Sermon and Worship Resources

Luke 7:36-50 · Jesus Anointed by a Sinful Woman

36 Now one of the Pharisees invited Jesus to have dinner with him, so he went to the Pharisee's house and reclined at the table. 37 When a woman who had lived a sinful life in that town learned that Jesus was eating at the Pharisee's house, she brought an alabaster jar of perfume, 38 and as she stood behind him at his feet weeping, she began to wet his feet with her tears. Then she wiped them with her hair, kissed them and poured perfume on them.

39 When the Pharisee who had invited him saw this, he said to himself, "If this man were a prophet, he would know who is touching him and what kind of woman she is--that she is a sinner."

40 Jesus answered him, "Simon, I have something to tell you." "Tell me, teacher," he said.

41 "Two men owed money to a certain moneylender. One owed him five hundred denarii, and the other fifty. 42 Neither of them had the money to pay him back, so he canceled the debts of both. Now which of them will love him more?"

43 Simon replied, "I suppose the one who had the bigger debt canceled." "You have judged correctly," Jesus said.

44 Then he turned toward the woman and said to Simon, "Do you see this woman? I came into your house. You did not give me any water for my feet, but she wet my feet with her tears and wiped them with her hair. 45 You did not give me a kiss, but this woman, from the time I entered, has not stopped kissing my feet. 46 You did not put oil on my head, but she has poured perfume on my feet. 47 Therefore, I tell you, her many sins have been forgiven--for she loved much. But he who has been forgiven little loves little."

48 Then Jesus said to her, "Your sins are forgiven."

49 The other guests began to say among themselves, "Who is this who even forgives sins?"

50 Jesus said to the woman, "Your faith has saved you; go in peace."

Shaping People's Lives Through Forgiveness

Luke 7:36-50

Sermon
by Brett Blair

At the University of Notre Dame in 1981 a rather prophetic lecture was given that predicted the collapse of the Soviet Union. The lecturer called Communism “a sad, bizarre chapter in human history whose last pages are even now being written." A year later the same speaker told the British House of Commons that the march of freedom and democracy "will leave Marxism-Leninism on the ash heap of history." Years later, in 1988, students at Moscow University sat and listened as this same speaker told them how the microchip would lead the way in expanding human freedom. Indeed, even that prediction is coming true. The Internet may be playing a critical role in dismantling china’s communism. Remember now that this 1988, long before the advent of the Internet.

Who was this Speaker? This lecturer who looked into the future and was able to rightly discern where history was taking us? It was Ronald Reagan. Putting political preferences aside for just a moment I think all of us would have to agree that on at least a few crucial issues Reagan got it right. He looked into the future and steered us correctly. What is it that gives some people the ability to look at a situation and rightly sized it up? It seems to be a kind of gift doesn’t it?

This is one of the qualities that separate the great men from the ordinary. In our story this morning (in Luke 7) certain insights are being expressed. A gathering of men at a diner party has just witnessed a woman, who they all know to be a woman of ill repute, walk into the room with an alabaster jar of expensive perfume. She walks up behind Jesus and kneels. She is crying. As she weeps her tears fall onto his feet. She uses her hair as a towel to dry his feet and then she pours the expensive perfume on his feet. This is the scene and it is a sudden departure from the evening’s festivities. But it now becomes the focal point of Jesus’ teachings.

Now, listen to how the Pharisee sizes up the situation. He has two insights. On the first he is correct and on the second he is incorrect. Here they are: First he is correct about the lady. She was known in the community as a sinner. Her sin is not revealed to us but most of us could come pretty close in guessing it. What ever it was the Pharisee rightly judged the woman’s character. But here is where he failed. His insights and perceptions about Jesus were wrong. He said that if Jesus were a prophet he would know that this woman was a sinner and he would not let her touch him.

The Pharisee was wrong because the character of this woman was not lost on Jesus. And here is the beautiful part of the passage. Jesus knew who she was but he had moved beyond that to forgive the woman her sins. Jesus sizes up the situation and recognizes that grace is needed in this woman’s life.

