Sermon and Worship Resources

Luke 15:1-7 · The Parable of the Lost Sheep

1 Now the tax collectors and "sinners" were all gathering around to hear him. 2 But the Pharisees and the teachers of the law muttered, "This man welcomes sinners and eats with them."

3 Then Jesus told them this parable: 4 "Suppose one of you has a hundred sheep and loses one of them. Does he not leave the ninety-nine in the open country and go after the lost sheep until he finds it? 5 And when he finds it, he joyfully puts it on his shoulders 6 and goes home. Then he calls his friends and neighbors together and says, 'Rejoice with me; I have found my lost sheep.' 7 I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.

Lost, But Not the TV Show!

Luke 15:1-7

Sermon
by King Duncan

A marine tells about a field exercise he was participating in at Camp Lejeune, N.C. His squad was on a night patrol making their way through some thick brush. Halfway through, they realized they’d lost their map. The patrol navigator informed the rest of the squad that their odds were 1 in 359 that they’d succeed in getting back to their base of operations.

“How did you come up with that figure?” someone asked, “one chance in 359?”

“Well,” he replied, “one of the degrees on the compass has to be right.” (1)

Those marines were lost. One chance in 359 is not very good. Fortunately it was just a training exercise, but they were lost just the same. We’ve all been lost at one time or another. That’s part of the human condition.

An 86-year-old man, Anthony, and his 85-year-old wife Viola liv…

ChristianGlobe Networks, Inc., Dynamic Preaching Third Quarter 2013, by King Duncan

Overview and Insights · God Pursues Sinners (15:1–32)

Although the cost of following Jesus is high, God diligently and lovingly pursues sinners, as these three parables illustrate. In each case, something has been lost—a lost sheep, a lost coin, and two lost sons. These stories give us a clear picture of God’s heart. When the one sheep (representing a lost person) strays, the shepherd (representing God) searches until he finds it. When he finds it, he rejoices and asks others to join the celebration. Jesus concludes: “There will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent” (…

The Baker Bible Handbook by , Baker Publishing Group, 2016

Luke 15:1-7 · The Parable of the Lost Sheep

1 Now the tax collectors and "sinners" were all gathering around to hear him. 2 But the Pharisees and the teachers of the law muttered, "This man welcomes sinners and eats with them."

Commentary · The Parable of the Lost Sheep

The setting for all of the “lost” parables in chapter 15 is the Pharisaic complaint that Jesus associates and eats with tax collectors and sinners (15:1–2). By eating with defiled people, Jesus himself would contract uncleanness. Thus these parables all emerge from a controversial setting and need to be interpreted as parables in which Jesus defends his ministry to the “lost.” Three different parables with the same basic theme are included here, the l…

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

Dictionary

Direct Matches

Heaven

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

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

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

Law

In general, Torah (Law) may be subdivided into three categories: judicial, ceremonial, and moral, though each of these may influence or overlap with the others. The OT associates the “giving of the Torah” with Moses’ first divine encounter at Mount Sinai (Exod. 19 23) following the Israelites’ deliverance from the land of Egypt, though some body of customary legislation existed before this time (Exod. 18). These instructions find expansion and elucidation in other pentateuchal texts, such as Leviticus and Deut. 12–24, indicating that God’s teachings were intended as the code of conduct and worship for Israel not only during its wilderness wanderings but also when it settled in the land of Canaan following the conquest.

More specifically, the word “law” often denotes the Ten Commandments (or “the Decalogue,” lit., the “ten words”) (Exod. 34:28; Deut. 4:13; 10:4) that were delivered to Moses (Exod. 20:1–17; Deut. 5:6–21). These commandments reflect a summary statement of the covenant and may be divided into two parts, consistent with the two tablets of stone on which they were first recorded: the first four address the individual’s relationship to God, and the last six focus on instructions concerning human relationships. Despite the apparent simplistic expression of the Decalogue, the complexity of these guidelines extends beyond individual acts and attitudes, encompassing any and all incentives, enticements, and pressures leading up to a thing forbidden. Not only should the individual refrain from doing the prohibited thing, but also he or she is obligated to practice its opposite good in order to be in compliance.

Pharisees

Five of the important parties in ancient Judaism were the Pharisees, the Sadducees, the Essenes, the Zealots, and the Herodians. The first three seem to have first emerged in reaction to the rise of the Hasmonean priest-kings in the mid-second and first centuries BC, and the other two in response to the occupation of Palestine by the Romans and their establishment of the Herods as the rulers of Israel.

Pharisees. In the Synoptic Gospels, the Pharisees were one of the groups that opposed Jesus. It seems that the Pharisees most strongly opposed Jesus on issues related to their received tradition, which they considered to be as binding as the OT law. Two such legal issues were ceremonial washings before meals and working on the Sabbath. All three Synoptic Gospels narrate the Pharisees questioning Jesus concerning his and his disciples’ failure to follow the tradition of the elders by eating with “unclean”—that is, “unwashed”—hands (Matt. 15:1 2; Mark 7:1–5; Luke 11:39–41). Concerning breaking the Sabbath, the Pharisees confronted Jesus on various occasions, such as when Jesus healed on the Sabbath (Matt. 12:9–14; Mark 3:1–5; Luke 6:6–11) and when his disciples picked grain while walking through a field (Matt. 12:1–8; Mark 2:23–28; Luke 6:1–5).

In response to accusations concerning breaking the traditions of the elders, Jesus affirmed the priority of mercy in the face of human need that supersedes laws concerning the Sabbath by saying that the Sabbath was made for humans, not humans for the Sabbath (Mark 2:27), or that the Son of Man (Jesus) was Lord of the Sabbath (Matt. 12:8; Mark 2:28; Luke 6:5). He also said that God desires mercy, not sacrifice (Matt. 12:7).

Jesus’ critique of the Pharisees concentrated on their neglecting mercy toward fellow humans for the sake of their tradition. This is especially clear in Matthew, where Jesus’ critique of the Pharisees includes indictments against them for concentrating on the fine points of the law but neglecting justice and mercy (12:7; 23:23).

