Sermon and Worship Resources

Jude 1:1-16 · The Sin and Doom of Godless Men

1 Jude, a servant of Jesus Christ and a brother of James, To those who have been called, who are loved by God the Father and kept by Jesus Christ:

2 Mercy, peace and love be yours in abundance.

3 Dear friends, although I was very eager to write to you about the salvation we share, I felt I had to write and urge you to contend for the faith that was once for all entrusted to the saints. 4 For certain men whose condemnation was written about long ago have secretly slipped in among you. They are godless men, who change the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord.

5 Though you already know all this, I want to remind you that the Lord delivered his people out of Egypt, but later destroyed those who did not believe. 6 And the angels who did not keep their positions of authority but abandoned their own home--these he has kept in darkness, bound with everlasting chains for judgment on the great Day. 7 In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire.

8 In the very same way, these dreamers pollute their own bodies, reject authority and slander celestial beings. 9 But even the archangel Michael, when he was disputing with the devil about the body of Moses, did not dare to bring a slanderous accusation against him, but said, "The Lord rebuke you!" 10 Yet these men speak abusively against whatever they do not understand; and what things they do understand by instinct, like unreasoning animals--these are the very things that destroy them.

11 Woe to them! They have taken the way of Cain; they have rushed for profit into Balaam's error; they have been destroyed in Korah's rebellion.

12 These men are blemishes at your love feasts, eating with you without the slightest qualm--shepherds who feed only themselves. They are clouds without rain, blown along by the wind; autumn trees, without fruit and uprooted--twice dead. 13 They are wild waves of the sea, foaming up their shame; wandering stars, for whom blackest darkness has been reserved forever.

14 Enoch, the seventh from Adam, prophesied about these men: "See, the Lord is coming with thousands upon thousands of his holy ones 15 to judge everyone, and to convict all the ungodly of all the ungodly acts they have done in the ungodly way, and of all the harsh words ungodly sinners have spoken against him." 16 These men are grumblers and faultfinders; they follow their own evil desires; they boast about themselves and flatter others for their own advantage.

God's Prescription for a Healthy Christian

Jude 1:17-21

Sermon
by James Merritt

I heard a story one time about a young doctor just getting started in his first practice out in the country. This was back in the days when doctors made house calls.

Late one night he got a call from a farmer who said, "Doctor, come quickly, my wife is seriously ill." Well, grabbing his little black bag he hurried out to the farm. The farmer met him on the steps, rushed him into the house, and upstairs into the bedroom where his wife lay sick. The doctor took a look at her, told the farmer to step outside and shut the door.

In just a moment the doctor opened the door and said, "Quick, get me a screwdriver." The farmer ran downstairs, got a screwdriver and handed it through the door. The doctor shut the door, they stood out in the hall wringing their hands; they could hear moans and groan…

ChristianGlobe Networks, Inc., Collected Sermons, by James Merritt

Overview and Insights · Resisting False Teachers (1–19)

Greeting (1-2): Jude, a servant (and likely half-brother) of Jesus and brother of James, writes to the called, who are loved by God and kept by Jesus (1). He offers the following greeting/prayer: “mercy, peace and love be yours in abundance” (2).

Occasion and Purpose of the Letter (3–4): It seems that Jude wanted to focus more on the salvation God has provided, but he feels compelled to deal with the situation related to the false teaching. He encourages his readers to “contend for the faith that was once for all entrusted to the saints” (3). Godless men have secretly slipped into the church and are not only denying the Lord but are twisting God’s grace into a license for godless living (4).

Resisting False Teachers (5–19): Jude denounces the false teachers throughout the central section of …

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Jude 1:1-16 · The Sin and Doom of Godless Men

1 Jude, a servant of Jesus Christ and a brother of James, To those who have been called, who are loved by God the Father and kept by Jesus Christ:

2 Mercy, peace and love be yours in abundance.

11 Woe to them! They have taken the way of Cain; they have rushed for profit into Balaam's error; they have been destroyed in Korah's rebellion.

Commentary · Denunciation of the Intruding Teachers

1–2 · Salutation: The salutation is brief, identifying the author, as we have noted, and then identifying the recipients as people who have been “called,” “loved,” and “kept” by God the Father and Jesus Christ. There is no criticism of these “dear friends” stated anywhere in the letter.

3–4 · Opening: Reason for writing: After the salutation comes the reason for writing. While about to write in another vein, Jude has received information that means he must instead exhort the community he addresses to “contend for the faith,” which will be defined in 22–23 as holding fast to what they are committed to and rescuing those who are deceived (i.e., the others and any they have influenced). The reason this is necessary is that these others have entered the congregation and are presently functionin…

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

Dictionary

Direct Matches

Adam

See Adam and Eve.

Archangel

A chief or first angel. See also Angel.

Balaam

Toward the end of the forty years of wandering in the wilderness, Moses led the people of Israel to the plains of Moab, across the Jordan from Jericho (Num. 22:1). From this place, Israel would soon cross into the promised land. However, Israel had just defeated Sihon and Og (Num. 21:21 35), two Transjordanian kings, putting fear in the minds of the Moabites and their king, Balak.

To counteract the threat, Balak tried to enlist the aid of a well-known diviner, Balaam, who lived in Pethor, a site in northwest Mesopotamia (Num. 22:5). The king wanted to weaken Israel by having Balaam curse the Israelites. However, God made it clear to Balaam that he would not endorse any action against his people. Balaam at first refused to go with the Moabite messengers, but after being enticed by an even bigger payment, he left for Moab. God allowed him to go, but with a warning that Balaam could do only what God himself commanded him to do. God emphasized this last point by famously putting an invisible angel in the path of Balaam’s donkey so that it could not pass. In frustration, Balaam whipped the donkey until God gave the animal voice to object to the beating, and then the Lord opened the diviner’s eyes to the angel’s presence. The episode puts Balaam in a negative light, having his donkey alert him, the diviner, to the angel’s presence.

Nonetheless, Balaam continues on his journey, but due to God’s command, he could only bless and not curse Israel. At Balak’s urging, he tries to curse Israel four times, but each time he delivers an oracle of blessing. The final oracle directed to Israel (Num. 23:15–19) contains the most memorable words of Balaam as he predicts, “A star will come out of Jacob; a scepter will rise out of Israel” (24:17), which comes to fulfillment in the rise of the Davidic dynasty.

Thus, Balak of Moab’s attempt to thwart Israel by prophetic curse fails. However, Num. 25 reports that a different tactic does succeed in bringing harm, though not utter ruin, to the people of God. Some Israelites start sleeping with women of Moab and Midian and worshiping their gods. The damage is stopped by the swift action of Phinehas the priest. Although Balaam is not named in this chapter, Num. 31:16 reports that he was the one who originated the plot. Apparently, Balaam was determined to get the payment. Later Scripture holds him up as a negative example of a false teacher who cares only about money (Judg. 11; 2 Pet. 2:15; Rev. 2:14). The Israelites kill him along with many other Midianites (Num. 31:8).

Cain

The first son of Adam and Eve, initially assigned Adam’s task of working the land. His story is told in Gen. 4: After God favors his younger brother Abel’s offering over his own, he becomes jealous, angry, and downcast (vv. 1 5). God offers him the hope of righteousness and caution against sin, but Cain murders his brother (vv. 7–8). Similar to his parents’ reaction when confronted by God, Cain lies and pleads ignorance when God confronts him about Abel’s death (v. 9), then receives a change in vocational assignment and is banished from God’s presence (v. 14). He becomes a wanderer, and his lineage is prone to arrogance and deceit. The NT use of his name is related to selfishness and wickedness (Heb. 11:4; 1 John 3:12; Jude 11).

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.

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).

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).

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 the 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 (5:1–13), raised the dead (5:35–42), fed five thousand (6:30–44), and walked on water (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).

Clouds

The OT depicts God as riding on a cloud (Judg. 5:4; Isa. 19:1; Pss. 18:11 12; 68:4; 104:3), and as the creator and sender of clouds: “Ask rain from the Lord in the season of the spring rain; from the Lord who makes the storm clouds, and he will give them showers of rain, to everyone the vegetation in the field” (Zech. 10:1 ESV [see also 1 Kings 18:44; Pss. 135:7; 147:8; Prov. 8:28; Isa. 5:6; Jer. 10:13]). Divine judgment is pictured as a dark storm (Isa. 30:30; Lam. 2:1; Nah. 1:3; Zech. 1:15).

At several crucial points God manifested his presence among the Israelites in the form of a cloud: in the wilderness (the “pillar of cloud” of Exod. 13:21 and elsewhere), on Mount Sinai (Exod. 19:9; 24:15), in the tabernacle (Exod. 40:34), in the temple at Jerusalem (1 Kings 8:10), and frequently in the visions of Ezekiel (e.g., Ezek. 1:4; 10:3).

The NT continues the imagery of the cloud as a manifestation of divine presence in the story of the transfiguration (Matt. 17:5; Mark 9:7; Luke 9:36), and also in depictions of Jesus as a cloud-rider in Matt. 26:64; Rev. 14:14 (see Dan. 7:13). Jesus was hidden by a cloud when he ascended (Acts 1:9), and believers will be caught up by clouds at his return (1 Thess. 4:17; Rev. 11:12).

Devil

In Gen. 3 the serpent entices humankind to sin. Not until Rev. 12:9 are we told explicitly that the serpent is Satan.

In the OT, “evil spirit” may be a heavenly being sent by God (1 Sam. 16:14 23; 18:10; 19:9; cf. 1 Kings 22:22–23). The OT engages in extensive rebuke of the superstitions of the surrounding nations that included belief in demons (Deut. 32:17; Ps. 106:37; perhaps Isa. 13:21; cf. Rev. 18:2).

Jesus’ encounter with the devil in the wilderness recalls Adam and Eve’s encounter with the serpent in Eden. The setting, significantly, is now a wasteland. The second man to walk the earth with no sin claims the right to take back the dominion that Adam passed to the serpent. Jesus can have the whole world (without the cross) if only he will submit to the devil’s rule (Luke 4:5–7). Jesus rejects the offer. Later, he sees Satan’s fall from heaven to earth (Luke 10:18; cf. Rev. 12:5–12). Whereas once the devil had access to God’s courtroom, now his case is lost. His only recourse is murderous persecution. Between the ascension of the Son of Man (Acts 1:9) and the final judgment, this is understood to be the experience of Christ’s people (Dan. 7:25; Rev. 12:17; cf. 1 Pet. 5:8).

Whereas the OT provides sparse information about Satan and his angels/demons, the NT opens with an intensity of activity. Demons are also called “evil spirits,” and they are associated with physical illness, madness, and fortune-telling. In Acts 17:22 Paul describes his pagan Athenian listeners as “demon-fearers” (NIV: “religious”). Jesus’ miracles demonstrate his lordship over Satan’s regime as the demons flee in terror before him (Mark 1:23–26; 5:1–15). According to Paul, Christians are temples of the Holy Spirit (1 Cor. 6:19), and John urges believers to “test the spirits to see whether they are from God” (1 John 4:1), assuring them that they need not fear Satan or his forces, “because the one who is in you is greater than the one who is in the world.” (1 John 4:4). On judgment day Satan will be cast into the lake of fire (Rev. 20:14–15) along with all of God’s enemies.

Egypt

Egypt is one of the earliest ancient civilizations. The first development of writing took place simultaneously in both Egypt and ancient Sumer around 3000 BC.

Ancient Sumer and Egypt were river valley cultures. Sumer was located in Mesopotamia (southeast Iraq), Egypt in the Nile Valley (northeast Africa). The Nile Valley was well suited for long-term growth and cultural success for three reasons. First, the annual flooding of the Nile (July to October) brought sediment and nutrients from up river to the fields of the Nile Valley. The water also washed the salts out of the soil. These brought great fertility to the valley and allowed the same fields to be farmed year after year for millennia without exhausting the land. Second, the Nile provided a central highway for transporting people and goods across Egypt, thus facilitating internal trade and communication. Third, Egypt was surrounded by a buffer zone of desert regions to the east, west, and south, which hindered foreign invasion. Ancient Egyptians called the fertile land of the Nile Valley the “black land” and the desert regions the “red land.” They also divided the land into “upper” and “lower” Egypt. Upper Egypt (from the first cataract northward to Memphis) was in the higher southern elevations of the Nile River (the Nile flows from south to north). Lower Egypt was made up of the Nile Delta region. Only a pharaoh who controlled and unified both could take the epithet “king of upper and lower Egypt.”

Egypt had an ancient and long history, but the following summary will only address Egypt as it comes into contact with biblical history.

