Sermon and Worship Resources

Luke 18:1-8 · The Parable of the Persistent Widow

1 Then Jesus told his disciples a parable to show them that they should always pray and not give up. 2 He said: "In a certain town there was a judge who neither feared God nor cared about men. 3 And there was a widow in that town who kept coming to him with the plea, 'Grant me justice against my adversary.'

4 "For some time he refused. But finally he said to himself, 'Even though I don't fear God or care about men, 5 yet because this widow keeps bothering me, I will see that she gets justice, so that she won't eventually wear me out with her coming!' "

6 And the Lord said, "Listen to what the unjust judge says. 7 And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? 8 I tell you, he will see that they get justice, and quickly. However, when the Son of Man comes, will he find faith on the earth?"

Keeping the Faith

Luke 18:1-8

Sermon
by Molly F. James

I don’t usually give titles to my sermons but today’s is “Keeping the Faith.” Our Collect, our lessons — particularly the gospel and the epistle — are about being faithful, about being steadfast in our faith. In the gospel, “Jesus told his disciples a parable about their need to pray always and to not lose heart.” Jesus went on to tell the parable of the unjust judge and the widow who was faithful and persistent, who did not give up in seeking justice, and finally her faith was rewarded. The letter to Timothy also tells us to be persistent and to keep the faith, to hold fast to its truths through thick and thin.

“Keep the faith.” It is a great saying. It looks good on T-shirts and bumper stickers. It is easy to say to ourselves and others: “Just keep the faith.” But it is much harder to do. I will confess that I find it very hard to do. You’re probably thinking, well that is not very helpful. If the minister, the person who is meant to exemplify faith, who is the public persona of faith, who gives her life in service to God and the church has trouble keeping the faith, how is she going to preach about it? Well, you are right to be concerned, but I actually think the key to my ability to offer some wisdom on this subject is exactly in the fact that I struggle with it.

First and foremost, the church is in a whole lot of trouble if there is great chasm between the standards we have for our leaders and the standards we have for Christians in general. We are all called to be followers of Christ. We are all called to lead exemplary lives that point to the remarkable life-giving, saving witness of the life, death, and resurrection of our Lord Jesus Christ. And — and this is a very important and — we all fall short. No matter who we are, no matter what leadership position we are in, we all fall short. We are human beings. We are fallible. We make mistakes. We hurt those we love and we struggle with our faith. The question is not whether or not we fall short — the question is whether or not we keep striving to be more Christlike in our lives. The question is whether, when we do fall short, we make amends and are humble enough to accept the grace of God when it is offered to us.

I can ultimately speak from a place of strength about the importance of “keeping the faith,” but that is because I have struggled with my faith. I have struggled to hold on to my belief in the goodness of God and the possibilities of hope and resurrection in the midst of darkness and loss. I had bone cancer as a young teen. I had eighteen chemotherapy treatments, and each time I was in the worst of it, I would feel horrible. I would have trouble seeing past the next hour. I felt so ill and uncomfortable that I would forget that I ever felt good. I would have trouble keeping the faith that it was going to get better. My vision was so narrowly focused on the present moment that I could not believe that in a few hours I would feel better and in a day or two I would be home and a few days after that I would be back at school. That hope, that possibility, seemed elusive to me, and it was hard to trust in that seemingly far off reality. But what I could trust in was my mom. As soon as it started to get bad, my mom would say to me, “Remember it is going to get better. I promise, it will get better.” Well, I couldn’t instantly believe as she did, but I did trust her. That was the first step. I could believe that she believed it was going to get better — and that helped.

That was a formative moment for me in my faith life. Because it taught me an essential truth about how we keep the faith. There is a key word we often leave out of the saying “Keep the Faith.” We forget to add “together.” That is the thing about keeping the faith, we can only do it together. It took my mom’s encouragement, my mom’s faith, for me to keep mine. When we try to go it alone, we can fail. We can get lost in our own pain and sadness, our own doubts and challenges. We need community. We need each other. It can be so difficult to keep the faith on our own.

I think that is one of the main purposes of Christian community — we hold the faith for each other. The Christian community does many other noble and important things: we educate each other, we share in fellowship, we do good works in community, we worship, and we celebrate together. But I think the most important thing we do is to hold the faith for each other because that is what keeps us going when we are struggling. And Lord knows, we will all encounter struggles in the courses of our lives. We will lose friends and loved ones. We will lose jobs and dreams will be shattered. We will be traumatized by the violence in our community and the world. We will feel discouraged by the enormity of problems in the world. We will question God. There will be days when we will wonder if the arc of history really does bend toward justice. Those are the days when we need each other, when we need community.

Because the journey from doubt and struggle to faith and hope begins with believing in each other. It begins with believing that the person in the pew next to us has hope — that they believe in the possibility of resurrection and new life, even when we feel surrounded by death and loss. It means trusting in the faith of our family, our friends, our community. It means gathering at this table, together, even when our personal landscape feels rocky and uncertain. It means coming forward to receive the love and grace of God embodied in a wafer and a sip of wine or juice. It means being held up in and by community and knowing somewhere deep inside that we are all held up and all held together by the grace of God.

This is why it matters that we gather together for worship. We can and should pray in our own time by ourselves in the quiet moments and in solitude, but we need community. We need each other. We need to come together for the tangible reminders — in the people gathered, in the prayers we say, in the words from scripture and in the sacraments we receive — the tangible reminders that we are beloved children of God and that together we can keep the faith.

So, it is no easy or small thing to “keep the faith,” but we can do it. We can do it by diligently reading our Bible, so that we learn and remember the stories of how much God loves us and how our brothers and sisters in faith have struggled just as we do. As 2 Timothy says, “All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness, so that everyone who belongs to God may be proficient, equipped for every good work.”

We can keep the faith — together. We can keep the faith by showing up, by gathering together in community to worship God. We need to show up so that we can be held up when we are struggling, and we need to show up so that we can hold others up when we feel confident in our faith. We show up because being in community is an essential part of what it means to be a Christian. I encourage you to keep showing up, because you may never know how your presence might make all the difference in the life of fellow Christian. It just might be that your showing up today has helped someone start on that journey from doubt to faith. Keep showing up. It matters. Amen.

CSS Publishing Co., Inc., Ordinary gratitude: Cycle C sermons for Pentecost 23 through Christ the King based on the gospel texts, by Molly F. James

Overview and Insights · When Will the Kingdom of God Appear? (17:20–18:8)

Most Jews expected God’s kingdom to come in dramatic fashion and bring immediate political victory over their enemies. Jesus insists that God’s kingdom is now “within you” (17:21). We tend to think of God’s kingdom within our hearts, but the better translation for “within you” is “among you” or “in your midst.” Jesus is claiming that the kingdom of God has now arrived in his very person and ministry! And yet the kingdom has not yet arrived in all its final glory. That will occur when Jesus returns, but first he must suffer and be rejected (17:2…

The Baker Bible Handbook by , Baker Publishing Group, 2016

Luke 18:1-8 · The Parable of the Persistent Widow

Commentary · The Parable of the Persistent Widow

The previous section focused on the unexpected coming of the Son of Man. The parable of the unjust judge (18:1–8) underlines the necessity of persistent prayer and faith until the Son of Man comes. Luke begins by giving the reader an editorial comment on the meaning of the parable (18:1). The difficulties of life may tempt one to give up on prayer, but one should continue in prayer until the end. The parable proper follows (18:2–5). The unscrupulous judge cares nothing about justice for the widow. Widows were helpless and weak members of society, having virtually no recourse to overcome oppression and exploitation. Even though the widow is at a disadvantage, she uses her strongest weapon: persistence. She “kept coming” (18:3), so that the judge reconsiders his habitual refusals (18:4). He is tired of her “bothering” him (18:5) and is afraid she will wear him out (see NASB, RSV). The last phrase in 18:5 literally means “give a black eye to” (NIV “come and attack me”). But the judge is not worried about a physical assault, nor is he worried about his reputation (he does not care what people think [18:2, 4]); he is tired of the bother. What is the meaning of the parable? Jesus asks his listeners to consider its meaning (18:6). Obviously it is not saying that God is like the unjust judge and that one has to pester him so that he will answer our requests even though he does not want to help us. Instead, it draws a contrast between God and the judge. Unlike the judge, God will quickly grant justice to those who call to him for it (18:7–8); however, there is a point of tension in the parable. If justice is received so quickly, why would anyone give up in prayer (18:1)? And why would anyone lose faith before the Son of Man comes (18:8)? Perhaps the vindication will not seem quick for people on earth but will be agonizingly slow—so slow that they may give up on prayer, concluding that God is not just, that he does not punish the wicked and vindicate those who long for justice. The parable promises that God will answer, despite how long it may seem to take. Human beings may be asking, “Can God be trusted to vindicate the elect?” But the parable ends on a different note. No one can question God’s faithfulness; the only question is whether human beings will be faithful to the end (18:8).

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

Big Idea: We should pray with confidence that God will respond, but our confidence should be in God’s mercy, not in our own merits.

Understanding the Text

Parables have been a prominent feature in Luke’s narrative of the journey to Jerusalem, especially in chapters 14–16. The two parables in the present section, together with one further one in 19:11–27, will round out the collection before Jesus reaches Jerusalem. The first of these two parables is linked to the preceding section in that it finishes with a comment on the coming of the Son of Man. Its focus, however, is on present discipleship, and in particular on prayer, which has been a recurrent theme in Luke (see especially 11:1–13) and in his frequent mention of Jesus’s own prayers (3:21; 6:12; 9:18, 28–29; 11:1). The second parable continues the theme by depicting two people at prayer, though its introduction and conclusion point to a wider truth about the reversal of values in the kingdom of God. This truth will then be graphically exemplified in the stories of the children and the rich man, with Jesus’s comments on the latter, in 18:15–30.

Historical and Cultural Background

Local justice normally was administered by a council of elders, a significant part of whose role was to arbitrate in property disputes. The “judge” in this parable is acting alone, however (as apparently in 12:58; and cf. the request to Jesus in 12:13–14), and there is later evidence that a full council was not required for monetary arbitration. Widows are frequently mentioned in the Old Testament as typically vulnerable members of society, to whom therefore special consideration should be given. In this case the widow turns out to be far from helpless!

Both Pharisees (see the sidebar “Scribes and Pharisees” at 5:12–26) and tax collectors (see “Historical and Cultural Background” on 5:27–39) are by now familiar categories in this Gospel. There is a danger that the modern reader, familiar with the Gospel stereotypes (Pharisees as opponents of Jesus, tax collectors as his friends) may miss the radically subversive message of this parable when addressed to ordinary status-conscious Jews (18:9) at that time, for whom Pharisees were admirable for their serious observance of God’s law and tax collectors represented the irreligious underclass. The scene of this parable is the temple in Jerusalem, where Israelite men stood to pray in the court of Israel overlooking the court of the priests, where the sacrificial ritual took place (cf. 1:10).

Interpretive Insights

18:1 to show them that they should always pray and not give up. Luke sometimes gives an introductory “steer” to guide his readers’ interpretation of a parable (cf. 18:9; 19:11). This one is expressed in quite general terms; it does not relate specifically to praying for the coming of the Son of Man, which has been the subject of the preceding section and will return in 18:8b.

18:2 who neither feared God nor cared what people thought. The judge in the story represents God, but this initial description makes it clear that his character is not to be seen as a reflection of what God is like. Rather, he is shown as a selfish scoundrel in order to set up the “how much more” argument of 18:6–7. If even a man like this can be prevailed on, how much more so will a response be obtained from God, who really does care for his people’s good.

18:3 Grant me justice against my adversary. We are not told the nature of the dispute, but it may well have been about property. The root term for “justice” (edik-) used here and in 18:5, 7, 8 focuses on the vindication of someone who has been wronged, though it may also include the punishment of the wrongdoer (cf. the use in 21:22). A widow who fights her own case must have been without male support that she could rely on, and so she would more easily be exploited.

18:5 I will see that she gets justice, so that she won’t eventually come and attack me! His eventual compliance is purely selfish, to get rid of a personal nuisance (“keeps bothering me”). The unusual verb here translated as “attack” is literally “give a black eye to.” Some interpreters treat it here merely as a metaphor for “subdue” (cf. 1 Cor. 9:27, using the same verb), but in this none-too-serious parable context it is better taken literally: the poor man is afraid of being “handbagged” by the feisty little widow!

18:6 the unjust judge. There is a delicious irony in the (literally) “judge of injustice” going against his own nature to give the widow “justice.” But it is precisely this emphasis on his corrupt character that gives force to the “how much more” argument.

18:7 justice for his chosen ones. The Old Testament idea of Israel as a “chosen nation” gives rise in the New Testament to the description of God’s people as his “chosen ones” (only here in Luke, but see Mark 13:20, 22, 27; Rom. 8:33; Col. 3:12). The term suggests a strong contrast between them and the ungodly world out of which they are “chosen,” so that the “justice” spoken of here may be understood as the vindication of a persecuted minority. In the end God will make sure that his people do not lose out.

Will he keep putting them off? Various translations have been suggested for this obscure clause. The more usual sense of the verb would give “and he is patient with them,” hence, for example, the REB translation “his chosen, to whom he listens patiently while they cry out to him day and night.” But by different routes these contrasting translations reach the same essential sense: God takes notice of persistent prayers and can be trusted to answer them, even if not immediately.