Now let’s ask ourselves this question. Whether we are looking at an incredibly destructive institution like communism or the loathsome practice of prostitution, whatever sin we find in the world are we able to l0ok beyond the facts, size up the situation, see down the road and know what kind of grace is needed? We can do this if we can:

Be honest and call sin, sin. The great pianist, Paderewski, had a friend whose little girl was going to give a piano recital. Out of respect for his friend, Paderewski accepted the girl's invitation to her recital. When she saw the famous pianist in the audience, she got stage fright, forgot her piece, and broke down in tears. At the close of the concert, Paderewski said nothing to her but went up and tenderly kissed her on the forehead and left. If she had not made the mistake and failed, she would not have received a kiss of love and understanding from the master pianist. Likewise, it is when we stumble and fall into sin and are complete failures that the mercy of God in Christ is experienced.

Simon should have remembered this. This was his failure. Let’s take a look at the text once more. Notice that there are three characters in the story. First there is Simon. He is the Pharisee. Then there is the woman. We don’t know who she was. She could be the same woman who in John 12 anointed Jesus’ feet just before his crucifixion but we simply don’t know for sure. The third character is Jesus. Now let me say a word about Simon. Over the centuries the Pharisees have gotten a bad rap. A lot of that criticism is warranted because they often used petty standards to judge people. But let me now put in a good word for them. In this case the Pharisee rightly judged the woman’s lifestyle. She was a sinner. I think that in certain respects this is appropriate. Today we are afraid to publicly identify sinful behavior. This attitude is rampant in the secular society as well as the Christian. In Christian circle we say we are not to judge. In secular society we are to be inclusive and permissive of other peoples lifestyles. My friends this is nonsense.

I think this is an important distinction: Jesus was not telling Simon, “Don’t judge this woman for her sins.” He was telling Simon, “Don’t stop her from receiving forgiveness for her sins.” Jesus said, Simon, her many sins have been forgiven—for she loved much. But he who has been forgiven little loves little. So Simon is to be commended for telling it like it is but he is to be shunned for blocking this woman’s access to God. So, here is what we are to do as Christians: Be honest and call sin, sin but he humble and allow sins forgiveness. Don’t block anyone’s access to God. This after all is the primary responsibility of every Jewish leader in Jesus’ day. They had forgotten that. IT is the duty of every Christian today. That is what Paul meant when he referred to the Priesthood of all believers. My friends you are a Priest for Christ. Do your job. Give people access to a holy God so they might receive forgiveness for their unholy sins.

Here is the second shaping event that comes from this act of forgiveness: The event is used to teach others, in this case it was Simon and those at the dinner party. Now the important part of this lesson is that a woman who had sinned much was given much forgiveness. That’s the important part. But something else happens here in the process. Jesus took Simons misdirected heart and tried to teach him something in the process. Two things are accomplished: The woman receives forgiveness and Simon learns a lesson about forgiveness.

Jesus directed all his attention and focus to the moment. There were several people around that table that night and he knew he could have an impact. So he told the story about two men who owed money to a lender, a kind of first century loan shark. One oweb 500 dollars and the other owed 50. Neither of the men were able to pay back the loan so he canceled the debts, a loan shark with a heart. Jesus then asked this question: Simon, he said, which of them love him more? Simon’s answer was right on: The one who had the greater debt. A short story with a great point. He who is forgiven little loves little. It’s just a realistic point. Jesus is not trying to put Simon down because he didn’t fawn all over Jesus; he is simply being realistic.

This woman was a great sinner. She needed more grace than did Simon. She of course will show Christ the greater love. All of us should attempt to shape others peoples lives through forgiveness. That’s why we are and who we are and what we are as followers of Christ. We are builders of other peoples lives through forgiveness.