First Intermediate period (2134 2040 BC) and Middle Kingdom (2040–1640 BC). After the death of Pepy II came economic collapse due to drought and falling tax revenues. These led to political collapse, and power was split among many competing factions. This time of instability is known as the First Intermediate period; it ended when the Eleventh Dynasty pharaoh Mentuhotep II reunified Egypt and reestablished a strong central government. It is likely around the time of the end of the First Intermediate period (2134–2040 BC) and the beginning of the Middle Kingdom (2040–1640 BC) that Abraham visited Egypt and later Joseph, Jacob, and his family entered Egypt. The famous Beni Hasan tomb painting of this period shows a caravan of Semitic peoples moving into Egypt, wearing multicolored clothing. In this period the position of vizier (prime minister) grew to prominence. One vizier, Amenemhet, succeeded to the throne of Egypt. Joseph filled the role of vizier in the biblical account (Gen. 41:39–40). Also dating from this period are turquoise mines in the Sinai region that have the earliest known Semitic inscription. Written on the mine walls in Proto-Sinaitic, this inscription may be the earliest alphabetic script in existence.

Second Intermediate period (1640–1550 BC). At the end of the Middle Kingdom, Egypt again fell into a fractured political situation with the decline of the pharaoh’s power. A Semitic people, the Hyksos (Egyptian for “foreign rulers” or “shepherd kings”), invaded the Nile Delta region and established their capital at Avaris. The Seventeenth Dynasty continued to rule Upper Egypt in the south while the Hyksos were in power. Although the Israelites were servants of Pharaoh from the beginning (keeping his flocks), they were not enslaved until later. It may have been a Hyksos pharaoh or a New Kingdom pharaoh who enslaved them to hard labor.

New Kingdom (1550–1069 BC). The last king of the Seventeenth (Theban) Dynasty, Kamose, attacked the Hyksos, but it was his successor, Ahmose, who drove them out and reunified Egypt. Ahmose is considered the first pharaoh of the Eighteenth Dynasty. It may have been Ahmose or one of his successors who enslaved the Hebrews. During the first half of the New Kingdom, Egypt was at the height of its power and wealth. During this period Egyptians began to call their king “Pharaoh,” meaning “great house.” The Eighteenth Dynasty pharaoh Thutmose III and his son Amenhotep II are good candidates for an early-date exodus (c. 1446 BC). A later king of the Eighteenth Dynasty, Akhenaten, moved the capital to Amarna and shifted his allegiance from Amun-Re, the sun god, to sole worship of the god Aton (sun-disk). For this reason, many identify him as the first monotheist. Akhenaten may have made this move in order to defund the temples and priestly orders that had grown very wealthy and powerful over time. His reforms did not last, and the worship of Amun-Re was restored by his successor, Tutankhamen. The Nineteenth Dynasty warrior Ramesses II is the likely pharaoh of a late-date Exodus (c. 1250 BC).

Third Intermediate period (1069–664 BC). This period was a time of weak and divided government, with capitals in the north and the south. Pharaoh Siamun has been conjectured to be King Solomon’s father-in-law, who conquered Gezer and gave it to Solomon as a dowry (c. 960 BC; 1 Kings 9:16). Later, Sheshonq (biblical Shishak), a Libyan pharaoh of the Twenty-second Dynasty, came to the throne and campaigned against Solomon’s son Rehoboam, plundering Jerusalem in the process (1 Kings 14:25; 2 Chron. 12:2; cf. 1 Kings 11:40). The African Cushite pharaohs of the Twenty-fifth Dynasty (760–664 BC) ruled the north for a little more than a century but failed to defend against the waves of Assyrian conquest in the seventh century BC.

Late Kingdom period (664–525 BC). The Twenty-sixth (Saite) Dynasty (ruling from the Delta city of Sais) reunified Egypt under native Egyptian control. Pharaoh Necho II tried to support a declining Assyria as a buffer against the Babylonian onslaught but was unsuccessful (c. 609 BC). However, in the process Necho killed King Josiah of Judah in battle at Megiddo and placed one of Josiah’s sons, Jehoiakim, as a vassal upon the throne of Judah (2 Kings 23:29–35; cf. 2 Chron. 35:20–36:8; Jer. 46:2). After the Babylonian destruction of Judah/Jerusalem (587/586 BC) and the murder of their Jewish governor, Gedaliah, a group of Jewish exiles fled to Egypt. This group forced the prophet Jeremiah to go with them to Egypt (Jer. 40:1–43:7). A small group of Jewish exiles eventually found their way to a tiny island in the upper Nile, Elephantine, where they established a temple and community; there they worked as mercenaries.

Persian period (525–332 BC). Cambyses II, king of Persia and son of Cyrus the Great, conquered Egypt in 525 BC. His successor, Darius I, ruled Egypt benevolently and resumed the construction of temples and canals. However, Egypt revolted against Persian rule several times, ultimately winning independence in 404 BC with the help of Greek allies. The last native Egyptian pharaoh was Nectanebo II, who ruled in 359–343 BC. However, this period of Egyptian independence was short-lived, with Persia reestablishing control in 343 BC.

Hellenistic-Roman period (332–30 BC; 30 BC and beyond). Alexander the Great conquered Egypt in 332 BC. After Alexander’s death, his general Ptolemy took control of Egypt and ruled as pharaoh. From Alexander’s conquest to the death of Cleopatra, Egyptian rulers were of Greek descent. After Cleopatra’s death (30 BC), Rome annexed Egypt into its empire and governed the country until the fall of the Roman Empire. A large contingent of Jews lived and prospered in the Delta city of Alexandria in this period.

Enoch

(1) The son of Cain after whom Cain named a city (Gen. 4:17). (2) The son of Jared and the father of Methuselah in Seth’s line. According to Gen. 5:23, he lived 365 years, conspicuously shorter than others in the genealogy. Most interpret Gen. 5:24 as saying that God took Enoch to the heavenly realm, without death, due to Enoch’s piety. In the NT, Jude 14 assumes that he wrote or prophesied part of 1 Enoch, a collection of Second Temple Jewish apocalyptic writings.

Faith

Faith in the context of the OT rests on a foundation that the person or object of trust, belief, or confidence is reliable. Trust in Yahweh is expressed through loyalty and obedience. The theme of responsive obedience is emphasized in the Torah (Exod. 19:5). In the later history of Israel, faithfulness to the law became the predominant expression of faith (Dan. 1:8; 6:10). OT faith, then, is a moral response rather than abstract intellect or emotion.

Faith is a central theological concept in the NT. In relational terms, faith is foremost personalized as the locus of trust and belief in the person of Jesus Christ.

In the Gospels, Jesus is spoken of not as the subject of faith (as believing in God), but as the object of faith. In the Synoptic Gospels, faith is seen most often in connection with the ministry of Jesus. Miracles, in particular healings, are presented as taking place in response to the faith of the one in need of healing or the requester. In the Gospel of John, faith (belief) is presented as something that God requires of his people (6:28 29).

In the book of Acts, “faith/belief” is used to refer to Jews and Gentiles converting to following the life and teachings of Jesus Christ and becoming part of the Christian community. The book correlates faith in Christ closely with repentance (Acts 11:21; 19:18; 20:21; 26:18).

Paul relates faith to righteousness and justification (Rom. 3:22; 5:11; Gal. 3:6). In Ephesians faith is shown as instrumental in salvation: “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God” (2:8).

In Hebrews, faith is described as “being sure of what we hope for and certain of what we do not see” (11:1). Faith thus is viewed as something that can be accomplished in the life of the believer—a calling of God not yet tangible or seen. To possess faith is to be loyal to God and to the gospel of Jesus Christ despite all obstacles. In the Letter of James, genuine works naturally accompany genuine faith. Works, however, are expressed in doing the will of God. The will of God means, for example, caring for the poor (James 2:15–16).

In 1 Peter, Christ is depicted as the broker of faith in God (1:21), whereas in 2 Peter and Jude faith is presented as received from God (2 Pet. 1:1). In the Letters of John “to believe” is used as a litmus test for those who possess eternal life: “You who believe in the name of the Son of God, . . . you have eternal life” (1 John 5:13).

Father

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

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

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

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

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

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

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

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

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

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

Feasts

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Fruit

Literally, fruit is the seed-bearing part of a plant. It constitutes an important part of the diet in the ancient Near East. Common fruits are olives, grapes, and figs, though many other varieties of fruit are also available, including apples, apricots, peaches, pomegranates, dates, and melons. Fruit trees play a prominent role as a food source in God’s creation and preparation of the garden of Eden (Gen. 1 3). The law prohibits the Israelites from cutting down their enemy’s fruit trees (Deut. 20:19). The abundance of fruit trees characterizes the land that God has prepared for Israel (Deut. 8:8; Neh. 9:25) as well as the final restoration (Ezek. 47:12; Joel 2:22; Rev. 22:2).

One aspect of fruit is that it grows from a plant. This use of the term is often extended to represent what emerges from something else. Thus, fruit may represent offspring, whether human or animal (Deut. 7:13; 28:4), one’s actions (Matt. 7:16–20), the result of one’s actions or choices (Prov. 1:31; 10:16; Jer. 17:10), or words coming from one’s mouth (Prov. 12:14; Heb. 13:15). In the NT especially, producing much fruit symbolizes performing deeds that are pleasing to God (Matt. 3:8; 13:23; Mark 4:20; John 15:16; Rom. 7:4; Col. 1:10). Those who live by the Spirit produce the fruit of the Spirit (Gal. 5:22–23). The apostle Paul speaks of the first converts in a particular region as being firstfruits, probably referring to their conversion as the result of the gospel being preached in the area (Rom. 16:5; 2 Thess. 2:13).

Gomorrah

After Abram (Abraham) realizes that the land between Bethel and Ai cannot support both him and Lot, he suggests that they part company. Abraham gives Lot first choice, and he decides to settle in the fertile cities of the Jordan plain on the outskirts of Sodom (Gen. 13:1 12). The text then describes Sodom’s inhabitants as “wicked” and “sinning greatly against the Lord” (13:13). In Gen. 18 God reveals to Abram his plan to destroy Sodom and Gomorrah because of the “outcry against” these cities and their “grievous” sin. God says, “I will go down and see if what they have done is as bad as the outcry that has reached me” (18:20). Abram pleads on behalf of Sodom and bargains with God to spare the righteous in the city.

Two angels of the Lord then arrive at Sodom to carry out the task of God’s investigation, and Lot meets them and invites them to stay the night with him. The men of Sodom then surround the house and demand that the visitors be brought out to them to be raped. Lot refuses and offers his daughters instead, intending to protect the visitors. The angelic messengers strike the wicked men of Sodom with blindness, and Lot, his wife, and his daughters flee the city. God destroys Sodom and Gomorrah with a rain of “burning sulfur” (Gen. 19:24).

In both the OT and the NT, the cities’ names become a symbol of warning against violent wickedness and of God’s wrathful response of fiery destruction (Deut. 29:23; Isa. 1:9; Rom. 9:29; Jude 7). The ancient site of the cities is disputed, though they likely were located near the Dead Sea.

Grace

Grace is the nucleus, the critical core element, of the redemptive and sanctifying work of the triune God detailed throughout the entire canon of Scripture. The variegated expressions of grace are rooted in the person and work of God, so that his graciousness and favor effectively demonstrated in every aspect of the created realm glorify him as they are shared and enjoyed with one another.

The biblical terminology informing an understanding of grace defines it as a gift or a favorable reaction or disposition toward someone. Grace is generosity, thanks, and good will between humans and from God to humans. Divine expressions of grace are loving, merciful, and effective. The biblical texts provide a context for a more robust understanding of divine gift. The overall redemptive-historical context of grace is the desire of the eternal God to bring glory to himself through a grace-based relationship with his creation. The Creator-Redeemer gives grace, and the recipients of grace give him glory.

Holy

Holiness is an attribute of God and of all that is fit for association with him. God alone is intrinsically holy (Rev. 15:4). God the Father is holy (John 17:11), as is the Son (Acts 3:14), while “Holy” is the characteristic designation of God’s Spirit (Ps. 51:11; Matt. 1:18). God’s name is holy (Luke 1:49), as are his arm (Ps. 98:1), ways (Ps. 77:13), and words (Ps. 105:42).

With reference to God himself, holiness may indicate something like his uniqueness, and it is associated with attributes such as his glory (Isa. 6:3), righteousness (Isa. 5:16), and jealousy—that is, his proper concern for his reputation (Josh. 24:19).

