Sermon and Worship Resources

Luke 17:1-10 · Sin, Faith, Duty

1 Jesus said to his disciples: "Things that cause people to sin are bound to come, but woe to that person through whom they come. 2 It would be better for him to be thrown into the sea with a millstone tied around his neck than for him to cause one of these little ones to sin. 3 So watch yourselves. 4 "If your brother sins, rebuke him, and if he repents, forgive him. If he sins against you seven times in a day, and seven times comes back to you and says, 'I repent,' forgive him."

5 The apostles said to the Lord, "Increase our faith!"

6 He replied, "If you have faith as small as a mustard seed, you can say to this mulberry tree, 'Be uprooted and planted in the sea,' and it will obey you.

7 "Suppose one of you had a servant plowing or looking after the sheep. Would he say to the servant when he comes in from the field, 'Come along now and sit down to eat'? 8 Would he not rather say, 'Prepare my supper, get yourself ready and wait on me while I eat and drink; after that you may eat and drink'? 9 Would he thank the servant because he did what he was told to do? 10 So you also, when you have done everything you were told to do, should say, 'We are unworthy servants; we have only done our duty.' "

Nobody Owes You Anything

Luke 17:1-10

Sermon
by Richard Patt

This is the kind of sermon topic that the preacher hesitates to advertise ahead of time. If people come to church to hear some good news, this topic doesn't sound too promising. But I ask you to brace yourself and stick with it. The words we consider here are from the lips of none other than a merciful and loving Savior, the Lord Jesus Christ. His words often contained some hard truths, but they also finally reveal to us the marvelous, incredible goodness and love of God to you and me. So let's dare to tackle the topic, despite its unpromising sound -- "Nobody Owes You Anything."

In a way, we know this is true. You and I ought to be grateful for everything we have; we ought to consider the whole sweep of our life as a gift that is given to us from the hand of providence. We owe our lives to God!

This is partly what the parable before us says. On the surface that's exactly what it seems to mean. Jesus portrays for us here a typical rural laborer of his day, perhaps a farmer coming in from plowing the fields all day, or a ranch hand who has been tending the sheep out on the range. In any case, Jesus calls this worker a servant, evidently one who was not part of the owner's family, and therefore one whom the owner had hired out of a gracious heart.

Now comes Jesus' key question. "Imagine you are that owner of the farm; when this hired servant of yours finishes his day and comes toward the farm yard, are you going to immediately invite him in to sit down at the table and eat?" The answer, Jesus would assume, is "no." He suggests that first of all you as the owner would sit down at the supper table and tell your worker to prepare a meal and serve it to you. Afterwards, even though it was a delicious meal, you would feel under no compulsion to gush over your servant and tell him what a good job he did. You can just get up and go to bed and let the servant eat the leftovers and then clean up. In fact, when you do leave the room, the hired hand ought to thank you for the privilege of serving you!

I think you would agree that the sermon topic succinctly expresses what Jesus wanted to say on the surface of this parable: nobody owes you anything. The world we live in is God's creation. In God's wisdom God has allowed us as God's creatures to inhabit the good world and enjoy its bounties. God has even given us as human beings an undeserved role of leadership in the world, it seems. But we are all stewards, so that if somehow we are getting along and making a living we ought to feel grateful and satisfied. If we are successful in the enterprise of life, we need to remember that we would be nothing without the nurturing that came from parents, from other relatives, from teachers and kind friends. Indeed, most of us only "get by with a little help from our friends." The whole universe, and our role in it, is a fantastic divine mystery for which we can take absolutely no credit; so every day ought to be Thanksgiving Day -- a time to live in total gratitude to a host of forces outside ourselves. It's true: nobody owes you anything. In turn, you owe everything to God and others.

Beyond this obvious interpretation of the parable, perhaps Jesus also told it in a deeper sense -- a parable to confront us with the spiritual truth about our eternal salvation. Again, Jesus would be saying that nobody owes us eternal life. The flip side is surely that you and I cannot claim or accomplish one single thing that would be considered a credit toward our salvation. We can work in the field all day long, all week long, for a lifetime, and there would still be no reason why God should feel indebted to save us. The comforting side -- the gospel side -- of what Jesus was saying in this parable would then be that God nevertheless does save us, evidently purely out of grace and love on God's part, since there is nothing we are bringing for credit.

It is easy to see that Jesus probably wanted his hearers to appreciate that side of the message in this parable, too. He wanted those listening to be impressed by the total humility that the servant in the parable exhibited. People are unworthy even to stand before God, much less to claim something of him. If they have done something that might possibly be interpreted in a positive way, it should be realized that they only did what was their duty. No claims can be connected with anything they have accomplished.

The Pharisees and other religious leaders, of course, were mostly the target of this parable. There didn't seem to be an inch of humility in any of them. If there were any club dues to pay, they considered themselves paid up. Like the Pharisee in another parable that Jesus told, these Wunderkinder of the religious world wouldn't grovel like the publican and pray, "God, be merciful to me, a sinner." They took care of their sins by themselves; they had a clean slate. There was no other payment needed. Nothing to do now but stand before God and accept the keys to heaven which God owed them.

As you can see, this parable becomes a way of proclaiming the Gospel in reverse. The parable unflinchingly claims that there is nothing we can do to merit our eternal salvation. The reverse side turns out to be that God therefore does everything for our salvation. The Good News is that in Jesus Christ God has done exactly that. Nobody owes us anything, but God goes ahead and does everything for our salvation anyway. When Christ mounts the cross, he is taking on his shoulder the debt of sin owed by the whole world. As the pain of crucifixion envelops him, he is embracing each one of us in the blood that cleanses us from all sin. Standing alive on Easter morning, he is providing a place for us to stand before the heavenly Father when we die. Standing there with other sinners, we'll be able to join hands and sing, "Nothing in my hand I bring, simply to the cross I cling." God owes us nothing, but in that day Jesus will nevertheless say, "Come, O blessed of my Father, inherit the kingdom prepared for you ..." (Matthew 25:34).

But the final meaning of this parable lies even deeper than all of this. The deeper meaning comes to light when we go back to our theme sentence, "Nobody owes you anything." At the beginning of the sermon we said in effect that it would be presumptuous for anyone to deny that. Every rational person tends to assent to this truth. But then the final meaning of the parable -- and its most challenging side, perhaps -- pushes us not only to assent to such humility but also to live by that humility: to really practice the reality that nobody owes us anything! Put it this way: do we have the capacity to view one another in the same humble way that we now know we must view God? In other words, can you stand before all other persons and say, "I am an unworthy servant; I have only done what was my duty"?

What we do for God we should be willing to do for one another. God standing before us is our neighbor standing before us. Our neighbor standing before us is God standing before us. Jesus said all of this before, in another way, didn't he? " 'When did we see thee sick or in prison and visit thee?' And [God] will answer, '... as you did it to one of the least of these my brethren, you did it to me.' " (Matthew 25:39, 40). You see, the opposite of "Nobody owes you anything" is "You owe everybody everything!" Let self-righteous sinners like you and me try that one on for size. It is tough, tough, tough, because you and I so totally think, "Me, me, me." The fact is that when we probe and probe some more, you and I detest this proclamation, "Nobody owes you anything." And be sure of it, we detest this truth in regard to God also. There must be something God owes us! No, there isn't. There must be somebody in life I owe nothing to. No, there is not. There is never any other human being whom we can self-righteously pass by and say, "I owe you nothing!" Every last person, finally, is my neighbor. And when we serve that neighbor and are finished serving, we ought to say, "I am an unworthy servant; I have only done what was my duty." That is not false modesty; that is having the mind of Christ. That is seeing Christ in our neighbor.

Imagine how such a view would bring a new dignity to all other persons. But imagine how it would bring a new dignity to you, too! Now you are through and through a woman of Christ, a man of Christ. Your motives are (for once) totally clean. Love bathes your outlook. Self means nothing. God means everything. This is dignity, integrity. This is the way of Jesus Christ!

The great theologian Paul Tillich used to say, "Accept the fact that you're accepted." And we might add, "When you do, you will accept all others too and serve them. And no one will owe you anything." And you won't mind that at all.

In that other more famous parable, the one about the prodigal son, you will recall how Jesus spoke about a similar situation. After the heartwarming reunion of the younger son and his father, the older son comes in from laboring in the fields. He was one of those who appeared obedient and upright; his motives appeared impeccable; his devotion to his father seemed genuine. But when he is pressed to live out the total humility Jesus had in mind here, he breaks down. He cannot do it. He scorns his prodigal brother, and begins complaining at the top of his voice to his father. He blurts out claims about the father owing his brother nothing but owing him everything. Suddenly his long years of faithfulness appear ugly; his loyalty seems to have grown flat. He turns out to be the ungrateful son, in contrast to his younger brother who learned the lesson of gratefulness the hard way.

Whether we learn it from outward shame or inner bitterness, all of us need to be open to this shining godly humility. Today, as you stand bowed before the cross of the Savior, you will have at your disposal the power to claim the greatest gift any of us need: a grateful heart! "

CSS Publishing, Lima, Ohio, All Stirred Up, by Richard Patt

Overview and Insights · What Does Real Faith Look Like? (17:1–19)

Real faith begins with a concern for community members (17:1–3). To cause another follower of Christ to stumble warrants a terrible punishment, so we need to watch ourselves. Real faith also includes a willingness to confront fellow believers and forgive them when they repent (17:3–4). Jesus’s disciples ask for more faith, but Jesus says that applying our faith is more important than increasing its quantity (17:5–6). Next Jesus gives the parable of…

The Baker Bible Handbook by , Baker Publishing Group, 2016

Luke 17:1-10 · Sin, Faith, Duty

5 The apostles said to the Lord, "Increase our faith!"

6 He replied, "If you have faith as small as a mustard seed, you can say to this mulberry tree, 'Be uprooted and planted in the sea,' and it will obey you.

Commentary · Sin, Faith, Duty

Four sets of sayings are combined here that have no obvious relationship to one another except that each one is about discipleship. (1) Jesus warns the disciples about the danger of causing others to stumble in their faith (17:1–3a). It would be better if a person were dead than that he would lead another into sin. (2) From the subject of leading others into sin, Jesus moves to the topic of forgiving those who fall into sin (17:3b–4). No matter how many times a person sins, if that person repents after being confronted, then he or she should be forgiven. The number seven here should not be taken literally; it symbolizes limitless forgiveness. (3) Perhaps the extent of forgiveness that is required of disciples leads them to say, “Increase our faith” (17:5); however, Jesus says that the problem is not the quantity of their faith but the reality of it. A small amount of faith can accomplish great things (17:6). (4) Last, obedient disciples cannot claim any reward or regard themselves as doing anything particularly notable (17:7–10). In the secular world a master expects the servant to serve the master before taking care of his or her own needs. The central point of the parable is not that God is ungrateful for the obedience of disciples because he expects such service anyway (17:9). Rather, the point is that disciples cannot boast before God about their service.

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

Big Idea: True discipleship cannot be undertaken casually; the service of God demands all that we can bring to it.

Understanding the Text

In 17:11 Luke reminds us that Jesus and his disciples are still on the journey to Jerusalem. Much of the journey narrative (9:51–19:44) consists of teaching given to the disciples. In the last few chapters this has largely taken the form of parables, and we will return to parables at the beginning of chapter 18. But in this section we find four separate units of teaching (17:1–2, 3–4, 5–6, 7–10), loosely connected in that all relate to the nature and demands of discipleship, followed by a brief exemplary story. The story involves a Samaritan, whose action, like that of the good Samaritan in 10:30–37, shows up the failure of the Jews in the story and so reinforces Luke’s insistent challenge to accepted social conventions.

Historical and Cultural Background

For “leprosy” and the ritual associated with its cleansing, see on 5:12–26. For relations between Jews and Samaritans, see on 9:37–56; the term “foreigner” (lit., “of another race/kind”) in 17:18 underlines the ethnic and religious divide. The remarkable situation here of a single Samaritan being in a group with nine Jews in this border region must presumably be accounted for by the dire situation of those ostracized because of their disease; ethnic prejudice has given way to the camaraderie of suffering and social exclusion.

There are echoes in 17:11–17 of the healing of Naaman (to which allusion has already been made in 4:27), a foreigner with leprosy, healed with a word, cured as he went away, and returning to offer thanks (2 Kings 5).

Interpretive Insights

17:1 Things that cause people to stumble. The word skandalon (lit., “stumbling block, trap”) occurs often especially in Matthew to denote causes of spiritual failure, whether temporary or complete. The RSV translated it as “temptation to sin,” but that is too limited. A disciple may be damaged spiritually by unkindness or malicious gossip (or even by simply being ignored) as well as by temptation and bad example. To be the cause of another person’s spiritual failure is so serious that a quick drowning would be a merciful alternative to the judgment that it incurs.

17:2 one of these little ones. The reference is not only to children, though of course it includes them. For God’s people as “little children,” compare 10:21. In Matthew 18:6–14 (and 10:42) disciples are “little ones” and are to be treated with special consideration. In the kingdom of God the “little ones” are the ones who really matter. See above on 9:47–48.

17:3 So watch yourselves. This clause could be either the conclusion of 17:1–2 or the introduction to 17:3–4 (there is no “so” in the Greek text).

If your brother or sister sins against you. As in 6:41–42, the context indicates that the “brother or sister” is not just an actual family member, but more generally a fellow disciple. The best Greek manuscripts do not have “against you” here, but since it does occur in 13:4, it is probable that the thought throughout is of personal offense rather than a more objective awareness that a fellow disciple has gone astray. The “rebuke” is in context not a self-righteous condemnation but rather a realistic pointing out of the offense with a view to reconciliation. Once the rebuke has been effective in producing repentance, forgiveness is not an option but a duty.

17:4 seven times in a day. The partial parallel in Matthew 18:21–22 makes it clear that this is not meant to be a specific limitation (seven, but no more) but instead a round number for unlimited forgiveness. A later rabbinic discussion concluded that three times was enough (b. Yoma 86b–87a).

17:5 Increase our faith! The imperative verb could be translated simply as “give,” but the focus on smallness in 17:6 probably supports the sense “add to” (i.e., “increase”).

17:6 faith as small as a mustard seed. For the mustard seed as a proverbially tiny amount (seven hundred seeds in one gram, according to one expert), see on 13:18–19. This response therefore brushes aside the request for increased faith: it is not the “amount” of faith that matters, but the power of the God in whom that faith is placed.

you can say to this mulberry tree. The Greek clause is indefinite, “you could say,” which may imply that they do not have even this minimal amount of faith yet. Or perhaps the indefinite formulation is to draw attention to the exaggerated example chosen: “You could say, but of course you would not.” To uproot a mulberry tree and plant it in the sea by a mere word (in itself a rather pointless, if spectacular, exercise) represents doing what is humanly impossible.

