconscious. Finally, on the steps of Stewart Hall, the third drama student was acting out a seizure. In the first group of students, those who had only 15 minutes to get across campus, no one stopped to help. In the second group, two students stopped to help. In the last group, the one that had three hours for their assignment, all of the students stopped to help at least one person. The professor had clearly shown these seminarians that hurry hinders ministry.

The disciples have been out on their own preaching, driving out demons, and anointing and healing the sick. When they return they gather around Jesus and report in. They had done good work and they must have been excited about the new authority they held in the name of Jesus. Jesus must have been excited to see his apostles too; he wanted to hear about their experiences, so he invites them to come aside. "Come away to a deserted place all by yourselves and rest a while," Jesus said.

What is Jesus trying to get across to his disciples? He is trying to tell them and tell you and me that:

1. We Need to Take Time to Be Present to One Another
2. Saving Time Is Not Making Time
3. Let God Give You Time

4. SHARPENING UP

Illustration

L. S. Chafer

One man challenged another to an all-day wood chopping contest. The challenger worked very hard, stopping only for a brief lunch break. The other man had a leisurely lunch and took several breaks during the day. At the end of the day, the challenger was surprised and annoyed to find that the other fellow had chopped substantially more wood than he had. "I don't get it," he said. "Every time I checked, you were taking a rest, yet you chopped more wood than I did."

"But you didn't notice," said the winning woodsman, "that I was sharpening my ax when I sat down to rest."

5. Reasons for Rest

Illustration

Charles Hoffacker

Jesus has his reasons for inviting his disciples to rest. They have just returned from a mission on which he had dispatched them. He had sent them out in pairs and in haste. They were not to encumber themselves with gear or supplies, but simply trust local hospitality to meet their needs. They were not to linger where they were not wanted. Instead, they were to be on the move, calling people to repentance, casting out demons, anointing the sick. It was work they had never done before, and once they returned, they must have been exhausted.

Many of us do critically important work and find ourselves exhausted. Yet we don't rest. We may even believe that we cannot or should not rest. We push ourselves in a way that we would never push others. Our life may be productive, we may check off everything from our daily "to do" list, but deep down we recognize something is wrong, that we lack a sense of deep meaning, and so we feel cheated

The disciples have returned from their travels, but the pace has not slackened. As the Gospel reports, "Many were coming and going, and they had no leisure even to eat." Does that scene sound familiar to you? Is your workplace like that? Is your home like that? This is a common experience for people today. Many are coming and going, and they have no leisure even to eat.

Jesus listens to the disciples as they report on all they did and taught in the numerous places they visited. He does not, however, tell them to throw themselves into action again with even greater abandon. He doesn't ask them to do something difficult and dangerous, big and brave. Instead, what he asks for is disarming in its simplicity: "Come away to a deserted place all by yourselves and rest for a while."

6. All Our Free Time

Illustration

In 1960, expert testimony concerning time management was presented to a Senate subcommittee. The experts said that because of advances in technology, within twenty years or so, people would be radically cutting back on how many hours a week they worked, or how many weeks a year they worked, or else they would have to start retiring sooner. The great challenge, according to the experts of the sixties, was what people in our decade would do with all their free time. I'm sure all of you are struggling right now with all the free time you have, right?

Of course this expert never took a moment, before he uttered this foolishness, to ask himself, "Is it in our nature to rest?" No, of course not. We humans have to have a challenge. Given our freedom we will always push boundaries.

7. Take Time

Illustration

Martin Greyford Phiri

Martin Greyford Phiri, a natural born citizen of Zambia, wrote:

Take time to think;
it is the source of power.
Take time to read;
it is the foundation of wisdom.
Take time to play;
it is the secret of staying young.
Take time to be quiet;
it is the opportunity to seek God.
Take time to be aware;
it is the opportunity to help others.

Take time to love and be loved;
it is God's greatest gift.
Take time to laugh;
it is the music of the soul.
Take time to be friendly;
it is the road to happiness.
Take time to dream;
it is what the future is made of.
Take time to pray;
it is the greatest power on earth.

8. The Ferry Only Costs 25 Cents

Illustration

Scott Hoezee

There is an old story that has often been re-told, especially in the Eastern Orthodox part of the church. According to the tale, a devout abbot from a monastery decided to take a prolonged spiritual retreat in a small cabin located on a remote island in the middle of a large lake. He told his fellow monks that he wanted to spend his days in prayer so as to grow closer to God. For six months he remained on the island with no other person seeing him or hearing from him in all that time. But then one day, as two monks were standing near the shore soaking up some sunshine, they could see in the distance a figure moving toward them. It was the abbot, walking on water, and coming toward shore. After the abbot passed by the two monks and continued onto the monastery, one of the monks turned to the other and said, "All these months in prayer and our brother is still as stingy as ever. After all, the ferry only costs 25 cents!"

Humor aside, the point of the story is that it's amazing how easily we may sometimes miss the significance of something that is right in front of us. It's the kind of thing that could motivate one to take a fresh look at even the very familiar, like the story in Matthew 14 about Jesus (and then Peter) walking on water.

9. Avoiding Our Pain

Illustration

J. Dudley Weaver

Henri Nouwen wrote that "our culture has become most sophisticated in the avoidance of pain, not only our physical pain but our emotional and mental pain as well. We not only bury our dead as if they were still alive, but we also bury our pains as if they were not really there. We have become so used to this state of anesthesia, that we panic when there is nothing or nobody left to distract us. When we have no project to finish, no friend to visit, no book to read, no television to watch, no record to play, and when we are left all alone by ourselves we are brought so close to the revelation of our basic human aloneness and are so afraid of experiencing an all-pervasive sense of loneliness that we will do anything to get busy again and continue the game which makes us believe that everything is fine after all" (Reaching Out, pp. 16,17). And so, we just keep going and going and going, but we can't go on forever. Sooner or later it has to stop, you and I have to stop.

10. A Little Privacy Please

Illustration

Charles Swindoll

A research psychologist at the National Institute of Mental Health was convinced he could prove his theory from a cage full of mice. His name? Dr. John Calhoun. His theory? Overcrowded conditions take a terrible toll on humanity. Dr. Calhoun built a nine-foot square cage for selected mice. He observed them closely as their population grew. He started with eight mice. The cage was designed to contain comfortably a population of 160. He allowed the mice to grow, however, to a population of 2200. They were not deprived of any of life's necessities except privacy no time or space to be all alone. Food, water, and other resources were always clean and in abundance. A pleasant temperature was maintained. No disease was present. All mortality factors (except aging) were eliminated. The cage, except for its overcrowded condition, was ideal for the mice. The population reached its peak at 2200 after about two-and-a-half years.