In the Gospel of John, the Pharisees are again usually depicted as adversaries of Jesus and also in league with other Jewish authorities in plotting to arrest and kill Jesus (7:32; 11:47–57). One passage suggests that they were divided concerning Jesus (9:16). One Pharisee, Nicodemus, came to Jesus by night (John 3), defended Jesus before his peers (7:50), and brought spices to prepare Jesus’ body for burial after his death (19:39).

The Pharisees were not always antagonistic toward Jesus. From time to time, they were on the same side of an issue, such as Jesus’ confrontation with the Sadducees over the resurrection (Luke 20:27–40). Nicodemus, mentioned above, was quite sympathetic toward Jesus. The apostle Paul identifies himself as a Pharisee in regard to keeping the law in Phil. 3:5; Acts 26:5, and in a confrontation with Jerusalem authorities in Acts 23:6. Also, some early Christians were said to be Pharisees (Acts 15:5).

Sadducees. The Sadducees were an elite group of Jews connected with the priesthood. “Sadducee” probably means “Son of Zadok,” a descendant of the high priest Zadok from the time of David. Some members of the Qumran community used the term “Son of Zadok” as a self-designation as well, suggesting some common ancestry, if not direct identification, of the Sadducees and some members of the Qumran community.

The Sadducees are mentioned in the Synoptic Gospels, but not in John, although the “chief priests” who plotted against Jesus with the Pharisees (e.g., John 11:46) probably were Sadducees. All three Synoptic Gospels relate the narrative in which the Sadducees posed the hypothetical question concerning whose wife a woman would be in the resurrection if she outlived seven husbands. Jesus answered that they understood neither the Scriptures nor the power of God, and that God was the God of the living and not the dead (Matt. 22:23–33; Mark 12:18–27; Luke 20:27–40).

The book of Acts confirms that the Sadducees were closely connected to the priesthood 4:1; 5:17), and that they disputed with the Pharisees over the resurrection (23:6–8).

Essenes. Josephus delineates the beliefs of the Essenes as follows: (1) They ascribed every happening to God. (2) They believed in the immortality of the soul.

Zealots. Scholars tend to use “Zealots” as a general term to refer to three different groups mentioned by Josephus: brigands, Sicarii (Assassins), and Zealots. The three groups have different political ideologies and emerged at different times in the first century. They can all be described as revolutionaries.

Herodians. The Herodians are mentioned three times in the Gospels. They are reported to have plotted, along with the Pharisees, to kill Jesus after he healed a man with a withered hand (Mark 3:6). They are also described, along with the Pharisees, as trying to trap Jesus concerning the lawfulness of paying taxes to Caesar (Matt. 22:16; Mark 12:13).

The Herodians were aristocrats who supported the Herodian dynasty and the Romans, whose support made that dynasty possible. There seems to be some overlap between the Herodians and the Sadducees; Mark 8:15 has Jesus warning his disciples concerning the leaven of the Pharisees and the leaven of Herod (some ancient witnesses read “Herodians”), whereas the parallel in Matt. 16:6, 11 has Jesus warning his disciples concerning the Pharisees and the Sadducees. Their religious beliefs may have been similar to those of the Sadducees. Too little information about them exists to permit drawing strong conclusions. One can safely say, however, that the Herodians were pro-Roman aristocrats who joined forces with the anti-Roman Pharisees in opposing Jesus.

Repent

The act of repudiating sin and returning to God. Implicit in this is sorrow over the evil that one has committed and a complete turnabout in one’s spiritual direction: turning from idols—anything that wrests away the affection that we owe God—to God (1 Sam. 7:3; 2 Chron. 7:14; Isa. 55:6; 1 Thess. 1:9; James 4:8 10).

Wilderness

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

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

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

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

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

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

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

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

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

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

Direct Matches

Heaven

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

The Abode of God

One of the challenges in understanding “heaven” as the present dwelling place of God involves God’s omnipresence. In one sense, God is present everywhere. David asks in Ps. 139:7, “Where can I go from your Spirit? Where can I flee from your presence?” He answers that regardless of whether he goes as high up as anyone can go (“up to the heavens”), as low down as anyone can go (“in the depths), as far east as anyone can go (“the wings of the dawn”), or as far west as anyone can go (“the far side of the sea”), God is still there (Ps. 139:8–9).

At times, “heaven” becomes virtually a synonym for God himself. In the parable of the prodigal son in Luke 15, the son confesses to his father, “Father, I have sinned against heaven and against you” (v. 21). This son’s sin against “heaven” has nothing to do with environmental issues such as air pollution, and everything to do with his relationship with God. Note also Matthew’s expression “the kingdom of heaven” versus “the kingdom of God” used elsewhere.

The Final Dwelling Place for Believers

However, this picture of heaven is more complicated. It is true that heaven is sometimes used in Scripture to refer to the present abode of all departed believers who have left this present life and entered the intermediate state between death and the bodily resurrection (2 Cor. 5:4). It is this hope in a bodily resurrection that sets Christianity apart from other religions. Ultimately, the Christian hope is not that people will receive new physical bodies and float around some ethereal “heaven” like astronauts in outer space for all eternity. Instead, God has created human beings with physical bodies to inhabit a physical world, and our future hope is one of new resurrection bodies inhabiting new heavens and a new earth (Isa. 65:17; 66:22; 2 Pet. 3:13). Just as there will be a certain continuity between the bodies of believers in this present life and their new resurrection bodies (we will know one another), there will also be a certain continuity between this present earth and the new earth to come. Yet, at the same time, everything will also be changed and made new and perfect, as God has designed it to be (Rom. 8:18–21).

The clearest description of this new reality is found in Rev. 21–22, where John describes how he “saw ‘a new heaven and a new earth,’ for the first heaven and the first earth had passed away” (21:1). Here is “the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband” (21:2), when “God himself will be with them and be their God. ‘He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away” (21:3–4). Even better than all the descriptions of such things as streets of “gold, as pure as transparent glass” (21:21) is that God himself will come and dwell in the midst of his people. As Paul has phrased it, “Now we see only a reflection as in a mirror; then we shall see face to face” (1 Cor. 13:12). The day will come when we will see God as he is, in all his glory (1 John 3:2).