17:7–10 We are unworthy servants; we have only done our duty. The NIV’s regular use of “servant” for the Greek word for “slave” has unfortunately reduced the impact of this little parable. If the behavior depicted on the part of the master in 17:7 is socially unthinkable with a (hired) “servant,” how much more so with a (wholly owned) slave! (That was the point of the similar imagery in 12:37.) A slave, however tired he may be, does as he is told and expects no thanks for it. This may seem a bleak model for discipleship: is our God a slave driver? But the point is that the best we can do is still less than what we owe to God as our sovereign Lord; there is no place for preening and complacency in discipleship. “Unworthy” could also be translated “useless”; the same word is used in Matthew 25:30 for the slave who gained no profit for his master. We can never put God in our debt. Compare a similar saying by Rabbi Yohanan ben Zakkai: “If you have worked hard in keeping the Torah, do not claim merit for yourself, since that is what you were created for” (m. ’Abot 2:8).

17:11 along the border between Samaria and Galilee. In 9:51–56 Jesus had tried to set off through Samaria. If Luke’s travel narrative represents only a single journey, he seems to envisage Jesus now following instead the traditional route for Galilean Jewish pilgrims to festivals in Jerusalem, which skirted Samaria and went down the east side of the Jordan, recrossing to the west bank at Jericho (where he will arrive in 18:35).

17:12 They stood at a distance. This is what would be expected, rather than the boldly unconventional approach of the man with leprosy in 5:12. They did not approach Jesus, and this time we are not told that he touched them. As in 7:7, a word of healing was enough.

17:14 as they went, they were cleansed. Here we see another difference from the previous curing of leprosy. In that case, the healing was instant, and the command to go to the priest followed. To set off for Jerusalem (see on 5:14) before the healing was visible suggests a remarkable faith in Jesus’s power and the reliability of his word.

17:16 He threw himself at Jesus’ feet and thanked him. Now that the disease is cured, the man can be declare “clean.” His gratitude to the healer is natural, even though Jesus will correctly attribute the praise rather to his Father (17:18).

17:18 Has no one returned to give praise to God except this foreigner? Presumably the priest to whom he, as a Samaritan, must show himself would be in Samaria, not in Jerusalem, hence his separation from the other nine. Samaritans worshiped the same God, but Jews did not expect them to be truly pious. But this Samaritan, like the Gentile army officer (7:9), has shown faith that puts Israel to shame.

17:19 your faith has made you well. This formula is often a “performative utterance,” but not here, since the cure of the ten has already taken place, all of them presumably through similar “faith.” But this man’s overt praise of God is evidence of a spiritual health that Jews would not expect to find in a Samaritan.

Theological Insights

Each of the four sayings in 17:1–10 has a different focus. Some key insights are as follows.

1. The centrality of repentance and forgiveness. A saving relationship to God depends on our repentance and his forgiveness (3:3; 5:32; 13:3–5; 15:7, 10; 24:47; and note especially the parable of the lost son [15:11–32]), but here we see also the ethical implications, in that we are equally obliged to forgive each other in response to repentance, to “be merciful, just as your Father is merciful” (6:36).

2. Faith and miracle. Jesus’s dismissal of the request to “increase” faith disallows the notion that we can contribute (by the quantity of our faith) to what is God’s work, not ours. Everything is possible to those who call on God’s power, but that does not mean that the person who prays has carte blanche, irrespective of the suitability of what is prayed for.

3. The danger of spiritual pride. The medieval idea of “works of supererogation” was fundamentally wrong. There is nothing that “goes beyond” our duty to God (not even the Samaritan’s return to give thanks), and therefore there is no place for spiritual pride and self-satisfaction.

The story of the grateful Samaritan is a further contribution to Luke’s ongoing portrayal of God’s concern for the outsider and the presence of grace in the most unlikely places. See “Teaching the Text” below for more on this.

Teaching the Text

The sayings of 17:1–10 raise several pastoral issues that should be considered in a lesson or sermon:

What sort of “stumbling blocks” to another’s discipleship might Jesus have had in mind? What are examples of people whose Christian journey has been derailed by what other Christians have done or said (or not done or said)? Are there things in our own lives, individually or corporately, of which Jesus would say, “Watch yourselves” (17:3)?

Discuss the damage that results from an unforgiving attitude. Why do we find it so hard to forgive? It might help to draw attention to the parable that explores this issue in Matthew 18:23–35, and to the relevant clause in the Lord’s Prayer (Matt. 6:12; Luke 11:4). If repentance is a prerequisite of forgiveness, what do we do with someone who is apparently unrepentant?

Is 17:6 an encouragement to “adventurous” praying? Are there limitations that should be observed? How should we seek to encourage those who feel they do not have the faith to “expect great things from God”?

Does 17:7–10 mean we can never relax in our service for God? Is there a danger of discouragement through feeling that we can never do enough? Why may Jesus have felt it necessary to make this point about always being “useless slaves”?

The story of the ten lepers is often taught as a lesson on gratitude. Only one man returned to thank Jesus and we should act with similar gratitude. While this is certainly one point, in the context of Luke’s Gospel (and Acts) the parable’s greater message centers on the fact that this gratitude is shown by an “outsider,” a Samaritan rather than a Jew. In the overall scheme of Luke-Acts, the self-righteous in Israel reject the gospel, while outsiders receive it—sinners, tax-collectors, and eventually, Gentiles. In this sense the story parallels 7:36–50, where the sinful woman who anointed Jesus’s feet shows more love than Simon the Pharisee because she has received much greater forgiveness.

On the fact that the man is a Samaritan, remind listeners of Luke’s other references to Samaritans (9:51–56; 10:30–37; Acts 8:4–25), and contrast them with Matthew’s only such reference (Matt. 10:5). Why was this theme so important to Luke? There are at least two important reasons. First, the Samaritans—like sinners, tax collectors, lepers, prostitutes, and other outsiders—are among the “lost” that Jesus came to save (19:10). Second, in Acts, Luke’s second volume, the proclamation of the gospel in Samaria (Acts 1:8; 8:4–8) is essential for the outward expansion of the good news. Luke’s Gospel is quintessentially the “gospel for the outsider.”

Illustrating the Text

It is a serious matter to be the cause of a fellow disciple’s failure.

Film: Days of Wine and Roses, directed by Blake Edwards. This film (1962), though not a Christian one, shows powerfully the horror of leading someone astray and then being unable to restore them. In this well-acted film, Joe Clay, an alcoholic, falls in love with a beautiful girl, Kirsten, who is pure-hearted and loving. Soon, he begins to tempt her to drink with him.

After they marry, she gradually is drawn into the drinking because she wants to be with him, and his addiction is separating them. It is only a matter of time before both of them begin to spiral downward. Finally, Joe hits rock bottom, submits his life to a path of addiction recovery, realizes the terrible thing that he has done, and sets about trying to get Kirsten help. At the end of the movie, she is not on the path of healing. This is a chilling metaphor for the seriousness of prompting another’s failure.

We should be ready to forgive someone who is truly repentant.

Anecdote: The Gift of Peace, by Cardinal Bernardin. In these personal reflections (published in 1997) as he was dying of pancreatic cancer, the devout Chicago cardinal Bernardin (1928–96) tells about being falsely accused by a troubled young man, Steven. Bernardin, full of compassion, reaches out to him and hears his repentance and says a mass for him, noting, “In every family there are times when there is hurt, anger, or alienation. But we cannot run away from our family. We have only one family. . . . So, too, the Church is our spiritual family. Once we become a member, we may be hurt or become alienated, but it is still our family. Since there is no other, we must work at reconciliation.”1

One must develop a habit of gratitude, refusing to take God’s blessings for granted.

Popular Culture: The thank-you note is a last bastion in what journalist Mary Killen has called an “epidemic of discourtesy.” Even with the ease of communication via email or text messages, fewer and fewer people seem to be taking the time to thank others. And often, if thanks are given at all, it is only in a quick message that can hardly be described as articulate, memorable, or a product of much effort.

Quote: “God and a Grateful Old Man,” by Lewis B. Smedes. Smedes (1921–2002), a renowned author, ethicist, and theologian, wrote, “I have never met a grateful person who was an unhappy person. And for that matter, I have never met a grateful person who was a bad person. . . . All we need to be grateful is the insight to recognize a real gift when we get one. A gift is not just something we get for nothing.”2

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

Dictionary

Direct Matches

Disciple

The Greek term for “disciple,” mathētēs, means “student.” Like other rabbis and religious figures of the time, Jesus taught a group of such students (Matt. 9:14; 22:16; Mark 2:16; John 1:35; 4:1). The forms of address that Jesus’ disciples used for him reflect the nature of the relationship: “rabbi” (Mark 9:5), “teacher” (Mark 9:38), and “master” (Luke 5:5). In addition to receiving instruction from Jesus, his disciples took care of his physical needs (Matt. 21:1; John 4:8), ate with him (Matt. 9:10; 26:18), performed exorcisms and healings (Matt. 10:1; Luke 10:17), baptized (John 4:2), controlled access to Jesus (Matt. 19:13; John 12:21), and traveled with him (Luke 8:1; John 2:12). On one occasion Jesus visited the house of Peter and healed Peter’s mother-in-law (Matt. 8:14), which suggests that although the Gospels do not generally depict the private lives of Jesus or his disciples apart from their public ministry, the relationship among these men did not prevent the disciples from maintaining their own homes, families, and, probably, occupations.

Faith

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

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

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

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

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

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

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

Forgive

Biblically speaking, to forgive is less about changing feelings (emotions) and more about an actual restoration of a relationship. It is about making a wrong right, a process that usually is both costly and painful. To capture the biblical sense, the English word “pardon” may prove more helpful.

Forgiveness expresses the character of the merciful God, who eagerly pardons sinners who confess their sins, repent of their transgressions, and express this through proper actions. Forgiveness is never a matter of a human right; it is exclusively a gracious expression of God’s loving care. Human need for forgiveness stems from actions arising from their fallen nature. These actions (or nonactions), whether done deliberately or coincidentally, destroy people’s relationship with God and can be restored only by God’s forgiving mercy (Eph. 2:1).

Under the Mosaic covenant, sin placed offenders under God’s wrath among the ungodly. Rescue from this fate could be obtained by God’s forgiveness alone, which was attained through repentance and sacrifice. Although sacrifice was necessary to express true repentance, it is a mistake to consider it a payment that could purchase God’s forgiveness (1 Sam. 15:22; Prov. 21:3; Eccles. 5:1; Hos. 6:6). The forgiveness of God remains his free, undeserved gift.

Although the sacrificial system is done away with, or rather completed, through Christ (Heb. 10:12), NT teaching continues to recognize conditions for forgiveness. Since forgiveness restores relationship, the offender remains involved and must desire the restoration (Luke 13:3; 24:47; Acts 2:38). God does not grant his forgiveness without consideration of the offending party.

Jesus expresses this most clearly in the parable of the prodigal son (Luke 15:11 24). The son rebels against his father, squanders his wealth, and violates their relationship. The gracious and loving father remains willing to restore the relationship, but the reunion does not occur until the prodigal replaces rebellion with repentance; then, before he can even utter his sorrow, the eager father welcomes him back to a restored relationship. God remains free to forgive or not forgive, but, because of God’s nature and mercy, sinners can rest assured of God’s relationship-restoring forgiveness when they seek it in repentance. The forgiveness that God grants is full and restores things to an “as before” situation (cf. Ps. 103:12; Jer. 31:34), a point that the older son in the parable (Luke 15:25–32), who exemplifies religious self-righteousness, did not comprehend.

Millstone

One of several different types of stone implements used to grind grain, usually by hand. This chore was often performed daily, so the sound of mills grinding grain became a symbol of normal life (Jer. 25:10; Rev. 18:22). Women (Matt. 24:41) or servants (Exod. 11:5) typically used mills, or prisoners, like Samson (Judg. 16:21), might be made to perform the mundane task.

Mustard

A plant cultivated for its seeds (ground for spices and pressed for oil). The variety in Palestine, while fast-growing and able to reach ten feet in height, had the smallest seeds of plants then known. Jesus used the mustard plant in a parable to symbolize the growth of the kingdom of God (Matt. 13:31 32) and the seed to symbolize faith (17:20).

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).

Servant

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

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

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

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

Sin

Sin enters the biblical story in Gen. 3. Despite God’s commandment to the contrary (2:16 17), Eve ate from the tree of the knowledge of good and evil at the prompting of the serpent. When Adam joined Eve in eating the fruit, their rebellion was complete. They attempted to cover their guilt and shame, but the fig leaves were inadequate. God confronted them and was unimpressed with their attempts to shift the blame. Judgment fell heavily on the serpent, Eve, and Adam; even creation itself was affected (3:17–18).

In the midst of judgment, God made it clear in two specific ways that sin did not have the last word. First, God cryptically promised to put hostility between the offspring of the serpent and that of the woman (Gen. 3:15). Although the serpent would inflict a severe blow upon the offspring of the woman, the offspring of the woman would defeat the serpent. Second, God replaced the inadequate covering of the fig leaves with animal skins (3:21). The implication is that the death of the animal functioned as a substitute for Adam and Eve, covering their sin.

In one sense, the rest of the OT hangs on this question: How will a holy God satisfy his wrath against human sin and restore his relationship with human beings without compromising his justice? The short answer is: through Abraham and his offspring (Gen. 12:1–3), who eventually multiplied into the nation of Israel. After God redeemed them from their slavery in Egypt (Exod. 1–15), he brought them to Sinai to make a covenant with them that was predicated on obedience (19:5–6). A central component of this covenant was the sacrificial system (e.g., Lev. 1–7), which God provided as a means of dealing with sin. In addition to the regular sacrifices made for sin throughout the year, God set apart one day a year to atone for Israel’s sins (Lev. 16). On this Day of Atonement the high priest took the blood of a goat into the holy of holies and sprinkled it on the mercy seat as a sin offering. Afterward he took a second goat and confessed “all the iniquities of the people of Israel, and all their transgressions, all their sins, putting them on the head of the goat, and sending it away into the wilderness. . . . The goat shall bear on itself all their iniquities to a barren region; and the goat shall be set free in the wilderness” (Lev. 16:21–22 NRSV). In order for the holy God to dwell with sinful people, extensive provisions had to be made to enable fellowship.

During the next four hundred years of prophetic silence, the longing for God to finally put away the sins of his people grew. At last, when the conception and birth of Jesus were announced, it was revealed that he would “save his people from their sins” (Matt. 1:21). In the days before the public ministry of Jesus, John the Baptist prepared the way for him by “preaching a baptism of repentance for the forgiveness of sins” (Luke 3:3). Whereas both Adam and Israel were disobedient sons of God, Jesus proved to be the obedient Son by his faithfulness to God in the face of temptation (Matt. 2:13–15; 4:1–11; 26:36–46; Luke 3:23–4:13; Rom. 5:12–21; Phil. 2:8; Heb. 5:8–10). He was also the Suffering Servant who gave his life as a ransom for many (Mark 10:45; cf. Isa. 52:13–53:12). On the cross Jesus experienced the wrath of God that God’s people rightly deserved for their sin. With his justice fully satisfied, God was free to forgive and justify all who are identified with Christ by faith (Rom. 3:21–26). What neither the law nor the blood of bulls and goats could do, Jesus Christ did with his own blood (Rom. 8:3–4; Heb. 9:1–10:18).