God’s dwelling place is in heaven (Ps. 20:6), and “holy” functions in some contexts as a virtual equivalent for heavenly (11:4). God’s throne is holy (47:8), and the angels who surround it are “holy ones” (89:5; cf. Mark 8:38).

A corollary of God’s holiness is that he must be treated as holy (Lev. 22:32)—that is, honored (Lev. 10:3), worshiped (Ps. 96:9), and feared (Isa. 8:13).

While “holy” is sometimes said to mean “set apart,” this does not appear to be its core meaning, though it is an associated notion (Lev. 20:26; Heb. 7:26). Holiness, as applied to people and things, is a relational concept. They are (explicitly or implicitly) holy “to the Lord” (Exod. 28:36), never “from” something.

The symbolic representation of God’s heavenly palace, the tabernacle (Exod. 40:9), and later the temple (1 Chron. 29:3), and everything associated with them, are holy and the means whereby God’s people in the OT may symbolically be brought near to God. For God to share his presence with anything or anyone else, these too must be holy (Lev. 11:44 45; Heb. 12:14).

The OT system of worship involved the distinction between unclean and clean, and between common and holy, and the means of effecting a transition to a state of cleanness or holiness (Lev. 10:10). People, places, and items may be made holy by a process of consecration or sanctification, whether simply by God’s purifying presence (Exod. 3:5) or by ritual acts (Exod. 19:10; 29:36).

God’s faithful people are described as holy (Exod. 19:6; 1 Pet. 2:9). In the OT, this is true of the whole people of God at one level, and of particular individuals at another. Thus, kings (Ps. 16:10), prophets (2 Kings 4:9), and in particular priests (Lev. 21:7) are declared to be holy. While the OT witnesses to some tension between the collective holiness of Israel and the particular holiness of its designated leaders (Num. 16:3), the latter were intended to act as models and facilitators of Israel’s holiness.

James

The name “James” is a form of the name “Jacob” (Heb. Ya’aqob; Gk. Iakōbos), which was very popular in the first century. In the NT there are five individuals named “James.”

(1) James the son of Zebedee and the older brother of John. He was martyred by Herod Agrippa I in AD 40 (Mark 1:19; 3:17; Acts 12:2).

(2) James the son of Alphaeus we know very little about other than that he is consistently listed among the disciples (Mark 3:18; Matt. 10:3; Luke 6:15; Acts 1:13).

(3) James “the younger” (Mark 15:40), whose mother, named “Mary,” appears in Mark 16:1 just as the “mother of James.” In church tradition, he is sometimes identified with James the son of Alphaeus.

(4) James the father of Judas (Luke 6:16; Acts 1:13) is mentioned only to distinguish this Judas from Judas Iscariot.

(5) James the brother of Jesus was an early leader of the Jerusalem church (Matt. 13:55; Mark 6:3; Acts 12:17; 15:13 31; 21:18; 1 Cor. 15:7; Gal. 1:19; 2:9, 12; Jude 1). A number of Jesus’ family members became prominent leaders in the early Christian movement in Palestine, James being the most prominent.

Jude

Jude clearly asserts the sovereignty of God as a basis for Christian assurance, since it is God who keeps the believer (vv. 1, 24). He speaks in absolute terms of the believer’s blamelessness in Christ on judgment day (v. 24). By contrast, those who adhere to another gospel are deviants who violate God’s created order. The Christian response is to hold firm to the gospel and reject false teaching vigorously. Jude’s defense of the faith is exemplary. He has extensive knowledge of his opponents’ literature, myths, and teachings and is able to use this against them. Like Peter, he points his readers back to the eyewitness testimony of the apostles (vv. 3, 17), who predicted such challenges as an ongoing issue for Christians until Jesus returns. He urges believers to work together to maintain right doctrine, behavior, and an attitude of love (vv. 20 21) and to apply the grace of the gospel even to their opponents in hope of their salvation (vv. 22–23). Jude’s final words (vv. 24–25) constitute one of the most beautiful and reassuring doxologies of the Bible.

Judgment

Of several Hebrew words for “judgment,” two are important here.

The word shepet is used of God, who brings the judgments upon the Egyptians in the plagues (Exod. 6:6; 7:4; 12:12). Ezekiel prophesies God’s judgment on Israel and other nations (e.g., Ezek. 5:10; 16:41; 25:11). The word is also applied to human beings, as the Syrians execute judgment on Israel (2 Chron. 24:24).

The most frequent noun is mishpat. Abraham is noted for mishpat, “judgment/justice” (Gen. 18:19). God by attribute is just (Gen. 18:25); he shows justice toward the orphan and the widow (Deut. 10:18) and brings judgment on behalf of the oppressed (Ps. 25:9). At the waters of Marah, God makes a judgment, an ordinance for the people (Exod. 15:25). Similarly, the mishpatim, “judgments/ordinances,” become law for life in Israel (Exod. 21:1). In making judicial judgments, the Israelites are to be impartial (Lev. 19:15), and they are to use good judgment and justice in trade (Lev. 19:35; Prov. 16:11). Israel will be judged for rejecting God’s judgments (Ezek. 5:7 8) and worshiping false gods (Jer. 1:16). Those accused of crime will come to judgment/trial (Num. 35:12). The children of Israel come to their judges for judgment (Judg. 4:5). God will bring each person to a time of judgment regarding how his or her life is spent (Eccles. 11:9).

One key word in the NT is krisis. It has a range of meaning similar to mishpat. In the NT, judgment is rendered for thoughts and words as well as deeds (Matt. 5:21–22; 12:36). Future, eschatological judgment is a key theme for Jesus (Matt. 10:15; 11:22, 24; 12:42), Paul (2 Thess. 1:5), and other NT writers (Heb. 9:27; 10:27; 2 Pet. 2:9; 3:7; 1 John 4:17; Jude 15; Rev. 14:7). Jesus himself will be the judge (John 5:22). The only way to avoid condemnation is by having eternal life in the Messiah (John 5:24).

Another key word in the NT is krima. It may refer to condemnation (Matt. 7:2; Rom. 3:8) or to judgment, again including the eschatological judgment (Acts 24:25). Krima is the word most frequently used by Paul. He also often presents judgment as already realized (e.g., Rom. 2:2–3; 5:16). In the later epistles judgment may be realized as well (2 Pet. 2:3; Jude 4). James points out that not many should presume to be teachers, because they will be judged more strictly (James 3:1).

Korah

A Levite, the son of Izhar, of the family of Kohath (Exod. 6:21; Num. 16:1). Numbers 16 tells how Korah, along with the Reubenites Dathan, Abiram, and On, led a rebellion of 250 Israelite chiefs against Moses and Aaron. They challenged the validity of the Aaronic priesthood and claimed that the entire congregation was holy and fit to perform the priestly functions. They also questioned the authority of Moses over all the tribes because he was not from the tribe of Reuben, the firstborn of Israel.

Moses was then directed by Yahweh to have the congregation move away from the dwellings of Korah, Dathan, and Abiram. Moses went to Dathan and Abiram, and they came out and stood at the entrance of their tents along with their households. Then the ground opened up and swallowed Korah, Dathan, Abiram, and all that belonged to them (their households and their goods). The sons of Korah, however, did not die (see Num. 26:11). Fire came down from Yahweh and consumed the 250 men with the censers. The censers were taken by Eleazar, the son of Aaron, and hammered into plates to cover the altar as a sign to the Israelites that only the descendants of Aaron should draw near to burn incense before Yahweh. See also Korahites.

Land

Israel shared the cosmology of its ancient Near Eastern neighbors. This worldview understood the earth as a “disk” upon the primeval waters (Job 38:13; Isa. 40:22), with the earth having four rims or “corners” (Ps. 135:7; Isa. 11:12). These rims were sealed at the horizon to prevent the influx of cosmic waters. God speaks to Job about the dawn grasping the edges of the earth and shaking the evil people out of it (Job 38:12 13).

Israel’s promised land was built on the sanctuary prototype of Eden (Gen. 13:10; Deut. 6:3; 31:20); both were defined by divine blessing, fertility, legal instruction, secure boundaries, and were orienting points for the world. Canaan was Israel’s new paradise, “flowing with milk and honey” (Exod. 3:8; Num. 13:27). Conversely, the lack of fertile land was tantamount to insecurity and judgment. As Eden illustrated for Israel, any rupture of relationship with God brought alienation between humans, God, and the land; this could ultimately bring exile, as an ethically nauseated land “vomits” people out (Lev. 18:25, 28; 20:22; see also Deut. 4; 30).

For Israel, land involved both God’s covenant promise (Gen. 15:18–21; 35:9–12) and the nation’s faithful obedience (Gen. 17:1; Exod. 19:5; 1 Kings 2:1–4). Yahweh was the earth’s Lord (Ps. 97:5), Judge (Gen. 18:25), and King (Ps. 47:2, 7). Both owner and giver, he was the supreme landlord, who gifted the land to Israel (Exod. 19:5; Lev. 25:23; Josh. 22:19; Ps. 24:1). The land was God’s “inheritance” to give (1 Sam. 26:19; 2 Sam. 14:16; Ps. 79:1; Jer. 2:7). The Levites, however, did not receive an allotment of land as did the other tribes, since God was their “portion” (Num. 18:20; Ps. 73:26). Israel’s obedience was necessary both to enter and to occupy the land (Deut. 8:1–3; 11:8–9; 21:1; 27:1–3). Ironically, the earth swallowed rebellious Israelites when they accused Moses of bringing them “up out of a land flowing with milk and honey” (Num. 16:13). As the conquest shows, however, no tribe was completely obedient, taking its full “inheritance” (Josh. 13:1).

Mercy

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.

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).

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).

Michael

One of the few angelic beings whose names are identified in the Bible. Scripture refers to Michael as “one of the chief princes” (Dan. 10:13), a “great prince” (Dan. 12:1), and an “archangel” (Jude 1:9), indicating that Michael is a high-ranking leader of other angels (Rev. 12:7).

Moses

Moses played a leadership role in the founding of Israel as a “kingdom of priests and a holy nation” (Exod. 19:6). Indeed, the narrative of Exodus through Deuteronomy is the story of God using Moses to found the nation of Israel. It begins with an account of his birth (Exod. 2) and ends with an account of his death (Deut. 34). Moses’ influence and importance extend well beyond his lifetime, as later Scripture demonstrates.

Moses was born in a dangerous time, and according to Pharaoh’s decree, he should not have survived long after his birth. He was born to Amram and Jochebed (Exod. 6:20). Circumventing Pharaoh’s decree, Jochebed placed the infant Moses in a reed basket and floated him down the river. God guided the basket down the river and into the presence of none other than Pharaoh’s daughter (Exod. 2:5 6), who, at the urging of Moses’ sister, hired Jochebed to take care of the child.

The next major episode in the life of Moses concerns his defense of an Israelite worker who was being beaten by an Egyptian (Exod. 2:11–25). In the process of rescuing the Israelite, Moses killed the Egyptian. When it became clear that he was known to be the killer, he fled Egypt and ended up in Midian, where he became a member of the family of a Midianite priest-chief, Jethro, by marrying his daughter Zipporah.

Although Moses was not looking for a way back into Egypt, God had different plans. One day, while Moses was tending his sheep, God appeared to him in the form of a burning bush and commissioned him to go back to Egypt and lead his people to freedom. Moses expressed reluctance, and so God grudgingly enlisted his older brother, Aaron, to accompany him as his spokesperson.

Upon Moses’ return to Egypt, Pharaoh stubbornly refused to allow the Israelites to leave Egypt. God directed Moses to announce a series of plagues that ultimately induced Pharaoh to allow the Israelites to depart. After they left, Pharaoh had a change of mind and cornered them on the shores of the Red Sea (Sea of Reeds). It was at the Red Sea that God demonstrated his great power by splitting the sea and allowing the Israelites to escape before closing it again in judgment on the Egyptians. Moses signaled the presence of God by lifting his rod high in the air (Exod. 14:16). This event was long remembered as the defining moment when God released Israel from Egyptian slavery (Pss. 77; 114), and it even became the paradigm for future divine rescues (Isa. 40:3–5; Hos. 2:14–15).

After the crossing of the Red Sea, Moses led Israel back to Mount Sinai, the location of his divine commissioning. At this time, Moses went up the mountain as a prophetic mediator for the people (Deut. 18:16). He received the Ten Commandments, the rest of the law, and instructions to build the tabernacle (Exod. 19–24). All these were part of a new covenantal arrangement that today we refer to as the Mosaic or Sinaitic covenant.

However, as Moses came down the mountain with the law, he saw that the people, who had grown tired of waiting, were worshiping a false god that they had created in the form of a golden calf (Exod. 32). With the aid of the Levites, who that day assured their role as Israel’s priestly helpers, he brought God’s judgment against the offenders and also interceded in prayer with God to prevent the total destruction of Israel.