Two other ideas complete our picture of life in these new heavens and new earth. Heaven will be a place of continued activity and service. Notice Jesus’ blessing in Matt. 25:21: “Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things.” The other principle is that there will be different degrees of reward. Although our ultimate reward is simply being with God himself, Paul also reminds us that if what believers do with their lives “survives, the builder will receive a reward,” and if what they do “is burned up, the builder will suffer loss” (1 Cor. 3:14–15 NRSV). Our choices make a difference for time and eternity (cf. Rev. 14:13). See also Heavens, New.

Heavens

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

The Abode of God

The Final Dwelling Place for Believers

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.

Sheep

A cultically clean, domesticated animal representing the wealth and livelihood of many in biblical times. Mentioned more than any other animal in the Bible, sheep were critical to ancient Israel’s rural economy, with both the animal itself and the wool it produced serving as one of the measurements of a person’s prosperity (1 Sam. 25:2; Ezek. 27:18). Sheep were useful throughout Israel’s history, especially during the patriarchal period (Gen. 46:32), providing milk to drink (Deut. 32:14), wool and hide for clothing (Job 31:20; Heb. 11:37) and tent coverings (Exod. 26:14), and meat to eat (Deut. 14:4). Usually, male lambs from eight days old (Lev. 22:27) and year-old sheep served as various sacrifice offerings to God: the Passover celebration (Exod. 12:5), burnt offerings (Lev. 1:10), sin offerings (Lev. 5:6), guilt offerings (Lev. 5:15), and fellowship offerings (Lev. 3:6), though the firstborn of the flock belonged to God (Exod. 13:12). Their fat tails were the prized portion of the sheep offered as burnt offerings (Lev. 3:9).

Naturally gentle and submissive (Jer. 11:19), sheep are predisposed to becoming easily lost or led astray (Isa. 53:6; Matt. 9:36). Because sheep are social animals that gather in clusters, a shepherd can easily lead a large flock. The animal’s defenselessness against those who would steal its coat or demand its life is pictured in Isa. 53:7. In order to protect sheep against predators, a shepherd provided a protective area, or fold, which might be a cave or an enclosure of rough stones. A unique relationship existed between shepherd and sheep: the shepherd knew each animal by name, and the sheep could recognize the shepherd’s voice (John 10:1–11). Sheep therefore serve as a fitting metaphor for God’s people (Ps. 100:3), suggesting that God’s people are naive and utterly dependent on their shepherd for divine guidance and protection (Matt. 12:11; Luke 15:4). Jesus promises that not a single one of his sheep can be snatched from his Father’s hand (John 10:29). Even though God’s sheep wander, “the Shepherd and Overseer of your souls” restores (1 Pet. 2:25).

In a charade, false prophets are described as donning “sheep’s clothing,” a symbol of innocence, and appearing to be members of God’s flock (Matt. 7:15). By contrast, the true disciples who are to go to the sheep—the lost people of Israel (9:36; 10:6)—are now sent out as sheep among wolves (10:16–19), but they are aptly protected.

Jesus is represented as the Lamb of God (John 1:29; Rev. 5:6; cf. Isa. 53:7), provided by God for the sins of the world, the ultimate fulfillment of the yearly Passover lamb (Exod. 12; 1 Cor. 5:7). Jesus is the good shepherd of all sheep, and he most profoundly demonstrates his commitment and love for the sheep: “The good shepherd lays down his life for the sheep” (John 10:11).

Tax Collector

In the Roman Empire, tax collectors (KJV: “publicans”) were employed to help collect taxes in the provinces. People bid for the job of tax collector, and they were compensated by collecting more than the required tax from the people. Tax collectors were despised by Jews as greedy because of the excessive profits they reaped. They also were counted as traitors because they worked for the Romans. In the NT, tax collectors often are associated with Gentiles and sinners (Matt. 5:46–47; 11:19; 21:32).

Jesus was criticized by the Jewish leaders for eating with “tax collectors and sinners” (Matt. 9:11). Jesus welcomed and taught tax collectors (Luke 5:29; 15:1). Matthew, one of Jesus’ disciples, was a tax collector (Matt. 10:3). Zacchaeus was a “chief tax collector,” which probably indicates that he was contracted with the Romans to collect taxes over a specific area, and he supervised others who did the actual collecting (Luke 19:2).

Secondary Matches

The following suggestions occured because Luke 15:1-7 is mentioned in the definition.

Fellowship

The common experience/sharing of something with someone else. In the NT, the most common Greek word group to express this idea has the root koin- (“common”), with the cognate verb koinōneō, noun koinōnia, and adjective koinos. But the concept of fellowship extends well beyond this single word family and finds expression in a variety of different contexts.

Fellowship between the Members of the Trinity

The Gospel of John makes several claims about the fellowship that the members of the Trinity have experienced with each other from all eternity. Jesus claims, “I and the Father are one” (10:30) and “It is the Father, living in me, who is doing his work” (14:10). Regarding the Holy Spirit, Jesus says, “He will glorify me because it is from me that he will receive what he will make known to you. All that belongs to the Father is mine” (16:14–15). The Son has even shared in the Father’s glory from before the creation of the world (17:5). Within the unity of the Godhead, the individual members experience perfect fellowship as they share in the fullness of deity.

Fellowship between Jesus and Outcasts

During his earthly ministry, Jesus modeled God’s love for the marginalized by associating with them. Such fellowship often took the form of sharing meals with outcasts such as tax collectors and sinners (Mark 2:15–17; Luke 5:29–32; 7:36–50; 19:1–10), a practice that provoked sharp criticism from the Pharisees (Luke 15:1–2). In Luke 15:3–32, Jesus tells three parables in response to such criticism. These parables indicate that his fellowship with sinners demonstrates God’s love for the lost and the joy that comes from restored fellowship with God. Such table fellowship served as a foretaste of the eschatological messianic banquet, when all of God’s people (Jew and Gentile alike) will eat together in the kingdom of God as the fellowship of the forgiven (Matt. 8:11; Luke 13:29–30; Rev. 19:6–9).