After his resurrection and ascension, Jesus’ followers began proclaiming the “good news” (gospel) of what Jesus did and calling to people, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins” (Acts 2:38). As people began to experience God’s forgiveness, they were so transformed that they forgave those who sinned against them (Matt. 6:12; 18:15–20; Col. 3:13). Although believers continue to struggle with sin in this life (Rom. 8:12–13; Gal. 5:16–25), sin is no longer master over them (Rom. 6:1–23). The Holy Spirit empowers them to fight sin as they long for the new heaven and earth, where there will be no sin, no death, and no curse (Rom. 8:12–30; Rev. 21–22).

As even this very brief survey of the biblical story line from Genesis to Revelation shows, sin is a fundamental aspect of the Bible’s plot. Sin generates the conflict that drives the biblical narrative; it is the fundamental “problem” that must be solved in order for God’s purposes in creation to be completed.

Watch

A chronological division of the night. The term is derived from soldiers or others guarding, or “watching,” something during specified portions of the night. In the OT, there apparently were three watches or divisions in the night. Gideon and his men struck the Midianites at the beginning of the “middle watch” (Judg. 7:19). The Roman system had four divisions or watches in the night, and the Gospels report Jesus walking on the lake during the “fourth watch” (Matt. 14:25; Mark 6:48 ESV, NASB, NKJV). The term can also be used to refer to the guard placed on duty to guard something (Neh. 4:9).

Direct Matches

Apostle

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

Eating

In the ancient Near East the type of cooking and heating utilized within a household depended upon the family’s socioeconomic status and lifestyle. A nomadic or seminomadic pastoral lifestyle demanded portability; permanent ovens or heating installations would have been impractical. A stable urban lifestyle made possible the construction of more complex heating and cooking equipment.

Cooking within the Seminomadic Lifestyle

Seminomadic groups, such as Abraham and his family or the Israelites before the settlement of Canaan, probably used an open fire or fire pit. A campfire was kindled on top of the ground or on flat stones. An open fire of this nature could also be ringed with a small stone circle. Shallow holes or fire pits were also dug into the ground near the front of a tent or outside, in the encampment. Since tents did not have chimneys, the smoke from a fire would escape through the door. The seasonal climate dictated whether a fire was kindled inside or outside the tent.

Fires were ignited with twigs or kindling by friction or sparks (Isa. 50:11; 64:2; 2 Macc. 10:3), a skill learned during the early Stone Age. Once lit, the burning embers of the fire could be moved around, kept smoldering, and fanned into a blaze with fresh fuel (Isa. 30:14; cf. Lev. 6:13). Abraham carried some type of an ember or fire with him when he went to sacrifice Isaac (Gen. 22:6). The “smoking firepot with a blazing torch” that symbolized God’s presence before Abraham may refer to a portable device for transporting fire (15:17).

Fuel for fire was gathered from the materials most readily available to seminomadic groups. Potential fuels included thorns and briers (Isa. 10:17), dried grass (Matt. 6:30; Luke 12:28), charcoal (John 18:18 NRSV), twigs or sticks (Isa. 64:2), wood (Gen. 22:6), and dried animal dung (Ezek. 4:15). Fire pits provided some means for keeping a family warm, as well as being used for cooking.

Cooking within the Urban Lifestyle

The sedentary urban lifestyle of the monarchial period provided the opportunity to construct permanent cooking and heating installations. In the four-room Israelite house, cooking normally was done in a fire pit or clay oven in the courtyard of the home. The baking oven ordinarily was located outside, but archaeologists have found cooking utensils and ovens in the central room of the house. This indoor oven also served as a means of heat during the colder wet season. The family most likely utilized the courtyard oven during the hotter dry season.

Egyptian and Mesopotamian reliefs provide illustrations of the structure of ancient ovens. Archaeologists have uncovered scores of examples of different types and sizes all across the ancient Near East. Small domestic ovens (Exod. 8:3) were made of clay in two basic forms. The first had an open top and was cylindrical in shape. It ranged from two to three feet in height and was about two feet in diameter. The second, about the same size, was more egg-shaped, with small openings at the base and in the top.

Some ovens were covered with a plastered layer of potsherds on the outside to improve insulation. They could be embedded in the ground or raised above it. The oven floor was lined with pebbles, and the fire was built upon it. Commercial ovens were larger and were concentrated in specific areas of a city (Neh. 3:11; 12:38).

Ovens and fire pits were used for cooking and heating in the home. Other hearths or heating ovens were employed to warm larger buildings or to perform specific tasks not related to food preparation. A large oval hearth was discovered in the central room of an Iron Age II house at Shechem. Jeremiah 36:22–23 speaks about a “firepot” or hearth used by Jehoiakim to warm his winter apartment. This hearth may have been a raised copper or bronze basin on a three-legged stand. A “fire basin” (NIV: “firepot”) is also mentioned in Zech. 12:6.

Cooking Utensils

Many types of pottery utensils, which were undoubtedly associated with cooking and eating, have been discovered in archaeological excavations in the ancient Near East. Although rare, metal and stone implements have also been found. One area in the tent or the home would be employed as a “kitchen.” A kitchen in the palace of Ramesses III is depicted on an Egyptian wall, and Ezekiel mentions the kitchens located in the new temple (46:24). Cooking and serving vessels included platters, bowls, chalices, jugs, juglets, and cooking pots. Storage vessels and grain pits also were needed to contain spices, oils, grains, and other foodstuffs.

Larger bowls designed specifically for cooking were in common use during the Bronze and Iron Ages. These “cooking pots” often were placed directly into the fire or on hot coals and were used to boil meat or make soups and other similar types of food. Iron Age II cooking pots from Palestine generally bore the trademark of the potter. Cooking pots had a short life and were replaced often. Because the style of these types of pots changed systematically over time, they have become very important in helping archaeologists date the particular level or stratum of a tell in which they were found.

The Cooking of Food

The type of food eaten by families also depended on their socioeconomic status and lifestyle. Food staples included milk products, wine, bread, and occasionally meat. Richer families could afford vegetables, fruits, dates, figs, and other less common foods. All types of households ate bread.

Grains. The most common grains used in bread making were wheat, barley, and spelt (Isa. 28:25). Wheat grew wild in Palestine, and there is evidence that seminomadic people stayed in one place long enough to cultivate small plots of grain. Grain could also be acquired in trade for other agricultural products such as goat’s milk or wool. Grain was winnowed to separate the chaff from the kernels (Matt. 3:12; Luke 3:17). Roasted grain was grain that had been “popped” in the fire instead of being milled (1 Sam. 25:18).

After being winnowed, wheat and other grains were ground initially in a hand mill. Hand mills, or querns, were of two types. The first was a simple device of two stones. The base, or “saddle,” was a flat, elongated stone that became curved through the backward and forward motion of the upper stone. The upper, or “rider,” stone was flat on one side and curved on the top to allow the user to grip the stone with both hands. The grain was placed on the saddle, and the rider stone was run repeatedly over it to grind it. This was considered menial work (Lam. 5:13). This type of grinding may have been assigned to the blinded Samson (Judg. 16:21).

The second, later type of hand mill consisted of two stone disks approximately twelve inches in diameter. The lower stone, or base, had an upright wooden stake at the center. A hole in the upper stone allowed it to fit over the base, and a handle on the upper stone was used to rotate it against the lower stone (Matt. 24:41). Grain was fed through the central hole, and the milled flour exited along the sides. The millstone mentioned in Matt. 18:6; Mark 9:42; Luke 17:2 is a larger example of this type.

Milling grain was a necessary task of the household (Jer. 25:10). Course grain was further milled into fine flour with a mortar and pestle. Course grain could be used to make boiled porridge or gruel. Finely ground flour was used in sacrificial offerings (Exod. 29:40; Lev. 2:4).

The flour was mixed with water and kneaded (Gen. 18:6; 1 Sam. 28:24; 2 Sam. 13:8; Jer. 7:18), small amounts of leaven and salt were added, and then the bread was baked. Three methods of baking bread are mentioned in the OT: over hot coals (1 Kings 19:6; Isa. 44:19), on a griddle (Lev. 7:9; cf. Ezek. 4:3), and in an oven (Lev. 26:26). Leaven was withheld from the dough if the bread was to be made and eaten in haste (Exod. 12:39; Judg. 6:19; 1 Sam. 28:24). Griddle “cakes” were also made in this fashion (Hos. 7:8; cf. Ezek. 4:12).

Bread often was baked in different shapes. Thin bread was used to scoop food from a common pot (Matt. 26:23). Other breads were formed into loaves (John 6:9). In one man’s dream a round loaf of barley bread is described as rolling down a hill and striking and overturning a tent (Judg. 7:13). Both men and women baked bread (Gen. 19:3; 1 Sam. 28:24), and priests baked bread for ritual usage (Lev. 24:5). A king could afford to have men and women as professional bakers (Gen. 40:1; 1 Sam. 8:13). Professional bakers may also have served the larger urban population (Neh. 3:11; Jer. 37:21; Hos. 7:4) in Jerusalem.

Fruits and vegetables. After settling in Canaan, the Israelites made some additions to their diet. Foodstuffs grown in cultivated gardens were now available. These included foods such as cucumbers, melons, leeks, onions, and garlic (Num. 11:5). Some of these vegetables were added to stews; others were eaten uncooked. Vegetable, bean, and lentil soups were prepared in large cooking pots placed directly on the fire. Esau particularly enjoyed lentil soup (Gen. 25:30). Herbs and spices (mint, dill, and cumin) were now accessible as well (Isa. 28:25, 27; Matt. 23:23). Salt came from the Dead Sea.

Fruits too were grown and harvested. Of particular interest was the olive. Olives were crushed in a press to render oil. Olive oil was used in cooking and baking. It was mixed with fine flour to make bread (1 Kings 17:12; Ezek. 16:13; cf. Num. 11:8).

Meat. When a guest arrived or when a special occasion called for it, meat was added to the stew. Meat often was boiled (2 Kings 4:38; Ezek. 24:3–5). Spices were also added (Ezek. 24:10). Since the meat was cut up to boil, this method had the advantage of avoiding the problem of ensuring that the blood was properly drained out of an animal before it could be roasted (Lev. 17:10–11). Milk could be used in the stew; however, cooking a kid in its mother’s milk was prohibited (Exod. 23:19; 34:26; Deut. 14:21).

Meat was roasted over an open fire on a spit. Meat was available from flocks and through hunting. Abraham served his guests veal (Gen. 18:7); Gideon and his guests ate goat meat (Judg. 6:19); Samuel appears to have served Saul a mutton leg (1 Sam. 9:24). Contrary to ritual regulations, Hophni and Phinehas demanded meat for roasting (1 Sam. 2:13–15). Meat certainly was roasted as a sacrifice on the altar of the tabernacle and the temple. It also normally was roasted on feast days such as Passover (Exod. 12:8–9).

Fish were counted among the foods given to Noah and his sons after the flood (Gen. 9:2–3). The Israelites ate fish in Egypt (Num. 11:15), and fishermen plied their trade along the Nile (Isa. 19:8). Fishermen could hook, spear, or net fish (Job 41:1, 7; Eccles. 9:12; Ezek. 29:4; 47:10). In Israel, fish were taken from the Sea of Galilee or the Mediterranean. Jerusalem had a “Fish Gate,” where fish were sold (2 Chron. 33:14; Neh. 3:3; 12:39; Zeph. 1:10). The Phoenicians most likely exported several varieties of edible fish to Israel. Fish with fins and scales were clean, but those without fins or scales were not (Lev. 11:9–12). In Nehemiah’s day Phoenicians were selling fish to the inhabitants of Jerusalem even on the Sabbath (Neh. 13:16).

In NT times, the Phoenicians continued to import much of the fish brought into Palestine. The ministry of Jesus revolved around the smaller fishing industry on the Sea of Galilee. Jesus called several fishermen to follow him as disciples (Matt. 4:18). On a number of occasions Jesus helped his disciples to ply their trade by directing them where to cast their nets (John 21:6, 11). Fish were caught in dragnets (John 21:8) and hand nets (Matt. 4:18). After his resurrection Jesus ate fish with his disciples in Jerusalem and on the Sea of Galilee (Luke 24:42; John 21:9).

Fish became a staple of the common people (Matt. 14:17; 15:34). The fish used to feed the multitudes probably were salted. Fish normally were grilled over an open fire (John 21:9).

Forgiveness

Contrary to common uses of the word “forgiveness,” which are highly influenced by modernity’s interest in psychology, the biblical concept identifies forgiveness as a theological issue to be understood in relational categories. Biblically speaking, to forgive is less about changing feelings (emotions) and more about an actual restoration of a relationship. It is about making a wrong right, a process that usually is both costly and painful. To capture the biblical sense, the English word “pardon” may prove more helpful.

Terminology

Principally, God forgives by removing the guilt from transgressors and thereby releasing them from their deserved penalty. The OT term kipper speaks to the covering of sin (Deut. 21:8; Ps. 78:38; Jer. 18:23), and its use in connection with sacrifice signifies the idea of atonement. Like salakh, it communicates exclusively God’s forgiveness of humans (Num. 30:5; Amos 7:2). The term nasa’ refers to the removal of guilt, God lifting the burden of sin from the sinner (Exod. 32:32; Num. 14:19), but it also can be used of forgiveness between humans (Gen. 50:17).

In the NT, verbs such as aphiēmi (noun aphesis) and apolyō connote the idea of sending away or releasing, whereas (epi)kalyptō expresses the idea of covering. Other terms, such as paresis (“passing over” [Rom. 3:25]) further extend the idea of God’s forgiveness: debt is canceled; God is exercising his forbearing love. Paul’s preferred term is charizomai, which underscores the close correlation between grace and forgiveness (Rom. 8:32; Eph. 4:32; Col. 2:13; 3:13).

God’s Forgiveness

Jesus expresses this most clearly in the parable of the prodigal son (Luke 15:11–24). The son rebels against his father, squanders his wealth, and violates their relationship. The gracious and loving father remains willing to restore the relationship, but the reunion does not occur until the prodigal replaces rebellion with repentance; then, before he can even utter his sorrow, the eager father welcomes him back to a restored relationship. God remains free to forgive or not forgive, but sinners can rest assured of God’s relationship-restoring forgiveness when they seek it in repentance. The forgiveness that God grants is full and restores things to an “as before” situation (cf. Ps. 103:12; Jer. 31:34), a point that the older son in the parable (Luke 15:25–32), who exemplifies religious self-righteousness, did not comprehend.

Human Forgiveness

The biblical description of forgiveness between humans is rooted in this theological understanding and articulates a clear analogy between divine and human forgiveness. Human relationship with God provides a pattern for their relationship to each other (Matt. 5:23–24; 6:12, 14–15). They forgive because they have been forgiven (Luke 7:41–47; Col. 3:13). If, or when, their forgiveness of others remains absent, it questions, or even jeopardizes, their own relationship with God (Matt. 18:22–35).