18:8 when the Son of Man comes, will he find faith on the earth? This sentence does not link directly to the parable, and the reintroduction of the hope of the coming of the Son of Man (see 12:40; 17:22–37) shifts the focus from present discipleship into the future. Perhaps the coming of the Son of Man is understood as the time of the vindication of God’s people. In context, the “faith” that is referred to must be the persistence in prayer that the parable has inculcated, and the challenge is to maintain it until vindication comes.

18:9 To some who were confident of their own righteousness. This is another clear interpretive “steer” given by Luke. The preceding parable was told to disciples, but this is apparently for a wider audience. The description fits the “righteous” who stand over against repentant sinners in 5:32, and the attitude that has been displayed by Pharisees throughout the Gospel, especially in their disdain for the sinful company that Jesus kept (5:30; 7:39; 15:2); compare also Jesus’s comment on the Pharisees in 16:14–15. But to conclude that the parable applies only to Pharisees is to miss its point entirely: if the shoe fits, wear it!

18:11 The Pharisee stood by himself and prayed. Assuming a large number of men praying, we are to envisage two men standing separate from the crowd, but for opposite reasons: this man because he was too good to mix with others, the other keeping “at a distance” because he was too bad. An alternative reading changes the word order to read, “The Pharisee stood and prayed this to (about?) himself.”

God, I thank you that I am not like other people. There is no reason to think that this prayer is insincere: most Pharisees would have been able to claim truthfully to have avoided the sins listed, and to be living a life more strictly governed by God’s law than those of most ordinary people. But the smug self-congratulation is what stands out. It reminds one of the later rabbi who instructed Jewish men to thank God that they had not been born a heathen, a woman, or a slave. If, as was normal, he is praying aloud, the insensitivity is even greater, and an element of self-advertisement is added to his smugness.

18:12 I fast twice a week and give a tenth of all I get. These too represent a normal Pharisaic lifestyle (cf. 5:33; 11:42). The (possibly first-century) Christian manual the Didache instructs Christians to fast on Wednesdays and Fridays, not on Mondays and Thursdays as “the hypocrites” do. Both his fasting and his tithing go well beyond the demands of the Old Testament law, but to be a Pharisee was to be committed to a much more rigorous ritual code.

18:13 God, have mercy on me, a sinner. The description of the tax collector’s attitude conveys a sense of personal unworthiness, which, in view of Jesus’s comment in 18:14, we should probably take to include not merely low self-esteem but active repentance (as with the real-life tax collector in 19:1–10). “Have mercy on” is more literally “be propitiated toward”; he is seeking a new relationship with God.

18:14 justified before God. The Greek text has simply “having been justified.” In the original setting of this parable it would be reading too much into this verb to find here the whole Pauline theology of the acquittal of the sinner before God through the atoning sacrifice of Christ. The point is rather that the repentant tax collector was regarded by God as more “just” than the self-satisfied Pharisee. Such a conclusion challenges every conventional notion of “justice.” The basis of God’s assessment of the two men is not a simple record of what they have done but their current attitude toward him.

for all those who exalt themselves . . . and those who humble themselves. Here we have a repetition of 14:11; see comments there.

Theological Insights

1. The unjust judge. This parable raises the paradox that God knows and cares about our needs and yet expects his people to be persistent in praying for them. The “how much more” argument of the parable indicates that God is not like the judge, who needs to be badgered or cajoled into taking action, but the parable does not explain why, then, we still need to pray. The likely answer, that prayer, like all aspects of discipleship, is a partnership involving our will and action rather than a unilateral work of God that overrides our freedom and responsibility, must be supplied from elsewhere.

2. The Pharisee and the tax collector. This is not so much a “how to pray” parable as a sharp challenge to our conventional understanding of “goodness” in relation to God. Like so much in Luke’s Gospel, it turns accepted values upside down. The kingdom of God is the realm of grace, not of achievement. God’s love is not earned; it is freely given to those who are conscious of their need of it and yet their unworthiness for it.

Teaching the Text

These two parables can be taught together as a message on prayer, or separately with emphases on their respective themes of persistence in prayer and humble contrition before God.

1. The unjust judge. Remind listeners of the parable of the dishonest manager (16:1–9). Why did Jesus choose such disreputable characters for his stories? What is achieved by contrasting God with a selfish scoundrel? It is important to stress the “how much more” aspect of the parable. If such an unrighteous judge will respond to persistence, how much more will our loving Father respond. Share from your own experience or solicit others to share experiences of persistent prayer and its results. Were those prayers answered? In what way does it encourage persistent prayer? What would have happened if they had given up praying? This passage also provides an opportunity to discuss the frustration people experience when their prayers are not answered as they hope or expect. It is important to stress that the “justice” God’s people get in the end may not be in this life, but in eternity. Persistent prayer means persistent faith, even to the end. This helps to explain the reference, seemingly out of place, to the Son of Man at the end (18:8). Those who pray persistently even to the end will experience vindication at the coming of the Son of Man.

2. The Pharisee and the tax collector. In your teaching be sure to highlight the fact that, although we think of Pharisees as hypocrites, the original audience would have had great respect for them and complete disdain for the tax collector. Bring the parable into the present day by thinking of highly respected pillars of your society, and of those considered the lowest of the low. Do we still need this message? Is there something deep in our psyche that makes people ask, “What have I done to deserve . . . ?” Is grace still an alien concept for most people? Compare the Pharisee’s attitude with Jesus’s teaching in 17:7–10. How can a religious person get it all so wrong?

Illustrating the Text

Jesus enjoins us to persist in prayer and not give up.

Church History: Augustine of Hippo. For years Augustine’s (354–430) mother, Monica, prayed for him as he lived licentiously, shunning God. Eventually, in response to those prayers, Augustine was wonderfully converted. In his famous work The Confessions, which has been translated into more languages than any Latin writings except those of Virgil, he writes,

“You put forth your hand from on high,” and you drew my soul out of that pit of darkness, when before you my mother, your faithful servant, wept more for me than mothers weep over their children’s dead bodies. By that spirit of faith which she had from you, she saw my death, and you graciously heard her, O Lord. . . . You did not despise her tears when they flowed down from her eyes and watered the earth beneath, in whatsoever place she prayed. Graciously you heard her. . . . For almost nine years passed, in which I wallowed “in the mire of the deep” and in the darkness of error, and although I often strove to rise out of it, I was all the more grievously thrust down again. But all the while, that chaste, devout, and sober widow . . . ceased not in all her hours of prayer to lament over me before you. Her prayers entered into your sight.1

Autobiography: Out of a Far Country: A Gay Son’s Journey to God, a Broken Mother’s Search for Hope, by Christopher Yuan and Angela Yuan. Christopher Yuan, now an adjunct faculty member at Moody Bible Institute in Chicago, lived for years as a gay man, a central figure in St. Louis’s gay community and also heavily involved in selling and using drugs. Arrested for his involvement in drugs, he spent a number of years in jail. For seven years his heartbroken mother prayed faithfully for him, learning how to love him in godly ways and letting God change her. Finally, Christopher submitted his life to the Lord and has spent the years since basing his identity on Christ and living out this testimony before the world. This book (2011), written by both the son and the mother, is a story of hope and persistence.

God prefers a repentant sinner to a self-proclaimer of goodness.

Poetry: “The Apologist’s Evening Prayer,” by C. S. Lewis. In this poem the apologist asks God to deliver him from pretentiousness. At one point the poet prays, “Lord of the narrow gate and needle’s eye, / Take from me all my trumpery lest I die.”2

Story: “Revelation,” by Flannery O’Connor. Few writers expose the heart of pride and hypocrisy as does American author Flannery O’Connor (1925–64). In this story (published posthumously in 1965) a very self-absorbed, proud, middle-class, Southern woman, Ruby Turpin, is always thanking God that he has made her who she is, “a neat clean respectable white woman,”3overweight but with a good complexion and disposition. The story takes place in a doctor’s office, where she experiences a violent encounter that teaches her who will be first in the kingdom of heaven. The story illustrates well this principle.

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

Dictionary

Direct Matches

Adversary

A human or heavenly opponent. Adversaries include David’s soldiers (2 Sam. 19:22), David (1 Sam. 29:4), and God (Num. 22:22). God both raises up (1 Kings 11:14) and delivers one from (Ps. 107:2) adversaries. In Job, the adversary (Heb. satan) works for God (Job 1:7 12).

Earth

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).

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).

Heart

Physiologically, the heart is an organ in the body, and in the Bible it is also used in a number of metaphors.

Metaphorically, the heart refers to the mind, the will, the seat of emotions, or even the whole person. It also refers to the center of something or its inner part. These metaphors come from the heart’s importance and location.

Mind. The heart refers to the mind, but not the brain, and in these cases does not involve human physiology. It is a metaphor, and while the neurophysiology of the heart may be interesting in its own right, it has no bearing on this use of language. Deuteronomy 6:5 issues the command to love God with all one’s heart, soul, and strength. When the command is repeated in the Gospels, it occurs in three variations (Matt. 22:37; Mark 12:30; Luke 10:27). Common to all three is the addition of the word “mind.” The Gospel writers want to be sure that the audience hears Jesus adding “mind,” but this addition is based on the fact that the meaning of the Hebrew word for “heart” includes the mind.

The mental activities of the metaphorical heart are abundant. The heart is where a person thinks (Gen. 6:5; Deut. 7:17; 1 Chron. 29:18; Rev. 18:7), where a person comprehends and has understanding (1 Kings 3:9; Job 17:4; Ps. 49:3; Prov. 14:13; Matt. 13:15). The heart makes plans and has intentions (Gen. 6:5; 8:21; Prov. 20:5; 1 Chron. 29:18; Jer. 23:20). One believes with the heart (Luke 24:25; Acts 8:37; Rom. 10:9). The heart is the site of wisdom, discernment, and skill (Exod. 35:34; 36:2; 1 Kings 3:9; 10:24). The heart is the place of memory (Deut. 4:9; Ps. 119:11). The heart plays the role of conscience (2 Sam. 24:10; 1 John 3:20 21).

It is often worth the effort to substitute “mind” for “heart” when reading the Bible in order to grasp the mental dimension. For example, after telling the Israelites to love God with all their heart, Moses says, “These commandments that I give you today are to be upon your hearts” (Deut. 6:6). Reading it instead as “be on your mind” changes our perspective, and in this case the idiom “on your mind” is clearer and more accurate. The following verses instruct parents to talk to their children throughout the day about God’s words. In order for parents to do this, God’s requirements and deeds need to be constantly on their minds, out of their love for him. Similarly, love for God and loyalty are expressed by meditation on and determination to obey his law (Ps. 119:11, 112). The law is not merely a list of rules; it is also a repository of a worldview in which the Lord is the only God. To live consistently with this truth requires careful, reflective thought.

Emotions and attitude. The heart, as the seat of emotion, is associated with a number of feelings and sentiments, such as gladness (Exod. 4:14; Acts 2:26), hatred (Lev. 19:17), pride (Deut. 8:14), resentment (Deut. 15:10), dread (Deut. 28:67), sympathy (Judg. 5:9), love (Judg. 16:15), sadness (1 Sam. 1:8; John 16:6), and jealousy and ambition (James 3:14). The heart is also the frame of reference for attitudes such as willingness, courage, and desire.

Justice

The concept of justice pervades the Bible, especially, though not exclusively, the OT. The biblical concept of justice is an embodiment of two contemporary concepts: righteousness and justice. The former designates compliance with the divine norm, while the latter emphasizes conformity to a societal standard of what is right and equitable. Focusing exclusively on the latter hinders the correct understanding of justice in the biblical sense.

The source of justice is God himself. It flows from his essential character as one who is both just and righteous, whose actions are flawless, perfect, upright, and just (Deut. 32:4; 1 Sam. 12:7; 2 Sam. 22:31; Job 37:23; Ps. 89:14). God is the righteous lawgiver, hence the one who establishes the norm for right conduct (Deut. 4:4 8; Ps. 19:7–9). He requires justice of all his creatures (cf. Gen. 9:5–6; Exod. 21:12, 28–29). God also judges righteously (Gen. 18:25; 1 Kings 8:32; Ps. 9:4, 9; Jer. 9:24) and defends and vindicates the weak and oppressed (Deut. 10:18; Ps. 103:6). The responsibility of maintaining justice in the human community, however, he delegates to its leaders, such as civil magistrates or political officials, and requires them to execute this responsibility with integrity, equity, and impartiality (Deut. 1:16–17; 16:18–20; Ps. 82:2–4; Prov. 31:8–9; John 7:24; 1 Pet. 2:13–14). God’s requirement of justice in the human community is not limited to its leaders only; it is incumbent upon everyone therein (Ps. 15:1–5; Mic. 6:8; Zech. 7:9; 8:17; Matt. 23:23).

Pray

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

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

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

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

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

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

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

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

Son of Man

In the OT, the phrase “son of man” usually refers to humanity in general or to a specific individual. In Ezekiel, for instance, God addresses the prophet himself as “son of man,” possibly indicating his human status compared with God or, alternatively, highlighting his unique status as God’s prophet in contrast with the rest of humanity.

One of the most crucial OT “son of man” texts is Dan. 7 because of its influence on the “Son of Man” in the Gospel tradition. The first half of the chapter records Daniel’s vision (7:1 14), while the second half contains its interpretation (7:15–27). In the vision Daniel sees “one like a son of man, coming with the clouds of heaven” (7:13). This exalted figure contrasts with the first three beasts, which are “like a lion” (7:4), “like a bear” (7:5), and “like a leopard” (7:6). The fourth beast is so gruesome that it defies comparison with any species of the animal kingdom (7:7). Many agree that the beasts likely refer to ancient world empires; however, the referent of “one like a son of man” has given rise to much debate. The figure may refer to earthly Israel, since at this figure’s vindication he is endowed with authority and glory. This is precisely what “the holy people of the Most High” receive in verse 27. In this way, the “one like a son of man” is a symbol for the persecuted, earthly saints. Alternatively, the exalted figure could be a heavenly being such as the archangel Gabriel (9:21) or Michael (10:13; 12:1). Here “one like a son of man” is the heavenly counterpart and leader of suffering Israel and fights a cosmic battle on its behalf.