Fellowship between Believers and God

The close and intimate fellowship that the members of the Trinity experience with one another is something that Jesus prays for his people to experience themselves (John 17:20–26). He asks that believers “may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me” (17:21). Just as the Father is in Jesus and Jesus is in the Father, believers are described as being in both the Father and the Son. The stated purpose for such fellowship is twofold: that the world may know and believe that the Father has sent the Son, and that the Father loves believers even as he has loved the Son (17:21, 23). Central to this fellowship between God and believers is the sharing of the glory that the Father and the Son experience (17:22). Jesus expresses similar truths in John 15:1–11 when he speaks of himself as the true vine and his followers as the branches who must remain in him because “apart from me you can do nothing” (v. 5).

Although fellowship with God is something that Christ has purchased for his people through his death and resurrection, it can be broken by sin in the believer’s life: “If we claim to have fellowship with him and yet walk in the darkness, we lie and do not live out the truth” (1 John 1:6). When sin does break a believer’s fellowship with God, we are reassured, “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1:9). This restoration of fellowship is based on the work of Jesus to plead our case before the Father (2:1).

Paul frequently speaks of the believer’s fellowship with Christ, even though he rarely uses the word “fellowship” to speak of this reality. It is God who calls the believer into fellowship with Christ (1 Cor. 1:9), but such fellowship involves both the “power of his resurrection and participation in his sufferings, becoming like him in his death” (Phil. 3:10). When believers celebrate the Lord’s Supper, they are participating in the body and blood of Christ (1 Cor. 10:16–17). Far more frequently, Paul expresses the concept of fellowship with Christ by his use of the phrase “with Christ.” Believers have been crucified, buried, raised, clothed, and seated in the heavenly realms with Christ (Rom. 6:4–9; 2 Cor. 13:4; Gal. 2:20–21; Eph. 2:5–6; Col. 2:12–13; 3:1–4). They also share in the inheritance that Christ has received from the Father (Rom. 8:16–17) and one day will reign with him (2 Tim. 2:12).

Fellowship between Believers and Others

The fellowship that believers have with one another is an extension of their fellowship with God. John wrote, “We proclaim to you what we have seen and heard, so that you also may have fellowship with us. And our fellowship is with the Father and with his Son, Jesus Christ” (1 John 1:3). Just as walking in darkness falsifies a believer’s claim to fellowship with God, so also walking in the light is necessary for fellowship with other believers (1:6–7). Paul strikes a similar note when he says, “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? What harmony is there between Christ and Belial? Or what does a believer have in common with an unbeliever?” (2 Cor. 6:14–15). The point is not to avoid all contact with unbelievers (cf. 1 Cor. 5:9–10), but rather that the believer is so fundamentally identified with Christ that to identify with unbelievers should be avoided.

Because they are joined to Christ by faith, believers share a wide variety of experiences and blessings with each other. In the broadest sense, they share in the gospel and its blessings (1 Cor. 9:23; Phil. 1:5–7; Philem. 6; 2 Pet. 1:4), especially the Spirit (2 Cor. 13:13–14; Phil. 2:1). But the most common shared experience is suffering. When believers suffer because of their identification with Christ, they are said to share in Christ’s suffering (Phil. 3:10; 1 Pet. 4:13). In addition to this vertical element, there is a horizontal aspect. Because believers are united in one body (1 Cor. 12:12–13; Eph. 4:4–6), when one believer suffers, the entire body shares in that suffering (2 Cor. 1:7; Heb. 10:33; Rev. 1:9).

From the earliest days of the church, believers found very tangible ways to demonstrate that their fellowship was rooted in their common faith in Jesus. Immediately after Pentecost, “they devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. . . . All the believers were together and had everything in common” (Acts 2:42–44). This common experience led believers to voluntarily sell their possessions and share with any who had a need (2:45; 4:32). This meeting of very practical needs was motivated by a common experience of God’s abundant generosity in freely giving his Son (Rom. 8:32). The self-sacrificial sharing of resources became a staple of the early church (Rom. 12:13; Gal. 6:6; 1 Tim. 6:18) and provided an opportunity for Paul to demonstrate the unity of the church when he collected money from Gentile churches to alleviate the suffering of Jewish Christians in Judea (Rom. 15:26–27; 2 Cor. 8–9).

Conclusion

Biblical fellowship is not merely close association with other believers. The NT emphasizes what believers share in Christ rather than whom they share it with. True biblical fellowship between believers is an outworking of their fellowship with God through the gospel.

Hunger

Rarely is hunger mentioned in the Bible as the simple desire for the next regular meal (Mark 11:12; Acts 10:10; 1 Cor. 11:21, 34). Normally it is a hunger associated with physical weakness from the lack of food and often with long-term hardship such as famine (2 Kings 7:12; Ps. 107:5; Matt. 4:2; Mark 8:3; Luke 15:7; 2 Cor. 11:27). In the ancient world it took much harder work and a large portion of the workforce to produce enough food. And compared to the present, the whole enterprise was much more subject to fluctuating conditions of drought, blight, insects, and disease, in addition to the threat of warfare, whether from the raiding and destroying of crops (Judg. 6:3–4) or from siege (2 Kings 7:12). Hunger is not an inconvenient wait until the next full meal but rather a threat to health and life.

God cares for the hungry (Pss. 107:9; 146:7; Prov. 10:3; Isa. 49:10; Luke 1:53), and it is righteous to do likewise (Isa. 58:7, 10; Ezek. 18:7, 16; Matt. 25:35). Some provision was made for the hungry. While there was a small tax to provide food for certain disadvantaged parties (Levites, aliens, orphans, and widows [Deut. 14:27–29; 26:12–13]), other provision required that harvesters leave certain remains for others to glean (24:17–22). Hunger was not simply a matter of bad luck or victimhood, as it may result from laziness or lack of prudence (Prov. 19:15).