Thus began Israel’s long story of rebellion against God. God was particularly upset with the lack of confidence that the Israelites had shown when the spies from the twelve tribes gave their report (Num. 13). They did not believe that God could handle the fearsome warriors who lived in the land, and so God doomed them to forty years of wandering in the wilderness, enough time for the first generation to die. Not even Moses escaped this fate, since he had shown anger against God and attributed a miracle to his own power and not to God when he struck a rock in order to get water (Num. 20:1–13).

Thus, Moses was not permitted to enter the land of promise, though he had led the Israelites to the very brink of entry on the plains of Moab. There he gave his last sermon, which we know as the book of Deuteronomy. The purpose of his sermon was to tell the second generation of Israelites who were going to enter the land that they must obey God’s law or suffer the consequences. The form of the sermon was that of a covenant renewal, and so Israel on this occasion reaffirmed its loyalty to God.

After this, Moses went up on Mount Nebo, from which he could see the promised land, and died. Deuteronomy concludes with the following statements: “Since then, no prophet has risen in Israel like Moses, whom the Lord knew face to face. . . . For no one has ever shown the mighty power or performed the awesome deeds that Moses did in the sight of all Israel” (Deut. 34:10, 12).

The NT honors Moses as God’s servant but also makes the point that Jesus is one who far surpasses Moses as a mediator between God and people (Acts 3:17–26; Heb. 3).

The date of Moses is a matter of controversy because the biblical text does not name the pharaohs of the story. Many date him to the thirteenth century BC and associate him with Ramesses II, but others take 1 Kings 6:1 at face value and date him to the end of the fifteenth century BC, perhaps during the reign of Thutmose III.

Rain

In an agrarian society with an unpredictable climate, such as Israel, rainfall was of the utmost importance. Two rainy periods could be hoped for each year, in February/March and in October/November, and these seasons were critical in producing a good crop. Regular rainfall thus formed a significant part of God’s promise of a good and fruitful land for his people (Lev. 26:4). Solomon’s prayer acknowledges the conditional nature of this promise: rain would be withheld from a sinful nation but would be given to a forgiven and obedient people (1 Kings 8:35 36).

Rain could also be sent in judgment, most notably in the flood narratives, where God sent rain in order to destroy all living things on the face of the earth (Gen. 7:4), and in the exodus narrative, where rain accompanied hail and thunder in the seventh plague (Exod. 9:23).

Since rain is completely beyond human control, it naturally became a symbol of God’s sovereignty in both blessing and curse. A striking example of this is in 1 Kings 17–18, when for three years the rains were withheld, until finally Elijah’s trust in God was vindicated above the prophets of Baal, and the rain followed. The effectiveness of Elijah’s prayers, first for drought and later for rain, is held up in the NT as an example for all believers (James 5:17–18).

Salvation

“Salvation” is the broadest term used to refer to God’s actions to solve the plight brought about by humankind’s sinful rebellion and its consequences. It is one of the central themes of the entire Bible, running from Genesis through Revelation.

In many places in the OT, salvation refers to being rescued from physical rather than spiritual trouble. Fearing the possibility of retribution from his brother Esau, Jacob prays, “Save me, I pray, from the hand of my brother Esau” (Gen. 32:11). The actions of Joseph in Egypt saved many from famine (45:5 7; 47:25; 50:20). Frequently in the psalms, individuals pray for salvation from enemies that threaten one’s safety or life (Pss. 17:14; 18:3; 70:1–3; 71:1–4; 91:1–3).

Related to this usage are places where the nation of Israel and/or its king were saved from enemies. The defining example of this is the exodus, whereby God delivered his people from their enslavement to the Egyptians, culminating in the destruction of Pharaoh and his army (Exod. 14:1–23). From that point forward in the history of Israel, God repeatedly saved Israel from its enemies, whether through a judge (e.g., Judg. 2:16; 3:9), a king (2 Kings 14:27), or even a shepherd boy (1 Sam. 17:1–58).

But these examples of national deliverance had a profound spiritual component as well. God did not save his people from physical danger as an end in itself; it was the necessary means for his plan to save them from their sins. The OT recognizes the need for salvation from sin (Pss. 39:8; 51:14; 120:2) but, as the NT makes evident, does not provide a final solution (Heb. 9:1–10:18). One of the clearest places that physical and spiritual salvation come together is Isa. 40–55, where Judah’s exile from the land and prophesied return are seen as the physical manifestation of the much more fundamental spiritual exile that resulted from sin. To address that far greater reality, God announces the day when the Suffering Servant would once and for all take away the sins of his people (Isa. 52:13–53:12).

As in the OT, the NT has places where salvation refers to being rescued from physical difficulty. Paul, for example, speaks of being saved from various physical dangers, including execution (2 Cor. 1:8–10; Phil. 1:19; 2 Tim. 4:17). In the midst of a fierce storm, Jesus’ disciples cry out, “Lord, save us! We’re going to drown!” (Matt. 8:25). But far more prominent are the places in the Gospels and Acts where physical healings are described with the verb sōzō, used to speak of salvation from sin. The healing of the woman with the hemorrhage (Mark 5:25–34), the blind man along the road (Luke 18:35–43), and even the man possessed by a demon (Luke 8:26–39), just to name a few, are described with the verb sōzō. The same verb, however, is also used to refer to Jesus forgiving someone’s sins (Luke 7:36–50) and to his mission to save the lost from their sins (Luke 19:10). Such overlap is a foretaste of the holistic salvation (physical and spiritual) that will be completed in the new heaven and earth (Rev. 21–22). The NT Epistles give extensive descriptions of how the work of Jesus Christ saves his people from their sins.

Servant

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

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

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

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

Stars

The word “star” is used in the Bible to refer to any bright point of light in the night sky; no linguistic distinction is made between stars and planets (cf. 2 Pet. 1:19; Rev. 2:28; 22:16).

Stars often are used to illustrate the scope of God’s promises (Gen. 15:5; 22:17; 26:4; Deut. 10:22). They were used throughout the ancient Near East to represent the king, an association also evident in the OT (Num. 24:17; Isa. 14:12). Stars also were named, and some were objects of worship, a practice condemned in Israel (Amos 5:26; cf. Deut. 4:19). Stars were subject to study by foreign sages who sought to predict the future based on their observations, although their efficacy is denied (Isa. 47:13). Nonetheless, the arrival of the Messiah is heralded by a star in the service of its creator (Matt. 2:2 10). The falling (Rev. 6:13) and the darkening (Joel 2:10; 3:15) of stars are used to depict the coming of the day of the Lord in judgment.

Suffer

While in the OT suffering is regularly an indication of divine displeasure (Lev. 26:16 36; Deut. 28:20–68; Ps. 44:10–12; Isa. 1:25; cf. Heb. 10:26–31), in the NT it becomes the means by which blessing comes to humanity.

The Bible often shows that sinfulness results in suffering (Gen. 2:17; 6:5–7; Exod. 32:33; 2 Sam. 12:13–18; Rom. 1:18; 1 Cor. 11:27–30). Job’s friends mistakenly assume that he has suffered because of disobedience (Job 4:7–9; 8:3–4, 20; 11:6). Job passionately defends himself (12:4; 23:10), and in the final chapter of the book God commends Job and condemns his friends for their accusations (42:7–8; cf. 1:1, 22; 2:10). The writer makes clear that suffering is not necessarily evidence of sinfulness. Like Job’s friends, Jesus’ disciples assume that blindness is an indication of sinfulness (John 9:1–2). Jesus rejects this simplistic notion of retributive suffering (John 9:3, 6–7; cf. Luke 13:1–5).

The NT writers reveal that Jesus’ suffering was prophesied in the OT (Mark 9:12; 14:21; Luke 18:31–32; 24:46; Acts 3:18; 17:3; 26:22–23; 1 Pet. 1:11; referring to OT texts such as Ps. 22; Isa. 52:13–53:12; Zech. 13:7). The Lord Jesus is presented as the answer to human suffering: (1) Through the incarnation, God’s Son personally experienced human suffering (Phil. 2:6–8; Heb. 2:9; 5:8). (2) Through his suffering, Christ paid the price for sin (Rom. 4:25; 3:25–26), so that believers are set free from sin (Rom. 6:6, 18, 22) and helped in temptation (Heb. 2:18). (3) Christ Jesus intercedes for his suffering followers (Rom. 8:34–35). (4) Christ is the example in suffering (1 Pet. 2:21; 4:1; cf. Phil. 3:10; 2 Cor. 1:5; 4:10; 1 Pet. 4:13), and though he died once for sins (Heb. 10:12), he continues to suffer as his church suffers (Acts 9:4–5). (5) Christ provides hope of resurrection (Rom. 6:5; 1 Cor. 15:20–26; Phil. 3:10–11) and a future life without suffering or death (Rev. 21:4).

The NT writers repeatedly mention the benefits of suffering, for it has become part of God’s work of redemption. The suffering of believers accompanies the proclamation and advancement of the gospel (Acts 5:41–42; 9:15–16; 2 Cor. 4:10–11; 6:2–10; Phil. 1:12, 27–29; 1 Thess. 2:14–16; 2 Tim. 1:8; 4:5) and results in salvation (Matt. 10:22; 2 Cor. 1:6; 1 Thess. 2:16; 2 Tim. 2:10; Heb. 10:39), faith (Heb. 10:32–34, 38–39; 1 Pet. 1:7), the kingdom of God (Acts 14:22), resurrection from the dead (Phil. 3:10–11), and the crown of life (Rev. 2:10). It is an essential part of the development toward Christian maturity (Rom. 5:3–4; 2 Cor. 4:11; Heb. 12:4; James 1:3–4; 1 Pet. 1:7; 4:1).

Suffering is associated with knowing Christ (Phil. 3:10); daily inward renewal (2 Cor. 4:16); purity, understanding, patience, kindness, sincere love, truthful speech, the power of God (2 Cor. 4:4–10); comfort and endurance (2 Cor. 1:6); obedience (Heb. 5:8); blessing (1 Pet. 3:14; 4:14); glory (Rom. 8:17; 2 Cor. 4:17); and joy (Matt. 5:12; Acts 5:41; 2 Cor. 6:10; 12:10; James 1:2; 1 Pet. 1:6; 4:13). Other positive results of Christian suffering include perseverance (Rom. 5:3; James 1:3), character and hope (Rom. 5:4), strength (2 Cor. 12:10), and maturity and completeness (James 1:4). Present suffering is light and momentary when compared to future glory (Matt. 5:10–12; Acts 14:22; Rom. 8:18; 2 Cor. 4:17; Heb. 10:34–36; 1 Pet. 1:5–7; 4:12–13).

Throughout the Bible, believers are instructed to help those who suffer. The OT law provides principles for assisting the poor, the disadvantaged, and the oppressed (Exod. 20:10; 21:2; 23:11; Lev. 19:13, 34; 25:10, 35; Deut. 14:28–29; 15:1–2; 24:19–21). Jesus regularly taught his followers to help the poor (Matt. 5:42; 6:3; 19:21; 25:34–36; Luke 4:18; 12:33; 14:13, 21). It is believers’ responsibility to show mercy (Matt. 5:7; 9:13), be generous (Rom. 12:8; 2 Cor. 8:7; 1 Tim. 6:18), mourn with mourners (Rom. 12:15), carry other’s burdens (Gal. 6:1–2), and visit prisoners (Matt. 25:36, 43). See also Servant of the Lord.

Water

Water is mentioned extensively in the Bible due to its prevalence in creation and its association with life and purity. The cosmic waters of Gen. 1 are held back by the sky (Gen. 1:6 7; cf. Pss. 104:6, 13; 148:4). God is enthroned on these waters in his cosmic temple (Pss. 29:10; 104:3, 13; cf. Gen. 1:2; Ps. 78:69; Isa. 66:1). These same waters were released in the time of Noah (Gen. 7:10–12; Ps. 104:7–9).

Water is also an agent of life and fertility and is therefore associated with the presence of God. Both God himself and his temple are described as the source of life-giving water (Jer. 2:13; 17:13; Joel 3:18; cf. Isa. 12:2–3). Ezekiel envisions this water flowing from beneath the temple and streaming down into the Dead Sea, where it brings life and fecundity (Ezek. 47:1–12; cf. Zech. 14:8). The book of Revelation, employing the same image, describes “the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb” (22:1). This imagery is also illustrated in archaeological remains associated with temples. Cisterns are attested beneath the Dome of the Rock (presumably the location of the Jerusalem temple) and beneath the Judahite temple at Arad. Other temples, such as the Israelite high place at Tel Dan, are located close to freshwater springs. The Gihon spring in the City of David may also be associated with the Jerusalem temple (Ps. 46:4; cf. Gen. 2:13).