Again, since forgiveness is a theological matter, the one being wronged remains obligated to work for the restoration of the relationship even if the wrongdoer does not repent. The one wronged should seek to win the offender back by showing mercy and eagerness to forgive as learned from God (Rom. 12:19–20). There is no formula for this God-inspired forgiveness and no limit to its zeal. Jesus met Peter’s suggestion that the offer of forgiveness could be exhausted with an unequivocal no (Matt. 18:21–22). The offended must offer forgiveness every time the wrongdoer asks for it (Luke 17:3–4).

Most radical is the biblical mandate to forgive enemies. The OT often follows the common ancient Near Eastern notion that enemies are expressions of foreign deities, whom their own god(s) desires to destroy. It was therefore unimaginable that Israel (or Yahweh) should forgive a pagan god (e.g., Ps. 137:8–9). Jesus transforms this thinking and makes forgiveness a Christian duty (Matt. 5:43–48; cf. Rom. 12:20).

Increase

In the OT, increase at times refers to a harvest’s yield (Ps. 67:7) but more commonly to numerical growth. In Gen. 1 God’s creation blessing is expressed in the imperative “be fruitful and increase in number” (1:22, 28). Even after the fall in Genesis, God reiterated his intention to bless and increase Noah (9:1, 7), Abraham (17:2), Ishmael (17:20), Isaac (26:24), and Jacob (35:11). This blessing was fulfilled initially when Israel increased greatly in Egypt (47:27).

Moses stressed God’s intention to further increase his people if they would obey God (Deut. 6:3; 8:1), and he warned that disobedience would bring about ruin and destruction (28:63). According to Hosea, when Israel prospered, it increased in sin and idolatry (Hos. 4:7; 10:1). Yet God restated his intention to increase the remnant of his people following exile (Jer. 23:3; Ezek. 37:26).

The NT records prayer for increased faith (Luke 17:5) and love (1 Thess. 3:12) and stresses the increase of God’s grace (Rom. 5:20) and the advancement of the word of God (Acts 6:7; 12:24).

Secondary Matches

The following suggestions occured because Luke 17:1-10 is mentioned in the definition.

Cook

Cooking within the Seminomadic Lifestyle

Cooking within the Urban Lifestyle

Cooking Utensils

The Cooking of Food

Fish became a staple of the common people (Matt. 14:17; 15:34). The fish used to feed the multitudes probably were salted. Fish normally were grilled over an open fire (John 21:9).

Cooked

Cooking within the Seminomadic Lifestyle

Cooking within the Urban Lifestyle

Cooking Utensils

The Cooking of Food

Fish became a staple of the common people (Matt. 14:17; 15:34). The fish used to feed the multitudes probably were salted. Fish normally were grilled over an open fire (John 21:9).

Cooking

Cooking within the Seminomadic Lifestyle

Cooking within the Urban Lifestyle

Cooking Utensils

The Cooking of Food

Fish became a staple of the common people (Matt. 14:17; 15:34). The fish used to feed the multitudes probably were salted. Fish normally were grilled over an open fire (John 21:9).

Cooking and Heating

Cooking within the Seminomadic Lifestyle

Cooking within the Urban Lifestyle

Cooking Utensils

The Cooking of Food

Fish became a staple of the common people (Matt. 14:17; 15:34). The fish used to feed the multitudes probably were salted. Fish normally were grilled over an open fire (John 21:9).

Heating

Cooking within the Seminomadic Lifestyle

Cooking within the Urban Lifestyle

Cooking Utensils

The Cooking of Food

Fish became a staple of the common people (Matt. 14:17; 15:34). The fish used to feed the multitudes probably were salted. Fish normally were grilled over an open fire (John 21:9).

Shepherd

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

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

A shepherd’s tools included a clublike rod used to guard the flock and fend off predators and thieves (Gen. 31:39; Isa. 31:4; Mic. 7:14) and as a tool for dividing the flock (Lev. 27:32; Jer. 33:13); a crook or staff to retrieve strays and injured (Ezek. 34:16; Zech. 11:7); a sling and some sort of pouch (1 Sam. 17:40); and even dogs (Job 30:1). A shepherd was held accountable for any losses in the flock and was required to pay restitution (Gen. 31:39; Exod. 22:10–13).

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

The Twelve

Showing 1 to 50 of1209 results

1. Moving Mountains

Illustration

A small congregation in the foothills of the Great Smokies built a new sanctuary on a piece of land willed to them by a church member. Ten days before the new church was to open, the local building inspector informed the pastor that the parking lot was inadequate for the size of the building. Until the church doubled the size of the parking lot, they would not be able to use the new sanctuary. Unfortunately, the church with its undersized lot had used every inch of their land except for the mountain against which it had been built.

In order to build more parking spaces, they would have to move the mountain out of the back yard. Undaunted, the pastor announced the next Sunday morning that he would meet that evening with all members who had "mountain moving faith." They would hold a prayer session asking God to remove the mountain from the back yard and to somehow provide enough money to have it paved and painted before the scheduled opening dedication service the following week.

At the appointed time, 24 of the congregation's 300 members assembled for prayer. They prayed for nearly three hours. At ten o'clock the pastor said the final "Amen". "We'll open next Sunday as scheduled," he assured everyone. "God has never let us down before, and I believe He will be faithful this time too." The next morning as he was working in his study there came a loud knock at his door. When he called "come in", a rough looking construction foreman appeared, removing his hard hat as he entered.

"Excuse me, Reverend. I'm from Acme Construction Company over in the next county. We're building a huge shopping mall. We need some fill dirt. Would you be willing to sell us a chunk of that mountain behind the church? We'll pay you for the dirt we remove and pave all the exposed area free of charge if we can have it right away. We can't do anything else until we get the dirt in and allow it to settle properly."

The little church was dedicated the next Sunday as originally planned and there were far more members with "mountain moving faith" on opening Sunday than there had been the previous week!

2. Keep Doing Your Job

Illustration

By 1989, baseball player Nolan Ryan reached an incredible 5,000 strike outs, and all those no hitters. Ryan is a phenomenal baseball player.

In his rookie year, 18 years earlier, Gil Hodges was the manager of the Mets, and was impatient with Ryan. Although Ryan could consistently throw the ball over ninety miles an hour, most of the time it didn't go over the plate. He was walking everybody, hitting a lot of people, too. Hodges told Ryan at the beginning of a particular game that he was to pitch better in that game or he would pull him out and trade him. He would be finished.

Ryan went into that game trying to do his best, determined that he was going to succeed. He was miserable. He walked something like seven or eight batters in four innings. Hodges took him out. Later that season he was traded to the Angels.

After the game Richard Reeves went down into the locker room to interview the players. He noticed Nolan Ryan was apart from the others, looking into a mirror, obviously having difficulty tying his tie. Reeves got closer to him and noticed that there were tears in his eyes. He was crying. He couldn't see to tie his tie.

Reeves remembered that incident on the occasion of celebrating Nolan Ryan as one of the immortals of baseball. He remembered that this legendary man, Nolan Ryan, began thinking he had failed. But he kept on working. He kept on practicing. He kept on doing his job.

Adapted from an Unknown Source

3. Accept the Fact

Illustration

Richard Patt

4. The Source of the Power

Illustration

Bill Bouknight

When you drive east on I-40 through the mountains of Tennessee and North Carolina, you pass through two tunnels. Each is about ½ mile long, right through the side of mountains. I’m always awed by the brilliance of the engineers who designed those tunnels. How were they carved out of the solid rock? I’m sure that dynamite was the key. Sticks of dynamite were well placed and then ignited by some sort of fuse. The fuse was necessary but it was not the source of power. The power came from the nitroglycerin in that dynamite. The fuse just ignited it.

Similarly, God’s power is like that dynamite that moves mountains. Our faith is just the fuse that ignites it. The size of the fuse doesn’t matter. Neither is the size of our faith a critical factor. Even a tiny bit of faith that we act on is enough to activate God’s power.

5. Courage

Illustration

Mark Trotter

I remember Paul Tillich, the great theologian, defined faith as courage. That is just wonderful. He said that is what faith will look like when you see it. It will look like courage. What faith is, is acting on your trust that God is faithful. Most of the time, if you are doing anything worthwhile, it is done on faith, and it takes courage.

Most people think the opposite of faith is doubt. They think, "I have some doubts, therefore I don't have faith." Well faith doesn't remove doubt. Faith is courage to go into an unknown future in spite of the doubts. Faith doesn't remove fear either. Faith is the courage to do the right thing even when your knees are trembling. Faith doesn't remove disappointments, or guarantee victory. Faith is the courage to keep on going even when you want to give up, but you keep on going.

That is what faith looks like. Madeleine L'Engel put it perfectly. "I don't have to have some special qualification to do what I have to do. All I have to do is have the courage to go on and do it."

6. I Forgive You, Brother!

Illustration

Donald Deffner

Corrie ten Boom graphically illustrates in Tramp for the Lord how after the war she met a guard who had been her captor in the Ravensbruck concentration camp where her sister had died. He came forward after she spoke at a church in Munich, and (though he did not recognize her) said he had been one of her guards, and reached out his hand to her, asking for her forgiveness. For a moment, says Corrie, she hesitated, recalling his cruelty to her sister and those around her. Then, knowing God's warning to forgive or we cannot be forgiven (Mark 1 1:26) and yet still not feeling the ability to lift her hand towards him, she prayed silently: "Jesus help me!...I can lift my hand. I can do that much. You supply the feeling" (p. 55). And as she woodenly thrust out her hand the current: of God's healing warmth flowed through her and out to the former guard. "I forgive you, brother!" she cried. "With all my heart." Corrie says she never has known God's love so intensely as she did then. But she knew it was not her love, for she had tried and did not have the power. "But it was the power of the Holy Spirit as recorded in Romans 5:5:'...because the love of God is shed abroad in our hearts by the Holy Ghost which is given us.

7. The Size of Faith

Illustration

Vince Gerhardy

The size of faith doesn’t matter because God is the one doing the moving.

If it is my faith that moved the mountain, then the bigger the mountain, the more faith I would need to move it.

The bigger the obstacle, the more strength I’d need to climb it.

The more serious the illness, a faith even greater would be required to overcome it.

The more serious the sin, the more faith I would need in order to have it forgiven.

That kind of thinking kind of makes sense, but that’s not how faith works. In fact, faith doesn’t do the work at all. And thank God for that.

God is the one doing the work through faith. Think of faith as the key that opens the door to God acting in our lives. If I have a bigger key ring than you do, does it matter? The size of a key ring doesn’t matter. Key rings don’t open doors, but it’s that little key on the ring that opens doors. Even a little faith opens the door for God to move the mountains and trees and even our hearts.

8. Faith Needs Daily Exercise

Illustration

Charles Kirkpatrick

One day my wife brought a jar and asked me to open it for her. I tried and tried to open that jar, but my hands just weren't strong enough to hold the jar tightly and turn the lid. It is a little embarrassing to a man when a woman asks him to open a jar and he can't do it, so I decided that I needed to increase the strength in my hands. I got a hand exerciser to help me. You have probably seen one of these. You just squeeze the two sides together, like this. If you don't have one of these, you can do the same type of exercise by squeezing a rubber ball. By exercising my hands every day, I know, they will get stronger and stronger. Then maybe I won't be embarrassed the next time my wife asks me to open a jar for her.

Faith is like a muscle. You have to exercise it every day to make it strong. Sometimes we say that we have faith in God. We say that we believe that He can do anything, but then we act as if everything depends on us. That isn't a very strong faith, is it?

Jesus told his disciples that if they had as much faith as a tiny mustard seed, they could tell a tree to move from one place to another, and the tree would obey them. Now, that is a strong faith, isn't it? I wish I had as much faith as a mustard seed. Maybe I will if I keep exercising it. I can exercise my faith by trusting in God each and every day. How strong is your faith? Does it need a little daily exercise?

9. Seeing the New Reality

Illustration

W. Robert McClelland

It was said that the great Michelangelo attracted a crowd of spectators as he worked. One child in particular was fascinated by the sight of chips flying and the sound of mallet as the master shaped a large block of white marble. Unable to contain her curiosity, the little girl inquired, "What are you making?" Pausing, he replied, "There is an angel in there and I must set it free."

Faith is seeing a new reality and working to set it free. It is seeing the reality of God's kingdom and working with the Holy One to create a new heaven and earth.

10. Innate Potential

Illustration

W. Robert McClelland

Once a farmer sought to raise a single baby eagle which he had found in the wilderness. He raised it with his chickens, and it grew strong. But alas! This king of birds came to think of itself as a chicken rather than an eagle. Each day the farmer would throw it into the air hoping to see it fly, and each time, it would return to the earth to eat the chicken feed thrown on the ground. One day, however, something began to stir in the bird's memory when it was launched aloft; a strange and fearful excitement surged through its breast. It stretched its wings and soared, lifted by the rising currents of air. The farmer was ecstatic until the eagle, sensing its true nature, swooped down on the chickens in the barnyard, and devoured them.

Faith, in any amount - even as small as a mustard seed - has carnivorous capabilities. It grips the imagination and jump-starts new possibilities which can destroy the old. Yet, it is the hope of the world.

11. For Lovers, Duty Is Only Natural

Illustration

Alvin Rueter

Ask any parent who gets up at 2:00 a.m. and then at 3:00 a.m. and then at 3:30 a.m. to answer the cry of a sick baby. Lovers never ask, "What’s the least I can do?"

Ask any man whose income is so limited that after he pays his rent and buys his groceries he has only pennies to spare. But his sweetheart has a birthday the next month and he has his eye on something that means he’ll have to go without lunch for three weeks. So he buys it.

Boys’ Town near Omaha once had poster showing a little guy toting a tyke nearly as big as he is, saying, "He’s not heavy; he’s my brother."

Are any of these lovers looking for a medal? No. They’re only doing their duty. And it’s only natural.

Our relationship to Christ is like that. For although Jesus may have been cracking a small joke when he portrayed how ludicrous it could have been if the master served the slave, yet that ridiculous reversal of roles is just what took place in the Upper Room when the Master served the disciples, washing their feet. It was symbolic of his entire ministry, including the cross.

12. How Much Faith Is Enough Faith?

Illustration

John Jewell

Have you ever had a time when you were faced with an incredible obstacle or a heart wrenching burden and thought, "If only I had more faith!"

There was a young couple who went to a new church shortly after burying their eight year old son. The boy had suffered from a degenerative neurological disease for which there was no treatment. Parents and physicians alike could only watch as the disease slowly stole the boy's life. The heartbroken couple had been committed members of a church where people were taught that God would heal any illness if only those who prayed for healing had enough faith. During the wake one of the members of that church approached the mother, took her hand and said with what can only be called chastisement thinly disguised as sympathy, "If only you had been able to pray with enough faith, your son wouldn't have died."