Since there was no way for the mice to physically escape from their closed environment, Dr. Calhoun was especially interested in how they would handle themselves in that overcrowded cage. Interestingly, as the population reached its peak, the colony of mice began to disintegrate. Strange stuff started happening. Dr. Calhoun made these observations: 1)Adults formed natural groups of about a dozen individual mice. 2) In each group each adult mouse performed a particular social role...but there were no roles in which to place the healthy young mice, which totally disrupted the whole society. 3) The males who had protected their territory withdrew from leadership. 4) The females became aggressive and forced out the young...even their own offspring. 5) The young grew to be only self-indulgent. They ate, drank, slept, groomed themselves, but showed no normal aggression and, most noteworthy, failed to reproduce. After five years, every mouse had died. This occurred despite the fact that right up to the end there was plenty of food, water, and an absence of disease. After the research psychologist reported on his experiment, a couple of significant questions arose.

Q: "What were the first activities to cease?"
A: "The most complex activities for mice: courtship and mating."

Q: What results would such overcrowding have on humanity?"
A: We would first of all cease to reproduce our ideas, and along with ideas, our goals and ideals. In other words, our values would be lost."

This is a parable of modern life. For many people, a simple task like getting to work is extremely draining. There are too many cars on the highway. Roads are too often under construction. Commuting time is getting longer and longer. We have even invented a new term for the stress we feel when travel time frustrates us: road rage. Driving a car, sitting in front of a computer screen, working all day long with clients. A person can only perform these emotionally and spiritually draining tasks for so long until it's time to say enough! Jesus says, Get away from the crowd for a while, find a quiet spot and rest.

11. Empty Nest

Illustration

Staff

A construction crew was building a new road through a rural area, knocking down trees as it progressed. A superintendent noticed that one tree had a nest of birds who couldn't yet fly and he marked the tree so that it would not be cut down. Several weeks later the superintendent came back to the tree. He got into a bucket truck and was lifted up so that he could peer into the nest. The fledglings were gone. They had obviously learned to fly. The superintendent ordered the tree cut down. As the tree crashed to the ground, the nest fell clear and some of the material that the birds had gathered to make the nest was scattered about. Part of it was a scrap torn from a Sunday school pamphlet. On the scrap of paper were these words: He careth for you.

12. Feeling the Suffering of Others

Illustration

David G. Rogne

Flannery O'Connor, the insightful Roman Catholic writer, lifted up the Christian dimension when she wrote: "You will have found Christ when you are concerned with other people's sufferings and not your own." The beginning of compassion involves becoming aware of the suffering of others.

But it is not enough simply to see the suffering of others, we need to feel it. It is possible to see suffering, but not to feel it. Dewitt Jones tells about a photographer who walked down the street one day and came upon a man who was choking. "What a picture," he thought. "This says it all: A man, alone, in need. What a message!" He fumbled for his camera and light meter until the poor fellow who was choking realized that help was not forthcoming. He grabbed the photographer's arm and gasped, "I'm turning blue!"

"That's all right," said the photographer, patting the fellow's hand, "I'm shooting color film." Just noticing suffering isn't enough.

13. Time Out!

Illustration

Vince Gerhardy

"Time out" is a good strategy in sports:

when the game needs to be slowed down;
when weary players need a short break;
when advice from the coach is needed to give the team the winning edge;
when a player needs encouragement and support;
when it seems that the opponents are getting an upper hand.

"Time out" is also a wise principle in everyday living. We need to take time out and slow down from the often break-neck pace of our lives. There's no doubt about it – we live in a busy world. With all the time saving devices in our homes and work places one would think that we would have so much more time to do the things we like to do, to spend more time with our families, volunteer more of our time to charity and the church; but, more importantly, we do not spend time alone, in meditation and prayer. Jesus knew that was important for his disciples back then; it is still important for his modern-day disciples.

14. Today's Man

Illustration

Richard Exley

Today's man is in constant danger of becoming enslaved by the very things that were suppose to make his life more convenient. Notebook computers, fax machines, pagers, and cellular phones threaten to take him hostage. No matter where he goes, his work goes with him. In truth, his time (his life) is not his own.

Even if he could break free of the ever-encroaching demands of his career, his own responsibilities are enough to occupy his every waking moment, things like volunteer work at the church and civic duties, not to mention his family responsibilities. He needs to spend quality time with his children. He needs to be both physically and emotionally present for his wife. He needs to take care of the yard and service the cars. He needs to balance the checkbook. He needs...the list seems endless.

Somewhere in his hectic schedule he must find time to build lasting friendships, time to maintain a quality devotional life, time to read for personal and spiritual development, and time to exercise. No wonder he's tempted to throw up his hands in despair! Is there a solution, a way out? I think so, but it won't be easy. Busyness is addictive and its hard to regain command of our life once we've yielded it to the expectations of others. The key is control. Are we going to be governed by external pressures the desires of others or will we allow the internal witness of the Holy Spirit to set our agendas?

15. The Wilderness

Illustration

Mickey Anders

I have always been fascinated by the amount of ink the Bible gives to wildernesses and deserts. Have you noticed that? Hagar, Moses and Elijah go to the wilderness and find God. Moses was walking in the wilderness when he came upon a bush that was burning but not consumed. The children of Israel had to wander in the wilderness for 40 years before entering the Promised Land. John the Baptist went into the wilderness to preach, and the crowds followed him there. When Jesus was tempted, he had gone into the wilderness for 40 days. And here we find Jesus and the disciples feeding the 5,000 in the wilderness. This "desert place" theme is a prominent one in the Bible.

16. Waiting for Our Souls

Illustration

Carla Gorrell

A story is told about some African workers who were hired to carry heavy equipment on their backs to a remote outpost. It was a place that couldn't be reached any other way but on foot. After several days of difficult travel, the workers refused to pick up their packs and go any further. They sat by the side of the trail ignoring the shouts of the leader of the expedition. Finally the leader asked why they wouldn't go on. One of the workers replied, "Sir, we are waiting for our souls to catch up with our bodies."

17. We Will Go Fishing

Illustration

Our Daily Bread

Philip Melancthon, the great Reformation theologian, once said to his friend Martin Luther, "This day you and I will discuss the governance of the universe."

What Luther said in response was unexpected: "This day you and I will go fishing and leave the governance of the universe to God."

18. Simple

Illustration

Simple

It's a gift to be simple,

It's a gift to be free,

It's a gift to come down where we ought to be,

And when we see ourselves in a way that's right,

We will live in a valley of love and delight!

When true simplicity is gained,

To live and to love we will not be ashamed,

To turn and to turn will be our delight,

Till by turning, turning

We turn 'round right.

19. Quiet Time Is for Listening

Illustration

Brett Blair

In Mark 6, in the middle of a bunch of chaos, Jesus took his disciples to a quiet place. I think I know why. There's a a fifth grade teacher who decided that she would use a listening process with her children. Every morning for five minutes she required them to be totally quite. That's hard for any of us to do, much less a fifth grader. She discovered that a great deal of good came from the experience of silence. After one of these quiet times she asked the students if they had heard anything. One boy said: Yes, I heard something say that I should be more obedient to my parents. Another said: I heard something say that you should always be fair: When you are tagged and nobody sees it your still out.