Inclusive

The incorporation or integration of multiple and diverse groups into one. God promised that all peoples would be blessed in Abraham and his descendants (Gen. 12:3; 22:18; cf. Gal. 3:8). Israel, as the recipient of God’s blessing, was to be a light to the nations (Isa. 49:6), a kingdom of priests mediating God’s presence to the surrounding peoples (Exod. 19:6; Ps. 67:1–2). The prophets anticipated a glorious day when the nations would flow into God’s house and his word would go out from Jerusalem to the nations (Isa. 2:1–5). In Christ, Gentiles have been included in the “Israel of God” (Gal. 6:16), and Paul longed for the fullness (ESV: “full inclusion”) of the Jewish people through faith (Rom. 11:12–17). Ultimately, people from every tribe, language, people, and nation will together worship Christ forever (Rev. 5:9).

Jesus embodied the inclusive nature of the kingdom of God in his practice of table fellowship with the socially marginalized or despised (Luke 15:2). His ministry included women, Samaritans, and Gentiles (Luke 8:2–3; John 4:40; 12:20). Christ commissioned his Jewish followers to make disciples of all nations (Matt. 28:19), in fulfillment of OT expectation (Luke 24:47). In the church, differences in ethnicity, gender, and socioeconomic status continue, but believers are called to a profound unity amid diversity because of the work of Christ (Gal. 3:26–28) and the gift of the Spirit (1 Cor. 12:11).

Gender inclusiveness is an important consideration for modern Bible translations. It concerns the question of whether to use language that is not gender specific instead of masculine language when the context calls for it (e.g., “people” rather than “men,” and “brothers and sisters” rather than “brothers”). Some versions (e.g., TNIV, NRSV, NET, NLT, REB) prefer gender-inclusive language, while others (e.g., NASB, ESV, NKJV) do not.

Inclusiveness

Inclusivity

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.

Matthew

The traditional author of the first Gospel and one of the twelve apostles (Matt. 10:3). Matthew worked for the government of Herod Antipas as an official for the tax department. This was a responsible position that would have required a good education, fluency in both Greek and Aramaic, and bookkeeping and accounting skills. He was based in Capernaum, a fishing village of Galilee, which lay on the busy Via Maris highway, thus guaranteeing a lucrative income from the tariffs collected on goods from passing travelers (Matt. 9:9). Tax collectors, although holding positions of responsibility, were by no means respected by their fellow Jews. In fact, the Pharisees named tax collectors along with sinners as a despised class (Matt. 9:11; 11:19; Mark 2:16; Luke 7:34; 15:1). Because Matthew was working for an essentially Roman-dominated administration, most Jews would have branded him a traitor to Israel’s national interests.

Only the first Gospel calls him “Matthew” (which means “gift of God”). Mark and Luke refer to him as “Levi” (Mark 2:14; Luke 5:27). He was called by Jesus to be a disciple as he was working in the tax booth. The words “follow me,” which Jesus spoke to him on that occasion, are the only recorded conversation between the two men. Following his call, he invited Jesus into his home and held a banquet in his honor. On that occasion he invited many of his own kind, an act that outraged the moral sensitivities of the Pharisees, who criticized Jesus for it (Mark 2:15–17). Matthew and those like him (e.g., Zacchaeus [Luke 19:1–10]) are a vivid demonstration of the priority of grace in salvation.

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

Prodigal Son

The parable of the prodigal (or “wasteful”) son is told by Jesus following the parables of the lost sheep and the lost coin, in which the owner figure loses something of value and rejoices upon finding it again (Luke 15). Similarly, the parable of the prodigal son is focused primarily upon the mercy and forgiveness of the father. In this parable, the younger of two sons requests his share of what the father will leave them as an inheritance. The father grants it, and the son, after relocating to a distant country, squanders it on the pleasures of this world. With his inheritance exhausted and the land suffering a severe famine, the son’s livelihood becomes dependent upon his new job, feeding pigs. In despair at being in this lowly position, the son decides to come home and face his father, who, in an amazing turn of events, is overjoyed at the return of his lost son. During the feast celebrating his return, however, the older brother becomes envious because he has been faithful yet has never received such an honor.

The parable is an allegory about Jesus’ ministry, with the father representing God himself, the younger brother representing the sinners and tax collectors to whom Jesus is ministering, and the older brother representing the religious leaders who are rejecting God’s offer of free grace to sinners who will repent and return to God. It is significant that the parable is open ended, with no response recorded from the older brother. The father states his love for both sons and affirms to the older one that “everything I have is yours.” It remains to be seen whether he will now choose to welcome the prodigal and join in the feast in the kingdom of God. God’s offer of salvation remains an open invitation.

Sky

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

The Abode of God

The Final Dwelling Place for Believers

Toll

Showing 1 to 50 of774 results

1. The Joy Of God

Illustration

Richard A. Jensen

Dr. Yoshiro Ishida is an international church leader in the Lutheran Church. He began his service to the church as a pastor in his church in Japan. He was spotted as a very promising young man and the church arranged for him to attend graduate school in the United States. He returned to Japan as a professor in the theological seminary.

After these years of service in Japan, Dr. Ishida was called to serve at the headquarters of the Lutheran World Federation in Geneva, Switzerland. He gave dedicated service to the global church in Geneva in a variety of positions. He was next called to head up a new "Institute of Global Mission" in Chicago, Illinois. Dr. Ishida and his American-born wife, therefore, moved to Chicago. Just a year ago he was called again, now almost at retirement age, to come…

2. Vicarious Faith Won't Help

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John R. Steward

From time to time I have, as most pastors do, a conversation with someone about his or her relationship with God. Most often it is during pre-baptism or pre-marital counseling. Quite often it becomes rather apparent that while these people believe in God they feel very far from him. For many there is a certain amount of fear in their understanding of how God wants to relate to them. It then is my joy to share with them how the incarnate God came to die so that they might be forgiven and receive eternal life. At this po…