As you might well imagine ex-members of this destructive fringe live with a horrendous sense of guilt. Can you imagine what it would be like to believe that your child died because you didn't have enough faith to save her or him? It took months for the father of that little boy to begin to hope that his son didn't die because of his lack of faith. The mother never did get free from her guilt. Their former church was "based on the bible" and how the pastor quoted over and over again:

"If you had faith the size of a mustard seed, you could say to this mulberry tree, 'be uprooted and planted in the sea,' and it would obey you." [Lk 17:6]

There are times when we do face mountains -- or deeply rooted issues in our lives we would dearly love to see removed.

Have you ever been in such a place in your life? The life issues are different for all of us, but the result is similar. When our prayers seem to be of no avail, it makes us feel as though we fall into the category Jesus aimed at when he said, "O ye of little faith!" At times like this, I join the disciples in today's scripture pleading with Jesus, "Increase my faith!"

13. All the Way to Hell

Illustration

J. Ellsworth Kalas

Without forgiveness, we will be destroyed ourselves--we have a basic duty to forgive. Whatever you do, don't let those who have wronged you remake you in their image.

When three young men were brought to trial in a West Memphis, Arkansas, court for killing three eight-year-olds, the father of one of the victims suddenly rushed at the young man screaming, "I'll chase you all the way to hell!" We can understand the father's fierce anger, but there is something almost prophetic about his words. If we allow our hatred for those who have wronged us to go unchecked, it will eventually destroy us. We will follow our bitterness "all the way to hell."

14. Service Is Its Own Reward

Illustration

Robert Schuller

Born almost a decade ago in Yugoslavia, she responded to God's call on her life while still a teenager. A missionary's strong challenge to give her life to teaching in India resulted in her appointment to the city of Calcutta. Some months later she saw a sight which completely revolutionized her life, and would ultimately bring her worldwide fame as Good Housekeeping magazine's "Most-Admired-Woman" selection. What was the sight? A homeless, dying woman lying in the gutter, being eaten by rats. Compassion compelled her to beg an abandoned Hindu temple from the government, and convert it into a crude make-shift hospital for the dying. A comment of hers became her life's thrust: "If there is a God in heaven, and a Christ we love, nobody should die alone." This woman who established colonies for over 10,000 lepers in 28 cities was interviewed by Malcolm Muggeridge from the BBC News. "Mother Teresa, the thing I noticed about you and the hundreds of sisters who now form your team is that you all look so happy. Is that a put-on?" She replied, "Oh no, not at all. Nothing makes you happier than when you really reach out in mercy to someone who is badly hurt.”

Service is its own reward. True mercy begets genuine joy.

15. Forgiving One's Enemies

Illustration

Ralph W. Sockman

In the early days of the Southern Confederacy, General Robert E. Lee was severely criticized by General Whiting. It might have been expected that Lee would wait for a time when he could get even with Whiting. A day came when president Jefferson Davis asked General Lee to come for consultation. The President wanted to know what Lee thought of General Whiting. Without hesitation Lee commended Whiting in high terms and called him one of the ablest men in the confederate army. An officer present motioned Lee aside to suggest that he must not know what unkind things whiting had been saying about him. Lee answered: "I understood that the president desired to know my opinion of Whiting, not Whiting's opinion of me."

16. How My Light Is Spent

Illustration

Robert Pack and Jay Parini, Editors, adapted from Miller Williams

When I read in the scriptures of Bartimaeus regaining his sight, I celebrate the power of faith. One of the greatest poems in the English language was written by John Milton in 1652 as he dealt with the onset of his own blindness. John Milton’s contention with himself as he thought on his blindness was not simply a complaint or a chastening. Clearly he was in anguish not only at his loss of sight but at his inability to serve God as he thought he should. But, Milton found through his loss not only the resignation to abide it but turned his mind with a startling clarity of thought and vision to writing his most memorable work: Paradise Lost.

Listen to Milton's words in another poem about his experience of turning darkness into light. Here is Milton's "How My Light is Spent":

When I consider how my light is spent
Ere half my days in this dark world and wide,
And that one talent which is death to hide
Lodg'd with me useless, though my soul more bent
To serve therewith my Maker, and present
My true account, lest he returning chide,
"Doth God exact day-labour, light denied?"

I fondly ask. But Patience, to prevent
That murmur, soon replies: "God doth not need
Either man's work or his own gifts: who best
Bear his mild yoke, they serve him best. His state
Is kingly; thousands at his bidding speed
And post o'er land and ocean without rest:
They also serve who only stand and wait."

True faith has vision that goes beyond mere sight. Or as Jesus would say to blind Bartemaeus, as to all of us, "Do you want to see?"

17. Who Shined the Shoes?

Illustration

Fr. Ernest Munachi Ezeogu

Well-Known evangelist D.L. Moody was hosting a Bible Conference in Massachusetts in the late 1800s. Many of the participants came from Europe. Following the European custom of the time, they left their shoes outside their rooms to be cleaned by the hall servants overnight. They did not know that there were no hall servants in America. Walking down the dormitory halls that night, Moody noticed the shoes and determined not to embarrass his guests. He gathered up the shoes, went to his room, and began to clean and polish the shoes. Only the unexpected arrival of a friend in the midst of the work revealed the secret. The following morning the foreign visitors opened their doors and found their shoes shined. They did not know by whom. Moody told no one, but his friend told a few people, and during the rest of the conference, a different person volunteered to shine the shoes in secret each night.

This story is a good example of what we are asked to do in today's gospel: "So you also, when you have done all that is commanded you, say, 'We are unworthy servants; we have only done what was our duty'" (Luke 17:10).

18. Getting Back to Work

Illustration

Brett Blair

Rabbi Harold Kushner tells a wonderful story about a bright young man, who was a sophomore Stanford pre-med student To reward him for having done so well in school, his parents gave him a trip to the Far East for the summer vacation before the start of his junior year. While there he met a guru who said to him, "Don't you see how you are poisoning your soul with this success oriented way of life? Your idea of happiness is to stay up all night studying for an exam so you can get a better grade than your best friend. Your idea of a good marriage is not to find the woman who will make you whole, but to win the girl that everyone else wants. That's not how people are supposed to live. Give it up; come join us in an atmosphere where we all share and love each other." The young man had completed four years at a competitive high school to get into Stanford, plus two years of pre-med courses at the university. He was ripe for this sort of approach. He called his parents from Tokyo and told them he would not be coming home. He was dropping out of school to live in an ashram (a spiritual retreat).

"Six months later, his parents got a letter from him: "Dear Mom and Dad, I know you weren't happy with the decision I made last summer, but I want to tell you how happy it has made me. For the first time in my life, I am at peace. Here there is no competing, no hustling, no trying to get ahead of anyone else. Here we are all equal, and we all share. This way of life is so much in harmony with the inner essence of my soul that in only six months I've become the number two disciple in the entire ashram, and I think I can be number one by June!"

They say that all good humor must have one crucial element: Truth. And how is this story. The young man's intentions are noble but he is not able to follow through. Before long he is competing in this "monastery" to be the star pupil.

Our leaders have been giving us good advice these past two weeks. They have been urging American to get back to work, to make this economy strong again, to invest in the market, to get back into the friendly skies, and get down in to the trenches of our jobs. I think all of us understand the implications if we do not return wholeheartedly to our daily task. We have all been wondering what we can do to help. We have been told our greatest contribution is returning to our normal routine.

As we have done so, I have noticed a renewed gratitude, an appreciation for the very jobs we hold. We see ourselves a little more clearly now. We are not people who have limitless rights. We are citizens who have a duty to serve. This is the lesson Jesus would have us learn. It is the meaning of this short parable and it is the standard for every Christian.

Note: Update and adapt the last two paragraphs as you see fit. We have left them in the present tense for historical record.

19. The Priorities of a Servant

Illustration

Brett Blair

A young boy by the name of James had a desire to be the most famous manufacturer and salesman of cheese in the world. He planned on becoming rich and famous by making and selling cheese and began with a little buggy pulled by a pony named Paddy. After making his cheese, he would load his wagon and he and Paddy would drive down the streets of Chicago to sell the cheese. As the months passed, the young boy began to despair because he was not making any money, in spite of his long hours and hard work.

One day he pulled his pony to a stop and began to talk to him. He said, "Paddy, there is something wrong. We are not doing it right. I am afraid we have things turned around and our priorities are not where they ought to be. Maybe we ought to serve God and place him first in our lives." The boy drove home and made a covenant that for the rest of his life he would first serve God and then would work as God directed.

Many years after this, the young boy, now a man, stood as Sunday School Superintendent at North Shore Baptist Church in Chicago and said, "I would rather be a layman in the North Shore Baptist Church than to head the greatest corporation in America. My first job is serving Jesus."

So, every time you take a take a bite of Philadelphia Cream cheese, sip a cup of Maxwell House, mix a quart of Kool-Aid, slice up a DiGiorno Pizza, cook a pot of Macaroni & Cheese, spread some Grey Poupon, stir a bowl of Cream of Wheat, slurp down some Jell-O, eat the cream out of the middle of an Oreo cookie, or serve some Stove Top, remember a boy, his pony named Paddy, and the promise little James L. Kraft made to serve God and work as He directed.

20. Three Small Steps in Our Faith Journey - Sermon Starter

Illustration

Brett Blair

One day the great Michelangelo attracted a crowd of spectators as he worked. One child in particular was fascinated by the sight of chips flying and the sound of mallet on chisel. The master was shaping a large block of white marble. Unable to contain her curiosity, the little girl inquired, "What are you making?" He replied, "There is an angel in there and I must set it free."

Every Christian at their confirmation or conversion is handed a large cold white marble block called religion. We must then take the mallet in hand and set to work. Religion is not our goal but we must first start there. Now there are many names for religion. At times we do call it religion but we often use other words and images to describe it. Sometimes we call it our faith. Jesus spoke in terms of the Kingdom of God. We say we are the Church, Christians, or Disciples. There are many names with varying nuances of meaning but in the end they all describe the same thing. We are a people of Faith, faith in Christ to be sure, but faith nonetheless.

We are not a business or institution. We do not sell or produce anything. We advocate no earthly cause. We serve no worldly authority. We come to a church building made by men. And to do what? Practice our faith. But we just as well could have met on a hillside or cave.

Our leader is not here, not so that I can show him to you or offer irrefutable evidence of his existence. That means faith is all we have. We are born through faith, live by faith, and die in faith. After my death, then and only then will I know in full, as the Apostle Paul says, when I see Jesus face to face. Until then I had better understand this religion thing. Now that sounds pretty daunting doesn’t it? Here’s the good News. It’s not all that difficult. Religion is a marble slab and we have to find, like Michelangelo, the angel inside.

Chisel with me a few minutes this morning and let the chips fly, and let’s find the faith that lives inside. Faith: it is the angel of our religion. Faith can set us free if we know how to live it. How do you practice your faith and not just religion? Jesus outlined faith in Luke 17. He explained there are three simple ways to exercise faith. Three small steps make up our journey of faith.

1. The First Step Is Learning to Forgive (4).
2. The Second Step Is Learning to Believe (6).
3. The Third Step Is Learning to Serve (10).

21. A Humble Servant

Illustration

King Duncan

The story is told of Dr. Charles Mayo who, with his father and brother, founded the world-famous Mayo Clinic. A group of European medical experts was visiting the clinic and were staying as guests of Dr. Mayo at his home. In their own countries it was the custom of these gentlemen to place their shoes outside the bedroom doors for a servant to polish.

As Dr. Mayo was retiring he noticed shoes lined up outside the rooms of his guests, but it was too late to wake any of the servants. With a sigh he picked up all of the shoes, hauled them to the kitchen, and spent half of the night polishing them. Dr. Charles Mayo was secure enough to be humble himself like that.

Jesus was secure enough in his relationship with his Father to humble himself to wash his disciples' feet. He had no need to say to the world, "Look at me! I'm somebody great!" He had all of the approval he needed.

Note: A rather harmless story but we were not able to confirm the events.

22. The Difference between Belief and Faith

Illustration

King Duncan

Can you picture this scene? We are sitting on bleachers under the big top having a wonderful time laughing at the clowns, watching lions and tigers jump at the crack of a whip, and gazing in awe as the acrobats perform. We are caught up in the excitement of the circus and join in with the crowd in thunderous applause after each act. The acrobats perform high above us in what seems to us as death-defying feats. Each feat seems greater than the previous one. "Ahhs" can be heard in unison after each act. Excitement is building as we continue to watch in anticipation of the next act.

A skilled high wire artist has accomplished so many marvelous feats that the audience has come to believe that he can do almost anything. The ringmaster addresses the crowd: "Ladies and gentlemen, how many of you believe that this daring man can ride safely over the high wire on his bicycle while carrying someone on his shoulders? If you believe he can do it, please raise your hand!" We raise our hands along with everybody else, a great silent chorus of belief. "Very well, then," says the ringmaster, seeing the almost unanimous vote of confidence, "now, who would like to be the first to volunteer to sit on his shoulders?"

The difference between belief and faith is a difference between staying in our seats and volunteering to climb the shoulders of the high wire artist.

23. God’s Resources Are Inexhaustible

Illustration

King Duncan

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

24. Blasphemy Against the Spirit

Illustration

Staff

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

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

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

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

25. The Forgiveness Business

Illustration

Brian Stoffregen

I have frequently quoted Robert Capon's comments that the church is not in the morals business. The world does a pretty good job of that. What the world can't get right is the forgiveness business which is the church's proper job.

From a slightly different angle, he writes in Between Noon and Three: Morality, by its very nature, must be concerned with norms, with standards; whereas grace, by definition, is concerned with persons: it is a refusal to allow the standards to become the basis of their reconciliation or condemnation. Thus the conflict: morality tells you the standard you need to meet in order to be properly alive; grace tells you that all you ultimately need is to be dead – which is either the world's lowest standard or no standard at all.

Grace and morality, therefore, are two different kettles of fish. Morality deals with virtue and vice, with what is strengthening or weakening for human nature considered as an operational possibility. Grace, however, deals with sin, with a condition in which human nature has ceased to be an operational possibility and has ended up a lost cause. Grace is, to say it once again, about raising the dead. In the Bible the opposite of sin is not virtue; it is faith – faith in God who raises the dead.

All this talk about morality, therefore, is misleading. When we get far enough into it we begin to convince ourselves that the preaching of the moral law will, if done energetically enough, lead people to lead good lives and so make them more like what they ought to be. But that's not biblical. St. Paul says that the purpose of the law was not to do that at all, but to bring us to the awareness of sin. We sit here talking as if proper moral instruction to fifteen-year-olds will somehow keep them clear of sin. But St. Paul says that Scripture has concluded – locked up – all under sin, that the promise by faith of Jesus Christ might be given to them that believe. [pp. 157-8]

The goal of our preaching is not more moral behaviors, but forgiveness. I have often said that the primary purpose of sermons is absolution. While there may be instructions, and illustrations, and jokes, etc., if the forgiveness of sins through Jesus is not proclaimed in some way, I think that the sermon (and the church) has failed in its God-given purpose.