There is no substitute for listening. And there is no substitute for quiet, in order to hear.

20. Close the Door to Turn on the Light

Illustration

King Duncan

One evening years ago a speaker who was visiting the United States wanted to make a telephone call. He entered a phone booth, but found it to be different from those in his own country. It was beginning to get dark, so he had difficulty finding the number in the directory. He noticed that there was a light in the ceiling, but he didn't know how to turn it on. As he tried again to find the number in the fading twilight, a passerby noted his plight and said, "Sir, if you want to turn the light on, you have to shut the door." To the visitor's amazement and satisfaction, when he closed the door, the booth was filled with light. He soon located the number and completed the call.

A writer in the devotional, Our Daily Bread, commenting on this story, writes, "In a similar way, when we draw aside in a quiet place to pray, we must block out our busy world and open our hearts to the Father. Our darkened world of disappointments and trials will then be illuminated. We will enter into communion with God, we will sense His presence, and we will be assured of His provision for us. Our Lord often went to be alone with the Heavenly Father. Sometimes it was after a busy day of preaching and healing, as in today's Scripture reading. At other times, it was before making a major decision." (Luke 6:12). And so should we.

21. We Have Nothing Here

Illustration

David E. Leininger

Lord, we have nothing here but five loaves and two fish. That is the response of the ages when people feel overwhelmed by the world around them. It is the response of the parent worried about her child. The child has so many peers who exert so much pressure and is with those peers at school and at play far more than he is with the parent. So many influences; so many temptations to face... Parents hungry for answers ask "What are we to do? We have nothing here but five loaves and two fish."

It is the response of the small business owner in the face of a changing economy. How can he compete with the big chain store that has just opened, one that advertises "Twenty thousand items under one roof?" He is hungry for answers about how he can keep the little family-owned store open? After all, he doesn't have 20,000 ANYTHING; he has "nothing here but five loaves and two fish."

It is the response of the employee whose boss makes life miserable and never has a good word for anyone. In fact, there are things going on around the office that just ought not to be. "Business ethics" has become an oxymoron. Should you blow the whistle? Feel free...if you do not want the job anymore. Does the word "downsize" strike a familiar note? What then? Good jobs are scarce out there - the bills keep coming in and the kids still have college to be paid for. A worker hungry for the chance to do the right thing says, "Nothing here but five loaves and two fish."

22. Whose Hands?

Illustration

Source Unknown

If I might paraphrase what some unknown writer penned a few years back: “A basketball in my hands is worth about $50. A basketball in LeBron James’ hands is worth about $100 million. It depends whose hands it’s in. A baseball in my hands is worth about $10. A baseball in former New York Yankees’ third baseman Alex Rodriguez’s hands is worth $30 million. It depends whose hands it’s in. A golf club might be worth $50 in my hands. In Phil Michelson’s hands it’s worth 100s of millions. It depends whose hands it’s in. A rod in my hands will keep away a wild animal. A rod in Moses’ hands will part the mighty sea. It depends whose hands it’s in. A sling shot in my hands is a kid’s toy. A sling shot in David’s hand is a mighty weapon. It depends whose hands it’s in. Two fish and 5 loaves of bread in my hands is a couple of fish sandwiches. Two fish and 5 loaves of bread in God’s hands will feed thousands. It depends whose hands it’s in.”

23. Jesus Takes Command

Illustration

Phillip Yancy

Only one miracle made it into all four gospels. It transpired on the grassy hills by the shores of the Sea of Galilee at a time when Jesus' popularity and also his vulnerability was cresting. Wherever he went, a throng that included many deranged and afflicted trailed behind.

The day before the big miracle, Jesus crossed the lake to elude the masses. Herod had just executed John the Baptist, Jesus' relative, his forerunner and friend, and Jesus needed time alone to grieve. Doubtless, John's death provoked somber thoughts of the fate awaiting him.

Alas, there would be no secluded retreat. A huge swarm of yesterday's multitude made the ten-mile journey around the lake and soon hundreds, even thousands of people clamored around Jesus. "He had compassion on them," says Mark, "because they were like sheep without a shepherd." Instead of spending the day renewing his spirit, Jesus spent it healing the sick, always an energy drain, and speaking to a crowd large enough to fill a modern basketball arena.

The issue of food came up. What to do? There are at least five thousand men, not to mention the women and children! Send them away, suggested one disciple. Buy them dinner, said Jesus. What? Is he kidding? We're talking eight months' wages!

Then Jesus took command in a way none of them had seen before. Have the people sit down in groups of fifty, he said. It was like a political rally--festive, orderly, hierarchical--exactly what one might expect from a Messiah figure.

Unavoidably, we moderns read Jesus' life backwards, knowing how it turns out. That day, no one but Jesus had a clue. Murmurs rustled through the group on the packed hillside. Is he the one? Could it be? In the wilderness, Satan had dangled before Jesus the prospects of a crowd-pleasing miracle. Now, not to please a crowd but merely to settle their stomachs, Jesus took two salted fish and five small loaves of bread and performed the miracle everyone was waiting for.

Three of the Gospels leave it at that. "They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces of bread and fish," reports Mark with masterful understatement. Only John tells what happened next. Jesus got his time alone, at last. As the disciples rowed back across the lake, fighting a storm all the way, Jesus spent the night on a mount, alone in prayer. Later that night he rejoined them by walking across the water.

24. Jesus Feeds the Five Thousand - Sermon Starter

Illustration

Brett Blair

Philip stood looking out at the masses that were now approaching. I'm not sure what was on his mind, perhaps thrilled by the success they were having. Jesus, watching over Philip's shoulder, asks, "Philip, where shall we find bread for these people to eat?" Philips gives a realistic appraisal of the situation: Eight months wages would not be enough to feed everyone so much as a little nibble. But we are let in on a little secret. Jesus is testing and I think teasing Philip a bit here. Jesus already knows he will feed them by multiplying five small barley loaves and two small fish.

Jesus is ahead of Philip. He is the pacesetter. He is out in front of them all, minutes ahead sizing up the situation providing the solutions before we even know what the problems are. He is the unique one, the measure by which all others gauge their lives.

The feeding of the five thousand is a miracle on a grand scale but if we concentrate too hard on the miracle we will miss the message in the background.

1. What are we to learn from a small meal?
2. What are we to learn from this big miracle?
3. What are we to learn from the long awaited messiah?

25. The Wounded Healers

Illustration

Ron Lavin

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

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

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

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

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

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

26. Moving Fences

Illustration

Jerry Fuller

Many years ago, there was a woman who lived in a small village in France. Trained as a nurse, she devoted her life to caring for the sick and needy. After many years of kind and selfless service to the village's families, the woman died. She had no family of her own, so the townsfolk planned a beautiful funeral for her, a fitting tribute to the woman to whom so many owed their lives.