This OT imagery forms the background for Jesus’ teaching regarding eternal life in the writings of the apostle John. Jesus claims to be the source of living water, and he offers it freely to everyone who thirsts (John 4:10–15; 7:37; Rev. 21:6; 22:17; cf. Rev. 7:17). This water, which produces “a spring of water welling up to eternal life” (John 4:14), is the work of the Holy Spirit in the believer (John 7:38–39).

Water is also described in the Bible as an agent of cleansing. It is extensively employed in purification rituals in the OT. In the NT, the ritual of water baptism signifies the purity and new life of the believer (Matt. 3:11, 16; Mark 1:8–10; Luke 3:16; John 1:26, 31–33; 3:23; Acts 1:5; 8:36–39; 10:47; 11:16; 1 Pet. 3:20–21; cf. Eph. 5:26; Heb. 10:22).

Finally, the NT also reveals Jesus as the Lord of water. He walks on water (Matt. 14:28–29; John 6:19), turns water into wine (John 2:7–9; 4:46), and controls water creatures (Matt. 17:27; John 21:6). Most important, Jesus commands “the winds and the water, and they obey him” (Luke 8:25; cf. Ps. 29:3).

Works

The Bible has much to say about works, and an understanding of the topic is important because works play a role in most religions. In the most generic sense, “works” refers to the products or activities of human moral agents in the context of religious discussion. God’s works are frequently mentioned in Scripture, and they are always good. His works include creation (Gen. 2:2 3; Isa. 40:28; 42:5), sustenance of the earth (Ps. 104; Heb. 1:3), and redemption (Exod. 6:6; Ps. 111:9; Rom. 8:23). Human works, therefore, should be in alignment with God’s works, though obviously of a different sort. Works in the Bible usually reflect a moral polarity: good or evil, righteous or unrighteous, just or unjust. The context of the passage often determines the moral character of the works (e.g., Isa. 3:10–11; 2 Cor. 11:15).

Important questions follow from the existence of works and their moral quality. Do good works merit God’s favor or please him? Can good works save at the time of God’s judgment? When people asked Jesus, “What must we do to do the works God requires?” he answered, “The work of God is this: to believe in the one he has sent” (John 6:28–29). Without faith it is impossible to please God (Heb. 11:6). The people from the OT commended in Heb. 11 did their works in the precondition of faith. Explicitly in the NT and often implicitly in the OT, faith is the condition for truly good works. God elects out of his mercy, not out of human works (Rom. 9:12, 16; Titus 3:5; cf. Rom. 11:2). Works not done in faith, even if considered “good” by human standards, are not commendable to God, since all humankind is under sin (Rom. 3:9) and no person is righteous or does good (Rom. 3:10–18; cf. Isa. 64:6). Works cannot save; salvation is a gift to be received by faith (Eph. 2:8–9; 2 Tim. 1:9; cf. Rom. 4:2–6). Even works of the Mosaic law are not salvific (Rom. 3:20, 27–28; Gal. 2:16; 3:2; 5:4). Good works follow from faith (2 Cor. 9:8; Eph. 2:10; 1 Thess. 1:3; James 2:18, 22; cf. Acts 26:20). The works of those who have faith will be judged, but this judgment appears to be related to rewards, not salvation (Matt. 16:27; Rom. 2:6; 2 Cor. 5:10; cf. Rom. 14:10; 1 Cor. 3:13–15).

Direct Matches

Dignities

The KJV translation in two similar passages of the Greek word doxai, meaning “glories” (2 Pet. 2:10; Jude 1:8). The “dignities,” which evil people speak against, apparently are angelic beings of some kind (NIV: “celestial beings”; NRSV: “glorious ones”).

Fire

Human Uses and Metaphors

Fire is a basic necessity for various human activities such as cooking (Exod. 12:8; Isa. 44:15–16, 19; John 21:9), warming (Isa. 44:16; Jer. 36:22; John 18:18), lighting (Isa. 50:11), manufacturing (Exod. 32:24), and refining metals (Num. 31:22–23). Fire is also an important means of maintaining the purity of God’s people, used to punish sinners (the sexually immoral [Lev. 20:14; 21:9; cf. Gen. 38:24] and the disobedient [Josh. 7:25; cf. 2 Kings 23:16]) and to destroy idols (Exod. 32:20; Deut. 7:5, 25; 2 Kings 10:26), chariots (Josh. 11:6, 9), and the cities of Canaan (Josh. 6:24; 8:19; 11:11; Judg. 18:27). As an essential means of worship, fire is used to burn sacrificial animals (Gen. 8:20; Exod. 29:18; Lev. 1:9; 3:3; 9:10, 13–14, 20) and grain offerings (Lev. 2:2, 9; 9:17).

The Mosaic law has several regulations concerning fire. Regarded as work, starting a fire is forbidden on the Sabbath (Exod. 35:3). It is the responsibility of the priests to keep the fire burning on the altar (Lev. 6:9, 12–13). The use of an “unauthorized fire” for sacrifice is forbidden (note Nadab and Abihu’s death [Lev. 10:1–2; cf. Num. 3:4; 26:61; 1 Chron. 24:2]). Also, contrary to the Canaanite religious custom, burning children is forbidden (Deut. 18:10), though the Israelites failed to keep this command and elicited God’s judgment (2 Kings 16:3; 17:17; 21:6; Jer. 7:31; 32:35; note Josiah’s ban in 2 Kings 23:10).

As a metaphor, fire also signifies human anger (Ps. 39:3), wickedness (Isa. 9:18), self-reliance (Isa. 50:11), evil planning (Hos. 7:6–7), lust (Prov. 6:27–28), evil speech or tongue (Prov. 16:27; James 3:5–6), and, paradoxically, kindness to an enemy (Prov. 25:22; Rom. 12:20).

Divine Uses and Metaphors

In the Bible, God is described as the ruler of fire (Ps. 104:4; cf. 1 Kings 18). Positively, God sends fire to signify his acceptance of worship (Lev. 9:24; Judg. 13:19–20; 1 Kings 18:38; 2 Chron. 7:1–3; cf. Luke 9:54). God also purifies his people by fire in order to provide them with abundance (Ps. 66:12), to cleanse them of their sins (Isa. 6:6–7), to refine them into the true remnant (Zech. 13:9), to restore true worship (Mal. 3:2–3), to bring forth genuine faith (1 Cor. 3:13, 15; 1 Pet. 1:7), and to give Christians a true joy of participating in Christ’s suffering (1 Pet. 4:12). God also promises to make his people like a firepot and a flaming torch that will burn the surrounding enemies (Zech. 12:6). Negatively, God uses fire to punish the wicked and disobedient (Gen. 19:24; Exod. 9:23; Num. 11:1; 16:35; 2 Kings 1:10, 12; Isa. 29:6; 34:9–10; 66:24; Ezek. 38:22; 39:6; Rev. 20:9). God is a farmer burning unfruitful trees (John 15:2, 6; cf. Matt. 3:10; 7:19; 13:40) and “thorns and briers” (Isa. 10:17). The eternal fire of hell is the place where God’s final judgment will be executed (Matt. 5:22; 25:41; Mark 9:45–49; Jude 1:7; note the “lake of fire” in Rev. 20:14–15; cf. 14:10; 21:8).

Fire is also a symbol used to image the indescribable God. It symbolizes God’s presence: a smoking firepot with a flaming torch (Gen. 15:17), the burning bush (Exod. 3:2; cf. Elijah’s expectation [1 Kings 19:12]), the pillars of fire and smoke (Exod. 13:21–22; Num. 14:14), the smoke on Mount Sinai and in the tabernacle and the temple (Exod. 19:19; Num. 9:15–16; Deut. 4:11–12; Isa. 6:4). Fire marks God’s protection: the “horses and chariots of fire” (2 Kings 6:17; cf. 2:11), the “wall of fire” (Zech. 2:5). Fire also represents God’s glory: God’s throne (Dan. 7:9; cf. Ezek. 1:4, 13; 10:2, 6–7), God’s form (Ezek. 1:27), the seven spirits of God before the throne (Rev. 4:5). God in his holy wrath is also likened to a burning fire (Pss. 79:5; 89:46; Isa. 5:24; 33:14; Jer. 15:14; Ezek. 21:31; 22:21; Hos. 8:5; note the expression “consuming fire” [Deut. 4:24; Isa. 33:14; Heb. 12:29]) and even to a fiery monster (Ps. 18:8; Isa. 30:33; 65:5; cf. Job 41:19–21). Fire is an important element in the description of the day of the Lord (Joel 2:3; cf. 2 Pet. 3:12). God’s words in the prophet’s mouth are likened to a fire (Jer. 5:14; 20:9; 23:29).

Fire is also used to speak of Jesus. John the Baptist refers to Jesus’ baptism as one with the Holy Spirit and fire (Matt. 3:11). Jesus identifies the purpose of his coming as casting fire on earth (Luke 12:49). The returning Jesus is portrayed as coming in “blazing fire” (2 Thess. 1:7), and the eyes of the glorified Christ are likened to “blazing fire” (Rev. 1:14; 2:18; cf. “flaming torches” in Dan. 10:6). In Acts 2:3 the Holy Spirit is portrayed as the “tongues of fire.”

James

The name “James” is a form of the name “Jacob” (Heb. Ya’aqob; Gk. Iakōbos), which was very popular in the first century. In the NT there are five individuals named “James.”

(1) James the son of Zebedee and the older brother of John. He was martyred by Herod Agrippa I in AD 40 (Mark 1:19; 3:17; Acts 12:2). Eusebius records a tradition from Clement of Alexandria that the individual who brought James before Herod was so moved by James’s testimony that he converted on the spot and was martyred along with James (Hist. eccl. 2.9).

(2) James the son of Alphaeus we know very little about other than that he is consistently listed among the disciples (Mark 3:18; Matt. 10:3; Luke 6:15; Acts 1:13).

(3) James “the younger” (Mark 15:40), whose mother, named “Mary,” appears in Mark 16:1 just as the “mother of James.” In church tradition, he is sometimes identified with James the son of Alphaeus.

(4) James the father of Judas (Luke 6:16; Acts 1:13) is mentioned only to distinguish this Judas from Judas Iscariot.

(5) James the brother of Jesus was an early leader of the Jerusalem church (Matt. 13:55; Mark 6:3; Acts 12:17; 15:13–31; 21:18; 1 Cor. 15:7; Gal. 1:19; 2:9, 12; Jude 1). A number of Jesus’ family members became prominent leaders in the early Christian movement in Palestine, James being the most prominent.

Although he was not one of the twelve disciples and likely did not accept Jesus as the Messiah until after the resurrection (cf. John 7:5; Acts 1:14), James quickly emerged as a key leader in the Jerusalem church, where he served until his death in AD 62. Because the Jerusalem church was the parent of all churches and thus granted a central authority by early Christians, James played an important role by giving leadership and direction to the movement. According to Paul’s account, Jesus singled James out following the resurrection (1 Cor. 15:7), and in Luke’s narrative James is described as the leader of the church (Acts 12:17; 15:13; 21:18)—a depiction confirmed by Paul’s description of James as one of the three “pillars” of the church in Jerusalem (Gal. 2:9). During Paul’s first visit to Jerusalem, James’s standing was such that Paul felt it necessary to name him along with Peter as having seen him there (Gal. 1:19).

From the influential position of leadership in the Jerusalem church, James wrote two letters that shaped the contours of early Christian life. According to Luke, after the pivotal meeting and decision regarding circumcision in Acts 15, James, along with the “apostles and elders” (Acts 15:23), wrote to the Gentile believers to inform them that they would not have to follow the practice of circumcision in order to become followers of Jesus Christ. During the negotiations James provided a key exegetical argument from the OT (Amos 9:11–12 and Jer. 12:15, recorded in Acts 15:16–17) advocating the inclusion of Gentiles in the church. In the Letter of James, he wrote from this position of central authority in Jerusalem to Jewish Christians throughout the Diaspora. Here James again demonstrates his exceptional abilities as an interpreter of the OT regarding Jewish legal (Lev. 19) and wisdom (Prov. 3:34) traditions through the lens of Christ in order to call his readers to wholehearted living.