In the NT the term “Son of Man” occurs mostly in the Gospels and, with the exception of John 12:34 (where the crowd quotes Jesus), is uttered exclusively by Jesus himself. Unlike in Daniel, the epithet occurs in the Gospels with the definite article, likely indicating that the Son of Man was a known figure. In first-century Judaism many Jews believed that the Son of Man would return at the end as savior and judge. The OT provides the most helpful background for understanding the Son of Man in the Gospels.

The Son of Man sayings in the Gospels fall within three categories: earthly, suffering-resurrection, and future-vindication sayings. Starting with the earthly sayings, in Mark 2:10, for example, the Son of Man has “authority on earth to forgive sins,” and in 2:28 he exercises dominion over the Sabbath. Although in Daniel the Son of Man does not receive such authority until his appearance in Yahweh’s presence at his vindication, the Son of Man in the Gospels exercises such authority during his earthly ministry. Jesus also predicts that the Son of Man will suffer, die, and be raised again. In Mark, these suffering-resurrection predictions occur three times (8:31; 9:31; 10:33–34). Echoing Dan. 7, this plight of Jesus recalls the suffering of the holy ones caused by the little horn (v. 21). If the “one like a son of man” represents the holy ones in their vindication, then it is reasonable that he does so in their suffering as well; however, the text of Daniel is silent on this point. Finally, the clearest reference to Dan. 7 occurs in the future-vindication sayings. In Mark 13:26; 14:62 the Son of Man comes with/on the clouds, which points to his vindication over the Sanhedrin, the dominant adversaries of Jesus in Mark. Matthew appears to develop even more than Mark the judicial responsibilities of the Son of Man (Matt. 13:41–43; 25:31–33). Meanwhile, in Luke the church must stay alert and be prepared for the return of the Son of Man (12:39–40; 17:22–37; 21:34–36).

Finally, the Son of Man in Revelation is in the heavenly temple functioning as both judge and caretaker of the seven churches (Rev. 1:12–20) and reaps the saints while “seated on the cloud” (14:14–16).

Widow

Taken together “poor,” “orphan,” and “widow” are mentioned in the NIV 280 times, evidence of God’s particular concern for those in need. “Poor” is an umbrella term for those who are physically impoverished or of diminished spirit. In biblical terms, “poor” would include most orphans and widows, though not every poor person was an orphan or widow.

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

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

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

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

Direct Matches

Justice of God

Judgment performed with righteousness, leading to deliverance for the oppressed (Ps. 72:1–4; Isa. 30:18; Rom. 3:25). A part of God’s character, justice is to be administered by kings (1 Kings 10:9) and exhibited by God’s people (Amos 5:15). Since actions accompany God’s justice, when God’s actions are questioned, so too is his justice (Job 27:2; 34:5, 12). God’s justice is comparable to human justice (Luke 18:1–8), the main difference being the relationship that God’s justice has to love (11:42). See also Justice.

Parable

The word “parable” is used to speak of a particular literary form that communicates indirectly by means of comparative language, often for the purpose of challenging the listener to accept or reject a new way of thinking about a particular matter. Parables regularly incorporate concrete and accessible images from the daily life of the audience, and often they are terse and pointed, mentioning only the details relevant for an effective comparison. However, any attempt to define the term “parable” in a clear and concise way is complicated by the fact that both the Hebrew (mashal) and the Greek (parabolē) words regularly translated by the English word “parable” have much broader connotations. For instance, in the OT mashal can designate proverbs (Prov. 1:1), riddles (Ezek. 17:2), prophetic utterances (Num. 23:7, 18; 24:3, 15, 20, 21, 23), and sayings (1 Sam. 10:12); similarly, in the NT parabolē denotes proverbs (Luke 4:23), riddles (Mark 3:23), analogies (Mark 7:17), and more. Therefore, no comprehensive definition of parables is agreed upon by biblical scholars, and very little said about parables in general will apply to every parable.

Parables in the Bible

Although not designated with the Hebrew word mashal, the story of the trees (Judg. 9:7–15) and the story of the ewe lamb (2 Sam. 12:1–4) may be considered to be parables. Like many parables, the story about the ewe lamb told by Nathan prompts its audience, in this case David, to condemn the actions of a character in the parable before being confronted with the fact that the character and his conduct are symbolic of David himself. The parable is the vehicle used to bring about self-condemnation of its audience.

Although Jesus is not the only speaker of parables in the ancient world, the Gospels narrate a tremendous number of parables within his teaching. The major parables of Jesus are listed in table 4. The diversity of form represented in this list is striking. Some of the parables consist of short, relatively simple comparisons that lack the development of any significant story line. This is true, for instance, of the parables of the mustard seed, yeast, hidden treasure, and the pearl. Each of these offers a simple simile to explain some feature of the kingdom of God, a frequent topic in Jesus’ parables, and may include an additional sentence of clarification.

Table 4. Major Parables of Jesus

Wise and foolish builders (Matt. 7:24-27; Luke 6:46-49)

Sower and the soils (Matt. 13:3–8, 18–23; Mark 4:3–8, 14–20; Luke 8:5–8, 11–15)

Weeds (Matt. 13:24-30, 36-43)

Mustard seed (Matt. 13:31–32; Mark 4:30–32; Luke 13:18–19)

Yeast (Matt. 13:33; Luke 13:20-21)

Hidden treasure (Matt. 13:44)

Pearl (Matt. 13:45-46)

Net (Matt. 13:47-50)

Lost sheep (Matt. 18:12-14; Luke 15:4-7)

Unmerciful servant (Matt. 18:23-35)

Workers in the vineyard (Matt. 20:1-16)

Two sons (Matt. 21:28-32)

Wicked tenants (Matt. 21:33–44; Mark 12:1–11; Luke 20:9–18)

Wedding banquet (Matt. 22:2-14)

Faithful and wise servant (Matt. 24:45-51; Luke 12:42-48)

Ten virgins (Matt. 25:1-13)

Talents (Matt. 25:14–30; Luke 19:12–27)

Sheep and goats (Matt. 25:31-46)

Growing seeds (Mark 4:26-29)

Money lender (Luke 7:41-47)

Good Samritan (Luke 10:30-37)

Friend in need (Luke 11:5-8)

Rich fool (Luke 12:16-21)

Unfruitful fig tree (Luke 13:6-9)

Lowest seat (Luke 14:7-14)

Great banquet (Luke 14:16-24)

Cost of discipleship (Luke 14:28-33)

Lost coin (Luke 15:8-10)

Lost (prodigal) son (Luke 15:11-32)

Shrewd manager (Luke 16:1-8)

Rich man and Lazarus (Luke 16:19-31)

Persistent widow (Luke 18:2-8)

Pharisee and tax collector (Luke 18:10-14)

Parables such as the good Samaritan and the prodigal son, on the other hand, are significantly longer, contain developed plots, and present several central characters. Stories of this sort may use the characters as examples of behavior to be either emulated or avoided, as in the parable of the Pharisee and the tax collector. Such parables may remain open-ended in an attempt to force the listeners into a decision about what should happen (the unfruitful fig tree), or they may include a clear, concluding explanation that leaves no doubt as to how the audience should change their belief or behavior as a result of the parable’s teaching (the moneylender). The degree to which each of these parables directly addresses the intended audience and the intended topic can vary greatly. For instance, although the parable of the rich fool directly addresses the subject matter of material wealth, the anonymity of the rich man in the story does not openly condemn any particular member of Jesus’ audience. Alternatively, a parable may treat a subject that differs from the intended one and expect the listener to transfer the lesson to another topic. This is the case with the parable of the weeds, which speaks explicitly about farming. Nonetheless, when the disciples seek an explanation of this parable, Jesus indicates that it is to be understood as speaking about that feature of the kingdom of heaven whereby the sons of the kingdom and the sons of the evil one intermingle in the world until the end of the age, when the sons of the evil one will be separated to face a fiery judgment (Matt. 13:36–43).

Other parables, such as that of the lost sheep, revolve around a central question posed to the listeners. By asking “who among you” would behave in the way described, the parable anticipates a negative response that asserts that no one would act in the manner detailed in the parable. The NIV frequently inserts the phrase “suppose one of you” in places where the introductory question “who among you” appears in Greek.

Purpose of Jesus’ Teaching in Parables

It is quite clear that Jesus regularly employed parables in his teaching, but his reason for doing so is less evident. Jesus’ own somewhat perplexing statement in Mark 4:10–12 indicates that his parables have the dual purpose of both revealing and concealing the secret of the kingdom, but one may wonder how it is that parables perform both functions simultaneously. If the goal of comparative language is to make clearer a concept or idea that is difficult, then certainly Jesus’ parables function in this way. Through the simple, accessible, and concrete word pictures that are his parables, Jesus discloses many characteristics and features of the kingdom of God, which is at best something of an enigma to his audience. By speaking to the crowds, albeit at times in an exaggerated fashion, about the things that they know, such as farming, banquets, baking, and other elements of everyday life, Jesus expands their understanding of what they do not know. However, the indirect quality of parables simultaneously blocks spontaneous understanding and therefore requires the audience to engage in additional reflection to ensure that they have truly grasped what is being taught. Likewise, the ability to address an issue by slyly sneaking up on it from behind results in parables that initially conceal their true purpose of convincing the listeners of a new way of thinking or behaving such that the conviction they are meant to induce comes with a surprise kick at the end.

Interpretation of Parables

Interpretation over the centuries. Throughout church history until the nineteenth century, parables were widely interpreted by means of the allegorical method. That is, all the surface details of parables were identified as symbols of some deeper spiritual truth. A classic example of allegorizing is Augustine’s interpretation of the parable of the good Samaritan, whereby he interpreted surface details of the text according to allegorical equations (see table 5). Allegorical interpretations of the same parable by other Christians, however, did not always result in the same interpretations of the symbols. For this reason, most scholars today reject the excessive allegorization of Augustine and others throughout church history. However, how many details in a parable, if any, are to be interpreted allegorically remains a central question in parable interpretation. For instance, in the parable of the mustard seed, are the mustard seed and the plant that it produces allegories for the unobtrusive beginnings yet manifest results of the kingdom? If so, what then of the man and the birds also mentioned in the parable? Are they symbols of a deeper spiritual truth such that the man is to be equated with God, or are they included only to augment the teaching of the parable such that the birds merely highlight the extreme size of the tree into which the seed has grown?

Table 5. Augustine’s Allegorical Interpretation of the Good Samaritan

Details in the Parable and its Allegorical Equivalent:

The man = Adam

Jerusalem = The heavenly city

Jericho = The moon (a symbol of mortality)

The robbers = The devil

Beating the man = Persuading him to sin

Priest and Levite = The Old Testament priesthood

Samaritan = Christ

Binding of wounds = Restraint of sin

Oil = Comfort of hope

Animal = Incarnation

Inn = Church

Innkeeper = Apostle Paul

The work of the German scholar Adolf Jülicher at the end of the nineteenth century has widely affected parable interpretation since that time. Jülicher asserted that parables are not allegories and therefore should not be interpreted allegorically at all. Instead, he argued that parables have only one main point, normally a general, religious statement. Interpreters since Jülicher continue to debate how much of a parable is significant and how many points of correspondence are intended. More-recent views have posited that Jülicher went too far in maintaining a strict distinction between parable and allegory, and many interpreters believe that allegorical elements are present in parables, with perhaps the main characters in a parable being the most likely candidates for allegorical interpretation. This renewed openness to allegorical features in parables is due in part to the recognition that the Gospels record Jesus’ own tendency to offer allegorical interpretations of his parables when his disciples inquire as to their meaning. This is most clearly seen in the parable of the sower and the soils, which includes details such as seed, birds, the sun, and thorns. Jesus reveals that the seed is to be interpreted as the message about the kingdom, the birds stand for the evil one, the sun is representative of persecution because of the gospel, and the thorns indicate worries and wealth (Matt. 13:18–23).

Guidelines for interpreting parables. It is generally best to recognize that not all parables are identical, and that one should consider several possible interpretive strategies before determining which approach best fits any given parable. Nonetheless, some broad guidelines for the interpretation of parables include the following:

1. The characters and plots within parables are literary creations and are not historical. The parable of the lost sheep is not a historical rec-ord of a certain shepherd whose sheep went missing. No actual invitation was issued for the great banquet in the parable. Rather, in a parable the listener is brought into a narrative world controlled by the storyteller and by implication has no need for details that the speaker fails to provide. Therefore, it does not matter whether the shepherd himself was at fault in the loss of the sheep, and the choice of food set before the banquet guests is inconsequential.

2. Parables often follow the principle of end stress. Interpreters should carefully consider how the parable ends when determining the meaning the parable is intended to convey. At times an explanatory conclusion to the parable is included and may be helpful in directing the reader toward the topic that is really being addressed. This is the case in the parable of the two sons, in which Jesus’ concluding explanation identifies tax collectors and prostitutes as those who are entering the kingdom ahead of those who have received John’s prophetic message but failed to accept it.