3. Our Own Sin Is Hard To See

Illustration

Lee Griess

Let me tell you a true story. Back in 1893 there were a group of four sisters, the Cherry Sisters they called themselves, who made their stage debut in Cedar Rapids in a skit they wrote themselves. For three years, the Cherry Sisters performed to packed theaters throughout the Midwest. People came to see them to find out if they were as bad as they had heard. Their unbelievably atrocious acting enraged critics and provoked the audience to throw vegetables at the would-be actresses. Wisely, the sisters thought it best to travel with an iron screen which they wou…

4. Hey Blockhead, I Love You!

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Staff

I remember reading a Peanuts cartoon strip in which Lucy comes up to her brother Charlie Brown and does something that is very unusual for her. She says - I love you. But Charlie Brown keeps responding by saying: no you don't. And each time Lucy answers a little louder: yes I do, I really love you. But Charli …

5. God Is Personal

Illustration

Carl B. Rife

I majored in philosophy in college. One thing I discovered was that in an attempt to be intellectually respectable, God got turned into an impersonal being or force. God became an "it" in most philosophical systems. One thing that helped me m…

6. Who Moved?

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Carl B. Rife

Who is lost? It reminds me of a story of a husband and wife who had been married for 15 years and the wife is sitting buckled in on her side o…

7. Kierkegaard's Four Steps in the Religious Quest

Illustration

Carl B. Rife

There was a man by the name of Soren Kierkegaard, a Danish philosopher back in the 19th century. The interesting thing is that his writings did not make a real impact on thought and religion until the 20th century. In some of his writings he talks about several different steps that we as human beings take in the religious quest. The first level he talks about is the aesthetic level. Now you do not have to worry about the technical name. Just trust me that the first level is called the aesthetic level. What he talks about is that in this level people dabble in life, trying to enjoy its pleasures. The key word of this level is pleasure-seeking. The second level of life is the ethical level. That is when people begin to take li…

8. The Cost of Resentment

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Jesus is telling this parable to a group of people who are self-righteous "elder brothers," people who were angry with him for celebrating life with the down-and-out poor.

Remember the old Amos and Andy radio program? In one episode, Kingfish, instead of shaking hands to greet Andy, affectionately slapped h…

9. Someone with Skin On

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Staff

A little boy who cried out in the night. "Daddy, I'm scared!" Half awake Daddy said, "Don't be afraid, Daddy's right across the hall." There was a brief pause and the little boy called out, "I'm still scared." So Daddy pulled out the big guns, "You don't have to be afraid G…

10. The Church Is No Place for Joy

Illustration

Erma Bombeck

In church the other Sunday I was intent on a small child who was turning around smiling at everyone. He wasn't gurgling, spitting, humming, kicking, tearing the hymnals, or rummaging through his mother's handbag. He was just smiling. Finally, …

11. Lost and Found

Illustration

Everyone has lost something at one time or another. There is even a website now at www.lostandfound.com that acts as a global ‘lost and found' box. Users can report items missing and users can report items found. It is a good example of how technology can help people connect in a useful way. This is a gateway site for all of the physical things that can be retrieved and retur…

12. When I Say I Am a Christian

Illustration

James W. Moore

In 1988, the poet Carol Wimmer, became concerned about the self-righteous, judgmental spirit she was seeing in some people because she felt strongly that being judgmental is a perversion of the Christian faith. So, she wrote a poem about this. It's called "When I say I am a Christian" and it reads like this:

"When I say, ‘I am a Christian,' I'm not shouting, ‘I've been saved!' I'm
whispering, ‘I get lost!' That's why I c…

13. Rejoicing for the Found

Illustration

Brian Stoffregen

In Dr. R. Alan Culpepper's commentary on Luke, he ends the first two parables in Luke 15 with the following observation:

In both parables, rejoicing calls for celebration, and the note of celebration may be exaggerated to emphasize the point. Neither sheep nor coins can repent, but the parable aims not at calling the "s…

14. Looking for Me!

Illustration

Billy D. Strayhorn

The phone rings and a little boy answers in a whisper: "Hello?" The caller says: "Hi, is your Mommy there?

"Yes!"

"Can I talk to her?"

"No!"

"Why not?"

"She's busy."

"What about your Daddy, can I talk to him?"

"No! He's busy."

"Well, is there anyone else there?"

"My little sis…

15. A Heart that Sings with Joy

Illustration

Scott Hoezee

"I saw them eating and I knew who they were." That saying, or some version of it, is well-known now. And it certainly describes the Pharisees whom we encounter in Luke 15:1-2. Jesus was welcoming the very folks whom the religious establishment had written off. Worse, he was at table with them, which was an intimate act of fellowship that implied a kind of personal bond and connection. So we'…

16. Monkey-hold or Cat-hold Salvation

Illustration

W. Robert McClelland

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

17. The Church Squirt

Illustration

Charles Revis

The sea squirt is a strange creature. It seems to be a backward oriented creature. The juvenile sea squirt wanders through the sea searching for a suitable rock or hunk of coral to cling to and make its home for life. When it finds its spot and takes root, it somehow figures it doesn't need a brain anymore. So it eats it.

The analogy between the sea squirt and some tenured professors has been pointed out on numerous occasions—but the church ought not laugh too loudly. I…

18. Four Views of the Gospels

Illustration

Jerry Goebel

In this single chapter there are four views of the same God: A coin lost through no choice of its own; a sheep that strays because it hasn't the sense to know better; a boy who chooses to get lost but learns the hard way what real love means; and a brother who rejects pure love and chooses hatred and self-righteousness when h…

19. Is Your Church a Museum or Mission?

Illustration

Wallace H. Kirby

An inner city church, located in an area of the downtown where there were few residents, was forced to a decision. A large corporation was offering them a great deal of money for their site, on which the corporation wanted to put a parking lot. The money would enable the church to move to another part of the inner city where they would find many more people to serve. Even though this was exciting to some of the congregation, other members were resistant to the idea. They pointed out that the church was the guardian of a building whose history and architecture reached back into the early part of the nineteenth century. Denominational history had been made in that building, …

20. Which Color Would You Be?

Illustration

Richard J. Fairchild

Ralph Milton tells of the teacher who, for reasons of her own, asked the kids one day, "If all the bad children were painted red and all the good children were painted green, which color would you be?"