26. IN DOUBT? FAITH IT!

Illustration

John H. Krahn

When I was in the hospital, I received many cards. Among them was one that had an actual mustard seed in a little container pasted on the front of it along with the words, "For if you had faith even as small as a tiny mustard seed you could say to this mountain, ‘Move!’ and it would go away. Nothing would be impossible." A mustard seed is really no big deal. But from this small seed grows a very large plant in a very short period of time.

Using a tiny mustard seed, Jesus suggests a very remarkable thing. He says that if our faith is only as large as this very small seed, we can do great things, as great as moving a mountain from one location to another. In fact, he says, "Nothing would be impossible for us." As Jesus talks to us about a mountain-moving faith, some of us possess a mountain of doubt.

It has been my experience that those who doubt more than they believe try to subject God to the limits of their own reason. They want God on their terms, according to their own rationale. They seem to say that if they were God, things would have been done differently. And right here, I believe, is the crux of the problem. They see themselves as God. For to be wiser than God is to be God.

If we really want to get to know God, it is better to begin with faith. What we really need is a faith that seeks understanding rather than an understanding that seeks faith. To put it another way, "In Doubt? Faith It!" No matter how little our faith might be - even if it is smaller than a mustard seed - God is saying to us today that there is great potential for its growth.

27. The Devil Made Me Do It

Illustration

Michael Horton

As I mentioned earlier, the faith teachers maintain that when Adam sinned, the world was turned over to Satan. The devil became the legal owner of the planet. The faith teacher's position accommodates the Gnostic view (particularly evident in Zoroastrianism, a Persian Gnostic religion), in which a good god rules the spiritual world and a bad god rules the physical realm. In such a philosophy the problem of evil is solved by blaming everything that goes wrong on the bad god (the devil); the good god is seen as no more than a counterbalance. One is left with the impression that the two gods each possess equal power both in quality and quantity. Everything that is wrong in the world is the fault of the bad god. And it's up to the initiate or believer to make sure the good god wins. Back when Jimmy Swaggart defied the orders of the Assemblies of God to refrain from preaching for one year, he assured the public that he was free of moral defect, for, he said, Oral Roberts had cast out the demons from his body over the phone. Oral Roberts confirmed Swaggart's report, insisting he had demons and their claws deeply embedded in Swaggart's flesh. Now that the rascals were gone, Swaggart and Roberts asserted, Swaggart could get on with preparing the way for Christ's return. Evidently, personal responsibility for sin can be dismissed by blaming it on an external force. Yet Flip Wilson's famous quip, "The devil made me do it" is hardly comedy when we're talking about the biblical view of sin.

For these metaphysical evangelists, even personal sins can be attributed to the bad god, since he is, after all, sovereign over this earthly realm as the good god is relatively in charge of the spiritual domain. Here again, then, is the echo of the Gnostics of old. When that heresy was revived toward the end of the medieval period, Calvin said, "They made the devil almost the equal of God." In this way, the problem of sin is replaced with the problem of Satan. It is facing Satan, not my own sin and rebelliousness, that becomes the great task of the Christian life. I'm not the problem the Devil is!

28. THE CROSS

Illustration

John H. Krahn

The cross best proclaims the indisputable fact that we worship a caring God. It is the most popular of all Christian symbols. There is no Christianity without the cross.

The cross shouts God’s words of love to each of us. It is his proclamation of possibility beyond the present. In it is hope for the hopeless, love for the loveless, encouragement for the depressed, and the pronouncement of life beyond death for those who grieve the loss of a friend or contemplate their own demise. Its importance to our faith cannot be over-emphasized, its proclamation must never be subdued. It trumpets, "God cares!" That’s music to our ears - the best news we could ever hear.

As I look at the cross, I cannot help but think of a movie I saw years ago. Few movies in my life have had the impact of Ben Hur. Many scenes made an indelible impression - the great sea battle, the exciting chariot race, the repugnant leprosy colony. Yet, none hit harder than the crucifixion of our Lord. The sound of hammer on nail rings through the air, the cross rises until it suddenly thumps into place. Slowly Jesus’ blood begins to flow - one drop, then another ... a puddle forms beneath the cross. It begins to rain. Water mixes with more blood, and together they begin to trickle down the hillside. The trickle becomes a stream as the blood washes over God’s creation. We are reminded that the blood of Jesus cleanses us from all sin.

At Calvary God was in Christ reconciling the world unto himself. The blood of Christ pouring down the cross restored our relationship with the Father. We cannot fully understand the mystery of God’s plan to recapture a creation gone astray. We only know that all who come to the cross in simple, trusting faith are cleansed by his blood and find peace with the Father.

By his death Jesus has unchained us. Unchained - there is no better word for it. He has set us free from the wages of our sins that only pay dividends in hell and has set us on the positive pathway of a life with God. Our eyes need no longer be downcast; our head has no reason to be between our knees. We are no longer oppressed with our weighty sins, for we have been touched by none other than God. He has cared not just a little but powerfully. His power encountered our sin, and it was no more. His incredible desire to rescue us in spite of everything dispels even the worst sin. But we must be wise enough to permit ourselves and our sins to be encountered by that desire.

29. Who Is Jesus?

Illustration

John R. Brokhoff

Now, more than ever, we need to face the question, "Who is the real Jesus?" Is the Christ of faith the Jesus of history? What is the truth about Jesus? What can we believe? We turn to the Apostles' Creed which has given the church's answer for 2,000 years.

Different Positions

It is not strange that the most popular question of our time is, "Who is Jesus?" Was this question not answered in Matthew 16:16 when Peter said to Jesus at Caesarea Philippi: "You are the Messiah, the Son of the living God"? In Jesus' day, too, there were different opinions about Jesus. When on a retreat with his disciples, he asked them what people were saying about him. The public was divided: Jesus was considered to be John the Baptist, Elijah, Jeremiah, or one of the prophets. What more of an answer do we need than the answer of Peter? Jesus accepted his answer as the truth, for he said, "Blessed are you, Simon, son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven" (Matthew 16:17). Yet, after twenty centuries, we do not believe what Peter said about the identity of Jesus. According to a Gallup poll, 42 percent of Americans agreed with the statement: "Jesus is the Son of God." A recent report from Germany indicated that only one out of every four believe in Jesus Christ. Throughout Christian history down to the present, there are different views of Jesus. Now let us look at some of them.

1. The All-Human Jesus

Human

According to this position, Jesus is 100 percent human. It was held as early as the first centuries of Christianity by the Ebionites. They denied that Jesus was divine. He was only a teacher, prophet, miracle-man, and one with an outstanding character. But he was not divine, the Son of God. Today this view is held by many, including atheists, agnostics, Unitarians, Jews, Moslems, and other non-Christian religions.

2. The All-Divine Jesus

Divine

Opposite the Ebionites, Docetists held that Jesus was entirely divine. He was not at all human. This view was originally taught by Eutychus, a monk in a monastery near Constantinople. In the fourth century, Appolonarius, bishop of Laodicea, popularized the teaching. It was known as Docetism, from the Latin word docere meaning "to seem." It just seemed that Jesus was human. It was based on the idea that the physical and material were inherently evil. The human body therefore was sinful. Jesus therefore was not human, for God could not be identified with sin. Docetists held that Jesus' human nature was swallowed up by the divine. This denied the Incarnation, the biblical teaching that "the Word became flesh."

3. The Half And Half Jesus

Human/Divine

Nestorians took the view that Jesus was half human and half divine. It was taught by Nestorius, bishop of Constantinople, in the fifth century. To this day it is a very popular understanding of Jesus. When we see Jesus hungry, thirsty, and tired, we say it was because he was human. When he struggles in prayer and on the cross cries out, "My God, why ...?" we see the human Jesus. On the other hand, Jesus is God when he walks on water, feeds 5,000, raises the dead, heals lepers, and rises from the grave. The problem with this view is that we have a divided Jesus -- two persons in one body.

4. The Adopted Jesus

Divine

Human

This is known as adoptionism. According to this position, Jesus came into the world as a human. Because of his moral excellence, his perfect obedience to God, his wisdom, his compassion for people, and his willing sacrifice of himself on the cross, the Father adopted him as his son at his baptism. This adoption was confirmed by the resurrection and the ascension. Jesus then became a deified man.

5. The Both And Jesus

Human & Divine

The above different positions concerning Jesus caused great concern, for the gospel was at stake. If Jesus were only human, then he was just a martyr on the cross and not the Lamb that took away the sin of the world. If he were only human, the resurrection was a fairy tale. His promises of forgiveness and eternal life were meaningless. His claims to know God and to be one with God would then be the words of a religious fanatic who was deluded into thinking he was the Son of God.

On the other hand, if Jesus were only divine and not human, humanity would be the loser. Because he was human, he became one of us. As a human, he fulfilled the law for us. Through his humanity we could see the nature of God. Above all, he became sin for us so that sin, through him, could go out of the world. As a human Jesus knows our human condition. Like all of us he was tempted and he showed that by the power of God we can overcome temptation to sin.

Consequently, the church had to take a stand on the question of Jesus. Is he only human, only divine, or half and half? In 451 A.D. the church held a council at Chalcedon to decide the issue. The church decided that it was not a matter of Jesus being fully God or fully human, or half and half, but it was a matter of both, both fully human and fully divine. To this day the church holds to this truth stated at Chalcedon:

We confess one and the same Son, our Lord Jesus Christ, perfect in manhood, truly God and truly man, or a rational soul and a body, of one substance with the Father with respect to the Godhead, and of one substance with us in respect of the manhood, like us in everything but sin ...

This is to say that Jesus is fully God and fully man. These two natures are blended into one integrated personality. He is not a split personality, nor does he suffer from schizophrenia. It is like a blender in your kitchen. Suppose you put apples, peaches, and pears in it and pushed the "on" button for a minute. Now what do you have -- apples, peaches, and pears? Yes, you do, but can you tell which is which? They have become one fruit, one substance. Also, it is like homogenized milk. When the raw milk comes from the farm, a dairy runs it through a homogenizer. As the milk runs through the machine, pistons compact the milk so that the cream and skim milk are made one. As a result you cannot take cream off the milk. In the same way, the human and divine natures of Jesus are compacted into one integrated person.

This means that the Father and the Son are one. When Jesus prays, God also prays. When the human Jesus suffers and dies on a cross, God is in Jesus enduring the cross. "God was in Christ reconciling the world to himself" (2 Corinthians 5:19). When the human Jesus speaks, it is also God who speaks. When Jesus weeps, God weeps. This truth makes us realize the seriousness of the cross. It was not only a human on the cross, but God was there in Jesus. Good Friday is the day God died in Jesus. Indeed, the murderers did not know what they were doing; they did not know they were killing God! As the spiritual says, "Sometimes it causes me to tremble, tremble, tremble."

30. BE EASTER PEOPLE

Illustration

John H. Krahn

After the tomb was found empty and Jesus appeared to the early church on many occasions, doubt disappeared, and the early church had overwhelming confidence in the Lord. The church today must live and be about its ministry with the same Easter confidence. We say we rely on God’s mercy for our salvation; we need to give over all areas of our lives to God’s control. What aspects of ourselves are outside God’s control? Our temper? Our money? Our time? We need join the psalmist and say, "Create in me a clean heart, O God, and renew a right spirit within me." Our trust in the Lord must be complete. We are no longer defeated people but powerful Easter people. Little children in danger or in despair literally run and throw themselves into the arms of their mother. This is confident faith. When was the last time we ran and thrust ourselves onto the Lord? A cautious step in his direction is better than none at all, but believing with abandonment is called forth by an empty tomb. God wants us to fall head over heels in love with him so he can bring the greatest joy and purpose possible into our lives.

God also encourages us to hold fast to hope without wavering. Scripture says, "Where there is no hope, the people perish." Too many of us view too much of our lives and the world as hopeless. Without hope, no great strides will be made in the future; there is no venturesome faith without hope. Without hope we burrow into the ground and live the life of a mole instead of walking freely in God’s sunlight. In a difficult situation, a hopeful people find the challenge and opportunity to do something great with God.

Confident in our faith, with an unwavering hope, the Lord also encourages us to stir up one another to love and good works. We must do something. Faith and hope must move from the abstract to the particular.

Easter people are called upon to celebrate the Festival of the Resurrection each Sunday, for each Sunday is a little Easter. "... Not neglecting to meet together," is how it is written in Hebrews. To break fellowship with the worshiping community is to pursue a weakening faith. It is also a form of denial of all that Christ means. True faith, strong faith, is never faith in isolation but must always be faith shared and strengthened through regular worship. We must encourage one another to be regular in worship and strong in the faith.

The end is drawing near. The Lord will return soon to reclaim his fallen creation. When the Lord of the church comes again, how will he find us? Will we be acting like people who have been touched by the meaning of the cross and the empty tomb? Therefore, let us continue to draw near to the Lord with a true heart and a confident faith. We hold fast to the confession of our hope without wavering. We consider how to stir up one another to love and good works. We do not neglect to worship but encourage one another. In sum, we will all be Easter people.

31. How Great Is Your Faith?

Illustration

Jon L. Joyce

When Christ came to Bethany, following the death of Lazarus, the body had been in the tomb long enough for decay to set in. For Christ to be expected to restore the body to life now took even more faith than it would if he had been present immediately after Lazarus’ death. But still Mary’s faith in Christ was unwavering. She told Christ that she knew that "even now" he could perform the miracle of restoring her brother from death.

We tend to limit our faith. We think that some things can be accomplished by prayer, or through Christ, but how much? We fail to comprehend how great God is, or to realize the limitless height and depth and width of Christ’s love. Your God Is Too Small is the catching title of a book. It could well be paraphrased to read, "Your Faith Is Too Small." It is never too late to expect miracles of Jesus. In old age as well as youth, no matter how late in the game, the addiction to dope or liquor or some mortal sin, "even now" Christ can come to the rescue if we put our faith in him.

32. Feeling, Faith and Fact

Illustration

Michael P. Green

Three men were walking on a wall,
Feeling, Faith, and Fact.
When Feeling got an awful fall,
Then Faith was taken back.

So close was Faith to Feeling,
That he stumbled and fell too.
But Fact remained and pulled Faith back,
And Faith brought Feeling too.

33. God Delights in What He Does

Illustration

King Duncan

Tony Campolo in his book, Who Switched the Price Tags?, gives us a beautiful example of the kind of attitude that accompanies mustard seed faith. He tells of Lord Chesterton who suggested that God got a childlike excitement out of His work. "As a matter of fact, he contended that God may be the only one left in the universe who has childlike emotions about work, while all the rest of us have grown old and cynical because of sin. God never tires of what He does. He enjoys it.

If you take a five-year-old child, throw her into the air, catch her, bounce her off your knee, and then set her down on the floor, you can expect her to exclaim, "Do it again!" If you repeat the process a dozen times, the child will not tire of these antics.

Lord Chesterton believed that God may be that way about creating daisies. He asks us to imagine God creating the first daisy and enjoying it so much that something down inside Him exclaims, "Do it again!" And when he makes the second daisy, He is even more excited and shouts to Himself, "Do it again!" Imagine God continuing to create daisy after daisy, and after making the hundred-billionth daisy, being even more filled with excitement than when He began. Obviously, this is an exaggeration but it makes no difference. The principle is what is valid - God is a God who delights in what He does."