Recent studies on parables that reflect issues raised by two fields of study respectively known as form criticism and redaction criticism are likely to question the accuracy of such concluding statements as well as any introductory comments to parables that may also be presented in the Gospel text. Many scholars ask if and to what extent the Gospel writers made changes to the parables that they record. They wonder whether it is possible to discern the original context and circumstance in which Jesus relayed his parables, or whether the details of the original context had been forgotten by the time that the evangelists wrote. Could it be that any introductory and concluding comments included with some parables are not authentic to Jesus’ ministry but instead reflect issues that arose in the early church? In spite of the doubts of some, more-conservative scholars have presented arguments for the continued trustworthiness of the Gospel accounts about Jesus’ teaching including introductory or concluding statements associated with his parables.

3. Look for the use of OT symbols in Jesus’ parables. The parables of Jesus and the parables recorded in other rabbinical literature are replete with similar figures and images. Kings, banquets, weddings, farmers, debtors, and more appear with frequency; they perhaps developed into stock images to be used in stories in the ancient world. If such details appear in a parable, the interpreter should consider strongly whether some allegorical meaning is intended whereby a kingly figure represents God, a son represents the people of God, and a banquet indicates a time of coming judgment or reward.

4. Interpreters should exercise extreme caution regarding doctrinal teaching drawn from a parable, particularly if such doctrine cannot be confirmed by the theological teaching found in a nonparabolic portion of Scripture. For instance, in the parable of the rich man and Lazarus, is one to conclude that conversations can occur between the dead who reside in hell and those who reside in heaven? Likewise, should one learn that it is possible for the deceased human to be sent back to the living with a message from God? These doctrinal issues seem to be outside the range of teaching intended by the parable, and support for these ideas cannot be found in other biblical texts.

5. In recognition of the indirect nature of the communication in parables, some interpreters question whether a parable’s meaning can be reproduced in propositional language. In other words, can the meaning of a parable be expressed in nonparabolic language, or is some necessary component lost when one changes the form? Similarly, is it possible for people who have heard the story of the good Samaritan repeatedly to be struck by the confrontational force that was central to its initial reception? Not only are the images of Samaritans and Levites foreign to the modern listener, but also the familiarity with the story that has resulted from its retelling over time has domesticated the parable such that the details that were meant to shock and surprise are now anticipated and predictable. In this way, are parables like jokes that have been repeated too many times until one becomes inoculated against the punch line? Because of these concerns about the inability of today’s listeners to truly hear the parable as it was meant to be heard, some interpreters may wish to consider how it could be recast with images common to today’s audience and retold in such a way that the listeners experience the surprising twist that the initial audiences felt.

Pray

A distinction needs to be made between the various occurrences of the words “pray” and “prayer” in most translations of the Bible and the modern connotation of the same words. In the OT, the main Hebrew words translated as “to pray” and “prayer” (palal and tepillah) refer to the act of bringing a petition or request before God. They do not normally, if ever, refer to the other elements that we today think of as being included in the act of praying, such as praise or thanksgiving. The same is the case in the NT, where the main Greek words translated “to pray” and “prayer” (proseuchomai and proseuchē) also specifically denote making a petition or request to God. But other words and constructions in both Testaments are also translated “to pray” and “prayer,” and this article will deal with the larger concept, including praise, thanksgiving, petition, and confession, as opposed to the narrower meaning of the particular Hebrew and Greek terms (see also Praise; Thanksgiving; Worship).

Old Testament

Many of the prayers in the OT are explicitly set in a covenantal context. God owes nothing to his creatures, but God has sworn to be faithful to those with whom he has entered into covenant. Thus, many OT prayers specifically appeal to the covenant as a motivation for both those praying and God’s answering (1 Kings 8:23–25; Neh. 1:5–11; 9:32; Pss. 25:10–11; 44:17–26; 74:20; 89:39–49). In postexilic books such as Ezra, Nehemiah, and Daniel, an important feature in the recorded prayers is the use of prior Scripture, praying God’s words (many times covenantal) back to him (in the NT, see Acts 4:24–30). Also, the closeness engendered by the covenant relationship between God and his people was unique in the ancient Near Eastern context. So Moses can marvel, “What other nation is so great as to have their gods near them the way the Lord our God is near us whenever we pray to him?” (Deut. 4:7).

Prayer must be made from a heart that is right toward God. There is no guarantee that God will hear every prayer (Ps. 66:18; Prov. 1:28; Isa. 1:15; 59:2). For the most part, the “rightness” that God requires in prayer is “a broken and contrite heart” (Ps. 51:17; cf. Isa. 66:2).

Although several passages talk about prayer in the context of sacrifice (e.g., Gen. 13:4), there is surprisingly little emphasis on prayer in the legal texts about sacrifice in the Pentateuch, no prescriptions for the kinds of prayer or the words that are to be said in connection with the sacrifices. Interestingly, however, in later, perhaps postexilic contexts, where there is no temple and therefore no sacrifice, we find texts such as Ps. 141:2, where the petitioner asks God to accept prayer as if it were an offering of incense and the evening sacrifice (cf. Prov. 15:8; in the NT, see Rev. 5:8).

There is a striking honesty, some would even say brashness, evident in many OT prayers. Jeremiah laments that God has deceived both the people (Jer. 4:10) and Jeremiah himself (20:7) and complains about God’s justice (12:1–4). Job stands, as it were, in God’s face and demands that the Almighty answer his questions (Job 31:35–37). The psalmist accuses God of having broken his covenant promises (Ps. 89:39). While it is true that God does, to some extent, rebuke Jeremiah and Job (Jer. 12:5; Job 38–42), he does not ignore them or cast them aside. This would seem, ultimately, to encourage such honesty and boldness on the part of those who pray.

Literarily, accounts of prayers in narratives serve to provide characterizations of the ones praying. The recorded prayers of people such as Abraham, Moses, Hannah, Ezra, and Nehemiah demonstrate their true piety and humility before God. By contrast, the prayer of Jonah recorded in Jon. 2, in its narrative context, betrays a certain hypocrisy on the part of the reluctant prophet.

New Testament

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

Jesus tells his disciples to address God as “Father” (Matt. 6:9; cf. Rom. 8:15; Gal. 4:6). Although recent scholarship has demonstrated that “Abba” is not the equivalent of our “daddy,” it expresses a certain intimacy that goes beyond what was prevalent at the time, but retains an element of reverence as well. God is not just “Father,” but “our Father in heaven” (Matt. 6:9). Even Jesus addresses God as “Holy Father” (John 17:11), “Righteous Father” (John 17:25), and “Father, Lord of heaven and earth” (Matt. 11:25). And Paul, as mentioned earlier, uses a buffer zone, rarely in his epistles using the word “Father” by itself, but instead referring to “God our Father” (e.g., Rom. 1:7) and frequently using the phrase “the God and Father of our Lord Jesus Christ” (Rom. 15:6; 2 Cor. 1:3; 11:31; Eph. 1:3; cf. Eph. 1:17; Col. 1:3). God is our Father, but still he is a Father before whom one reverently kneels (Eph. 3:14).

Prayer to God is now to be made in the name of Jesus (Matt. 18:19–20; John 14:13; 15:16; 16:23–26). While there is some debate as to the exact nuance of this idea, it seems clear that, at the very least, prayers in Jesus’ name need to be ones that Jesus would affirm and are in accordance with his holy character and expressed will. It is, in essence, saying to God that the prayer being offered is one that Jesus would approve.

Prayer can also be made to Jesus (John 14:14), and such devotion to him in the early church is evidence of his being regarded as deity. The instances of this in the NT are rare, however, and generally either exclamatory or rhetorical (Acts 7:59; 1 Cor. 16:22; Rev. 22:20). The norm would still seem to be that prayer is to be made to the Father, through Jesus’ name.

Unlike anything prior in the OT, Jesus tells his followers to pray for their enemies (Matt. 5:44). Jesus and his followers serve as examples (Luke 23:34; Acts 7:60).

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

Secondary Matches

The following suggestions occured because Luke 18:1-8 is mentioned in the definition.

Jesus Christ

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

Introduction

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

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

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

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

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

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

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

Jesus’ Life

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Identity of Jesus Christ

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Jesus’ Purpose and Community

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

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

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

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

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

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

The Quests for the Historical Jesus

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

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

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

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

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

Lord's Prayer

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

Jesus and Prayer

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

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

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

The Lord’s Prayer: Matthew and Luke

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

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

Matthew 6:9-13….Luke 11:2-4

Our Father in heaven,….Father,

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

your kingdom come,….your kingdom come.

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

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

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

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

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

But deliver us from the evil one….

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

The Lord’s Prayer: The Petitions

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

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

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

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

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

The Lord’s Prayer: The Theology

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

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

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

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

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

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

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

Summary

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

Nativity of Christ

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

Introduction

Jesus’ Life

The Identity of Jesus Christ

Jesus’ Purpose and Community

The Quests for the Historical Jesus

Petition

Old Testament

New Testament

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

Unlike anything prior in the OT, Jesus tells his followers to pray for their enemies (Matt. 5:44). Jesus and his followers serve as examples (Luke 23:34; Acts 7:60).

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

Prayer

Old Testament

New Testament

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

Unlike anything prior in the OT, Jesus tells his followers to pray for their enemies (Matt. 5:44). Jesus and his followers serve as examples (Luke 23:34; Acts 7:60).

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

Showing 1 to 50 of113 results

1. Make My Landlord Fix The Furnace

Illustration

John E. Sumwalt

In a certain city there was a corrupt bureaucrat who neither feared God nor respected people; and there was a welfare mother in the same city who kept coming to him and saying, "Make my landlord fix the furnace and insulate the walls. I can no longer afford to pay the heat bills and my children are freezing." For a while the bureaucrat refused to listen, but the woman kept coming to his office every day with her three children, and each day she would make her plea again. After several weeks of this, he thought to himself, if I don't give this woman what is right, she will pester me to death. An order was issued, the furnace was replaced and insulation was installed in the walls.

The next day the woman was back in the bureaucrat's office with her children. She thanked him for what he had done and then she said, "Now let me tell you about my plumbing problems."

2. Sermon Opener - What Will He Find?

Illustration

Theodore F. Schneider

Every pastor has been touched and troubled when there have been those in the congregation who suddenly have faced unemployment. Like an ambush from two sides, unemployment attacks us with the fear of financial insecurity on the one side and the loss of self-esteem on the other. Job searching can deepen both. In just such a moment I encountered Brian. He is a competent and creative person whose skills and personality cannot be long overlooked. "It will work out, Brian," I said. "God does provide." "I hope so!" he replied. From the inflection of his voice, I knew he did not "expect" so.

One is reminded of Lucy's encouragement to Charlie Brown in one of the Peanuts cartoons. "Look at it this way, Charlie Brown," she consoles. "These are your bitter days. These are the days of your hardship and struggle ..." The next frame goes on: "... but if you just hold your head up high and keep on fighting, you'll triumph!" "Gee, do you really think so, Lucy?" Charlie asks. As she walks away Lucy says: "Frankly, no!"

Hope is like that. We speak of it more often than we believe in it. Hope is not a strong word for us. It has more to do with "wishing" than "expecting." It has the sound of resignation, an inability to bring about, influence, or even believe that a desired event or goal might ever come to be. "Well, I hope so" has in its whimsical sound the same negation of the words that we hear in the sarcastic "Sure it will!" or "Well, I guess!" Hope, as we understand it, is not a word of excitement and expectation. It speaks of resignation and helplessness. "Well, I hope so ..."

How then can we understand the New Testament's strong use of the word? Repeatedly Paul writes about hope. To the Thessalonians he writes of the armor of God, including the "hope of salvation" as a helmet. To the Colossians he writes of the "hope laid up in heaven," and of the "hope of glory." Peter writes in his first letter that "we have been born anew to a living hope through the resurrection of Jesus Christ from the dead, and to an inheritance which is imperishable, undefiled, and unfading, held in heaven for you."

Given our understanding of the word, shivers run up our spines as we think about it. "Is that all we have?" we want to shout. "Is 'hope' all we have after all? Just ... hope?"

1. A Hope That Does Not Disappoint Us

2. A Hope Deferred

3. A Parable Of Reassurance

3. God's Timetable Not Ours

Illustration

Larry R. Kalajainen

I heard a story which illustrates how we often confuse God's timing with ours. A country newspaper had been running a series of articles on the value of church attendance. One day, a letter to the editor was received in the newspaper office. It read, "Print this if you dare. I have been trying an experiment. I have a field of corn which I plowed on Sunday. I planted it on Sunday. I did all the cultivating on Sunday. I gathered the harvest on Sunday and hauled it to my barn on Sunday. I find that my harvest this October is just as great as any of my neighbors' who went to church on Sunday. So where was God all this time?" The editor printed the letter, but added his reply at the bottom. "Your mistake was in thinking that God always settles his accounts in October." That's often our mistake as well, isn't it -- thinking that God should act when and how we want him to act, according to our timetable rather than his. The fact that our vision is limited, finite, unable to see the end from the beginning, somehow escapes our mind. So we complain; we get frustrated; we accuse God of being indifferent to us; we do not live by faith.

4. Sermon Opener - American Speed and Efficiency

Illustration

Larry R. Kalajainen

Two qualities which we Americans value highly and in which we take pride are speed and efficiency. Think of how many products or services which all of us use that are built principally around one or both of these qualities. Hundreds of thousands of microwave ovens have been sold, not because they make food taste better, but because it's possible to cook much faster in them. Since so many people lead such busy lives, anything that shortens time in the kitchen has an instant appeal.