Memories of James were preserved well into the second century because he was viewed as the model of a pious person. Eusebius cites Hegesippus, a second-century Jewish believer from Jerusalem, who recounts how James was so often found kneeling in prayer for the people that his knees grew hard like a camel’s, and that “because of his unsurpassable righteousness” he was called “the Just” (Hist. eccl. 2.23.4–7). The same passage records that because of his confession of Christ before the Jews, James was thrown from the parapet of the temple, stoned, and finally killed by a blow from a fuller’s club (Hist. eccl. 2.23.16–18). In addition to these traditions there is a substantial body of apocryphal Christian writings composed in the name of James by individuals during the second and third centuries. These, mainly gnostic, texts promote an almost legendary man of piety and ascetic lifestyle (e.g., First Apocalypse of James, Second Apocalypse of James, Apocryphon of James).

Jude

Jude, whose name is another form of “Judah” or “Judas” (Heb. Yehuda; Gk. Ioudas), identifies himself as “a servant of Jesus Christ and a brother of James” (Jude 1). Because the author does not elaborate on the identity of this James, many conclude that a well-known individual named “James” must be in mind, one whom the readers would be able to identify easily. Certainly this is James the brother of Jesus and leader of the Jerusalem church (James 1:1; Acts 15:13; Gal. 2:9). This would make Jude the brother of Jesus, named among Jesus’ other siblings in Matt. 13:55; Mark 6:3. The brothers of Jesus were never referred to as “apostles” in the early church, which makes sense in light of the fact that Jude both appeals to his authority as a “servant” of Jesus rather than as an “apostle” and implies that he is not among the apostles whose teaching he cites in Jude 17. The NT does not record any more details regarding Jude’s life other than what we can infer from the fact that Jesus’ brothers did not accept him as the Messiah during his lifetime (John 7:5), and that only after the resurrection did they become followers (Acts 1:14). According to Hegesippus, quoted in Eusebius (Hist. eccl. 3.19.1–20.6), two grandsons of Jude were brought before the Roman emperor Domitian and were asked if they were descendants of David. But after finding that they were common farmers who posed no threat to Rome, he released them “as beneath his notice.”

Michael

(1) The father of Sethur, a leader of the tribe of Asher who was sent with eleven others to explore Canaan (Num. 13:13). (2) The head of a clan of the tribe of Gad (1 Chron. 5:13). (3) An ancestor of the Michael in 1 Chron. 5:13 (1 Chron. 5:14). (4) An ancestor of Asaph, a worship leader during the time of David (1 Chron. 6:40). (5) A son of Izrahiah who was a chief within the tribe of Issachar (1 Chron. 7:3). (6) A descendant of Benjamin through Beriah (1 Chron. 8:16). (7) A military leader of the tribe of Manasseh. He and his unit of one thousand men defected to David at Ziklag (1 Chron. 12:20). (8) The father of Omri, a military officer of the tribe of Issachar (1 Chron. 27:1). (9) A brother of King Jehoram of Judah whom Jehoram put to death after securing the throne (2 Chron. 21:1–4). (10) The father of Zebadiah, a man who accompanied Ezra to Jerusalem from Babylon (Ezra 8:8). (11) One of the few angelic beings whose names are identified in the Bible. Scripture refers to Michael as “one of the chief princes” (Dan. 10:13), a “great prince” (Dan. 12:1), and an “archangel” (Jude 1:9), indicating that Michael is a high-ranking leader of other angels (Rev. 12:7).

Saints

Used as a reference for God’s people in the OT and NT, the Hebrew word qadosh (e.g., Ps. 16:3) and the Greek word hagios (e.g., Acts 9:13; 2 Cor. 1:1) emphasize being singled out or consecrated. The Hebrew root was also used to designate cult prostitutes (qadeshah) as “consecrated,” though in Scripture this use is relatively infrequent (e.g., Gen. 38:21; Deut. 23:17). Another Hebrew word sometimes translated “saint” is khasid (e.g., 1 Sam. 2:9; Pss. 30:4; 31:23 KJV), which emphasizes faithfulness and devotion to God. In biblical terms, then, the saints of God are those whom he has designated as belonging to him and who live in faithfulness to him. They are not necessarily noted for exceptional holiness or meritorious acts. Thus, Paul places “his saints” in parallel with “all who have believed” (2 Thess. 1:10 NRSV).

The Bible speaks of saints as sometimes being in need (Rom. 16:2; 2 Cor. 8:4; 9:1, 12) and persecuted (Rev. 13:7), but also as called to endure (Rev. 13:10) and offer help, especially to other saints (Rom. 12:13; Gal. 6:10; 1 Tim. 5:10). The saints are the recipients of the faith (Jude 1:3), of grace (Rev. 22:21), and of special equipping for ministry in the church (Eph. 4:12) and prayer (Rev. 5:8; 8:3–4). As those who belong to the Lord, the saints will be raised to eternal life (John 6:39; 1 Cor. 15:22–23).

“Saint,” however, has come to function as a title given to Christians of exceptional merit, beatified or canonized by the Roman Catholic Church. The need for canonization and beatification arose from the Catholic doctrine of the veneration, invocation, and intercession of the saints (see Augustine, Quaest. Hept. 2.94; Faust. 20.21) and is connected to the Catholic doctrine of the “communion of the saints” (a phrase drawn from the Apostles’ Creed), which includes believers in heaven, on earth, and in purgatory, recognizing them as saints in the general sense by virtue of their being redeemed and set apart for fellowship with God. These doctrines suggest that just as Paul, for example, sought the prayers of the church on earth (Rom. 15:30; 2 Cor. 1:11), so also prayer by members of the church in heaven might be sought. Canonization, then, publicly establishes which persons can be surely known to be in heaven and may be properly asked to intercede on behalf of the church on earth.

Protestants, on the basis of the unique intercession of Christ Jesus (1 Tim. 2:5), exclude invocation of heavenly saints as unnecessary and unwarranted. They further find no basis in the Scriptures for a doctrine of purgatory. Thus, Protestant understandings of the communion of the saints focus on the believers on earth, who, “being united to one another in love, have communion in each other’s gifts and graces and are obliged to the performance of such duties, public and private, as to conduce to their mutual good, both in the inward and outward man” (Westminster Confession of Faith 28.1).

Secondary Matches

The following suggestions occured because Jude 1:1-16 is mentioned in the definition.

Jesus' Brothers and Sisters

Jesus’ brothers are mentioned several times in the Gospels, Acts, and the Pauline Epistles. In Mark 6:3 (see also Matt. 13:55–56) four brothers are named, and sisters are mentioned, though the name or number of sisters is not given. The people of Nazareth are offended by Jesus’ preaching in the synagogue and express surprise that Jesus, given the dramatic claims that he has made about himself in his sermon there (see Luke 4:16–30), is the son and brother of local villagers (Mary and her sons James, Joses [named “Joseph” in Matthew], Judas, and Simon). In the crucifixion scene in Mark, one of the women present is identified as “Mary the mother of James the younger and of Joseph [NIV mg.: “Greek Joses”]” (Mark 15:40). It is unlikely, however, that this is Jesus’ mother and brothers, since it would be strange to identify Mary as the mother of these two lesser-known siblings rather than of Jesus himself.

In Mark 3:32–35 Jesus redefines what it means to be his brother, sister, or mother in the kingdom of God in response to being notified that his earthly mother and brothers, who at this point in time did not understand his mission (see 3:21), are waiting for him outside the house in Capernaum. Although Mary and Jesus’ brothers appear to have traveled around Galilee with him (see John 2:12), John’s Gospel makes explicit the brothers’ unbelief (7:2–10), which is only implicit in Matthew and Mark. Acts 1:14 shows the dramatic reversal that has taken place in the response to Jesus by his brothers after the resurrection. Mary and Jesus’ brothers are gathered together with the entire body of Jesus’ disciples in prayer, fellowship, and teaching.

James (apparently Jesus’ oldest sibling) became a key leader in the Jerusalem church (Acts 12:17; 21:18) and pronounced the decision at the Jerusalem council (Acts 15:13). He is also traditionally identified as the author of the NT letter that bears his name (James 1:1). Another NT letter may also have been penned by a brother of Jesus, since Jude identifies himself as “a brother of James” (Jude 1), a probable reference to this same James.

In 1 Cor. 9:5 Paul argues (through a rhetorical question) that Christian missionaries have the right to take “a believing wife” along with them in their work, just as the other apostles and Jesus’ brothers had done. Finally, while recounting his first trip to Jerusalem after his conversion, Paul mentions a meeting with James, “the Lord’s brother” (Gal. 1:19).

According to the Jewish historian Josephus, Jesus’ brother James died a martyr’s death at the hands of the Jewish high priest Ananus (Ant. 20.197–200).

Judas

The name “Judas” (Gk. Ioudas) is the Greek equivalent for the Hebrew name “Judah” (Yehudah). (1) One of Jesus’ brothers (Matt. 13:55; Mark 6:3), also known as Jude, author of the letter that bears his name (Jude 1). (2) One of the apostles identified as “Judas son of James” (Luke 6:16; Acts 1:13) and “Judas (not Judas Iscariot)” (John 14:22), probably the same person as Thaddaeus (Matt. 10:3; Mark 3:18). (3) A defunct revolutionary identified as “Judas the Galilean” (Acts 5:37), probably the same person as Judas the Galilean from Gamala in Gaulanitis, who led a revolt against Roman taxes in AD 6 (Josephus, Ant. 18.4; 20.102; J.W. 2.118, 433–34; 7.253). (4) A resident of Damascus, known simply as “Judas,” who had a house on Straight Street where the blinded Saul stayed (Acts 9:11). (5) A leading Jerusalem believer and prophet, “Judas called Barsabbas” (i.e., “son of the Sabbath” or “son of Sabbas”; possibly a relative of “Joseph called Barsabbas” in Acts 1:23). Along with Silas, he was sent with Paul and Barnabas to add verbal testimony to the letter to the Gentile Christians from the apostles and elders after the Jerusalem council (Acts 15:22, 27, 32). (6) One of the twelve disciples chosen by Jesus, he betrayed Jesus. See Judas Iscariot.

Second Letter of Peter

Second Peter is a model of the Christian approach to those who are tempted to follow another gospel.

Outline

I. Greetings (1:1–2)

II. Put God’s Grace to Work (1:3–11)

III. Remember the Basis for Your Faith (1:12–21)

IV. Reject False Teachers (2:1–22)

V. On This Basis, Look to the Future (3:1–18)

Authorship and Date

The author is identified as “Simeon” Peter, using the Hebrew spelling of the name (1:1 ESV, NRSV; cf. Acts 15:14). He is “a servant and apostle of Jesus Christ” (1:1; cf. Rom. 1:1; Titus 1:1; James 1:1; Jude 1) and an eyewitness of his transfiguration (1:16–18; cf. Mark 9:2). He speaks affectionately of Paul as a colleague (3:15). He bases his argument against false teachers on the Scriptures and his own testimony as well as that of the other eyewitnesses (1:16; cf. 1 Pet. 5:1) of Jesus’ work. He refers (3:1) to an earlier letter that he wrote to the same people, probably a reference to 1 Peter.

A number of second-century authorities report that Peter ministered in Rome, on and off, for up to twenty-five years prior to his execution by Nero in AD 65. Here he speaks of his own imminent execution, recalling Jesus’ words to him (1:14; cf. John 21:19). He speaks of having taken steps to ensure that his testimony will be available after his death, which may be an allusion to Mark’s Gospel, as later Christian writers tell us.

Toward the end of the second century some doubted the authenticity of 2 Peter. A number of works had appeared in the second century claiming to be by Peter. The early church was well aware of the use of forgeries written in the names of the apostles to spread false teaching (even during their lifetimes [cf. 2 Thess. 2:2]). It appears that 2 Peter was not as widely known or used as 1 Peter, but the early church affirmed and defended the authenticity of both letters.

Destination

The letter gives no indication of its destination other than the reference to a former letter in 3:1. If this former letter was 1 Peter, then 2 Peter would have been sent to the same communities (Pontus, Galatia, Cappadocia, Asia, and Bithynia [so 1 Pet. 1:1]). This possibility is supported by the similar use of traditions concerning Noah and Enoch in both letters. However, 1 Peter gives no indication that Peter had any personal acquaintance with his addressees, whereas 2 Peter does (1:16). Given the extensive allusions to Jewish traditions not found in the OT, we can conclude that Peter was writing to Jewish Christians to whom these traditions had a strong appeal.

Relationship to the Epistle of Jude

Second Peter 2 and Jude 4–21 are extraordinarily similar not only in content and wording but also in their order. Scholars have speculated as to which author used the work of the other or whether both used a common source. We have no evidence that would settle the question. What we do know is that both letters interact heavily with the traditions associated with 1 Enoch.