We are created in God's image. Mustard seed faith says that this is a marvelous world in which God has placed us. It is an exciting and wonderful thing to be alive. We are fortunate when we can get up each morning and go to our schools, offices, fields and factories and share in the abundance of God's creation.

34. Great Is Your Faith - Sermon Starter

Illustration

Brett Blair

What would you think if I told you that on your tombstone would be inscribed a four-word epitaph? Well, you might respond, it would depend on who would write this epitaph an enemy or a loved one. It might also depend, you might say, on how well this person knew and understood you. If a newspaper critic wrote of a concert pianist the four words: "He was a failure," you could always say: That was his opinion. But if one of the world's great musicians wrote, "He was a genius," then you are apt to take the remark more seriously.

There was a character in the Gospel who Jesus once described with four immortal words: Great is your faith. She was a Canaanite woman who came from the country to the north of Palestine, a country hostile to the Jews. She was presumably married, she had at least one child; but that's all we know about her. We don't know whether she was a good woman or a bad woman. We don't know her name. All we know of her is that in this single encounter with Jesus he spoke to her this four-word epitaph: Great is your faith.

Only four words but they are enough to make her immortal. We can trust these words as being true because the expert on faith spoke them. Jesus searched for faith, as a gem collector would fine jewels. He did not always find it in his disciples. On no occasion that we know did he ever say of Peter, James, and John: Great is your faith. More often the words he spoke to them: You of little faith. On only one other occasion did Jesus praise a person for their faith. Interestingly, that was a Roman soldier stationed in Capernaum.

We regard this Canaanite woman with more than just an academic interest. She awakens in us a feeling of admiration, perhaps even envy, because she stands where most of us would like to stand. What faithful Christian would not like it said of him or her: Great is your faith? Think of what it would mean if an aspiring young artist had Picasso place his hand on his shoulder and say: You have a great talent. How wonderful it would be then to a believer in God, if Jesus would place his hand on our shoulder and say: You have a remarkable talent for faith. But how does one qualify for this praise? What does one have to do? To answer these questions let us take a closer look at her story.

1. Crossing Barriers
2. Refusing to Be Put Off
3. Going in Faith and Humility

35. Jesus the Sin Stealer

Illustration

Michael L. Cobbler

The primary emphasis of John's declaration is to say who Jesus is (the Lamb of God) and also to say what Jesus does (takes away the sin of the world). This is all well and good, but the old Adam in me gets nervous when I have an encounter with a "sin stealer." I want to be as graphic and as plain as I can be about this Jesus is the ultimate sin stealer, and that troubles me. You can certainly use language that describes this reality in different terms, like "Jesus removes our sins," or "Jesus washed my sins away," but Jesus "rips us off" as far as our corporate and personal sins are concerned. I am a witness to this, because I was reared by a sin stealer, my mother. Now Daddy was a "sin reactor and responder," and I was the not always grateful recipient of his reactions and responses, but Mama was the sin stealer, the one who had the spiritual discernment and psychology to see that I would live in the benefits of John's declaration and Jesus' action.

This sin stealing was shown most clearly on an early spring day long ago, when my mother had made my favorite lunch for school. It was a small container of chocolate milk, a peanut butter and jelly sandwich, and fresh-baked chocolate chip cookies. I went off to Public School 129, but a block and a half away, eager for the morning to pass so I could sink my teeth into one of those delicious cookies, but as I turned from Stuyvesant Ave on to Quincy Street I was face to face with Junebug, the bully of the block.

"Gimmie that lunch, punk!" he said.

"But, Junebug, that's my lunch."

"You better gimmie that lunch!"

"But it's mine. My Mom made it for me, and she made me my favorite ."

Junebug's right uppercut sent me and the lunch to the ground. He picked up the lunch and said, "That's what you get for not listening to me!" and went off to school. I also went off to school with no lunch and lots of anger.

At home that late afternoon I was very silent. Mama, knowing something was up, said, "What happened at school today?"

"I'm gonna kill him!"

"What?"

"I'm gonna kill him!"

"And who do you plan to kill?"

"Junebug. He beat me up, he stole my lunch, and I'm gonna kill him!"

Mama thought for awhile and then said, "Here, have some food. Don't start your homework right away there is something we need to do together, but you must do it as I say."

The next morning I saw Junebug in front of the school. He pointed to me and said, "Here is that punk who I stole cookies from yesterday!"

I walked up to him, handed him a bag and said, "Junebug, here are some cookies. They're for you. I and my mother made them."

"Whatta you mean, punk? Giving me cookies? I can take them from you anytime I want!"

"But we made them for you take them."

"Are they poison?"

"No, they're okay take them."

He took the bag from me and handed it to one of his buddies. "Hey, Bootsie, you try them."

"But they just may be poison," said Bootsie.

"Try them anyway, already! They just may be good!"

After one bite, and Bootsie still standing, Junebug passed out the cookies to his buddies, saying, "The punk has brought me, Junebug, some cookies! Isn't that great!"

The next day, I saw Junebug during recess. I walked up to him, gave him a bag and said, "Junebug, here are some more cookies. Take them, they're free."

"Are you messing with me, man? Are you messing with me? These are the ones that are poison! Yesterday was just to set me up!"

"Don't worry, Junebug. They're just fine." He took the bag and backed away from me with a terrified look on his face.

The following day, I saw Junebug in the cafeteria. I said, "Junebug, here are some more cookies. Enjoy them!"

"How can I enjoy cookies if you keep on giving them to me! Now cut it out, man! I didn't even finish yesterday's cookies! No more cookies! (He took the bag anyway.)

On the next day, I saw Junebug at the end of school. I walked up to him and said, "Junebug, here are...." He took one look at that bag of cookies and turned running and screaming all the way down Quincy Street. I haven't even had the notion of taking someone's life ever since. Because Jesus is a sin stealer, My mom stole my intention to sin.

36. Devout of this World

Illustration

Elizabeth Gilbert

The devout of this world perform their rituals without guarantee that anything good will ever come of it. Of course there are plenty of scriptures and plenty of priests who make plenty of promises as to what your good works will yield (or threats as to the punishments awaiting you if you lapse), but to even believe all this is an act of faith, because nobody amongst us is shown the endgame. Devotion is diligence without assurance. Faith is a way of saying, 'Yes, I pre-accept the terms of the universe and I embrace in advance what I am presently incapable of understanding.' There's a reason we refer to 'leaps of faith' because the decision to consent to any notion of divinity is a mighty jump from the rational over to the unknowable, and I don't care how diligently scholars of every religion will try to sit you down with their stacks of books and prove to you through scripture that their faith is indeed rational; it isn't. If faith were rational, it wouldn't be by definition faith. Faith is belief in what you cannot see or prove or touch. Faith is walking face-first and full-speed into the dark. If we truly know all the answers in advance to the meaning of life and the nature of God and the destiny of our souls, our belief would not be a leap of faith and it would not be a courageous act of humanity; it would just be . . . a prudent insurance policy.

37. Believing What You Cannot See

Illustration

Richard Mayhue

Augustine said, "What is faith, unless it is to believe what you cannot see." This is the obvious description, but scripture has quite a bit to say about what exactly faith is:

Definition of faith: Hebrews 11:1.
Faith is derived from the Word of God: Romans 10:17
Faith's demand: Hebrews 11:6
Faith's design: 2 Corinthians 5:7
The dualism of faith: Hebrews 4:2
Faith's duty: Romans 1:17 live by it.

38. The Exercise of Faith

Illustration

If you do not use your right arm, it will eventually lose all its power to move. Its muscles must be exercised to stay alive. If you have faith, you must exercise this also. If you don't, it dies.

A widely known professor in a New England university started out as a practicing Christian, a man of faith. Over the years, however, this all changed. He became known as an agnostic, or an atheist even. He said, concerning that change, that he never consciously abandoned faith. He said, "It was as though I had just put it away in a drawer, and later when I looked for it, it wasn't there." Of course it wasn't; the man had let faith die for want of exercise.

If you have faith, keep it out and keep it active. Faith does not survive packed in an old trunk or kept in cold storage. Some fine musical instruments must be played to survive; leave them idle and they will no longer make music for you. Use the faith you've got, and it will grow stronger; fail to use it, and it will weaken and perish. Exercise your faith!

There are many ways of doing this: helping others, loving them; forgiving others, living nobly; firmly holding high ideals and going straight. But your faith is best exercised when you ask it to do the thing it alone has the power to do, when you ask it to lift up your soul for the touch of God. This you do when you truly worship him.

39. A House of Prayer

Illustration

John R. Brokhoff

Leslie Weatherhead in his book, A Private House Of Prayer, suggests that the structure of the content of prayer be likened to a house of seven rooms. Each room is a division of prayer. There may be some duplication with ACTSS which we just discussed.

The first room is for the affirmation of God's presence. If prayer is a conversation with God, obviously it is necessary for him to be present. When we pray, are we aware of his presence or like Moses do we see only a burning bush? In a hymn Tersteegen sings, "God himself is present; let us now adore him and with awe appear before him." What applies to worship, applies also to prayer. When we pray, we are talking to a real person, not to an idea, or ideal, or ideology, or a theological concept. In prayer we are not talking to ourselves or to the ceiling. In spirit God is there to hear our prayer. We need to realize this and pray accordingly.

The next room is for the thanksgiving and praise. We have been blessed beyond measure and therefore to thank and praise God is in order. Before we begin our prayer, we need to review how good God has been to us. If we are bereft of blessings, our greatest gift is Jesus who loved us enough to die for us.

Go to the next room for the confession of sins. Sin separates us from God. Sin erects an impenetrable curtain which prevents us from seeing God. The separation prevents our hearing the voice of God. We come out of a dirty world with the dirt of sin clinging to us. Before we can be presentable to a holy God we need spiritual cleansing. Thus, in prayer we confess our sins and plead for his mercy.

The fourth room is labelled "Reception of God's grace." We have confessed our sins and begged for mercy. What is God's response? It is grace in terms of pardon and acceptance. At this time in our prayers we remember his promises to be with us always, to forgive us, and to bless us with the Holy Spirit.

Now it is time to go to the room of petition. We have the opportunity to tell God about our personal needs in our own lives, or in our family, or in our work. But, we have petitions not only for ourselves, but others want and need our prayers in their behalf. This takes us to the sixth room of prayer. When we pray for others, it is called intercessory prayer. When his co-worker, Melanchthon, was sick, Luther prayed for him: "I besought the Almighty with great vigor ... quoting from Scripture all the promises I could remember, that prayers should be granted and said that he must grant my prayer, if I was henceforth to put faith in his promises."

The effectiveness of a friend's prayer on our behalf depends on the relationship of the pray-er to God. James wrote, "The prayer of the righteous is powerful and effective" (James 5:16). That is why we want a godly mother or a pious pastor to pray for us. Roman Catholics ask the saints and the Virgin Mary to pray for them. On the eve of a historic boxing match, a friend was visiting the champ in his hotel suite. During the conversation a murmuring feminine voice was heard. "That's my wife," the champ explained. "She's praying for me to win." "Oh, and I suppose you pray, too?" The champ replied, "My wife is more devout than I am. If God won't do it for her, He certainly won't do it for me."

The seventh room in the house of prayer is meditation. Some do not understand what meditation is and consequently do not know how to meditate. It is the act of reflecting, of silence, and listening to God. It calls for thinking about God and our relationship to him. It is a time to review past dealings with God. Then we reflect on how good God has been in those past dealings. After that, we remember God's promises to us: promises of peace, protection, and provision. Meditation can be summed up in three R's: review, reflect, and remember.

40. Luke's Stories

Illustration

Richard A. Jensen

Luke is fond of telling stories of faith. In his stories Luke narrates scenes in which trust in the spoken word from God is the very essence of faith.

It all begins with an old priest named Zechariah. This is the first story that Luke tells us in his Gospel. One day, Luke writes, the lot fell to Zechariah to enter the temple of the Lord and burn incense. As he was about to perform this sacred task, however, an angel of the Lord appeared to him standing just to the right of the altar. Zechariah was troubled. Fear fell upon him. The angel spoke words of comfort to Zechariah. "Do not be afraid, Zechariah," the angel said, "for your prayer has been heard. Your wife Elizabeth will bear you a son, and you will name him John" (Luke 1:13). The angel Gabriel went on to announce to Zechariah that his son John would be filled with the Holy Spirit and would make the way ready for the Messiah to come. Zechariah had heard a word spoken to him from God. Zechariah had heard a word from Gabriel announcing new realities that were to come to pass.

Of such stuff is faith composed as Luke tells the story. Faith, or unfaith! Zechariah heard the word from God. He did not believe it! "How will I know that this is so?" Zechariah demanded of the angel (Luke 1:18). "I'm an old man and my wife is old too. How can this word be?" "I am Gabriel," the angel shot back. "How will I know?" said Zechariah. "I am Gabriel," came the reply. And the angel continued. "... because you did not believe my words, which will be fulfilled in their time, you will become mute, unable to speak, until the day these things occur" (Luke 1:20). "You did not believe my words." That is the heart of Zechariah's unbelief. Mary is next in line. Six months into Elizabeth's pregnancy Gabriel spoke words from God to Mary. "Hail, O favored one, the Lord is with you" (Luke 1:28).

That was Gabriel's greeting to Mary. Like Zechariah before her, Mary was troubled and afraid at the sound of the angel's voice. Gabriel spoke to her as he had spoken to Zechariah: "Do not be afraid, Mary, for you have found favor with God. And now, you will conceive in your womb and bear a son, and you will name him Jesus" (Luke 1:31). Mary, like Zechariah, heard a word spoken to her from God. Mary, too, is unsure. "How can this be," she protests, "since I am a virgin?" (Luke 1:34). Gabriel told Mary that it will be because the Holy Spirit will make it happen. Mary was satisfied. She spoke great words of faith. "Here I am," she said, "the servant of the Lord; let it be with me according to your word" (Luke 1:38). "You did not believe my words," said Gabriel to Zechariah. That is the heart of Zechariah's unfaith. "...let it be with me according to your word," were Mary's words to Gabriel. This is the heart of Mary's faith.

Faith is called into being by a word spoken from God. A centurion in Capernaum grasped this reality very well. "Only say the word ...," the centurion said. Luke presents this rather unlikely fellow, this centurion, this stranger to Israel, this foreigner as a model of faith. "Only say the word ...."

41. Eyes on the Unseen

Illustration

Larry Powell

The first scripture selection relates the healing of a man "who was deaf and had an impediment in his speech." Although nothing is mentioned regarding the faith of the man who was healed, faith was yet an active ingredient in the healing as exhibited by those who resolutely brought the man to Jesus. In verse 34, the phrase "looking up to heaven," underscores the intimate relationship with God that Jesus brought to that moment. Similarly, I have read that when Francis of Assisi preached, he never looked at his hearers, but instead fixed his eyes upon the sky as if expecting Christ to appear before he had completed the next sentence. Jesus, "looking up to heaven," apparently sought to acknowledge and intensify the power of God in his life for this moment of healing.