Think about it. What color would you be? Red or Green? It is a tough question isn't it when you pose only two options.

One very wise child answered the teacher: "Striped"

It seems to me that in the frame of the story - everyone but Jesus is…

21. The Lost Dog

Illustration

John E. Sumwalt

There was once an old man who had a little spotted dog. The dog was a mixture of spaniel, collie, terrier and dachshund. He was a street-bred mutt, but the old man loved him because he was all he had. They were constant companions, going everywhere and doing everything together. Every night the dog slept at the foot of the old man's bed.

Then one day the dog disappeared. He was playing in the yard one moment, and the next thing the old man knew he was gone. He searched everywhere…

22. God Said...

Illustration

Norm Linville

Is there a better picture of forgiveness in the whole Bible? It reminds me of a story about a woman who had upset her pastor because she claimed that she had conversations with God. She had attracted quite a following in the church and every day people gathered at her house, got on their knees, prayed, …

23. Nine Years Old!

Illustration

Carveth Mitchell

While visiting in the hospital I met a little nine-year-old girl who was a patient. I thought I recognized her name, so I asked her if she was the little girl by that name who went to our Sunday church school. She replied, "No, Sir. I don't go anywhere to Sunday church school."

I told her who I was and said, "While I'm here perhaps we could have a prayer."…

24. Amazing Grace

Illustration

Richard J. Fairchild

John Newton, who wrote the hymn Amazing Grace back in 1779 certainly identified with the younger son, the son who wasted his inheritance. As a young man he left home and went to sea and there lived wildly and free. Like many people who abandon God, he was highly critical of the Christian faith, and spent much time tearing down the faith of the people he met as he went from place to place. It was only i…

25. Criticism Brings Out the Best

Illustration

Ralph F. Wilson

You can never escape criticism. Anyone who stands up and does something will be criticized. You'll be criticized fairly and unfairly. And if you retreat in weariness, then you'l…

26. Three Characteristics of Success

Illustration

Brett Blair

The most successful companies aren't successful because of charismatic leadership or because they found some "great idea" that no one else came up with. Instead, these highly successful companies share three distinct characteristics:

First, the focus of each one had always been on a set of core values that never changed.
Second, each company…

27. God Loves Me

Illustration

Mark Trotter

There is a wonderful story about Maya Angelou. She was an active member of Glide Memorial United Methodist Church in San Francisco before her death. She wrote that when she first came to San Francisco as a young woman she became sophisticated. She said that was what you were supposed to do when you go to San Francisco, you become sophisticated. And for that reason she said she became agnostic. She thought the two went together. She said that it wasn't that she stopped believing in God, just t…

28. What the World Expects of the Church

Illustration

Brett Blair

On a cold, dreary December evening, several hundred people gathered at a large downtown church in Winston-Salem to celebrate the Christmas season. Bishop Ernest Fitzgerald, present that evening, had gone down a long hallway to help a small boy who was pushing against massive oak doors trying to get outside. The boy was about 2 years old and as he pushed he was crying as if his heart would break.

The Bishop picked him up, thinking he belonged to someone at one of the Christmas parties but as he opened the doors and looked outside he spotted an old-model car speeding away in the darkness. Gradually, it dawned on him that the child he held in his arms had been abandoned.

Phone ca…

29. Create Him Not

Illustration

Brett Blair

The love of God is indescribable but a old Jewish legend does a pretty good job. It describes what happened when God created man. The legend says God took into counsel the Angels that stood about his throne. The Angel of Justice said; 'Create him not … for if you do he will commit all kinds of wickedness aga…

30. It's a Big Ocean to be Lost In

Illustration

Brett Blair

H.H. Staton in his book, "A Guide To the Parables of Jesus" tells the story of having been on an ocean liner headed to the Middle East.

Nine hundred miles out to sea a sail was sighted on the horizon. As the liner drew closer, the passengers saw that the boat - a small sloop flying a Turkish flag - had run up a distress signal and other flags asking for its position at sea. Through a faulty chronometer or imma…

31. Redemptive Joy! - Sermon Starter

Illustration

Brett Blair

In 2000 a homeless man by the name of William Wallace Brown, Jr. was buried in the graveyard of the prestigious St. John's Episcopal Church, across from the White House. This would not be unusual except that St. John's is called the "church of presidents." Since 1808, the time of the James Madison presidency, nearly every U.S. leader has worshiped there. So how is it, that this street bum was laid to rest in a prominent burial garden? It all began one Sunday morning when the homeless man spotted George H. W. Bush entering the church and asked the president to pray for him. Bush looked…

32. Huddled Like Sheep

Illustration

King Duncan

Pastor Mike Milton of Savannah, GA tells about two photos that appeared together on the front page of a local newspaper, the Camden, Maine Herald. One photo was of the board of aldermen and the town manager huddled together at a meeting. The other photo was a flock of sheep. Unintentionally, the captions were reversed. Under the picture of the sheep, the cap…

33. Unconditional Love

Illustration

King Duncan

What is your view of God? The scowling judge waiting to convict you? The disapproving parent whose love you have to earn? Your view of God affects every decision and relationship in your life. Kathleen Chesto wrote to Catholic Digest to tell them about an incident that occurred in her family. Her five-year-old child approached her one day in the kitchen and asked, "Mom, is God a grown-up or a parent?"

Mom was a little puzzled by the question. "I'm not s…

34. We Have All Been Lost

Illustration

King Duncan

35. But I Know Sheep

Illustration

King Duncan

A new school teacher in a farming community in Texas asked her class, "If there were 12 sheep in a field and one jumped over the fe…

36. Found!

Illustration

King Duncan

Norman Vincent Peale once told about addressing a Methodist conference in Atlanta, Georgia along with a fine preacher, Bishop Noah Moore, and Pierce Harris, a much-loved local pastor. In his message Peale said that he believed that Jesus Christ could come into a life and change it, no matter how hopeless it seemed.