Life is a matter of building. Each of us has the opportunity to build something -- a secure family, a good reputation, a career, a relationship to God. But some of those things can disappear almost overnight due to financial losses, natural disasters and other unforeseen difficulties.

What are we to do? Daniel Webster offered excellent advice, saying, "If we work on marble it will perish. If we work on brass, time will efface it. If we rear temples, they will crumble to dust. But if we work on men's immortal minds, if we imbue them with high principles, with just fear of God and love of their fellow-men, we engrave on those tablets something which time cannot efface, and which will brighten and brighten to all eternity.

I would like to add to Webster list of works: Forgiveness.

III

Remember that redemption is mankind’s one great need. As many of you know the Olympic summer games will be held in their place of birth—Greece. There is an old story about the Greek Marathon. Muscular, conditioned runners paced nervously near the starting line for the long-distance race. The time was near. They "shook out" their muscles, inhaled deeply, and put on their game faces. In the midst of it all, a young stranger took his place at the starting line. His physique was awesome. Taking no notice of the other contestants, he stared straight ahead. Two prizes would be awarded the winner of the Marathon: a magnificent bouquet of flowers and the honor of standing beside the king until the conclusion of other contests. There seemed to be no question among the runners about who would win the prize. It is alleged that the stranger was offered money not to run. Someone else attempted to bribe him with property. Refusing the offers, he toed the mark and awaited the signal to run. When the signal was given, he was the first away. At the finish line, he was the first to cross, well ahead of the rest. When it was all done, someone asked the young man if he thought the flowers were worth as much as the money and property he had refused. He replied, "I did not enter the race for the flowers. I ran so that I could stand beside my king!"

Again, the woman who "intruded" into the Pharisee's house apparently had one thing on her mind. She wanted to stand beside her king. She knew that there she would find redemption.

ChristianGlobe Network, Collected Sermons, by Brett Blair

Overview and Insights · A Sinful Woman Anoints Jesus at the Pharisee’s House (7:36–50)

Compare similar but different events in Matthew 26:6–13; Mark 14:3–9; John 11:55–12:11. In Matthew and Mark the anointing occurs in a leper’s house, which a Pharisee would never visit. As a result, we know this is a separate, but similar, incident. Jesus regularly associated with sinful people. This episode begins by Jesus accepting an invitation to have dinner with Simon, a Pharisee (7:36). We should take note that although Jesus criticizes the Pharisees for their hypocrisy, he still reaches out to individual Pharisees. During the meal a…

The Baker Bible Handbook by , Baker Publishing Group, 2016

Luke 7:36-50 · Jesus Anointed by a Sinful Woman

39 When the Pharisee who had invited him saw this, he said to himself, "If this man were a prophet, he would know who is touching him and what kind of woman she is--that she is a sinner."

40 Jesus answered him, "Simon, I have something to tell you." "Tell me, teacher," he said.

43 Simon replied, "I suppose the one who had the bigger debt canceled." "You have judged correctly," Jesus said.

48 Then Jesus said to her, "Your sins are forgiven."

49 The other guests began to say among themselves, "Who is this who even forgives sins?"

50 Jesus said to the woman, "Your faith has saved you; go in peace."

Commentary · Jesus Anointed by a Sinful Woman

The story of the forgiveness of a sinful woman (7:36–50) has sometimes been identified with the account in Mark 14:3–9 (and parallels), but it is clearly a different story. The link with the preceding context is the accusation leveled against Jesus in Luke 7:34. Jesus may have been invited to Simon’s home after a synagogue service. No doubt Simon respected Jesus since he gives him the honorable title “teacher” (7:40; teacher = rabbi). Uninvited guests at a banquet in the Palestinian world were not an unusual feature, although the presence of a sinner (7:39; she was probably a prostitute) may have sparked some surprise. Those enjoying the banquet reclined with their feet extended behind them, resting their heads on their left hands and eating with their right. The woman enters behind Jesus and spontaneously begins to weep (7:38) because of either repentance or joy. Perhaps the two were commingled. When she sees that Jesus’s feet are getting wet, she looses her hair (something a respectable woman would not do), drying his feet with her hair. She proceeds to kiss his feet and anoint them with expensive perfume (7:38).