The parish priest, however, pointed out that, because she was a Protestant, she could not be buried in the town's Catholic cemetery. The villagers protested, but the priest held firm. It was not easy for the priest either, because he too had been cared for by the woman during a serious illness. But the canons of the Church were very clear; she would have to buried outside the fence of the cemetery.

The day of the funeral arrived, and the whole village accompanied the woman' s casket to the cemetery, where she was buried outside the fence.

But that night, a group of villagers, armed with shovels, sneaked into the cemetery. They then quietly set to work moving the fence.

More astounding than Jesus' feeding of the crowds with a few pieces of bread and fish is Jesus' transforming the crowd into a community, a community united in their need for one another, in the bread they share, in the love of Christ who has brought them together. Christ empowers each one of us to perform our own miracles of creating community when we "move the fences" to include outsiders, when we welcome the rejected and forgotten to our tables, when we give of what little we have, joyfully and gratefully, for the sake of others, when we welcome one another as we would welcome Jesus.

27. The Mystery and the Glory of the Kingdom of God

Illustration

Scott Hoezee

We live in a universe and in a world with huge threats to existence and with sickeningly large social and geopolitical problems. There are meteors hurtling through space, many of which would wipe out life on earth if they struck us. There are dictators harboring or seeking weapons of mass destruction, many of which threaten our survival as a species. In the Middle East but in so many other places, too, there are seemingly intractable hatreds and prejudices between and among various ethnic groups. There are diseases like viruses galloping through continents, threatening to wipe out the tens-of-thousands if not hundreds. Hunger and poverty loom up like a whole mountain range of daunting problems whose heights we don't know how to scale.

Yet in the midst of all these threats from within and from without, in the face of great sin and evil, faced with maladies that are global in scope, we Christian people swing in with no more than that simplest of all messages: Jesus saves. A Jewish carpenter's son from halfway around the world and from over 2,000 years ago is the one we hold up as some kind of solution. And not a few folks today want to say, "Give me a break!"

To so much of our size-crazed culture, the gospel is too small for the task at hand. In the face of untold millions of starving people, we seem to offer just five loaves and two fish. In the face of trillion-dollar federal and international budgets, we seem to celebrate the widow's penny going into the collection plate. In the face of hostile terrorists and repressive regimes headed up by the hounds of hell itself, we dispatch lamb-like folks to China and the Sudan and Afghanistan as missionaries witnessing to the Lamb who was slain. None of it seems equal to the task of reaching, much less changing, this sorry and troubled old world. Yet as Mark 4 reminds us, hidden in the midst of all that is a small mystery — hiding the uncontainable glory — of the kingdom of God.

28. God Lets Us Help

Illustration

Leonard Mann

Ethan Allen was a big, voluble, rather flamboyant Vermonter, Colonial patriot, a somewhat controversial hero of the American Revolution. He organized a rag-tag army of freedom-lovers known as the Green Mountain Boys. On May 10, 1775, Allen and his "Boys" captured from the British the strategic Fort Ticonderoga. Having returned from this successful venture, Allen did something which he was wont to do sometimes as the mood suited: on Sunday morning he attended church. During the service the pastor offered a long prayer, a great deal of which was an offering of praise to God for the liberation of Fort Ticonderoga. How great was God, and how good, to have wrested that fort from the enemy! Ethan Allen, having sat through as much of this as he could endure, interrupted the pastor, saying, "Parson Dewey ... Parson Dewey, please mention to the Lord that the Green Mountain Boys were there!"

The plain fact is, of course, that wherever God has done things in the world somebody has been there helping him do them. Yes, perhaps Jesus could have fed that multitude without the five loaves and two fish which the disciples brought to him, but he didn't. He let his disciples help, and he used what they brought.

29. Handicap's Triumphs

Illustration

Editor James S. Hewett

John Bartel was a healthy, athletic, twenty-year-old young man who was gradually taking full charge of the family dairy farm with all its multiple duties.

It was a beautiful spring day in the lusciously green Fraser Valley, British Columbia. The grass was just right for filling the huge silos for winter feed. John was busily unloading the heavy fodder into the silage cutter and blower when a large bunch momentarily stopped the conveyer belt. By sheer habit, John stepped on the guilty bunch to get it moving again while his eyes selected the next place to insert his pitchfork, when he felt a tug on his right leg and he watched in horror as his foot and then his leg were shredded and sent up into the silo.

When he finally extracted himself, all he had left was a three-inch stub. Praying earnestly all the while, he undid his pant belt and used it as tourniquet to stop the profuse bleeding. Painfully, he dragged himself into the milk parlor of the dairy and called for an ambulance.

A few days after the operation and cleanup, he sat in his wheelchair in the hospital sun room, feeling sorry for himself and wishing himself dead rather than handicapped for the rest of his life. He noticed another wheelchair enter the room. A middle-aged man sat there with a blanket around him and looked at John with some disdain and said, "Young man, shame on you whining away like that here. You should be thankful that you are alive and healthy!" John replied a bit tersely, "You don't understand .... My leg is gone forever!" "Well, then, look at this," replied the man as he threw off the blanket and revealed two stubs about as long as John's. He then continued, “Young man, get well; then go out there and prove to the world that you can do as much with one leg as anyone else who has his two legs."

John went back to the farm and after a number of fittings, had a mechanical leg and foot made to suit his needs. He milks up to seventy cows at a time for his livelihood. He has taken over full possession of the family farm. John swims and water-skis (he always slaloms), he was featured in a sports magazine a few years ago as an ardent downhill skier. John Bartel married my niece. When I officiated at the wedding, I suggested they could remain standing for the prayer of blessing, but John said, "No way, I can kneel down and get up like everyone else on my own when the prayer is over."

They have a fine family of three children. John takes the oldest boy, no weight, to the top of the five thousand foot Mount Cheam as they both ride their trail motor bikes along that mountain trail. John and his wife Margaret were the youth leaders in their church for a number of years. He is now about thirty-three and has proven that he can do everything with only one leg and more than others can do with two, at least nearly everything ... he can’t stand only on his mechanical leg. He has a good sense of humor and a living, practical faith in the determination to succeed. And he is successful in so many ways and an encouragement and example to everyone. John would say, "I can do all things through Christ, which strengthens me."

30. Cook

Illustration

Stephen Stewart

1 Samuel 9:23 - "And Samuel said to the cook, ‘Bring the portion I gave you, of which I said to you, "Put it aside." ’ "

Cooking for the family was done by the woman, just as today, although, also as today, men occasionally did it. The only professional cooks were in the homes of the very wealthy, and the royalty, and these were probably female slaves. They were probably trained by a type of apprenticeship, and were usually very well treated.

The Jews liked eating in the open air, and would often take their meals in the courtyard; but in the winter they had to be indoors, usually in the one large room that served the family for all its needs. The times of meals were flexible - they ate when they were hungry. The great majority of the people had only two meals a day, the one very early before going to work; the other in the evening when work was done. The evening meal was the only one that required much preparation - the other was merely a snack affair.