After the service, when he and the other guest preachers were gathered in the minister's office, they were told that a man wanted to see them. A somewhat disreputable-looking man, they were warned "unshaven, unwashed, poorly…

37. Specializing in Misdemeanors

Illustration

King Duncan

While working as a court-appointed attorney, Emory Potter was assigned a client who had been accused of criminal trespass. Mr. Potter probed his client with some general questions of background. He asked if he had any previous arrests or convictio…

38. Some Rules Need to be Broken

Illustration

Larry Powell

Let us fabricate a situation in order to refer to an actual circumstance. Suppose that your family doctor spent the better part of his time enjoying the company of his cohorts, all of them healthy, sharing a common interest, and preserving the clinic by keeping it in good repair, yet never associated with persons beset by maladies. The clinic has been the medical center for as long as anyone can remember, but is used primarily for research and as a place to house medical books. The doctors are far too involved with perusing the records, studying cures, and maintaining the dignity of medicine to bother themselves with the sick and infirm. To carry this hypothetical situation further, let us say that a new doctor appears in town, totally unrelated to the time-honored clinic, independent of t…

39. Would You Still Be His Disciple If You Lost Your All?

Illustration

Jerry Ruff

Jesus doesn't call us to be "convenient Christians", he calls us to be committed Christians who put Him first above everything else — even if that means dad, mom, siblings, kids, work, vacations, playtime, money, homes, friends. This is where the Living Bible translation fits in. Jesus is saying to us as His followers, "Sit down, count your blessings and then renounce them all for me." Would you still be His disciple if you lost your job? If you lost your sav…

40. Looking in the Light

Illustration

Billy D. Strayhorn

You've all probably heard the old story about the town drunk who was down on his hands and knees one night underneath the streetlight searching and searching for something. The preacher happened to be walking by and asked him, "Sam, what in the world are you doing out here on your hands and knees?"

Sam looked up and said, "Oh, Hi Preacher, I'm hunting for my keys. I lost my keys."

The preacher, being kind hearted, got down on his hands and knees to help and said, "Show me where you dropped them and I'll help you find them."

Sam pointed off about 5…

41. He Will Never Let Go

Illustration

King Duncan

There is a beautiful and important scene in the movie Dr. Zhivago. The Comrade General is talking with Tanya. He asks her, How did you come to be lost?" She replies, "Well, I was just lost." He asks again, "No, how did you come to be lost?" Tanya doesn't want to say. She says simply, "I was just lost. My father and I were running through the city and it was on fire. The revolution ha…

42. Nibbled Lost

Illustration

David Beckett

The story is told of a farmer who had just rescued a lost sheep. When asked how the sheep got lost, the farmer replied, "They just nibble themselves lost. They go from one tuft of grass to another, until at last they've lost their way.…

43. The Tragedy of the Unprepared Life - Sermon Starter

Illustration

Brett Blair

There's a true story that comes form the sinking of the Titanic. A frightened woman found her place in a lifeboat that was about to be lowered into the raging North Atlantic. She suddenly thought of something she needed, so she asked permission to return to her stateroom before they cast off. She was granted three minutes or they would leave without her.

She ran across the deck that was already slanted at a dangerous angle. She raced through the gambling room with all the money that had rolled to one side, ankle deep. She came to her stateroom and quickly pushed a side her diamond rings and expensive bracelets and necklaces as she reached to the shelf above her bed and grabbed three small oranges. She quickly found her way back to the lifeboat and got in.

Now that seems incredible becau…

44. The Ultimate Answer to Lostness

Illustration

King Duncan

An elderly gentleman was out walking with his young grandson. "How far are we from home?'' he asked the grandson. The boy answered, "Grandpa, I don’t know." The grand…

45. Sinners Outside the Ark

Illustration

Glenn Pease

A mother calling to her son shouted, "Johnny, tell your sister to get in the house out of the rain." "I can't mom," came the reply. "And just why can't you?" demanded his mother. "Because we are playing Noah's Ark mom, and she's one of the sinners."

We like to make the distinction between the sinners on the outside of the ark and the saints on the inside, and it is a legit…

46. Passing by the Children

Illustration

Thomas Peterson

A persistent judgment leveled against parents today is this: they gladly provide their children with every resource: Leaders, coaches, teachers, tutors, and youth workers. Certainly children should be happy and well-adjusted. They have everything money can buy. But they do not have the listening ear of Mom and Dad. "Too busy, later, not no…

47. For the Lack Of

Illustration

For the lack of a nail the shoe was lost;

For the lack of a shoe the horse was lost;

For th…

48. Paying Taxes

Illustration

King Duncan

SEE, this man eats with sinners and tax collectors." Tax collectors are never popular. Many want to adopt a flat tax and dismantle the Internal Revenue Service.

"I'm proud to be paying taxes in the United States," said Arthur Godfrey. "The only thing is I could be just as proud for half the money."

"President Clinton …

49. Didn't Know He Was Lost

Illustration

Robert Beringer

There are many who are bored, burned out, lonely and empty. Many people have tried to substitute the accumulation of things for good relationships, but no matter how much they get, something is still missing in life. Their pipe does not go down deep enough to draw living water, and they feel lost. There was a little boy who got separated from his parents in a large shopping center. The Security Department quickly located the child, and took him to an office while the frantic parents were paged ov…

50. Neighbors Who Never Met - Sermon Starter

Illustration

Brett Blair

What parable would make a man with three doctoral degrees (one in medicine, one in theology, one in philosophy) leave civilization with all of its culture and amenities and depart for the jungles of darkest Africa? What parable could induce a man, who was recognized as one of the best concert organists in all of Europe, go to a place where there were no organs to play. What parable would so intensely motivate a man that he would give up a teaching position in Vienna, Austria to go and deal with people who were so deprived that they were still living in the superstitions of the dark ages for all practical purposes. The man who I am talking about, of course, is Dr. Albert Schweitzer. And the single parable that so radically altered his life, according to him, was our text for this morning. I…

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