Observing the activity, Simon concludes that Jesus cannot be a prophet (7:39) because a prophet would know what kind of woman this was. Moreover, a prophet would prevent a sinner from touching him because touching a sinful person would make one ritually unclean. (Thus the story has a twofold theme, revolving around the status of the woman and the status of Jesus.) Jesus responds to Simon’s silent protest by telling him the parable of the two debtors (7:41–42). The point of the parable is plain—the one who is forgiven the larger amount will respond with more love and gratitude. A denarius was worth approximately a day’s wages. Simon’s reply (7:43) simply reflects a careful rabbinic answer. Jesus then applies the parable to the treatment that he has received from Simon and the woman (7:44–47). Jesus does not criticize Simon for being inhospitable, for these courtesies were not necessarily an expected part of ordinary hospitality. Jesus’s point is not that Simon was rude but that the woman showed “extraordinary” love. One would greet “friends” by kissing them on the head, but the woman kissed Jesus on the feet (7:46). On a special occasion one might put inexpensive oil on a guest’s head, but the woman poured expensive perfume on Jesus’s feet (7:46).

Verse 47 has been incorrectly interpreted at times to mean that the woman is forgiven because of her love for Jesus. But the point of the entire story is that her love is the result of her forgiveness. That love and gratitude flow from forgiveness is clearly the point of the parable (7:41–42), and the woman’s actions of love toward Jesus stem from her experience of a forgiveness that has already been received. In verse 48 Jesus simply confirms the forgiveness of the woman. Indeed, verse 50 clearly shows that it is faith that has saved the woman. The phrase “whoever has been forgiven little loves little” (7:47) should not be taken too woodenly. In the application of the parable it applies to Simon and has an ironic twist. The meaning is not that righteous people cannot love much because they do not need much forgiveness (an argument for sinning more so that forgiveness can be deeper; cf. Romans 6). Rather, people who assume they are righteous will never experience much love for Jesus since they are so unaware of their sinfulness.

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

Big Idea: Jesus’s work of salvation extends to people shunned or ignored by Jewish society; women play an unusually large part in his mission.

Understanding the Text

After the characterization of Jesus as a bon viveur and a friend of the disreputable (7:34), we now find him at a dinner party and befriending a disreputable woman. Two themes from earlier in the Gospel reemerge in this story: Jesus’s openness to and welcome by unrespectable members of society (5:27–32) and his claim to forgive sins (5:17–26). It develops further Luke’s characteristic theme of Jesus’s concern for those who lived outside the circles of privilege and respectability. In particular, this story (7:36–50) together with the following verses (8:1–3) shows that Jesus valued women as much as men, and that women were coming to play a more significant role in his movement than the reader might have thought from the choice of twelve male disciples in 6:13–16.

Outline/Structure

The other three Gospels (Matt. 26:6–13; Mark 14:3–9; John 12:1–8) tell of a woman who anointed Jesus at Bethany on his final visit to Jerusalem; John identifies her as Mary of Bethany. But beyond the fact of a woman anointing Jesus with perfume in the house of someone called “Simon” (a very common name), this episode has little in common with that one: the setting here is quite different (in Galilee, in a Pharisee’s house, and relatively early in the story), and the theme of the woman’s sinfulness, forgiveness, and love is quite distinctive, as is also the dialogue with Jesus’s host. The problem here is not the waste of valuable ointment, but the moral character of the anointer. The two stories are better treated separately.

The traditional chapter division obscures the significant link between this story and the following account of other women associated with Jesus’s ministry. On the other hand, however, too much was made of the juxtaposition of the two stories when later tradition supposed that Mary Magdalene (8:2) was formerly a prostitute. There is no biblical warrant for that idea. Luke makes no suggestion that Mary was the woman of 7:36–50, and he describes her deliverance in quite different terms.