A fire in the open air was often considered good enough for cooking: the custom was to hollow out a place and border it with two stones - indeed, the Hebrew word for a cooking fire comes from the same root as "to hollow." There were also little portable stoves with two holes, in which straw and grass were burned. Meat was roasted in an oven, cooked in oil, boiled in water, or cooked on a griddle. Most people preferred boiled meat and fowl. Fish was a staple of the Jews and was boiled or roasted on a wooden or iron spit over a charcoal fire. Many vegetables were eaten raw, but lentils and greens were boiled in oil or water.

The Jews liked their food strongly seasoned. They added not merely salt, but also mustard, capers, cumin, rue, saffron, coriander, mint, dill and jeezer (a kind of wild rosemary); all these were continually used, as well as garlic, onions, and shallots. Pepper was scarce and very expensive: it came in the caravans all the way from India.

Cooking utensils were a shallow iron plate and a frying pan, neither of which had handles until a later time. Cooking pots and dishes were of unbaked, unglazed clay. Deep-fat frying was done on a griddle. Copper kettles and pans were available in later times, but they were very costly.

Knives were made of flint and, later, bronze. Forks were used only in the preparation of food, not in the eating. A kind of flat, broad cup made of tinned metal served instead of a plate - metal because of the ritual uncleanness of earthenware - or else a flat cake of hard bread.

Of course, there were also obligations and restrictions connected with their food. There was the obligation of tithing the slightest thing that made part of any meal, so that the priests should have their due share. In the preparation of dishes, there were the following requirements: lamb had to be roasted over wood from the vine; halme, a kind of aromatic pickle, used for preserving fish, was so carefully regulated that a whole paragraph of the fourteenth chapter of the tractate Shabbath is devoted to it. But above all there were the laws concerning what might and might not be eaten, and it was exceedingly dangerous to disobey them. Pork was absolutely forbidden; the hare was considered an unclean animal; the rabbis disagreed about the camel, and some forbade use of its milk. There was a very rigorous prohibition against eating the flesh of any animal that had not been bled.

The cooks in wealthy households planned the menus, calculated the amount of food needed, bought the food, cut and boned meats and fowl, and the head cook supervised the preparation, cooking, and serving of the meal.\

Today’s cook or chef works in much the same way, depending, of course, on the type of home in which he serves. The most interesting change, perhaps, is the switch from women to men as the chefs and accepted masters of the cordon bleu of today.

31. It IS Enough

Illustration

Johnny Dean

In an article in The Christian Century magazine the problem of homelessness in America was being addressed. It was a long article, it was the cover story, discussing every possible aspect of the problem. And in this long article, this extensive examination of a serious problem, in a Christian publication, not one mention was ever made of the church and what the church could do to help. Homelessness? Sounds like a government problem to me! Send them away, Jesus.

But Jesus says, "No. You give them something to eat. You take care of their needs." And despite the protests of his followers that they just don't have enough to do that, Jesus takes what they have - a lunch basket brought by a small boy, containing only a couple of loaves of bread and some fish. And he blesses it, breaks it, and gives it back to them and - what do you know? - It IS enough!

32. The Negative Verses the Positive

Illustration

Bill Bouknight

Outside a small town in New Mexico is a sign that reads as follows: "Welcome to Portales, New Mexico, home of 12,493 friendly folks and 8 or 10 grouches."

Isn't that the way it is everywhere? There are always a few negative folks around to tell you that Murphy's laws will ruin everything. I like the story about the little boy who was trying to raise some money by collecting old bottles, going door-to-door in his neighborhood. When he came to the home of a woman who was the "town grouch," the little boy asked, "Do you have any coke bottles?" "No," she replied with a scowl. Then he said, "Do you have any old whiskey bottles?" "Young man," the woman replied, "Do I look like the type of person who would have old whiskey bottles?"

The little boy studied her for a moment and then asked, "Well, do you have any old vinegar bottles?"

Isn't it tragic that some people go through life so negative and sour and bitter? And if you don't watch out, they will infect you with their thinking.

How can we live positively in this world where much is discouraging? I think I see some clues in one of the miracle stories of the Bible. Jesus once fed 10,000 people with only five loaves of barley bread and two little fish. The disciples saw the negatives but Jesus understood the positive presence of a little food.

33. What Are We To Do About This?

Illustration

J. Dudley Weaver

The telephone rings, you answer, it's someone from the church. After a bit of polite chit-chat, the caller gets to the point: "The reason I'm calling," she confesses, "is that we would really like it if you would consider teaching Sunday School next year, or serving as a Presbyterian Women's Ministry leader, singing in the choir, chairing a particular committee, whatever." And you think: "Dear God, they must really be scraping the bottom of the barrel," or "I already have so much to do," and all of the good, logical reasons for not saying "yes" come immediately to mind.

Someone asks you to lunch. You know each other, but then again, you really don't. He says, "I'll be honest with you. I'm about as lonely as I have ever been in my life. I need a friend, someone to talk with, and I was hoping you would be that person for me." And you think, "Oh, Lord, I'm not up to this."

A friend gives every evidence of addiction; a neighbor's child bears the marks of abuse but you're not sure. . . It would be easier, and probably smarter for you personally, just to stay out of it all, to mind your own business.

You may feel sorry for the person trying to recruit volunteers in the life of the church; sorry for the person who needs a friend; sorry for the friend with the addiction, for the child with the bruises and burns, but when you add it all up all you have to offer are five little loaves of bread and two scrawny fish. There is nothing that you can do. The task is simply beyond the scope of your ability, the limits of your time and energy, and so what you do is nothing. Jesus, though, keeps asking "what are we do to about this?" Why can't he leave well enough alone?

34. Lowered Expectation

Illustration

John Marks Templeton

Would it surprise you to learn that everything in your life right now is pretty much the way you made it? That from hundreds of options you chose your responses to whatever situations presented themselves? Would you agree that you have exercised the capacity to choose what you have received? If so, doesn't it stand to reason that if you made the choice in the first place, you can change it?

What a powerful notion! Whatever happens to you, you can say, "I am the master of my life."

But just as the good that comes to you is a demonstration of your mastery, so is the negative. Consider how hopping fleas are trained. The fleas are put into a glass jar. As they try and jump in the jar, they bump their heads on the lid. Over time, they forget they can jump and, for fear of bumping their heads, never go beyond the limits of the jar, even though the lids have been removed. Through continued failure they have become conditioned to confinement. So it is with us, if we let it be. Our self-made limitations sometimes cause us to forget that we can fly. We respond like the disciples, "We only have five small loaves of bread and two fish. We often needlessly confine ourselves to glass jars. We may yearn to use our lives creatively, but our invisible prisons remind us: "You can't do that. It isn't practical. You're not smart enough. It will cost too much. People will laugh at you. You're too young. You're too old. Your health won't allow it. Your parents won't allow it. It will take too long. You don't have the education."