A colleague told of meeting a woman from West Germany at a seminar on prayer in Princeton. She was marveling over one of our speedy and efficient inventions, the tea bag. She said that the Germans don't make teabags, and she found it a very convenient way to have a cup of tea. Of course, she then went on to mention that teabags didn't produce nearly as tasty a cup of tea as loose tea does.

Our banking procedures are also marvels of efficiency. A friend who served as a missionary in Malaysia always used to complain that it took him anywhere from 20-45 minutes to cash his paycheck because of the inefficient banking procedures. Instead of having each teller be a cashier as we do, the tellers and the cashiers were different people. The teller looked over your check, made sure that your deposit slip was filled out correctly, got the initials of one of the bank officers on the cashier's approval slip, and then placed it on the bottom of the pile of similar checks waiting to be cashed by the cashier who sat enclosed in a little cubicle. After standing in line at the teller's counter, one then went over and stood in line at the cashier's counter, and waited some more. Cashing a paycheck was a great lesson in patience each month, a quality that we Americans are notably short on.

Because of our cultural preference for speed and efficiency, our gospel lesson this morning has something to say to us that each of us needs very much to hear. The themes of patient waiting, of persistence, of faithfulness in the face of the seeming indifference of God to our troubles are addressed by this rather strange story in Luke's gospel.

The story of the "unjust judge" as it's often called, raises an age-old human question: why, if God is righteous, is he so slow in seeing that justice is done?

5. A Long Flight

Illustration

Staff

The first transcontinental flight across the country from New York, NY to Long Beach CA was completed by American aviation pioneer Cal P. Rodgers in an early Wright flyer called the Vin Fiz after a soft drink company that sponsored the trip. On September 17, 1911 he left Sheephead Bay at Brooklyn NY and arrived in California on December 10, 1911, 84 days later. Rodgers actual time in the air was 3 days, 10 hours and 14 minutes. The airplane was forced down by weather and mechanical failure more than 30 times resulting in "light crashes" and some real crashes that required major repairs. When Rodgers landed in Long Beach the only original parts on the airplane were the rear rudder and the oil pan on the engine.

I would have given up the first time I lost my wings.

6. Do You Call That Nothing?

Illustration

Staff

The French Jesuit scholar Claude Fraguier pursued a case at law for 20 years that his friends continued to tell him he had no chance of winning. Finally and firmly a judgment was made against him. With the decision his friends reminded him of their counsel with the admonishment that he could have spared himself much sorrow if he had listened to them earlier. After such a long legal battle he was left with nothing.

He replied, "Every night before falling asleep I've managed to win this case. Do you call that nothing?" Fraguier is asking a central question, "Is hope nothing?" is persistence nothing? Even in the face of impossible odds. His answer of course is, "No." Hope is sometimes all we have.

7. Turn to Him in Prayer

Illustration

James Merritt

I heard a pastor tell a story one time of something he saw back in the days of World War II. He was somewhere over in France, and he and a buddy of his were in a house. They happened to be cleaning that house. All of a sudden, the bombs started to fall just as they had begun to mop the kitchen floor.

He said he had a friend with him, a G.I., who was helping him to mop the floor. The floor was just covered with soap and water. When the bombs started to fall, this man tried to run. But the floor was so slippery he couldn't run. He kept falling down. Finally, he got his footing, and when he got to take a first real step, he stepped in the pail and got it stuck on his foot. That caused him to fall again. When he stood back up, he stepped on the mop, it flew up and hit him in the face and knocked him under the stairs. All the time the bombs are falling on that house.

He said this man was just struggling just to get out of that house and get to safety. In all of that bombing and chaos, he prayed and said, "O God, if you will just help me get out of this mess, I will get out of the next one all by myself."

Well, that soldier was right to pray in that situation, but he was wrong to say he wouldn't pray in the next one. You see, we are to turn every care into a prayer, every aggravation into a supplication, and every irritation into an invocation.

We are to pray when we are in trouble, but we are to pray when we are not in trouble. As a matter of fact, if we would give ourselves to more prayer we would get ourselves in less trouble.

8. A People of Prayer

Illustration

Brian Stoffregen

I know of a pastor who regularly uses his church directory to pray for the members by name. Although he didn't say it, my guess is that his prayers do much to change him and his relationship to those members.

Within the gospel of Luke, there is abundant encouragement to pray. There are examples of Jesus' praying - if he needed to pray, how much more do we? If nothing else, during the period when we are waiting for the kingdom to come, we are to be people of prayer.

9. Repeated Petitions

Illustration

While serving as Presbyterian missionaries in Lebanon Ben and Carol Weir learned a great deal about prayer when Ben was suddenly kidnapped by Shiite Muslim extremists in 1984. He was held in solitary confinement, in cramped quarters for sixteen months. Carol wondered whether she would ever see him again. Carol wrote of her ordeal:

The months dragged on. There had been so many meetings, so much discussion without any change. I became more aware of what seemed to me to be the silence of God. What was happening to Ben during these long months? When would this nightmare end?

We ourselves had tried to stir the Reagan Administration to take new initiatives. We had made many private and personal appeals. I remembered the story in scripture of the widow who had knocked and knocked on the door of the unjust judge, the judge who cared nothing for God or man. Finally, because of her persistence, the judge responded. I felt like that widow, whose story had been told over and over for two thousand years. I was knocking on many doors in Washington. Would one door finally open for Ben's release?

Later I was to learn from Ben that he, too, had read that same Bible story during his captivity. He had interpreted it to mean that God does not object to our repeated petitions.

Perhaps God does not speak, but remains silent to listen for something in us. Perhaps God listens for openness and receptivity on our part to the creation of a new, fresh spirit.

10. Let Us Pray

Illustration

Thomas Long

When the late composer Leonard Bernstein was composing his famous contemporary Mass — his rock, blues and jazz Mass — he said that he wanted it to be "an honest Mass." What he meant was that he wanted the words and music of this Mass, this worship service, to ring true even to people who didn't see themselves as particularly religious, or churchy.

Well, as such, he knew that the most demanding moment in the Mass would not be "Credo," "I believe." Most people out there believe in the culture, at least believe vaguely, in God. The most demanding moment would not be Credo. It would be Oremus, "Let us pray." Because to pray, to talk to God, we cannot hedge our bets about God, we have to move beyond vagueness and enter into a relationship with God.

Sure enough, in Bernstein's Mass, when it comes time to pray, a chorus begins to intone a traditional prayer of confession, but then a lone tenor voice soars up above the others to sing:

If I could, I'd confess.
Good and loud, nice and slow
Get this load off my chest
Yes, but how Lord, I don't know.

What I say, I don't feel
What I feel, I don't show
What I show, isn't real
What is real, Lord?
I don't know.
No, no, no, I don't know.

According to the Gospel of Luke, Jesus told his disciples a parable because they were having problems with prayer. Now Leonard Bernstein may have assumed that only contemporary, and non-religious people would have problems with prayer, but Jesus knew better. We all have problems with prayer.

11. The Final Outcome Is Not in Doubt

Illustration

John P. Jewell

Here's a critical issue for living. The final outcome is not in doubt! Life is not like an NBA basketball game where victory hangs in the balance until the last second and the crowd sits on the edge of their seats waiting to see who will prevail. In God's universe, good will triumph! The right will prevail! Justice is certain! However, It is only with the eyes of faith we can see the outcome. The letter to the Hebrews says, "...faith is the assurance of things hoped for, the conviction of things not seen." (Heb. 11:1)

From the beginning of scripture to the end, there are good times and bad times for God's people there are utterly joyous times and bone crushing horrid times. The long haul outcome, however, is never in doubt to the eyes of faith.

12. And Then Some

Illustration

John Wayne Clarke

James Byrnes, who was Secretary of State under FDR, said that the difference between successful people and average people can be summed up in three words. Here are the three words, "and then some." He said, "Average people do what is expected. Successful people do what is expected, and then some." Our widow did what was expected, and then some.

13. God Knows What I Need

Illustration

Stephen M. Crotts

A little boy knelt down to say his bedtime prayers. His parents heard him reciting the alphabet in very reverent tones. When asked what he was doing, he replied, "I'm saying my prayers, but I cannot think of the exact words tonight. So, I'm just saying all the letters. God knows what I need, and he'll put all the words together for me."

Now, that is not far from a proper way to pray! In seeking prayer we are looking for Christ's mind. We are not sure quite how to word our prayer. So we ask God to take our words and fit them into the correct prayer. We ask him to edit our prayers by cutting out the unnecessary, making corrections, and adding the necessities. We ask God to take our minds and make them his. We ask the Holy Spirit to pray through us. And when we seek in prayer like that, Jesus assures us in the text, we shall find.

Note: An effective and humorous thing to add - if you use this story, at the end of the service start the benediction or prayer by slowly and reverently saying the first few letters of the Alphabet. Then add that God prefers a humble and simple heart. The right way to pray is from the heart.

14. Dead Letter Department

Illustration

Stephen M. Crotts

No doubt you have heard about the postal service's "Dead Letter Department." That's the place where mail goes when it is not clearly addressed or has insufficient postage and the sender's identity cannot be determined. There the letter is opened and its contents examined for clues to the sender's identity. If the return address cannot be determined the letter is destroyed. It never reaches its destination, and any requests made by the writer remain unanswered. How about you?

Do you feel like your prayers end up in the dead prayers department? Do you feel like your prayers never reach God? If you do, then this text is for you! Here in Jesus Christ's own words we are told how to address our prayers to God so that they will be received and answered. The parable of a cold-hearted judge and a pesky widow tells how.

15. Hoping To Goodness

Illustration

Robert Short

Lucy planned a picnic for the next day. She says to Charlie Brown, "I just hope to goodness that it doesn't rain ..." Walking away, Charlie answers, "Hoping to goodness is not theologically sound." Charlie's right. "Hoping to goodness" is not sound. Fixing our hope upon God is.

16. Widows In Palestine

Illustration

Ralph F. Wilson

Widows had a difficult place in Palestine around the world, in fact. Normally, the wife of a deceased husband had no legal right to inherit her husband's estate, so when her husband died she couldn't take for granted living in his house on his land. If her deceased husband had no children, the estate reverted to her husband's male relatives on his father's side his brothers, his father's brothers, and then the nearest family kinsman. If she had grown children things would be easier; they would take care of Mom. But a widow with small children might just as well have to contend for property rights with her in-laws, and if they didn't happen to like her, things could be difficult. In some cases, she might manage the estate to be inherited by her young children as a trustee, but that was by no means a sure thing.

17. The Price of Doing Good

Illustration

Frank Lyman

I like the story told of the man who was stopped by St. Peter at the Pearly Gates. St. Peter told him, "Not so fast. We've got a new policy now. You have to tell us that you've done a very good deed." The man said, "I have done a good deed. I once saw a gang of skinhead bikers picking on a little old lady. I went up to their leader, told him he ought to pick on someone his own size, punched him in the stomach and then kicked over his Harley." St. Peter was impressed, "That is a good deed. When did you do this?" The man replied, "Oh, about three minutes ago." Prayer is not a reward for being good. Sometimes the very best people pay for doing good.

18. If You Just Hold Up Your Head

Illustration

Staff

In a Peanut's cartoon Lucy encourages Charlie Brown: "Look at it this way, Charlie Brown," she consoles. "These are your bitter days. These are the days of your hardship and struggle ..." The next frame goes on: "... but if you just hold your head up high and keep on fighting, you'll triumph!" "Gee, do you really think so, Lucy?" Charlie asks. As she walks away Lucy says: "Frankly, no!"

19. Hope That Did Not Disappoint

Illustration

Theodore F. Schneider

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

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

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

20. Until You Beat the Path

Illustration

Robert Dunham

Persistent prayer is very important, even when such prayers are not answered in the ways we think best. It is important to be unrelenting in our prayers...not only because of the changes our prayers may elicit in God's mind, but for the changes such prayers can work in our own hearts and minds. As Frederick Buechner said years ago, persistence is a key, "not because you have to beat a path to God's door before [God will] open it, but because until you beat the path, maybe there's no way of getting to your door."

Buechner's comment got me thinking that maybe there's more to this parable than we have sometimes seen. What if Jesus offered this parable not only as a call to prayerful persistence but also as a reminder to the church of the importance of securing justice for the poor and the oppressed in their midst? Alan Culpepper says, "To those who have it in their power to relieve the distress of the widow, the orphan and the stranger but do not [do so], the call to pray day and night is a command to let the priorities of God's compassion reorder the priorities of their lives."

21. Parable of the Crazy Old Lady

Illustration

Brett Blair

Frankly, don't we wish that Jesus had told this parable in a little different way. Couldn't he have gotten the same point across if He had told it something like this:

Verily, verily I tell you that once upon a time there was a good lady who lived next door to an atheist. Everyday, when the lady prayed, the atheist guy could hear her. He thought to himself, "She sure is crazy, praying all the time like that. Doesn't she know there is no GOD!" Many times while she was praying, he would go to her house and harass her, saying, "Lady, why do you pray all the time? Don't you know there is no GOD!" But she kept on praying.

One day, she ran out of groceries. As usual, she was praying to the Lord explaining her situation and thanking Him for what He was going to do. As usual, the atheist heard her praying and thought to himself, "Humph...I'll fix her."

He went to the grocery store, bought a whole bunch of groceries, took them to her house, dropped them off on the front porch, rang the door bell and then hid in the bushes to see what she would do. When she opened the door and saw the groceries, she began to praise the Lord with all her heart, jumping, singing, and shouting everywhere!