In our second passage, faith again is important to the healing, but this time it is the faith of the person to be healed, Bartimaeus. By faith, Bartimaeus cried out to Jesus even after being rebuked by those around him: "but he cried out all the more, Son of David, have mercy on me" (v. 48). Although blind, he threw off his cloak and ran to where Jesus was standing. Jesus said, "What do you want me to do for you?" and by faith Bartimaeus replied, "Master, let me receive my sight" (v. 51). Jesus’ reply underscores the point; "Go your way; your FAITH has made you well" (v. 52).

A congregation I once served included a young man who had been deaf from birth. He was a big, robust, handsome fellow whose sweet spirit enabled him to smile easily. During worship, he stood for the hymns and responsive readings, and participated as best he could in the entire service. During the sermon, his eyes were steadily fixed upon my lips, and in those few times when he was unable to lip-read what I was saying, he would turn to the young lady beside him and "sign" for clarification. I remember the day that he and the young lady came to my study to make plans for their wedding. She asked such questions as necessary and signed to him at intervals. As I spoke, she continued to interpret, even though he seemed already to understand. During the wedding ceremony, they held written copies of the vows and signed their pledges to each other. Before I left that congregation to acccept another appointment, the young man underwent an operation which enabled him to hear his first sounds. That was the first step. By God’s grace, one day, perhaps even now, he will be able to listen to all those things which you and I have grown accustomed to. Although different than the deaf man who was brought to Jesus, it will be a genuine miracle of healing, and it will have been done for one who has cried out from the silence in faith.

We are far removed in time and space from ancient Jericho where our Scriptures relate two of our Lord’s healings. However, as a society and as individuals, we yet stand in need of the healing touch.

Charles H. Scott’s familiar hymn says it well; "Open my eyes that I may see, glimpses of truth Thou hast for me ... Open my ears that I may hear voices of truth Thou sendest clear." And then the all-important third verse concludes, "Open my mouth and let me bear gladly the warm truth everywhere."

42. At the Root of Rebellion

Illustration

Alexander Maclaren

Important lessons are given by this alternation of the two ideas of faith and unbelief, obedience and disobedience. Disobedience is the root of unbelief. Unbelief is the mother of further disobedience. Faith is voluntary submission within a person's own power. If faith is not exercised, the true cause lies deeper than all intellectual reasons. It lies in the moral aversion of human will and in the pride of independence, which says, "who is Lord over us? Why should we have to depend on Jesus Christ?" As faith is obedience and submission, so faith breeds obedience, but unbelief leads on to higher-handed rebellion. With dreadful reciprocity of influence, the less one trusts, the more he disobeys; the more he disobeys, the less he trusts.

43. THE ONLY WAY OUT

Illustration

John H. Krahn

You are because I am. I was there from the beginning. My Father, God, and I fashioned the world that you enjoy. We hung the stars in the sky, scooped out the lakes, formed the mountains. But our genius was no more evident than when we made you. You are so magnificent. Consider yourself - your ability to think and reason. Do you realize how special you are? We had such a great thing going in the garden.

Unfortunately, the devil talked your forebears into trying to be like God, and they both fell for it. My Father and I had no choice but to show them the exit from Eden. Because of their sin, we had to face the decision whether or not to save what we created or to destroy it all. Save it, we decided. Later, in response to a promise made to your father Abraham, I, the son of God, was implanted by the Holy Spirit in a young virgin’s womb. They called me Jesus, for I had come to save you and all humankind from the consequences of your sins.

The plan of salvation was not complicated, although it was generous perhaps to a fault. You had sinned and continue to sin. It is your nature from the time of the Fall. Therefore, you cannot save yourself. Although some of you sin less than others, none of you is perfect. My Father demands perfection - he will not stand for any imperfection in eternity. Fortunately for you, my Father is also compassionate, and his love goes beyond human love. He wanted to reclaim you as his own, therefore, he decided to be inflicted with suffering and death. To accomplish this, he sent me - part of himself - to become a person like you and to receive punishment and death in your place.

Some of you only see me as an Alka Seltzer for an occasional headache, rather than a Savior for a whole new life. You call upon me and my Father for help only when all else seems to fail. Voices we haven’t heard in years make their way heavenward in dying breaths. Others make a puzzle out of our plan for your salvation. You continue to believe that you must add some of your goodness and righteousness (which is really in short supply by heaven’s standards) to my sacrificial death on the cross. Friends, I paid the price - one hundred percent at Calvary.

Can you imagine how I feel as your God, having humbled myself by becoming a human being, giving up heaven for a stinking stable, being misunderstood, mocked, tortured, spit upon, and hung, all because of you and your wretched sinfulness ... and then to have you believe that this was not enough. To have you, in your pride, believe that some goodness of yours would need to be added in order for the Father to receive you into heaven angers and disappoints me. You can do nothing to save yourself; I did it all because I love you. Please get it into your head, once and for all, I am your only way out of the pits of hell. As I said while I was with you on earth, "I am the way, and the truth, and the life; no one comes to the Father, but by me!" May the Holy Spirit convince your hearts of my love, and may you understand that believing in me is the only way to be saved; sufficient in itself, needing absolutely no human works, no false pride, no human righteousness, nothing ... nothing ... nothing at all to be added to it. I died to purchase a place for you in heaven which I offer to you as a gift which you must receive totally and exclusively by faith.

44. A Faithful Harlot

Illustration

Richard A. Jensen

What's a bad girl like you doing in a list like this? The author of the book of Hebrews tells of a great cloud of witnesses that surround us in our own faith walk. The usual biblical heroes and heroines are there. The biggest surprise in the list is Rahab. Rahab was not an Israelite after all. She was a harlot who plied her trade in pre-Israelite Jericho. Who is this woman anyway? And what is she doing in a list like this?

Rahab's story is told in the Old Testament book of Joshua. In the story we hear that Jericho was next on Joshua's list of cities to be conquered. Joshua sent two spies into Jericho to size up the task of triumphing over this great city. After sneaking into the city they were made welcome in the house of a harlot. That's how Rahab entered Israel's story.

The king of Jericho had spies of his own, of course. They informed him that Rahab was housing two spies of the people of Israel. The king of Jericho, therefore, sent a message to Rahab calling upon her to take a great patriotic action and give up the spies. But the king's message had come to late. Rahab had already hidden the spies on her roof. She told the king's messengers that two unknown men had come to her house but that they had left the city before the gate was closed the night before. "You can probably catch them if you hurry," she told them.

Then Rahab went to the Israelite spies on her roof. The intent of her mission is astounding. She confesses to them her faith in the God who has brought them here! "I know that the Lord has given you the land," she said to them, "and that dread of you has fallen on us, and that all the inhabitants of the land melt in fear before you. For we have heard how the Lord dried up the water of the Red Sea before you when you came out of Egypt .... The Lord your God is indeed God in heaven above and on earth below" (Joshua 2:9-11). The author of Hebrews has it right. Rahab is a woman of faith. She has heard the stories of the Lord's deliverance and she has believed. In Rahab we meet a harlot who believes; a sinner who is a saint.

Now Rahab had a request for the spies sent by Joshua. "Give me a sign of good faith," she says to them, "that you will spare my father and mother, my brother and sisters and all who belong to them and deliver our lives from death" (Joshua 2:12-13). The spies agreed. "Our life for yours!" they promise her.

Rahab then let the men down a rope from her window that they might escape the city. She gave them complete escape instructions. The spies promised again that they would remember their oath to protect Rahab and her family. They gave Rahab a scarlet cord and told her to let it hang from the window of their escape. This would be a sign of protection for Rahab and her family would all be spared because of the sign. "According to your words, so be it," Rahab declared (Joshua 2:21). How nearly do Mary's words in response to the angel's promise match those of Rahab! Mary said, "... let it be with me according to your word" (Luke 1:38). Was Rahab Mary's teacher in faith?

Joshua and the army of Israel soon conquered the city of Jericho. The sign of faith, the scarlet cord, hung from Rahab's window. Rahab and her family were saved by her faith. Faith bloomed in a powerful way in this person we would least expect. That's what Rahab is doing in a list like this."

45. How Life's Pressures Affect Good Judgment - Sermon Starter

Illustration

Brett Blair

In the opera Faust, there is a fight to the finish between Satan and the young man Valentine. During the course of the fight, Satan breaks Valentine's sword and he stands poised to slay him. But the young boy takes the two pieces of his sword and fashions them into a cross. Confronted with this symbol of faith, Satan becomes immobilized and Valentine is saved.

It is an interesting concept: A dramatic demonstration of faith. Unfortunately such resolution of faith does not always save you. In fact, it might be your deathbed. It was John's. Take a look at the story with me. John has been arrested by King Herod. And why? Because John kept reminding Herod that even the king is not above the law. He said, "It is not lawful for you to have your brother's wife."

So this was the king's egregious sin. He had stolen his brother's wife, Herodias. Now, it would be understandable if this were where the story ended. The king didn't like a desert preacher calling him a sinner so he had him beheaded. Simple enough. But life is not always simple. There is usually more to a story than meets the eye. And in this case we learn that Herod actually liked to listen to John, thought he was a holy man, and protected him. Perhaps, in Herod's mind, putting him under lock and key was a way of removing him from harms way.

So if the king was offended by John's outbursts, it was not enough to warrant death. The king feared the prophet and dared not harm him. But life has a funny way of pressuring us to do things we would not normally do. This is a story about a man who caved due to social pressures. Let me ask you: How do life's pressures affect your judgment? What can we learn form this deplorable moment in the life of this king, this moment when the king caved? We learn that...

1. Puzzling problems require conscientious decisions
2. Promises made in haste create great waste
3. Pressures in life can affect good judgment

46. You Can't Inherit Faith

Illustration

Maxie Dunnam

Somewhere recently I read this statement: “Most of the 500 wealthiest Americans got their money the old-fashioned way -- they inherited it!”

That may be the case with money, but it is not true with the most important things of life. It’s not true of character. Of course, we are influenced in character by our parents, but our own character is our own doing, by our own choices, the way we choose to live.

We may inherit money, but we do not inherit faith. Someone put it in a catchy line: “God has no grandchildren.”

Faith must be first-hand, personal, appropriated by each person. Too many of us are seeking to live on borrowed faith. The 500 wealthiest Americans may have gotten their wealth the old-fashioned way -- by inheriting it -- but we don’t get character and faith that way. They’re not inherited, they’re claimed, personally, and cultivated.

47. Why Christians Sin

Illustration

J.Kirk Johnston

Why would Christians choose to sin rather than choose what they know God wants them to do? Four answers are commonly given today.

1. Some would point to Romans 8:16 and explain that Christians who willfully sin have forgotten their true identity as "children of God." While it is true that Christians can forget who they are and sin as a result, Christians can also be well aware of who they are and sin anyway.

2. Some say Christians choose to sin because they have lost sight of what God has done for them. 2 Peter 1:9 indicates that Christians can be "blind or short-sighted, having forgotten [their] purification from [their] former sins."

3. Some wisely state that Christians consciously choose to sin because they have forgotten that God will severely discipline disobedient believers.

4. Some have said that Christians who consciously sin have lost their focus on the future. These Christians have forgotten that God will reward in heaven only those who have lived faithfully for Him here on earth (1 Cor 9:24). Christians who fail to keep eternity in mind often sin in the here and now.

48. A Change in Control

Illustration

Richard J. Fairchild

Last night a friend of mine was talking about his father: he spoke of how, for many years, his father binged out, how his father was a drunkard - a man who when sober was kind and gentle - and when drunk - well he was something else again. He had no control over himself. And this kind and gentle man brought pain and suffering upon others, or at least the force within him did so - the family had to move - to change homes and communities - almost every year - landlords were cheated, employers disappointed, children neglected, friends abandoned - or embarrassed or betrayed.

And this continued on until one day, after taking his children to Sunday School for a period of time, after witnessing the faith of others and what it did for them, he accepted Jesus into his life. He asked God to take control, to guide his actions and save him from his sins and from the power of sin. And then things changed; debts still had to be paid, amends still had to be made, mistakes still occurred. But the inner man - the man that God made - was set free to grow and mature. No more booze, a lot more prayer. And the love and kindness of the man that could be glimpsed before - in the moments of sobriety - became apparent to all - for days, weeks, and finally years on end. The children who were still living at home stopped fearing what would happen next - they began to look forward to being with their father - they began to develop their own faith in God - a faith that still guides them to this day. This man, this father, this husband, experience a change in control - he went from being in the control of the devil to being in the control of God, and the result was the renewal of his inner nature, and in the end, when his earthly tent was destroyed, the result was a building from God - a house not made with hands - eternal in the heavens.

49. DNA and SIN

Illustration

George Murphy

Augustine thought that original sin was transmitted to the child through the sexual act, but the idea that it has such a genetic character is difficult for us to make sense of today. (It also lacks scriptural basis, unless one forces Psalm 51:6.) It may be more helpful to use an ecological metaphor. We cannot fully understand living organisms without their environment, and we cannot fully understand a human being except as part of the whole human community. This is true even -- or perhaps especially -- before birth. And the problem is that we are conceived and born in a human environment in which sin is unavoidable. We participate from the start in an ecology of sin.

What about the idea that death was caused by the first sin? The existence of sin, of separation from God, casts a different light on death, including death that took place before there was sin. Now it is seen as something more than, something worse than, the stopping of biological machinery. The meaning of death has been changed by sin.

50. The Regenerating Work of the Spirit

Illustration

Phil Newton

John Tennant, a contemporary of Jonathan Edwards, and who died faithfully preaching the gospel when he was twenty-five, identified eleven evidences of the regenerating work of the Spirit. I will adapt these for our attention [edits in brackets].

The understanding is renewed…a light from on high shines into it, whereby its natural darkness is in some measure dissipated, so that it [has] new apprehension of things.

He has a new assent, his understanding being enlightened to perceive the precious truths of Christ; he assents to them with a kind of [full certainty], in a lively, sensible manner.

His judgment is changed.

His estimate of things is changed.

His purposes are changed, he has vastly different designs from those he was [accustomed] to entertain and indulge before his new birth…In short, his purposes were for sin and self, but now they are for God and his soul, now he strives as much daily to get his heart and affections deadened to the world, as he did before to secure and advance his interest in it.

His reasonings are changed.

The will is changed. It has got a new bias and centre of its actings…He aims at God's glory in all his actions universally, and singly, the inclinations of his will bend toward God freely from an inward and powerful principle of life…Furthermore, his will has new enjoyments.

The affections of the soul are changed.

The conscience is changed…now, when the soul feels the regenerating influences of the Holy Spirit, what a tender sense fills the renewed conscience! For what small things it will smite, rebuke and check the sinner! How strongly will it bind to duty, and bar against sin!

The memory; now is more apt to embrace and retain divine things than formerly.

Their conversation is changed. They were [accustomed] to be like moles groveling in the earth, now their mind and conversation are in heaven [Tennant, 275-285].

Showing 1 to 50 of 1209 results