But suppose we could remember that we were made to achieve? Suppose that we could remember that miracles do happen? Suppose we really believed that we are children and heirs of this magnificent universe? Would we then still allow our jars to limit us to hopping just so far and no further? Suppose we became aware that resentments, hurts, hates, grudges, illness, greed and the like are glass jars that have been, or can be, removed, that, indeed, we may be hampered by the illusion of our own self-imposed limitations? We attract to ourselves whatever our minds are focused upon.

Once aware, we can change and then we will no longer be confined to that glass jar. We will be ready and able to achieve.

35. Bread Is Wondrous

Illustration

Ladislas M. Orsy wrote: "There is something wondrous in the taste of bread. It is so ordinary yet it is so good. It is very democratic. It nourishes the poor and the rich. It goes well with meat or fish, with fruit or cheese. It may return three times a day to the table; it may even stay there all day long. Yet it never outstays its welcome." Jesus Christ said, "I myself am the bread of life. No one who comes to me shall ever be hungry; no one who believes in me shall ever thirst."

36. Compassion for the Suffering

Illustration

Glenn E. Ludwig

In England in the 1940s a young woman entered Oxford University with little focus. She had no idea what to do with her life. But she soon came under the influence of a colorful professor of English, a writer with a gift, named C.S. Lewis. She became a Christian through much of his influence.

She left Oxford, against the advice of friends and family, and began to study nursing. After five more years of rigorous training, she was certified as a nurse.

But her story doesn't end there, for her questing, Christian spirit would not let her rest with the way things were. You see, she ended up working on a cancer ward in a London hospital. Gradually, she came to realize that most of the doctors ignored the patients who were deemed terminally ill. As a result she watched many of them die virtually alone.

Greatly troubled she felt that Christian compassion needed to be expressed to these patients in a visible way. She approached the hospital administration with an idea she had for surrounding those dying of cancer with friends and loved ones during their last days, rather than isolating them in sterile rooms with strangers. Her radical ideas were quickly rejected.

But undaunted, she decided to enroll in medical school to try to make a difference even though she was already 33 years old and would not graduate until she was 39. This she did and later a movement soon grew around her ideas that made it possible for dying patients to live their days in a setting of love and support.

Cicely Saunders, out of Christian compassion and a sense of calling to help in a specific way, began this movement in England in the 1950s. It later moved to the Americas and is now used everywhere and in every town. It is called the Hospice Movement, and it draws its inspiration from Jesus' own passion and compassion for his children -- "as a hen gathers her brood under her wings."

My prayer is that God will continually come to us in new ways and in fresh images, so that more Cicely Saunderses among us can be moved and inspired to take risks to join in God's compassion for his children. Amen.

37. We Are Not Ghosts

Illustration

Keith Grogg

On Easter morning, before the sunrise service in Carolina Beach, I was standing next to my friend Steve Hall, the minister at St. Paul's Methodist. And the sun hadn't quite peeked out above the horizon, but there was a spectacular red glow all along the skyline, reflecting on the ocean. And I was just about to say, "Steve, I can't figure out why I'm not out here every morning," but he had started to speak first, and he said, "Why am I not out here every morning?"

John, the most sacramental of the four evangelists, puts this scene with the risen Jesus on the beach; and Jesus has built a little campfire, and he asks the disciples returning from their morning trawl to bring some fish to add to the ones he's already got on the grill, along with bread that he has provided.

But Luke has it happening in the house in Jerusalem where the disciples are gathered, and it is evening.

In both cases, Christ's presence is as real as it gets, and he is so alive that, like you and me and every human being in the world, he needs something to eat.

As you and I, members of the body of Christ, try to minister to the world around us, may we remember the real, tangible, physical needs of this world that God loved so much that God gave his only Son.

We are not ghosts. We can do things, build things, make things, share things. And occasionally, when we have done our daily work for the physical well-being of this absolutely real world, we will have the privilege of sitting at table together, in the presence of the one who opens our eyes, and makes our breaking bread together a sacrament.

38. How Do You Measure Success?

Illustration

James W. Moore

Some years ago, Ralph Waldo Emerson wrote these powerful words. Listen…

"How do you measure success?
To laugh often and much;
To win the respect of intelligent people and the affection of children;
To earn the appreciation of honest critics
and endure the betrayal of false friends;
To appreciate beauty;
To find the best in others;
To leave the world a bit better
whether by a healthy child,
a redeemed social condition,
or a job well done;
To know that even one life has
breathed because you lived…
that is to have succeeded."

I like that very much. It's a beautiful statement… but, somehow I want to add one more ingredient to the mix, namely... compassion! The spirit of compassion… the touch of compassion.

39. Service

Illustration

James W. Moore

Have you heard the beautiful children's story about the three trees? The trees were talking in the forest one day about their dreams for the future. The first tree said it would like to be made into a cradle, so that it might go on living as a support for the fragile life of a tiny new baby. The second tree wanted to be made into a big ship, so that it might go on living, carrying important cargo and influential people to exotic new lands. The third tree longed to stay right where it was, existing only as a tree, but growing ever taller, and pointing ever higher, to remind everyone that there is a God in heaven who loves them. Those were their dreams: One wanted to be a cradle, one wanted to be a mighty ship, and one wanted to be a tall tree, pointing people toward God.

But then one day the woodcutters came and chopped down the three trees...and destroyed their dreams. The first tree was not made into a cradle, but into a simple feeding trough, a manger for animals. But the manger was sold to a family in Bethlehem, and on the night Jesus was born, that simple feed box became the cradle for the Christ Child.

The second tree was built into a boat, but not the kind it had dreamed of--not a mighty ocean-going vessel--but a tiny inexpensive fishing boat. A man named Simon Peter bought the boat, and on one warm afternoon when the crowds pressed in, Jesus himself climbed aboard that small fishing boats that he might preach good news to the multitudes.

The third tree also was deprived of its dream. It wanted to remain standing tall and pointing toward God. Instead, it was cut down and shaped into a horrible instrument of torture, a cross. But it was on that very cross that Jesus was crucified, transforming a symbol of cruelty into a powerful reminder of God's eternal love for all the people.

The three trees were humbled, but in the plan of God, they were exalted.

That's the way it works: When we, in humility, give ourselves to God, our Lord can do great things through us and for us greater than we can ever imagine.

40. Too Easily Satisfied

Illustration

Scott Hoezee

Today as much as ever, people need to know that this kingdom is real and available. They need to see the joy and the possibilities of that kingdom in us. Because often people are too easily satisfied just to make do with what is quick and easy and cheap. People settle for sex or liquor or a rock band or the distractions provided by entertainment. They look to these things to save them, or at least to help them move forward in a grim world. But, as C.S. Lewis once wrote, we are far too easily satisfied. We're like a child who turns down an invitation for a day at the beach and chooses instead to stay sitting in a slum alley making mud pies just because the child really can't imagine how much better a day at the shore can be. "What could be better than making these slimy mud pies?" the child might think. Ah, if only he knew!