The atheist then jumped out of the bushes and told her, "You crazy old lady. God didn't buy you those groceries, I bought those groceries!' Well, she broke out and started running down the street, shouting and praising the Lord even more. When he finally caught her, he asked what her problem was... She said "I knew the Lord would provide me with some groceries, but I didn't know he was going to make the devil pay for them!"

22. An English Grammar Reminder

Illustration

Brett Blair

I want you to reach back into your Junior High school experience and remember something your English teacher taught you. For some of you that's going to be quite a stretch. For others not so much. You know who you are.

The concept I want you to pull up into your memory banks is the concept of a metaphor. A metaphor is a figure of speech in the English language where you use something totally unrelated to a particular idea, to describe that idea. Usually metaphors capture our attention, because in a few words, they accurately describe our emotions or the facts of a situation.

Let me give you some examples:

That person is about as nervous as a long-tailed cat in a room full of rocking chairs.
I feel about as helpless as a trombone player in a phone booth.
You can't tell how much gas is in the tank by how loud the horn honks!
Going to church doesn't make you a Christian, any more than going to McDonald's makes you a Big Mac.

But my all time favorite comes from the old TV program, "Cheers." Norm walked into the bar, and Sam the bartender asked him, "How's it going, Norm?" And Norm answered, "It's a dog eat dog world out there, Sammy and I'm wearing Milk Bone underwear."

Then there are metaphors that use contrast to emphasize truth:

Like the football player that stands 6'5" tall and weighs 300 pounds. His nickname is "Tiny"
In the old Three Stooges comedies, the one guy who had no hair was called, "Curley".

I think you get the idea. Metaphors paint vivid pictures for us through word pictures or contrast in order to emphasize the truth about something.

Well, in the parable we're going to look at this morning, Jesus uses two metaphors to teach us something about God. And He uses both kinds of metaphors that I've just described, to do that. In this Parable of The Persistent Widow, he uses contrast to teach us about the character of God, that's the part about the judge, and he uses comparison to teach us about justice and prayer, that's the part about the persistent widow.

23. Do We Drive Him Crazy with Our Prayers?

Illustration

King Duncan

There is an old story about a tailor who visits his rabbi and says, "I have a problem with my prayers. If someone comes to me and says, `Mendel, you're a wonderful tailor,' that makes me feel good. I feel appreciated. I can go on feeling good for a whole week, even longer on the strength of one compliment like that. But if people came to me every day, one after another, hour after hour, and kept saying to me `Mendel, you're a wonderful tailor,' over and over again it would drive me crazy. It would soon get to the point where I wouldn't want to listen to them anymore. I would tell them to go away and let me do my work in peace. This is what bothers me about prayer. It seems to me that if we told God how wonderful He is once a week, even once every few weeks, and just one or two of us at a time, that's all He would need. Is God so insecure that He needs us praising him every day? Three times a day, morning, noon, and night? It seems to me it would drive Him crazy.

The rabbi smiled and said, "Mendel, you're absolutely right. You have no idea how hard it is for God to listen to all of our praises, hour after hour, day after day.

But God knows how important it is for us to utter that praise, so in His great love for us, He tolerates all of our prayers."

24. The Full Range of God's Music

Illustration

Editor James S. Hewett

A man from El Paso lived a good four miles from the main parade ground at Fort Bliss. On most mornings you could hear the whump, whump, whump of the thirteen-gun salute which was sounded every morning at seven o'clock. But on some mornings you could hear the sound of the drum corps as they rolled their cadences.

However, if the morning was clear and still, as in the winter time when the air was crisp and cold, you could also hear the sound of the music of the army band, the blast of the trumpets, the wail of the clarinets, and the mellow tone of the horns.

On the mornings where only the cannon could be heard, the man knew the drum and the horns were still there, whether they were heard or not.

Our fathers, in their theology, heard the cannon and the drum, the stirring of the wrath of God. Modern ears have heard the soft music of the flute and the horn, but have not listened for the cannon and the drum.

But the music of God's message demands the whole gamut of sound. He is just, but He is also loving. He is strong, but He is also merciful. Kindness without justice is mushiness. Justice without mercy has no power to move or change the stubborn heart. The cross is the only place where the picture is in focus. God's justice and mercy come together in His love for us sinners.

25. How God Brings Change

Illustration

Editor James S. Hewett

Charles Colson told the following story in an address at Reformed Theological Seminary in Jackson, Mississippi:

I love the illustration about a man named Jack Eckerd. A few years ago I was on the Bill Buckley television program, talking about restitution (one of my favorite subjects) and criminal justice. Bill Buckley agreed with me. A few days later I got a call from Jack Eckerd, a businessman from Florida, the founder of the Eckerd Drug chain, the second largest drug chain in America. He saw me on television and asked me to come to Florida. He agreed Florida had a criminal justice crisis, would I come down and do something about it? And we did. We got the attorney general of the state, the president of the senate; we got on Jack Eckerd's Lear jet; we went around the State of Florida advocating criminal justice reforms, and everywhere we would go Jack Eckerd would introduce me to the crowds and say, "This is Chuck Colson, my friend; I met him on Bill Buckley's television program. He's born again, I'm not. I wish I were." And then he'd sit down. We'd get on the airplane and I'd tell him about Jesus. We'd get off at the next stop, he'd repeat it, we'd do the same thing again, and I'd talk to him about Jesus. When we left I gave him some of R. C. Sproul's books and I gave him C. S. Lewis's Mere Christianity, which had such an impact on me. I sent him my books. About a year went by and I kept pestering Jack Eckerd. And eventually one day he read some things including the story of Watergate and the Resurrection out of my book, Loving God, and decided that Jesus was, in fact, resurrected from the dead. He called me up to cell me he believed that, and I asked him some other things. When he got through telling me what he believed I said, "You're born again!" He said, "No, I'm not, I haven't felt anything." I said, "Yes, you are! Pray with me right now." After we prayed he said, "I am?

Marvelous!" The first thing he did was to walk into one of his drugstores and walked down through the book shelves and he saw Playboy and Penthouse. And he'd seen it there many times before, but it never bothered him before. Now he saw them with new eyes. He'd become a Christian.

He went back to his office. He called in his president. He said, "Take Playboy and Penthouse out of my stores." The president said, "You can't mean that, Mr. Eckerd. We make three million dollars a year on those books." He said, "Take 'em out of my stores." And in 1,700 stores across America, by one man's decision, those magazines and smut were removed from the shelves because a man had given his life to Christ. I called Jack Eckerd up. I said, "I want to use that story. Did you do that because of your commitment to Christ?" He said, "Why else would I give away three million dollars? The Lord wouldn't let me off the hook."

Isn't that marvelous? God wouldn’t let me off the hook. I don't know any theologian who's better defined the Lordship of Christ than that. And what happened after that is a wonderful sequel and a wonderful demonstration of what happens in our culture today.

We are caught up with this idea that we've got to have big political institutions and big structures and big movements and big organizations in order to change things in our society. And that's an illusion and a fraud. Jack Eckerd wrote a letter to all the other drugstore operators, all the other chains, and he said, "I've taken it out of my store. Why don't you take it out of yours?" Not a one answered him. Of course not—he'd put them under conviction. So he wrote them some more letters. But then Eckerd's drugs began to get floods of people coming in to buy things at Eckerd's because they'd taken Playboy and Penthouse out. And so People's removed the magazines from their shelves and then Dart Drug removed them from their shelves and then Revco removed them from their shelves. In a period of twelve months, 11,000 retail outlets in America removed Playboy and Penthouse, not because somebody passed a law, but because God wouldn't let one of his men off the hook. That's what brings change.

26. Fairness

Illustration

George E. Thompson

We are shocked by the message of the parable of the workers in the vineyard, for it goes against the grain of our natural expectation. It mocks our logical sense of justice. Perhaps we are more drawn to the message of the Norwegian writer Jens Peter Jacobsen in his novel Niels Lyhne, which tell about a man who rejected God. As he grew older, he secretly desired the peace of faith, but he refused to come to God weak-kneed toward life's ending. Fate had been harsh to him, with death visiting those whom he loved most. Tenaciously, he held on to disbelief and a philosophy of nihilism even though he wanted the peace of God. In the last hour of his life, he refused to see the pastor, though secretly he wanted absolution and faith's consolation. His physician, who loved him, was moved by his valor and whispered, "If I were God, I would far sooner save the man who does not repent at the last minute."

Deep inside, our sense of even-scaled justice admires the hardened skeptic. But Jesus' parable communicates the opposite message. It shatters all our preconceived assumptions about the justice of God. Here is a story with a coded message that brings us to the core of what Jesus of Nazareth is all about! The key to interpreting the parable is in remembering that the vineyard is always the symbol of God's kingdom, his new community, his new reality. In point of fact, the vineyard is the Church. Moreover, God owns the vineyard lock, stock, and barrel. We are privileged to labor in his vineyard (his Church) and receive the security that there will be adequate compensation for all. But the real pay is not the wage offered at the end of the day. The work itself is our gift, our immeasurable privilege! It carries its own reward. For the work in God's vineyard brings us near to our fatherly Lord and his care for us.

27. You Have Judged Yourself

Illustration

Brian Stoffregen

A story related to this text has a group of the very pious waiting in heaven for the judgment. As they are waiting and complaining about the wait, they begin to see some of the "sinners" they knew on earth coming into the waiting room: a corrupt politician, an itinerant woman who had been convicted of shoplifting numerous times, a prostitute, a drug addict, a man who spent most of his life in prison, etc.

With each of these arrivals, the feeling of hostility increased in the first group. They glare at the others. They talk among themselves. Within a short time, words were spoken to those others, "What makes you think you're going to get in with that evil, sinful life you lived on earth?"

"We're relying on the mercy and grace of God. What makes you so sure you're going to get in?"

"Our good lives, of course." They turned their backs to the others.

Time began to drag on for the first group. They began to complain to one another. "If those other people get in, there's no justice. After all the sacrifices we've made. It's not fair."

The Lord arrived. He turned towards the first group, "I understand you've been wondering why there has been no judgment."

"Yes!" they cried out. "We want a judgment. We want justice."

"The judgment has already taken place. You've judged yourselves. By judging these, the least of my brothers and sisters, you have judged yourselves. In rejecting them you have rejected me. You have shown yourselves unworthy of the kingdom of God."

Hare says something similar in his conclusion to this section: "We are defiled, Jesus tells us, by the unloving words that spring so readily from our mouths."

28. Imitate Generosity

Illustration

Douglas R. A. Hare

The climax of the parable occurs in verse 15: "Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?" The vineyard owner claims the right to pay his workers not on the basis of their merits but on the basis of his own compassion. Why should such generosity be condemned as injustice? Underlying the parable is the Old Testament conception of God as the creator who is GOOD, that is, generous to all (see, e.g., Ps.145:9). Jesus reveled in the incredible magnanimity of God (see 5:45). Of course Jesus believed in the God of justice, but in his vision of God the divine compassion greatly outshone the divine justice. Those who worship such a God must imitate his generosity, not begrudge it.

29. Ashamed To Beg

Illustration

John G. Lynn

In a large attractive office in a major city, a man worked for several months next to a small attractive woman. He had been there only a few days when he thought he'd ask her to lunch, which he did. The following day he asked her for dinner and they began a long dating relationship. They went to craft fairs together, since he liked to do that. They went to the ocean, which he also liked to do. They used to take long walks along the river.

He liked this relationship. He had lived for many years with his mother. In fact, it was only a few months after she died that he began dating his co-worker. Little by little, however, she began to dislike both the relationship and this man. She felt like she really wasn't herself when she was with him. She couldn't speak what she really felt. She rarely asserted where she wanted to go or what she wanted to do. She later said, "I just wasn't Sandra with him."

So she terminated her social, dating relationship with this man. Once she did, she began to feel like herself again. Her friends told her, "You're more like the old Sandra now."

Across the same town, in another office, a young man sat at his desk for eight years, struggling to manage his office work force. Outside he was a friendly, generous person. In the office he was the same way and his workers flattened him out, like steamrollers over an asphalt road. He worked long, long hours; he holed himself up behind his desk to keep all the records accurate; he just about wore himself out. Finally his friends told him, "Steve, you'd better get out of that job. You're not yourself anymore. Those people are eating you alive and you're not getting anywhere."

He protested, "But it's a good job. I make good money. And besides, it is what I do best. How can I even look for anything else?"

Then the company was sold. New management came in. All the supervisors were replaced and Steve found himself on the street. He was terrified. "To dig I am unable, to beg I am ashamed," he said. "What can I do?"

His friends told him they were glad he was fired. "At least you are your old self," they said. "And you'll find something. Just go for it." He did, and now he's doing better than he ever could have in the position he once felt he could never leave.

The steward in today's gospel lesson is like both Sandra and Steve. Sandra was not herself in that relationship. Steve was not himself in that job. Both were wasting away, losing that which was most precious to them both: their proper identities. Both felt they could not survive if they gave up something so close and precious as a relationship or a job.

In today's gospel lesson the steward's master calls him on the carpet. In Luke's mind, this Lord and Master is God. God always calls his stewards into question when they are wasteful of who and what they are. This steward is not just wasting his master's goods. The steward is wasting himself. Nothing is more precious in God's household than his steward's proper identity. This is God's gift to this steward, and he is wasting it. No wonder God calls him to account.

God does this to us all the time. He checks our relationships and he checks our jobs -- to help us make sure we are not wasting our identities where we are. This steward was. So God dismissed him. He had to get a new job and a new relationship. God does not tolerate our wasting who we are.

This dismissal turned the light on for the steward. "What shall I do? To dig I am unable, to beg I am ashamed." Finally he came to an assessment of who he was and what he could do. He came to value his own identity, one of his master's most precious goods.