Historical and Cultural Background

Women had a subordinate place in Jewish society. All of the guests at a dinner such as this likely were males. Rabbis typically took care to avoid being in female company (cf. John 4:27), let alone the company of a woman known to be “a sinner.” Jesus’s contrasting attitude was bound to raise eyebrows. To include female followers not only in his wider circle of supporters but even in the traveling group together with the twelve male disciples (8:1–3) was potentially scandalous. Here, as always, Jesus seems unconcerned by what conventional society might think.

Interpretive Insights

7:36 he went to the Pharisee’s house and reclined at the table. Jesus was as much at home in “polite” society as in Levi’s house; he did not “belong” to one side of the social divide. For other such invitations by Pharisees, see 11:37; 14:1. At a more formal dinner guests reclined in the Roman style on couches around a central table, so that their feet would stick out away from the table; that is the scenario envisaged in 7:38.

7:37 A woman in that town who lived a sinful life. This is probably a euphemistic way of referring to a town prostitute; hence the host’s scandalized reaction in 7:39. Given the Pharisaic concern for ritual purity, she “comes into this scene like an alien, communicable disease.”1

an alabaster jar of perfume. Luke does not mention the value of the perfume, which is the central motif of the other anointing story. This is simply a woman’s more lavish substitute for the plain olive oil that a guest might have expected as a courtesy (7:46).

7:38 she stood behind him at his feet weeping. Clearly she wants to make contact with Jesus, but can get no closer than his feet (see on 7:36). Luke records no words spoken by her; she speaks by her actions, which here are spelled out so as to form the basis for Jesus’s comparison in 7:44–46. In order to wipe Jesus’s feet with her hair, she would have to uncover it and let it down, which no respectable woman would do in company.2 Putting perfumed ointment on the feet is extraordinary; normally, it was the head that was anointed. Her actions taken as a whole could easily be seen as erotic as well as “over the top.”

7:39 If this man were a prophet. The Pharisee repeats the popular estimate of Jesus that presumably he has heard from local gossip. He will address Jesus by the more conventional title “teacher” in 7:40. The impression given is that he has invited Jesus to dinner in order to make up his own mind about the man’s credentials. He is not impressed by Jesus’s failure to rebuke such a suggestive act by an obviously disreputable woman.

7:40 Jesus answered him. Simon’s thought was unspoken. By discerning it nonetheless, Jesus shows something of the prophetic insight that Simon was questioning.

7:41–43 Two people owed money. Like Nathan’s famous parable to David (2 Sam. 12:1–7), this little parable invites Simon to pronounce the verdict that will be turned against him. Its message, that love results from forgiveness, will be important for the interpretation of the potentially ambiguous saying in 7:47. For another parable that uses the cancellation of debt as a symbol for God’s forgiveness of sin, see Matthew 18:23–35.

7:44–46 You did not give me any water. Simon’s welcome to Jesus fell short of the normal social courtesies of footwashing, kissing, and anointing. All these would be expected, and their omission looks like a deliberate social snub. Simon was not a fan of Jesus, but the woman’s actions had more than made up for his discourtesy, and they revealed her, by contrast, as the one who truly valued him.

7:47 her many sins have been forgiven—as her great love has shown. A literal translation is “Her many sins have been forgiven because she loved much.” Taken alone, these words could mean that her love was the basis of her forgiveness, but that would be to turn on its head the message of the preceding parable in 7:41–43 and of the following clause, in which little love is the result of little forgiveness. Thus, most versions, like the NIV, find ways of indicating that her love is the evidence of her (antecedent) forgiveness rather than the basis for it.

7:48 Your sins are forgiven. Jesus speaks directly to the woman for the first time. As in 5:20, his declaration provokes theological questions (7:49), but this time the issue is not pursued. Following the logic of the parable in 7:41–43, we must suppose that the woman’s loving actions show that she is already aware of being forgiven, and that Jesus here simply makes it explicit. (The verb is in the perfect tense, lit., “have been forgiven.”) Perhaps we should assume that she has met Jesus, or at least listened to his preaching, before coming to make this gesture of appreciation.