Or as Dallas Willard writes, when he was a boy, rural electrification was just happening and power lines were being strung throughout the countryside. But suppose even after the lines were up and running, suppose you ran across a house where the weary family still used only candles and kerosene lanterns for light, used scrub boards, ice chests, and rug beaters. A better life was waiting for them right outside their door, they were, not far from it, if only they would let themselves be hooked into the power lines. "My friends," you could proclaim, "electricity is at hand!" But suppose they just didn't trust it, thought it was too much of a hassle, and anyway didn't believe the promises that things might be easier with this newfangled juice running into their house. "If it's all the same to you, we'll stick with the old ways."

Maybe the kingdom is like that: it's here, not far away, it's real, it is right outside your door. The kingdom of God is at hand! A heart of love can help you draw near to it. Don't be so easily satisfied with the temporary pleasures of sex and money, power and food, cable TV and the wonders of technology. A better, exciting, hopeful, joyful kingdom of life is real. We need to be in the business of driving away the demons of doubt, despair, cynicism, arrogance, and anything else that hinders people from believing our message and so entering Jesus' kingdom. The kind of unclean spirits Jesus so routinely encountered have not gone off duty, my friends. Just look around. It is because they remain so real and powerful that we must proclaim and also live under the rule of God right now. The kingdom of God is at hand. We live knowing that this is true! We live to help others believe it, too.

41. A Model of Faith

Illustration

Jerry Goebel

It may come as a shock to most Christians today, but we would do better to use this woman as a model of faith even more than the disciples. After all, we are neither Jewish nor Galilean; we have no familial claim or geographical claim to Jesus.

While the woman learns that the power of faith lies internally, the disciples learn that faith can't be measured by proximity to Jesus. They are right next to the Lord and yet they see the woman as a bother. They don't lead her to Jesus or attempt to heal her daughter, her faith does that. They are too blinded by their social and religious prejudice to offer miracles to anyone.

Jesus words are obviously not meant to cut down the woman (her compassion runs too deep to care if she is insulted). The words of Christ are meant to reprimand the disciples—and us—when our politics and religious agenda blind us to compassion.

Which faith most resembles mine? Am I like the cocksure disciples steeped in religious and cultural prejudice, deeply self-assured of my proximity to Jesus? Or, am I like the outcast woman of Lebanon, indentured by compassion and uncaring of insults if I can just save one soul?

42. A Power Higher Than I

Illustration

William B. Kincaid, III

After trying everything else, Shelly was present for her first Alcoholics Anonymous meeting. Skeptical and listening half-heartedly at first, the words of Martha caught her attention. Martha told the group, "I just knew that I could handle alcohol and my other problems on my own, but I couldn't. Seven years ago I came to my first A.A. meeting and since that time I have grown as a person beyond anything I could have ever imagined."

Martha exuded confidence and depth. She spoke of a power "higher than I," the God of Jesus Christ, and the way in which God now lived at the center of her life. Her words oozed with sincere encouragement and concern. Most of all, Martha exhibited a thankfulness which words could not express. Shelly, who came to the meeting doubtful that anything she would hear would change the way she felt or thought, made her way to Martha when the meeting was over. "I want what you have," Shelly told Martha, "I want what you have."

Shelly wanted the compassion and depth and hope which Martha knew, but she may not have realized fully how Martha came to know those things. Martha learned compassion from a time of deep personal suffering. She acquired spiritual depth from hours of praying when there was nowhere else to turn. She discovered hope by taking one step at a time because "one day at a time" was too much to be expected.

Shelly said, "I want what you have. Where do I get it?" And Martha told her, "It comes from being right where you are and doing just what you are doing." Martha went on to tell Shelly the oddest story about learning compassion when we are hurting, and learning love when we are excluded, and learning hope when we are helpless. In short Martha said that it is out of Egypt that we are called.

43. Pastoral Prayer for First Sunday of Lent

Illustration

Joel D. Kline

Gracious God, how blessed we are to live and serve as a community of Your people. Gifted with the beauty of creation surrounding us, lead us into significant relationships that nurture and challenge us, as we experience the promise of life, and are grateful.

Lead us now, O God, as we seek, in this season of Lent, to journey with our eyes fixed on Jesus.

Lead us in righteousness, that our journey might be a journey in which we embrace Christ's ways of compassion and justice, grace and mercy, hope and right living.

Lead us, God, in peace, as we seek to keep our eyes fixed on Jesus.

Fill us with a peace that passes all human understanding, a peace the world cannot give to us, neither can it take away.

But, holy God, let us never be satisfied with personal peace alone. Lead us into paths of peacemaking and reconciliation. And God, we pray that You might soften the hearts of those world leaders who are far more inclined to wage war than to seek peace.

God, where there is brokenness, form us into instruments of forgiveness.
Where there is despair, make of us channels of Your hope.
Where there is division, may we be empowered to bring healing and wholeness.
Where darkness abounds, grant us courage to walk in the light, our eyes fixed on Jesus, the light of the world.

God of healing and compassion,

We hold before You now those in special need of Your healing touch …

God, make us mindful of those among us this day who silently hold hurts and brokenness within them. Teach us to look into one another's eyes and hearts.

We pray for those experiencing pain in their significant relationships, those who are yearning for new beginnings in life. We pray, O God, for young people facing untold pressures and challenges, and for older persons seeking to come to terms with limitations and losses. Whatever our life situations, O God, lead us in paths of right living, our eyes fixed on Jesus Christ our Lord, through whom we pray. Amen.

44. Wash One Another's Feet

Illustration

Lee Griess

Sociologist Robert Wuthnow of Princeton University has explored how it is that people make everyday ethical decisions. Many people, he found, perform deeds of compassion, service, and mercy because at some point in their past someone acted with compassion toward them. He wrote, "The caring we receive may touch us so deeply that we feel especially gratified when we are able to pass it on to someone else."

He tells the story of Jack Casey, who was employed as an emergency worker on an ambulance rescue squad. When Jack was a child, he had oral surgery. Five teeth were to be pulled under general anesthetic, and Jack was fearful. What he remembers most, though, was the operating room nurse who, sensing the boy's terror, said, "Don't worry, I'll be right here beside you no matter what happens." When Jack woke up after the surgery, she was true to her word, standing right there with him.

Nearly 20 years later, Jack's ambulance team is called to the scene of a highway accident. A truck has overturned, the driver is pinned in the cab and power tools are necessary to get him out. However, gasoline is dripping onto the driver's clothes, and one spark from the tools could have spelled disaster. The driver is terrified, crying out that he is scared of dying. So, Jack crawls into the cab next to him and says, "Look, don't worry, I'm right here with you; I'm not going anywhere." And Jack was true to his word; he stayed with the man until he was safely removed from the wreckage.

Later the truck driver told Jack, "You were an idiot; you know that the whole thing could have exploded, and we'd have both been burned up!" Jack told him that he felt that he just couldn't leave him.