These Enochic traditions differ from the teachings of the Pharisees and the Sadducees. They were accepted as authentic and authoritative at least by the Qumran community/Essenes (cf. CD-A 6:1–6; Jub. 1.1–9; 4.17–19). Whereas Jude (14–15) cites 1 En. 1.9 directly, 2 Peter only speaks about these stories.

According to the Enochic traditions, salvation was for ethnically pure Israel, observing rigorously the specifications for worship and lifestyle laid down in these pseudepigraphical revelations. While this tradition expected a day of judgment similar to that set forth in the Scriptures, it differed with the Christian gospel in its understanding of the origins of sin and evil (people are initially victims, not perpetrators) and of the way of salvation (rigorously keeping the Enochic rules). The Son of Man (of Dan. 7:13–14) is Enoch (1 En. 71), not Jesus. There is no place here for a crucified Messiah whose death would atone for sin, for the abandonment of OT food laws and sacrifices, or the acceptance of uncircumcised Gentiles into the assembly.

Second Peter and Jude deal in the strongest terms with false teachers who profess to base their teaching on fraudulent revelations (2 Pet. 1:16; Jude 1:8) and who deny Jesus as Lord. This tradition focused heavily on the Zadokite priesthood and the need to restore a pure temple. Peter and Jude’s polemic makes extensive connections between false teaching and all manner of corruption and uncleanness that would disqualify such a priesthood (2 Pet. 2:2, 10, 13, 15, 19, 22; cf. 1 Pet. 2:1–10; Jude 8, 11–13, 16).

The similarities between the two letters probably are the result of the two authors conferring together in some way. We know that Peter and his family traveled on missionary work, as did the brothers of Jesus (1 Cor. 9:5). We do not know where Jude was when either of these letters was written. The urgency that provoked Jude’s letter is also reflected in 2 Peter. The church was facing physical persecution in Rome as well as these false teachers who sought to lead Jewish believers away from Jesus. Meanwhile, Roman control of Judea was crumbling.

Main Themes

Second Peter focuses first on the work of God in Christ, which saves those who believe in Jesus (1:3). This faith is based on the knowledge of God and of Jesus (1:2) and is a response to the gospel call. God has given to the believer everything needed to live in a godly way, to endure, and to discern truth from error so as to die assured of not having been deceived (1:4).

Peter grounds that assurance in the Scriptures (1:19–21), in the testimony of the eyewitnesses of Jesus (1:12–16), including himself, and in the writings of the apostle Paul, to whom Jesus had given wisdom for this purpose (3:15–16). One develops certainty in the faith not only by referring to these sources but also by putting the faith into practice (1:5, 10, 15). The faith then is rooted in history, not in “cleverly invented stories” (1:16). Consequently, Peter expresses his passion to see that his eyewitness account will be accessible to the next generation (1:14–15).

He speaks plainly of “Scripture” as an identifiable body of texts written at the instigation of the Holy Spirit (1:20–21) and places the writings of Paul on the same level (3:16). By this, Peter implies that his letter is to be received as carrying the same authority and usefulness.

False teachers are a permanent challenge to God’s people. Doctrine and behavior are products of each other (2:1–3).

Peter is particularly concerned that his readers not think that Jesus’ delay in appearing is proof that the apostolic witnesses were wrong (3:3–4). Jesus has not returned because were he to do so, it would end all opportunity for unbelievers to hear the gospel and be saved (3:9). God is gracious and long-suffering and is calling his people to reflect his character by giving people the opportunity to be saved. His patience is salvation (3:15). The gospel mission, then, provides the second motivation for the believer to practice the faith (3:11–16) and not waver.

Second Peter ends by challenging believers to constantly grow in the knowledge and grace of Christ (3:17–18).

Showing 1 to 50 of251 results

1. Don’t Deny the Existence of Trouble

Illustration

Maurice A. Fetty

Any daily newspaper recounts tragic story after story of premature deaths, fractured relationships, and broken dreams. Indeed, we need not turn to any newspaper for an accounting of the world's troubles and sorrows. We have only to look at our own friends and neighbors and families. We have only to look into our own lives and hearts. Jesus, the healer and power-giver, never insulted people by telling them their problems weren't real. He never told the sick they were never really sick or that their illness had no pain or reality. He never told people that death wasn't real, nor did he offer th…

2. WHEN WINNING MEANS LOSING

Illustration

John H. Krahn

For the Christian, life is idyllic. As you embrace Christ, your problems become opportunities, heartaches turn into joys, and bad times fade into the past. Your career succeeds as it never has. Your relationship with those around you is enhanced. Unkind words once directed toward you no longer make their way to your ears. Temptation runs against you, then retreats in dismay. Money is no longer a problem, for you’ll have more than enough. Lovely flowers moving in the fresh breeze send their fragrance your way as the warming rays of the sun fill your body with the feeling of health and beautiful harmony with God and nature. You are God’s special person. He spares you from pain, problems, and poverty.

Hogwash, unmitigated hogwash - more like heresy. If Christianity is as I have just describe…

3. Sacrificial Love and Hedonism

Illustration

Editor James S. Hewett

Jesus said: "If any man will come after me, let him deny himself and take up his cross daily and follow me." Many years ago, college president William Banowski interviewed Hugh Hefner. He wrote of this encounter:

I was made keenly aware of the universal appeal of Jesus during one of my conversations with Hugh Hefner in Chicago. As we talked, Mr. Hefner surprised me by saying, "If Christ were here today and had to choose between being on the …

4. THE MOST WONDERFUL GIFT

Illustration

John H. Krahn

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

Recently, I surveyed a large sample of our congregation. I was amazed to discover …

5. Monkey-hold or Cat-hold Salvation

Illustration

W. Robert McClelland

Christian thinking about salvation has divided itself into two main streams which I like to think of as: "Monkey-hold" salvation or "Cat-hold" salvation. The difference in theological viewpoint is seen in how monkeys and cats protect their young. A mother monkey will sound the alarm when danger lurks. The baby monkeys come running to her and hold tightly to her fur as she runs to safety. A mother cat, on…

6. Christ Plus

Illustration

Larry Powell

It is commonly accepted that the first Church Council met in Jerusalem sometime between A.D. 44-47. Acts 15:4-19 relates that a major part of the agenda was concerned with the matter of whether or not circumcision should be required of Gentile converts. The Jerusalem party said "Yes," while Paul and Barnabas, who were not requiring circumcision of their new converts said "No." A lengthy debate ensued, followed by a brief statement by Peter: "And after there had been much debate, Peter rose and said to them, ‘Brethren ... why do you make a trial of God by putting a yoke upon the neck of the disciples which neither our fathers or we have been able to bear? But we believe that we shall be saved through the grace of the Lord Jesus Christ, just as they will" (10-11).

Peter’s argument against r…

7. Satan Is No Myth

Illustration

J. O. Sanders

J. O. Sanders offers this interesting description of the counterfeit nature of Satan:

Satan has his own trinity the devil, the beast, and the false prophet (Revelation 16:13).
He has his own church, "a synagogue of Satan" (Revelation 2:9).
He has his own ministers, "ministers of Satan" (2 Corinthians 11:4-5).
He has formulated his own system of theology "doctrines of demons" (1 Timothy 4:1).
He has established his own sacrificial system; "The Gentiles...sacrifice to demons" (1 Corinthians 10:20).
He has his own communion service, …

8. Second Coming Nonsense

Illustration

Staff

The first perversion of the doctrine of the second coming of Christ is perpetrated by those I'm going to call "prophecy mongers." You know these people. They come with their charts and graphs, with their predictions and projections, claiming to have special insight into the workings of God in the world, so that they're able to cue us in on just where we are in the divine timetable. And somehow, every political event of the past fifty years fits neatly into their scheme of things. But Jesus said that no one not even himself knew the day or the hour of his co…

9. Devil Descriptions

Illustration

Merrill F. Unger

Possible Biblical references to Satan:

Genesis 3:1-14 · He was disguised under the Edenic serpent
Genesis 3:15 · He is the serpent's seed
1 Chronicles 21:1 · Satan stands against Israel
Job 1:7-2:10 · He accused and afflicted Job
Isaiah 14:12 · He was Lucifer, son of the morning before the fall (This verse is erroneously ascribed to Satan. It actually refers to the king of Babylon, see v. 3)
Ezekiel 28:14 · He was the anointed cherub that covers (This verse also is erroneously ascribed to Satan. It actually refers to the king of Tyre, see v. 1)
Zecheriah 3:1-9 · He is Satan, the Adversary of unbelieving Israel
Matthew 4:3 · He is the tempter
Matthew 4:4; Luke 4:10-11 · He perverts the Word of God
Matthew 12:2…

10. The Lure of the Easy Way - Sermon Starter

Illustration

Brett Blair

I like the story of the young man, eager to make it to the top, who went to a well-known millionaire businessman and asked him the first reason for his success. The businessman answered without hesitation, "Hard work." After a lengthy pause the young man asked, "What is the SECOND reason?"

We want to deal this morning with the lure of the easy way. Jesus and His disciples were at Caesarea Philippi. Their ministry to this point had been a stunning success. Crowds pressed in on them everywhere they went. People eagerly reached out to touch this attractive young teacher from Nazareth. The disciples themselves were caught up in the excitement of it all. Jesus asked them, "Who do you say I am?" and Simon Peter answered enthusiastically, "You are the Christ, the Son of the living God!" It w…

11. "Others"

Illustration

King Duncan

Every holiday season we begin to see people in uniforms in shopping malls ringing bells collecting donations for the poor. They are doing the work of the Salvation Army.

In 1878, when the Salvation Army was really beginning to make its mark, men and women from all over the world began to enlist. A man who had once dreamed of becoming a bishop in another denomination crossed the Atlantic from America to England to enlist in the Salvation Army inste…

12. Great Reversals

Illustration

Richard A. Jensen

The theme of poverty, riches, possessions and the realm of God is a constant theme of Luke. It begins with Mary's song. Mary had an encounter with an angel. "You will bear a son and call his name Jesus," the angel announced. "Let it be with me according to your word," said Mary. Elizabeth, Mary's relative, blessed Mary for her trust that God's word of promise would be fulfilled. And then Mary sang a song. Mary's song may just well be the central song of Luke's entire gospel. Luke tells many stories in his gospel that are best understood as comments on her song!

Mary's song sings of a God of great reversals. This God has high regard for a lowly maiden. This God scatters the proud and puts down the mighty from their thrones. The high are made low and the low are exalted. This God, furthermo…

13. Chrysostom's Commitment

Illustration

Larry Goodpaster

Chrysostom was the patriarch of Constantinople in the fourth century. One of the stories surrounding this faithful witness concerns the occasion when the Roman emperor had him arrested and charged with being a Christian. If Chrysostom did not renounce Christ, then the emperor would have this Christian leader banished from the kingdom. Chrysostom responded to the threat by saying that the emperor could not do so, "because the whole world is my Father's kingdom."

"Then," replied the emperor, "I will take away your life." To which Chrysostom said, "You ca…

14. Free From Worry

Illustration

Donald Trump, the famous businessman, has a net worth of 3 billion dollars. There is a story about Trump's generosity with a stranger. It is said that Trump's limousine broke down on the Garden State Parkway on the way home from Atlantic City during a weekend excursion. An unemployed auto mechanic stopped to help, succeeded in getting the limo running and then refused to accept any payment for his services. Trump was so impressed that the next day he…

15. The Cross Has Always Caused Problems

Illustration

Richard J. Fairchild

A Pastor on Northern Vancouver Island wrote to online study group this message: "I'm having difficulty with the Gospel this week; what is this cross that I am to take up, and what am I to deny in following Jesus?" Another Pastor, a student minister in the United States wrote: “I find this a hard gospel text because it talks about suffering rather than joy.”

The cross has always caused problems to…

16. Following

Illustration

Steven Molin

Author Anthony Campolo says our attitudes start at a very early age. He brought his son to the first day of school and the principal was addressing the parents in this way: "Here at the Ding Dong School, we like to think of each child as a little flower, unique and special, one which blossoms and grows in its own special time." The problem is, the kid grows up thinking she is so special that…

17. Out of the Struggle of Honest Doubt

Illustration

Glenn E. Ludwig

I heard a pastor tell a story about a miracle that happen in the life of a 15-year-old girl during a weekend retreat. Quiet, reserved, shy, brilliant and troubled: that's how he described her. All weekend her hollow, lifeless eyes searched for answers to gnawing questions that had eroded her life and spirit and made her appear dark and despondent. But something happened: Her eyes became more restless and alert. She was searching and she somehow knew she was close to something.