He called in his master's creditors. "How much do you owe? One hundred barrels of oil? Take your bill and write 50." Did he cheat his master? Not at all. The commercial documents from that time indicate that 50 percent was the normal commission. He renounced what he thought he had to have to live on -- and he won friends for himself in so doing.

"How much do you owe? One hundred bushels of wheat? Take your bill and write 80." He did not cheat his master. He simply renounced his own commission. He gave up what he thought he needed to survive, and he survived much better without it. He zeroed in on his own identity, rather than on the commission he thought he had to have to survive.

Bruno Bettelheim, who has studied the survivors of the concentration camps in World War II, writes that those who survived were able to give up everything they thought they needed and, in so giving, they survived. Those who thought they would die if they had no clothing, no jewelry, no regular food, no books -- they did not make it.

Sometimes God will do to us what he did to this steward. He will strip us down to the very core of our existence to make us discover who we really are. He will bring us to a crossroad in life where we will be forced to say, "To dig I am not able, to beg I am ashamed." There God will reveal to us who we are. As we reach to him for help we will find ourselves renouncing our commissions -- whatever we think we need to survive but we really don't. God knows that.

Luther found himself in this position many times in his life. Once, as he began his study of law, he was struck down in a thunderstorm. Terrified, he cried out, "Dear Saint Ann, help me. I will become a monk." He quit his study of law and became a theologian instead -- the identity God wanted for him in the first place. He was wasting himself in law.

Later on, as a monk, he studied Paul's Epistle to the Romans. At that time in his life he felt he could not be Martin Luther unless he ended each day with a tray full of good works to present to God. In praying over Paul, he learned the difference between works righteousness and faith. He learned he was wasting God's gift of Martin Luther's identity in that daily tray full of good works.

He wrote: "Night and day I pondered until I saw the connection between the justice of God and the statement that the just shall live by faith. Then I grasped that the justice of God is that righteousness by which through mercy and sheer grace God justified us through faith. Thereupon I felt myself to be reborn and to have gone through open doors into paradise." Martin Luther the Do-Gooder was reborn Martin Luther the Believer.

Today's gospel lesson introduces that curious term, "mammon," an Aramaic word which means: "that in which I put my trust." We are like Sandra, Steve, and this steward. How easy to put all our trust in relationships or commissions or a job. God will not let us do that forever. He will force us to give up those people and those things we feel are absolutely critical. In God's eyes they are roadblocks to the truth. He will take them away. Then we will discover our real identities as God's stewards, and him alone shall we serve. "

30. A Sad Misunderstanding of Time

Illustration

Thomas Long

In the early '60s, at the height of the civil rights movement, a group of white ministers issued a public statement urging Dr. Martin Luther King, in the name of the Christian faith, to be more patient in his quest for justice and to relax the relentless struggle for civil rights. King's response came in the form of the famous "Letter from Birmingham Jail." In the letter, King indicated that he had received similar requests for delay, indeed, that he had just gotten a letter from a "white brother in Texas" who wrote, "... It is possible you are in too great a religious hurry ... The teachings of Christ take time to come to earth." Dr. King replied that such an attitude stemmed from a sad misunderstanding of time, the notion that time itself cures all ills. Time, King argued, could be used for good or for evil. Human progress, he said, is not inevitable, but rather ...

“... it comes through the tireless efforts of men willing to be co-workers with God, and without this hard work, time itself becomes an ally of the forces of social stagnation. We must use time creatively, in the knowledge that the time is always ripe to do right.”

King knew that complete justice must await the coming of God.

31. Eternally Interceding

Illustration

Larry Powell

The Hebrew people knew that Moses was on Mount Sinai, but it seemed to them that he had been gone much longer than necessary. All manner of mummerings arose within the ranks. Had he deserted them? Had something happened to him? Finally, it was decided that they would raise up Aaron as their new leader. Moreover, an idol fashioned in the form of a golden bull was set in their midst as the new object of worship. Unexpectedly, Moses returned. The scene which followed included at least three emphases:

1. Pronouncement. God utters a blistering assessment of the Hebrew people: "I have seen this people, and behold, it is a stiff-necked people" (32:9). Then follows an expression of his intention; "Now therefore let me alone, that my wrath may burn hot against them and I may consume them" (32:10). As the Revelator was to put it centuries later, Israel had "forgotten its first love." Even as Moses was on the mountain top receiving the Ten Commandments, the people were fawning around the golden idol which had been fashioned from their own jewelry. It had been remarked that the people were just out of slavery ... they were tired of waiting on Moses to return to them ... they wanted to celebrate somehow and thank somebody. Not yet understanding the character of Moses’ God, they manufactured their own god to enable them to focus their celebration upon something. I believe the observation is correct inasmuch as we see latter-day versions of similar behavior, i.e., persons who want to celebrate life but are unable to understand the God of Christianity take unto themselves golden calves in some form or another. There are different causes of a stiff neck. Some are caused by sleeping in a draft, some are congenital, others due to injury or disease, and still others by arrogance and stubbornness. It is the latter malady to which God is referring in 32:9, the neck so stiff that it cannot bow to God. At the time of God’s pronouncement to Moses, the Hebrew people were in fact, in the words of Jonathan Edwards, "sinners in the hands of an angry God."

2. Intercession. Moses did not attempt to excuse his people, but instead undertook to intercede for them. He went to God in their behalf. I remember the story of the frail little country boy whose parents were so poor that they could not feed their family properly. The little boy , always undernourished, was sluggish and scarcely felt up to completing his assignments at school. One day the teacher announced the assignment and warned that anyone not completing it would be punished. Sure enough, the pale little youth failed to turn his work in when it was due. The teacher called him forward to the desk and told him to bend over. His hollow eyes looked helplessly at her as his bony body braced itself for a whipping. As he bent over, the bones in his back made little ridges in his shirt and his baggy pants were evidence of skinny legs and a tiny waist. The teacher raised the paddle. Suddenly, a little boy raised his hand and said, "Teacher, can I take his whipping for him?" That is a secular case of intercession. A theological case is "and while we were yet sinners, Christ died for us," and as the letter to the Hebrews suggests, Christ is "eternally interceding in our behalf."

3. Mercy. Certainly God was angry with the Hebrew people, just as he is vexed and saddened by those of us who become so stiff-necked that we cannot bow in an attitude of gratefulness for his leadership in our lives and the grace which always goes before us. It is often remarked, "When I stand before God in the judgment, I won’t ask for justice, I will ask for mercy." To be sure, none of us could survive the justice, but because of God’s promise to Moses, and the intercession of Christ, we do believe that there is hope for the sinner because a part of God’s character is mercy.

32. Atheism’s Oversimplification

Illustration

C.S. Lewis

My argument against God was that the universe seemed so cruel and unjust. But how had I got this idea of just and unjust? A man does not call a line crooked unless he has some idea of a straight line. What was I comparing this universe with when I called it unjust? If the whole show was bad and senseless from A to Z, so to speak, funny-photo-man-falling-rain why did I, who was supposed to be part of the show, find myself in such violent reaction against it? A man feels wet when he falls into water, because man is not a water animal: a fish would not feel wet. Of course I could have given up my idea of justice by saying it was nothing but a private idea of my own. But if I did that, then my argument against God collapsed too—for the argument depended on saying that the world was really unjust, not simply that it did not happen to please my fancies. Thus in the very act of trying to prove that God did not exist—in other words, that the whole of reality was senseless—I found I was forced to assume that one part of reality—namely my idea of justice—was full of sense. Consequently atheism turns out to be too simple. If the whole universe has no meaning, we should never have found out that it has no meaning: just as, if there were no light in the universe and therefore no creatures with eyes, we should never know it was dark. Dark would be a word without meaning.

33. NOT GUILTY!

Illustration

John H. Krahn

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

"Guilty, your Honor," comes the reply.

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

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

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

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

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

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

34. AMAZING GRACE

Illustration

John H. Krahn

God’s grace is amazing in the lives of all his people. For even the most righteous man falls painfully short of the perfection that God requires of those who will be with him in heaven. The Bible says that at the end of time only those without any sin, none at all, will be able to stand in God’s presence. This causes us problems, big problems, for none of us qualifies.

If I were to ask you whether you were sure of your salvation, I wonder if every one of you could honestly say, "When I die, I feel certain that I would be with God in heaven." Anyone who loves the Lord and cannot state that conviction does not understand how amazing God’s grace really is.

The reason that many of us are uncertain about eternal life is because we are so aware of our faults, and we believe that we must somehow do better before we can come to God and receive complete forgiveness. We think that we must change, keep the Ten Commandments, not get angry so easily, and a hundred other things.

Those of us who feel that way are heading down a dead end street - we’ll never make it to heaven under our own recognizance. Instead we must recognize that we need help and lots of it. We need to tap into God’s unconditional love. A love that inexplicably hangs in with us even when we spurn it again and again. A love that accepts us in spite of our faults. One that flowed from the lips of a crucified rabbi when he said, "Father forgive them for they know not what they do."

God’s grace is tough love - no slushy sentimentality - love that flows out of the cross where all demands of justice were met. God’s grace through Jesus Christ provides us a place to stand where we do not need to try to do what we can’t do anyway, that is, make things right with God by our own efforts.

God’s good news for us today is that we are accepted. We have been accepted by that which is greater than we. We did nothing to earn that acceptance - nor can we do anything to merit it.

We must simply accept the fact that we are accepted. And when we do, we can then experience God’s amazing grace. Grace is God’s gift of acceptance that becomes ours by faith.

I can’t believe for you, you must do it for yourself. God’s grace can only become amazing for you when you accept the fact that you are accepted.

35. Cosmic Embrace

Illustration

John Gibbs

In his nearly incredible report out of South Africa, No Future Without Forgiveness (New York: Image Doubleday, 1999), Archbishop Desmond Tutu's cosmic context of holy love is unmistakable: "There is a movement, not easily discernible, at the heart of things to reverse the awful centrifugal force of alienation, brokenness, division, hostility, and disharmony. God has set in motion a centripetal process, a moving toward the center, toward unity, harmony, goodness, peace and justice, a process that removes barriers. Jesus says, 'And when I am lifted up from the earth I shall draw everyone to myself' as he hangs from His cross with outflung arms, thrown out to clasp all, everyone, and everything, in a cosmic embrace, so that all, everyone, everything, belongs" (p. 265).

"Cosmic embrace." There's our answer to the sort of "purity laws" and taboos, even in Leviticus, that bear no gospel for man or beast. In cosmic embrace we rediscover the depth and scope of holy love.

36. Misused Health

Illustration

Blaise Pascal

Lord, whose spirit is so good and so gentle in all things, and who art so compassionate that not only all prosperity but even all afflictions that come to Thine elect are the results of Thy compassion: grant me grace that I may not do as the pagans do in the condition to which thy justice has reduced me; grant that as a true Christian I may recognize Thee as my father and as my God, in whatever estate I find myself, since the change in my condition brings no change in Thy own. For Thou are the same, though I be subject to change, and Thou art God no less when Thou dost afflict and when Thou dost punish, than when Thou dost console and when Thou dost manifest indulgence. Thou hadst given me health that I might serve Thee, and I have profaned it; now Thou dost send me illness to correct my ways: do not permit me to use it to anger Thee by my impatience. I have misused my health, and Thou hast justly punished me for it; do not suffer me to misuse thy punishment.

37. The Gospel's Accomplishments

Illustration

A.B. Simpson

The gospel tells rebellious men that God is reconciled, that justice is satisfied, that sin has been atoned for, that the judgment of the guilty may be revoked, the condemnation of the sinner cancelled, the curse of the Law blotted out, the gates of hell closed, the portals of heaven opened wide, the power of sin subdued, the guilty conscience healed, the broken heart comforted, the sorrow and misery of the Fall undone.

38. An Eyes Wide Open Dream

Illustration

Joel D. Kline

Prophets dream an eyes-wide-open dream of that day when God's realm, God's kingdom shall completely unfold among us, and indeed, among all creation. Such dreams, thank God, are not easily put aside; they are not easily shaken.

In the aftermath of Martin Luther King, Jr.'s leadership of that 1963 March on Washington, Time magazine chose him as its Man of the Year. Asked later whether he was satisfied with the progress being made in the movement toward racial justice and concern for the poor, King responded that we can never be satisfied until the entire dream becomes reality. And is that not the very nature of dreams? As people of faith, we dare never rest content with business as usual, for the dream of life in the kingdom of God is ever before us. We dare never make too easy a peace with the existence of injustice and brokenness, of selfishness and sin, of racism and greed.

39. As If You Had Not Sinned

Illustration

Albert Barnes

What is justification? It is the declared purpose of God to regard and treat those sinners who believe in Jesus Christ as if they had not sinned, on the ground of the merits of the Savior. It is not mere pardon. Pardon is a free forgiveness of past offenses. It has reference to those sins as forgiven and blotted out. Justification has respect to the law, and to God's future dealings with the sinner. It is an act by which God determines to treat him hereafter as righteous as if he had not sinned. The basis for this is the merit of the Lord Jesus Christ, merit that we can plead as if it were our own. He has taken our place and died in our stead; He has met the descending stroke of justice, which would have fallen on our own heads if He had not interposed.

40. We Become His Son

Illustration

King Duncan

There is a story that comes out of the Bedouin culture. "Bedouin" is the Aramaic name for "desert dwellers." These people live much as the characters of the Old Testament did. During a heated argument, according to this story, a young Bedouin struck and killed a friend of his. Knowing the ancient, inflexible customs of his people, the young man fled, running across the desert under the cover of darkness, seeking safety.