Many years before, Jack had been treated compassionately by the nurse, and because of that experience, he could now show that same compassion to another. Receiving grace enabled him to give grace. Jesus said, "Now that I, your Lord and Teacher have washed your feet, you should wash one another's feet."

45. A Turning Point for Nixon

Illustration

Brett Blair

A number of years ago, Newsweek magazine carried the story of the memorial service held for Hubert Humphrey, former vice-president of the United States. Hundreds of people came from all over the world to say good-bye to their old friend and colleague. But one person who came was shunned and ignored by virtually everyone there. Nobody would look at him much less speak to him. That person was former president Richard Nixon. Not long before, he had gone through the shame and infamy of Watergate. He was back in Washington for the first time since his resignation from the presidency.

Then a very special thing happened, perhaps the only thing that could have made a difference and broken the ice. President Jimmy Carter, who was in the White House at that time, came into the room. Before he was seated, he saw Nixon over against the wall, all by himself. He went over to [him] as though he were greeting a family member, stuck out his hand to the former president, and smiled broadly. To the surprise of everyone there, the two of them embraced each other, and Carter said, "Welcome home, Mr. President! Welcome home!" One president to another, from different parties, they understood what they had in common, what burdens they had born in common, they were elected presidents.

Commenting on that, Newsweek magazine asserted, "If there was a turning point in Nixon's long ordeal in the wilderness, it was that moment and that gesture of love and compassion."

The turning point for us is Palm Sunday. It is our moment of triumph. It was a triumph because God Jesus decided to ignore our miserable state and act on our behalf. He chose to ignore the crowds version of Palm Sunday and go with His.

46. Love Does Not Compound Guilt

Illustration

Robert Allen

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

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

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

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

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

47. A Servant in Saigon

Illustration

Keith Wagner

To be servants requires courage, sacrifice and lots of love. Jack Canfield and Mark Hansen tell the story of Betty Tisdale. (Chicken Soup for the Soul) She was the wife of a Naval Doctor in Vietnam. She had compassion on the hundreds of orphans in Saigon. She made 14 trips to Saigon by using her life savings. With great determination she managed to airlift orphans from Vietnam during the time it was falling into the hands of the North Vietnamese. It was not a simple task. First, she needed birth certificates. She went to the hospital and created them herself. She managed to make 219 eligible certificates that satisfied the government. Next she had to find a place for the children to stay when they arrived at Ft. Benning, Georgia here in the states. Again she met resistance and the Secretary of the Army wouldn't answer her calls. Determined to carry out her mission, Betty called his mother and pleaded her case. Virtually overnight, her son, the Secretary of the Army, responded.

Now she was challenged as to how to get the children safely out of Vietnam. She was unable to charter a plane. She went to Ambassador Graham Martin and pleaded for some form of transportation. He agreed to help as long as the Vietnamese government cleared their release. Two Air Force transport planes flew the children to the Philippines. Because her husband was dedicated to helping his wife he used $21,000 of his own money to charter a United Airlines plane to take the children to the states. Within a month all 219 children were adopted and placed in homes in the US.

When Jesus advocates a life of self denial, he is not talking about being a martyr, nor is he wanting us all to be Mother Teresa or a Betty Tisdale. He is talking about denying ourselves the demand for power, honor and status and being servants.

Faith is a paradox. Life in the kingdom is not acquired with honors, prizes, achievements, awards and success. It is realized with sacrificial love, unwavering faith and belief that God has a seat reserved just for us. It's better than the 50 yard line. It is not just good for a single game or a single season. It is good for eternity.

48. He Set His Face

Illustration

Richard A. Jensen

He had just finished feeding the 5,000 men plus women and children when he asked them the question (Luke 9:10-17). In this context of feeding people (cf. Luke 24:28-35) Jesus asked his disciples, "Who do the crowds say that I am?" (Luke 9:18). We stand here at a turning point in Luke's story of Jesus. In earlier stories of Jesus' baptism, genealogy, temptation and a sabbath in his hometown synagogue Luke has given us all kinds of clues as to the identity of Jesus. After that there comes action. Jesus healed people. He forgave sinners. He called disciples. He challenged sabbath laws and so on. It's time now to return to the question of identity. Do even the disciples understand who this man is? Does anyone really understand?

The disciples answered Jesus question by stating the opinions of some in the crowds. Jesus' then zeroes in on the disciples themselves. "But who do you say that I am?" (Luke 9:20). "The Messiah of God," Peter answered.

And then Jesus did a surprising thing. He acknowledged that Peter had the right answer to his question. But he told the disciples not to tell anyone the truth of his identity. The coming of the Messiah would move Israel from one degree of glory to another. But Jesus was not to be this Messiah of glory. Jesus was to be a Messiah on a cross. Jesus tells it straight in a new revelation of his identity. "The Son of Man must undergo great suffering, and be rejected by the elders, chief priests, and scribes, and be killed and on the third day be raised" (Luke 9:22).

The disciples must have been stunned. They had glory on their minds, too. But, no, the way of this Messiah was to be a way of suffering for him and for the disciples. "If any want to become my followers, let them deny themselves and take up their cross daily and follow me" (Luke 9:23). The disciples never could get this through their heads. In the story of the transfiguration which Luke tells next we hear Jesus discussing the departure he would accomplish in Jerusalem. Jesus, that is, was discussing with Moses and Elijah his way to Jerusalem, his way to the cross. And the disciples? They wanted to build booths and live on this mountain of glory and transfiguration forever. They did not know what they were saying, Luke tells us.

This hardness of heart of the disciples appears again when they all come down from the Mount of Transfiguration. A man comes to Jesus in order that Jesus might heal his son who is possessed by a demon. "I begged your disciples to cast it out, but they could not," the father says to Jesus. Jesus proceeds to wonder aloud about the faithless disciples. He tells them again, therefore, of his mission. "Let these words sink into your ears," he tells them, "The Son of Man is going to be betrayed into human hands." Sadly Luke tells us of the disciples that, "... they did not understand this saying; its meaning was concealed from them, so they could not perceive it" (Luke 9:44-45). The disciples prove the truth of this statement by turning to a discussion among themselves about which one of them was the greatest. They're still thinking of glory!

Jesus has revealed that he must go to Jerusalem to suffer, to die and to be raised again. The disciples don't get it at all. With his heart heavy with the suffering that lay ahead, therefore, and with his mind puzzled by disciples who failed to understand, Jesus set his face to go to Jerusalem.

49. The Fall of Many

Illustration

Maurice A. Fetty

It has been said by many that if you preach the gospel, people will beat a path to your door to hear you. I don't think that is necessarily so. Big crowds are not necessarily a measure of whether the gospel is being preached. Paul surely preached the gospel more effectively than most, and he did not always attract big crowds. Often it was the opposite, working mostly with small groups. While Jesus had his share of multitudes, he also had large numbers who turned away from him when they learned what discipleship was all about.

50. Self-Encouragement

Illustration

Editor James S. Hewett

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

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

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

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

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

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