The group had spent the weekend on the theme "Discovery" and had talked about discov…

18. Your Place Is Behind Jesus

Illustration

Johnny Dean

One of the early church fathers, a man named Origen, suggested that when Jesus said to Peter, "Get behind me, Satan," what he actually meant was, "Peter, your place is behind me, not in front of me. It's your job to follow me in the way I choose, not to try to lead me in the way YOU would like me to go." Certainly what Je…

19. Parable of the Lapel Pin

Illustration

Billy said, "Mother, what is wrong with me?"

Mother said, "Why nothing is wrong with you dear, why do you ask?"

"I haven't got any pin," said Billy, "and all the other kids have one. Jimmy has a scout pin, Dick has a class ring, Mary has a locket and I don't have anything."

"Well, those things just say that they belong to something. You'll have one some day."

"But I want a lapel pin. Any thing now. I want a lapel pin. Any kind of a pin."

"You have to do something to earn the sc…

20. Life at the End of the Line

Illustration

Keith Wagner

Since my name begins with "W" I know what it means to be at the end of the line. All through school I was either near or at the end, always with the Youngs and the Zimmermans. At every graduation I was in the last group to cross the stage and receive my diploma. In the classroom I always sat in the last row near the back of the room. I never knew what it meant to be first until I became a pastor. Now, I am always permitted to eat first at potluck dinners.

I must confess it's rather nice to be the first one to go through the line. You get to c…

21. It's So Daily

Illustration

When Charles Swindoll was a young boy, he was greatly influenced by this remark from an old Texan: "The problem with the Christian life is that it's so daily."

It's true. Following Jesus is a lifestyle that builds on past lessons and decisions, but it also depends on our dedication day by day. We cannot live off yesterday's successes, last week's prayers, or the Bible stories we heard when we were children.

Each new day is both a challenge and an opport…

22. A Gift You Can't Afford

Illustration

Erwin W. Lutzer

Erwin Lutzer tells a story about a missionary who became a good friend of an Indian pearl diver. They had discussed salvation for many hours, but the Hindu could not believe that it could be a free gift. He believed that salvation could come by walking the nine hundred miles to Delhi on his knees. But the missionary said that salvation was …

23. What Kind of Cross?

Illustration

Larry Powell

Not long ago, a hard-rock singer reknowned for his notorious over indulgence in mind-altering drugs appeared on television to scream, lunge, and gyrate through one of his bestselling songs. Inasmuch as the rather badly garbled words were totally incomprehensible to me, I turned my attention to the bizarre, uninhibited attire of this widely heralded "artist." Not to dwell on the flamboyance of his appearance, I wish only to point out that dangling from an expensive chain around his neck was a large cross. Perhaps it was there as a counterstatement, a message of rebellion to institutional religion, or perhaps he simply counted it as an attractive piece of jewelry. I do not know. But more and more, the cross is appearing on necklaces, earrings, bracelets, and the like as fashionable symbols, …

24. God Is Patient

Illustration

Stephen Muncherian

The Apostle Peter, writing shortly before he was martyred, during a time when

Nero's persecution of the church was growing in severity
false teaching was tearing at the heart of the church
believers were beginning to doubt that…

25. When A Clown Was Just Right

Illustration

William G. Carter

Bill is a minister. He also has been accused of being a little bit nuts. Bill does workshops for churches on clowning. Not long ago, he was in a distant city, packing up after a workshop. The phone rang. Nobody was around. He answered. "Are you a minister?" somebody asked. "Yes, actually I am." "Come quickly," said the voice, "our child is dying of leukemia." Bill dropped everything. He ran out to his rental car and drove to the hospital. He parked the car, ran up the steps, through the double doors, and down the hall.

Suddenly it hit him: he was still dressed as a clown, with a white face, red nose, orange hair, and green suspenders. He didn't have time to change. It was an emergency. He kept going. He found the room, knocked on the door, and…

26. A Revolutionary Text

Illustration

Staff

The passage in Matthew 22 in which Jesus tells the Pharisees to "Render to Caesar the things that are Caesar's, and to God the things that are God's is "a revolutionary text, and its public implications have been working themselves out for almost two millennia," according to George Weigel, president of the Ethics and Public Policy Center of Washington, D.C. …

27. Looking Past Oneself

Illustration

Maxie Dunnam

An enormously rich man complained to a psychiatrist that despite his great wealth which enabled him to have whatever he wanted, he still felt miserable. The psychiatrist took the man to the window overlooking the street and asked, "What do you see?" The man replied, "I see men, women, and children."

The psychiatrist then took the man to stand in front of mirro…

28. Are You Sure of Your Salvation?

Illustration

Staff

After John Wesley had been preaching for some time, someone said to him, "Are you sure, Mr. Wesley, of your salvation?" "Well," he answered, "Jesus Christ died for the whole world." "Yes, we all believe that; but are you sure that you are saved?" Wesley replied that he was sure that provision had been made for his salv…

29. The Parable of the Talents - Sermon Starter

Illustration

Brett Blair

Jesus once told a story about a wealthy landowner who was preparing for a long journey. He called his three servants and divided his money between them, each according to their ability. To one servant he gave five talents, meaning a sum of money, to a second two, and to a third one talent.

Why is life like that? I don't know. We are all equal in the eyes of God. We are all guaranteed equal rights under the Constitution. In an election our votes are all equal. But when it comes to our abilities, we are as different as different can be. God simply did not make us all the same. There are some people who …

30. Stability Zones

Illustration

Carl Jech

In his book, Future Shock, Alvin Toffler explains how, in this modern world of rapid change, confusion and over-choice, we all need some kind of "stability zones"…

31. Two Wolves

Illustration

Brett Blair

One of my favorite theologians, Mr. Rogers, used to say: "Have you noticed that the very same people who are bad sometimes are the very same people who are good sometimes?" It reminds me of a story called, "Two Wolves." It goes like this:

An old Cherokee chief was teaching his grandson about life..."A fight is g…

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

Illustration

Brett Blair

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

Unfortunately, there is no such powder and disciples of Jesus Christ are not instantly born. They are slowly raised through many trials, suffering, and temptations. A study has found that only 11 percent of churchgoing teenagers have a well-developed faith, rising to only 32 percent for churchgoin…

33. THE BEAUTY OF SELF-LOVE

Illustration

John H. Krahn

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

In order to have the beauty of self-love, the Bible states that we must get our love priorities in order. The first object of our love must be God. The love God wishes demands the action of our whole personality. All of our being: moral, emotional, intellectual, and physical must go into our love of God. Only this is completely acceptable to God, and only this is adequate …

34. Commitment

Illustration

It is characteristic of great leaders to make demands upon their followers. When Winston Churchill became Prime Minister he told the British people that he had nothing to offer them but "blood, toil, tears, and sweat." The Italian freedom fighter Gerabaldi told his followers that he offered them only hunger and death.

These were demanding leaders, but Jesus was a thousand times more demanding then they were. Jesus said, "So, therefore, whoever of you does no…

35. Love Your Enemy

Illustration

Dr. Martin Luther King

In a sermon written in a Georgia jail and preached just after the bus protest in Montgomery, Alabama, Dr. Martin Luther King, Jr., after noting that hate is just as injurious to the hater as the hated, said this about loving your enemies:

"Of course this is not practical; life is a matter of getting even, of hitting back, of dog eat dog……

36. 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 …

37. Merry Xmas

Illustration

David E. Leininger

For years folks have complained about that "XMAS" abbreviation. They shout, "Keep Christ in Christmas," decrying the commercialization of the whole season as much as the use of "X." Half of the complaint is valid. No one would deny that the season has been taken over by the wizards of mass marketing in their quest to be the first-est with the most-est. Most of us remember the not too distant past when Christmas advertising began on the day after Thanksgiving. Now we get it in late September. I am told that buyers for the major re…

38. Epiphany Moments

Illustration

Arthur G. Ferry

Working in a small town in Latin America, a woman felt despair. She was experiencing marital problems, as well as conflicts with people she worked with. Without warning, an earthquake struck one day. In those moments of panic and fear she ran with other people to the relative safety of a garden plaza as buildings shattered and dust billowed.

"For those moments I saw everything so clearly," she recalls, "how I could become so much kind…

39. Oh, Now I Understand

Illustration

King Duncan

C. S. Lewis once said that the most frequently spoken word in heaven would be, "OH." As in, "Oh, now I understand." Or, "Oh, now I see what God's plan was." Or, "Oh, now I see the reason for the trial I went thro…

40. River of Disappointment

Illustration

King Duncan

Can you imagine the disappointment Jesus felt as he looked into the faces of people around him that first holy week? Can you imagine his disappointment with the crowds who would shout hosanna one moment and crucify him the next? Disappointment with his disciples--one of whom would betray him, his most trusted who would deny him, and the three closest to him who could not even stay awake on the job while he agonized over the cup the Father had set before him. Can you imagine the hurt…

41. Called by Many Voices

Illustration

John H. Pavelko

Now if I had to nominate one animal to represent the word mediocre, a sheep would easily be in the top five. Sheep are not independent. They cannot defend themselves like cattle. They are not strong, creative, brave nor will they initiate. They cannot even work up a good stampede. Normally, they just sort of meander. Also, sheep will not be driven, like cattle. They will scatter in a thousand different directions. This type of behavior did not earn the animal any respect on the open range so the ranchers assumed that the animal was dumb. However, a sheep is actually smarter than a cow.

So why does Jesus choose to use a sheep to represent his disciples? Even in ancient society, sheep and sheph…

42. All Comes Down to Jesus

Illustration

Mark Scott

Michael J. Fox was once the guest on a late night news-talk show on ABC. Every night the guest is asked a special question. Michael’s question was “…

43. Did Jesus Die?

Illustration

Brett Blair

It is interesting to note that included in Jesus' very last instructions to his disciples is an emphases on his suffering, his death, and subsequent resurrection. These three are the ABC's and 123's of the Christian faith. In puzzles me, therefore, that some men, even Christian men, can rise on Easter morning and deny it ever happ…

44. Built around the Cross

Illustration

Mickey Anders

There's a great story about the artist Rodin, who one day saw a huge, carved crucifix beside a road. He immediately loved the artwork and insisted on having it for himself. He purchased the cross and arranged to have it carted back to …

45. Easter Is No Mythical Metaphor

Illustration

Bill Bouknight

In recent years, the New Testament has been brutally attacked by radical scholars of the so-called "Jesus Seminar." They regard all miracles, especially the Resurrection, as "mythical metaphors developed by the EarlyChurch." Some revisionist scholars have concluded that Jesus arose only in the sense that his spirit goes marching…

46. Saving the Lost

Illustration

Quoted by Anglican Bishop J.D. Ryle about 100 years ago:

A flood of false doctrine has broken in upon us. Men are beginning to tell us "that God is too merciful to punish souls for ever...that all mankind, however wicked and ungodly...will sooner or later be saved." We are to embrace what is called "kinder theology," and treat hell as a pagan fable...This question lies at the very foundation of the whole Gospel. The moral attributes of God, His justice, His h…

47. Global Rich List

Illustration

Brett Blair & Sarah Dylan Breuer

I encourage you to go to the website givingwhatwecan.org and do a little reflecting. It's a site where you can enter your annual income, in American or Canadian dollars, Euro, Yen, or Pounds, and then click a button to find out how many of the world's people are richer than you, and how many…

48. The Confessing Body

Illustration

Charles W. Colson

Yet membership in a confessing body is fundamental to the faithful Christian life. Failure to do so defies the explicit warning not to forsake "our assembling together." His understanding of this prompted Martin Luther to say, "Apart from the churc…

49. History Is Going Somewhere

Illustration

William Barclay

William Barclay wrote in his book The Mind of St. Paul:

"The great value of the doctrine of the Second Coming is that it guarantees that history is going somewhere. We cannot tell how it will h…

50. Who Can Be Saved?

Illustration

Richard A. Jensen

"Zacchaeus was a wee little man, a wee little man was he ...." Many people have learned that song in Sunday school. We might be tempted to think, therefore, that this is a story "for children only." Nothing could be further from the truth. The story of Zacchaeus is one of the most important stories for children and adults in the entire Gospel of Luke. It's important because it tells us how Christians can live with wealth. It's important because the story of Zacchaeus tells how it is that we can be saved.

Zacchaeus was a man who gouged his riches out of his people in the form of additional taxes. He was a man hated by the people of Jericho. Zacchaeus was a sinner. He had broken most of the laws of his people. Zacchaeus stands quite in contrast to a rich young ruler whose story Luke has jus…

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