He went to the black tent of the tribal chief in order to seek his protection. The old chief took the young Arab in. The chief assured him that he would be safe until the matter could be settled legally.

The next day, the young man's pursuers arrived, demanding the murderer be turned over to them. They would see that justice would prevail in their own way. "But I have given my word," protested the chief.

"But you don't know whom he killed!" they countered.

"I have given my word," the chief repeated.

"He killed your son!" one of them blurted out. The chief was deeply and visibly shaken with his news. He stood speechless with his head bowed for a long time. The accused and the accusers as well as curious onlookers waited breathlessly. What would happen to the young man? Finally the old man raised his head. "Then he shall become my son," he informed them, "and everything I have will one day be his."

The young man certainly didn't deserve such generosity. And that, of course, is the point. Love in its purest form is beyond comprehension. No one can merit it. It is freely given. It is agape, the love of God. Look to the cross. At the cross we encounter love in its purest form.

41. Lovejoy's Martyrdom

Illustration

Brett Blair & Paul Simon

That great American hero, editor, school teacher, and Presbyterian clergyman Elijah Lovejoy left the pulpit and returned to the press in order to be sure his words reached more people. The Civil War might have been averted and a peaceful emancipation of slaves achieved had there been more like him. After observing one lynching, Lovejoy was committed forever to fighting uncompromisingly the awful sin of slavery. Mob action was brought against him time after time; neither this nor many threats and attempts on his life deterred him. Repeated destruction of his presses did not stop him. "If by compromise is meant that I should cease from my duty, I cannot. I fear God more than I fear man. Crush me if you will, but I shall die at my post..." And he did, four days later, at the hands of another mob. Not one of the ruffians was prosecuted, indicted or punished in any way for his murder. On the contrary, some of Lovejoy's defenders were prosecuted! One of the mob assassins was later elected mayor of Alton!

So where's justice? Was his blood ever avenged? There was one young man around who heard of these events which took place 80 miles from his home. He gave a speech referencing needless mob violence. He didn't refer to Lovejoy specifically, he didn't need to, everyone knew what he was talking about, when he said:

Accounts of outrages committed by mobs form the every-day news of the times. They have pervaded the country from New England to Louisiana; [these stories of mobs] are neither peculiar to the eternal snows of the former nor the burning suns of the latter; they are not the creature of climate, neither are they confined to the slave-holding or the non-slave-holding states. Alike they [or, these mobs] spring up among the pleasure-hunting masters of Southern slaves, and the order-loving citizens of the land of steady habits. Whatever, then, their cause may be, it is common to the whole country.

So the Speaker chose to address mob rule in broader, national, context. To warn that living our lives by the whims of mobs is a recipe for national disaster. This speech was given to a local chapter of the American Lyceum Movement (which was a public education movement) in Springfield, Illinois in 1838. The speaker was 28-years-old at the time. His name was Abraham Lincoln

Lincoln was deeply moved by Lovejoy's martyrdom. And carried the memory of it, as a horrible illustration of the outcome of mob rule, into his presidency and into the emancipation of slavery that his presidency affected.

Note: the brackets in the Lincoln quote are added to help the listeners understand what the proper antecedent is.

A Source: Some of the information for this illustration gleaned from http://abelincolnhistory.com/speeches/lyceum-address.htm. There's other tidbits as well from this site that would be helpful, such as, Lincoln felt that all laws should be obeyed, even the laws of slavery, until such time that they could be changed; otherwise, societies descend into governance by mob rule.

42. The Mother Hen's Sacrifice

Illustration

Donald Grey Barnhouse

A farmer saw that a fire had ignited in his wheat fields, and was being blown toward his barns by the wind. To save the stored grain there, he lit a backfire, in hopes that it would impede the progress of the other flames. After both fires had subsided—and the barns had been saved—the farmer walked out through the smoldering ashes of the nearby fields. There he discovered the dead body of one of his hens, which had been caught in the blaze. Sadly, he turned over her black, charred body with his foot—and out from underneath ran four baby chicks. Her sacrifice saved her young ones. Such is the work of Christ on the cross, a place where the love of God dealt with the justice of God, where God’s mercy matched God’s wrath. Our Lord’s sacrifice has saved us.

43. GUTS TO BE CHICKEN

Illustration

John H. Krahn

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

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

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

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

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

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

44. Letting God Bless You

Illustration

Joel D. Kline

In his book Letting God Bless You John Killinger concludes with the challenge:

Permit God to bless you. Don't look around you and think how hard life is. Look around and see how filled with mystery and goodness it is. See how wonderful the world looks when you know God is at work redeeming it and setting up the anti-structures, so that humility and purity and compassion and longing for justice and peace will all be fulfilled and rewarded in the eternal scheme of things.

Give thanks to God for the richness of existence.

Then look around to see who you can share it with.

That will make you even richer.

If you will learn to live this way every day, you will always have a song in your heart and the path before you will be lined with flowers. Joy will spring up inside you like a fountain, and you will lie down to sleep at night with peace in your soul. And you will say, "Blessed be the name of our God forever and ever, who calls us to a new rule where righteousness will be the order of the day forever!"

This Advent season, my friends, let us make the critical choice of permitting God to bless us and to fill us with a new sense of hope and purposeful living. Let us live in the assurance that the present darkness is not our final destination, that there is indeed much more yet to come. Along the way we will begin to experience joy springing up within us like a fountain. Thanks be to God, who blesses us with love and grace beyond measure.

45. Pastoral Prayer

Illustration

Brett Blair

D-Day for WWII was June 6, 1944 — the day on which the Battle of Normandy began — commencing the Western Allied effort to liberate mainland Europe from Nazi occupation during World War II. President Roosevelt composed a prayer and delivered it on the radio that evening. What follows is the full text of that address:

My Fellow Americans,

Last night, when I spoke with you about the fall of Rome, I knew at that moment that troops of the United States and our Allies were crossing the Channel in another and greater operation. It has come to pass with success thus far.

And so, in this poignant hour, I ask you to join with me in prayer:

Almighty God: Our sons, pride of our nation, this day have set upon a mighty endeavor, a struggle to preserve our Republic, our religion, and our civilization, and to set free a suffering humanity.

Lead them straight and true; give strength to their arms, stoutness to their hearts, steadfastness in their faith.

They will need Thy blessings. Their road will be long and hard. For the enemy is strong. He may hurl back our forces. Success may not come with rushing speed, but we shall return again and again; and we know that by Thy grace, and by the righteousness of our cause, our sons will triumph.

They will be sore tried, by night and by day, without rest until the victory is won. The darkness will be rent by noise and flame. Men's souls will be shaken with the violences of war.

For these men are lately drawn from the ways of peace. They fight not for the lust of conquest. They fight to end conquest. They fight to liberate. They fight to let justice arise, and tolerance and goodwill among all Thy people. They yearn but for the end of battle, for their return to the haven of home.

Some will never return. Embrace these, Father, and receive them, Thy heroic servants, into Thy kingdom.

And for us at home fathers, mothers, children, wives, sisters, and brothers of brave men overseas, whose thoughts and prayers are ever with them help us, Almighty God, to rededicate ourselves in renewed faith in Thee in this hour of great sacrifice.

Many people have urged that I call the nation into a single day of special prayer. But because the road is long and the desire is great, I ask that our people devote themselves in a continuance of prayer. As we rise to each new day, and again when each day is spent, let words of prayer be on our lips, invoking Thy help to our efforts.

Give us strength, too strength in our daily tasks, to redouble the contributions we make in the physical and the material support of our armed forces.

And let our hearts be stout, to wait out the long travail, to bear sorrows that may come, to impart our courage unto our sons wheresoever they may be.

And, O Lord, give us faith. Give us faith in Thee; faith in our sons; faith in each other; faith in our united crusade. Let not the keeness of our spirit ever be dulled. Let not the impacts of temporary events, of temporal matters of but fleeting moment let not these deter us in our unconquerable purpose.

With Thy blessing, we shall prevail over the unholy forces of our enemy. Help us to conquer the apostles of greed and racial arrogances. Lead us to the saving of our country, and with our sister nations into a world unity that will spell a sure peace a peace invulnerable to the schemings of unworthy men. And a peace that will let all of men live in freedom, reaping the just rewards of their honest toil.

Thy will be done, Almighty God.

Amen.

Note: We offer this as a possible pastoral prayer during times of war or conflict. We understand that current wars and WWII have many dissimilarities but there are at the same time similarities. Also we understand there are many differences of opinion regarding war and conflict. So we will not attempted to contemporize or adapt the above prayer leaving that up to each pastor. Or, you may simply wish to incorporate part or all into your sermon as an historical illustration.

46. The Right Spirit

Illustration

Philip W. McLarty

This story is told of Yogi Berra. The New York Yankees were at their peak and were negotiating contracts for the next year. A group of reporters interviewed players as they emerged from the owner's office, and one of them asked Yogi Berra about the terms of his contract. In his characteristically, plain-spoken style, he said, "I'm gonna get to play baseball again next year for the Yankees, and would you believe it, they're gonna pay me besides!"

That's the spirit of gainful employment, doing what you love to do and do well and getting paid for it besides. If the workers who'd worked all day had this attitude about their work, they wouldn't have resented those who only got to work one hour. When you're in the right vocation and you've got the right spirit, then the longer you work, the better. God's justice arises out of a gracious invitation to use your innate gifts and abilities to the glory of God and to the benefit of others. In the long run, money or recognition or praise has little to do with it.

47. Using Our Own Burdens as Excuses

Illustration

David Zersen

Elie Wiesel gives his own interpretation of what happened in the lives of Cain and Abel in his book, Messengers of God. In a sense, the two represent the two groups, the goats and the sheep. Cain desperately wants to talk to someone, to try to understand his distance from God, to have a brother who really cares. But Abel is too busy with his own appreciation for acceptance, his reverie in piety. He has no time. It's a common theme in the parables of Jesus. There are always those who don't care about the other and have to bear some responsibility for driving the brother or sister to actions we find it all too easy to judge. Wiesel says that the Cains of the world become what they are because of us—because we had no time to listen, to understand, to reconcile, to negotiate, to appeal.

We ignore people because we too have our burdens. We reject pleas for help and under-standing because we don't recognize the rights and the dignity of others. We go to wars all too quickly because we think that bombs and bullets can silence alienation rather than the quiet striving for brotherhood and justice.

48. Obedience and Compassion

Illustration

Joe Pennel

There is a lot of talk today about what makes Christmas. Newspaper and television advertisements coax people into believing that they can have a real Christmas by going to a festive shopping center, eating at trendy restaurants, or watching glittering "Christmas programs" on television. Others believe that Christmas is made by the fastidious keeping of time-honored family rituals, such as, sentimental ornaments on just the right tree, eating food from a menu which has been handed down from generation to generation, or by visiting the same relatives at precisely the same time on Christmas Day. Some believe that Christmas is made by purchasing a uniquely special gift for every relative, friend, and acquaintance. To be sure, all of these contribute to our cultural understanding of Christmas.

But the answer to "What makes a real Christmas?" must be found in human history. That is what Joseph did. And, in a very real sense, it was the theology of Joseph which made possible the first Christmas. If Joseph had not cooperated with God's action in human history, the birth of Jesus would have been quite different.

The witness of Joseph calls us to cooperate with God's work in today's world. It calls us to respond to God's action among us. Joseph, not having all of the evidence and knowledge of the future, decided to do more than law and custom required. He elected to do more than was expected of him. He let justice and compassion guide his decision about his pregnant betrothed. He was pulled, not by the strength of custom, but by the law of love.

49. Lay Down Your Entitlements

Illustration

Timothy Owings

Our greatest Advent challenge seems to be the need to face the truth about ourselves. Both Isaiah and John tell us some very unflattering things about who we are and what we are capable of doing. Truth be told, all of us some of the time and some of us all of the time are in radical denial about the situation of our planet, our nation, and our lives. For example, like the people who heard John, we can claim an entitlement that keeps us from becoming the prepared and faithful people God calls us to be. The folks in John's crowd were tempted to say, "We have Abraham as our father." Meaning what? Meaning we can coast through life as the entitled ones refusing to face the demands that being Abraham's children require of us.

We do the same thing. Put your own entitlement in the blank. "We are Americans." Or, "We are Baptists." Or, "We have a rich worship tradition in our Church," Or, "We have _______." For God to prepare us for God's coming in Jesus Christ, we must lay down our entitlements, our selfish "rights," anything that may indicate a sense of ownership, and confess that God has the gift of God's Kingdom, and we cannot receive the gift until we first admit we deeply and honestly need it. Justice, righteousness, peace, and dozens of other gifts all come into our needy lives, not from our own bankrupt professions or clichéd confessions. Advent is about receiving God's judgment on all our self-protecting behaviors so we can finally, at last, receive God's gift of uncommon grace.

50. The Quality of Mercy

Illustration

Editor James S. Hewett

The classic quote on mercy is that of Portia in Shakespeare's The Merchant of Venice, Act IV, Scene I, lines 186-197.

The quality of mercy is not strain'd
It droppeth as the gentle rain from heaven
Upon the place beneath: It is twice blest;
It blesseth him that gives and him that takes:
'Tis mightiest in the mightiest: it becomes
The throned monarch better than its crown;
His scepter shows the force of temporal power,
The attribute to awe and majesty,
Wherein doth sit the dread and fear of kings;
But mercy is above this sceptred sway;
It is enthroned in the hearts of kings;
It is an attribute to God himself,·
And earthly power doth then show likest
God's When mercy seasons justice.

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