7:50 Your faith has saved you. This formula is used elsewhere of physical healing (8:48; 17:19; 18:42), but the forgiveness of sin is no less “salvation.” This conclusion further underlines that she was forgiven not because she loved (see on 7:47), but because she believed.

8:2 Also some women. The allegiance of these women derived from their experience of healing and exorcism through Jesus’s ministry. Three are mentioned by name, but there were also “many others.” In Matthew and Mark it is not until the end of the story that we are informed that women had been among Jesus’s traveling companions (Matt. 27:55; Mark 15:41), but Luke makes it clear at this early stage. The women are not included in the Twelve, but even so, their presence was a potential cause for scandal in Jewish society at that time.

Mary (called Magdalene) from whom seven demons had come out. Subsequent tradition has built much onto this brief description, notably (since the sixth century) by associating this Mary with the unnamed woman of 7:37. Luke gives no support to this speculation. Mary’s prominence in the resurrection stories indicates that she had a leading role among the disciples, but that is as far as biblical evidence takes us. For Luke, Mary is simply someone who had been the object of a very remarkable exorcism. On possession by multiple demons, see also 8:30; 11:26.

8:3 These women were helping to support them out of their own means. For the dependence of the Jesus movement on the material support of well-wishers, see 9:3–4; 10:4–7. By mentioning the influential social position of Joanna’s husband, Luke indicates that Jesus’s followers included some from the more affluent strata of society. We do not know whether Chuza himself supported Jesus. The sharing of resources mentioned here will be developed more fully in Acts 4:32–37.

Theological Insights

Jesus’s dealings with women and their involvement in his ministry are an important element in Luke’s presentation of the universal scope of the gospel of salvation and of its tendency to overturn the conventional barriers of society. Jesus’s open attitude contrasts with the patriarchal norms of most ancient societies, including Judaism. The book of Acts and the letters of Paul will go on to reveal the significant role that some women played in the mission and ministry of the early church. All this needs to be set against the reluctance in some modern churches to accept the full involvement of women in mission and leadership, and it suggests that a simplistic view of women as essentially subordinate to men (on the basis of Paul’s so-called submission texts) does not represent all the biblical data on the subject.

Teaching the Text

A sermon or lesson on this passage should bring out its central theme, one that appears again and again in Luke’s Gospel: the recipients of God’s salvation are those who come to him humbly, recognizing their unworthiness and need of him. Simon, the self-righteous Pharisee, looks down on the woman as a lowly sinner and shows no reverence for Jesus, failing to provide even basic hospitality for his guest. As Jesus’s parable makes evident (7:41–42), this is because Simon thinks he is good enough for God and needs no forgiveness. The woman, by contrast, shows her profound gratitude because of the forgiveness she has received. The key to the passage is Jesus’s authoritative pronouncement in 7:47: “her many sins have been forgiven—as her great love has shown. But whoever has been forgiven little loves little.”

When teaching the passage, encourage listeners to put themselves in the shoes of the sinful woman. What had she heard about Jesus (or had she actually listened to his preaching?), and how did she already know that she was forgiven? What was her aim in making this unorthodox approach to Jesus in such a public setting? What emboldened her to break social taboo in this way? Would she have been surprised by the outcome?

Other themes may also be important to bring out here. Jesus’s authority to forgive sins is again on display (cf. 5:18–26). This is also a good opportunity to think through Jesus’s attitude toward women more generally than just in this passage. Do listeners have experience of societies (whether Christian or not) in which women are still treated as subordinate to men? Thinking of such situations, encourage them to envisage the feelings likely to have been aroused by Jesus’s dealings with women. What sort of community would Jesus himself have promoted? How far did the early church follow his lead? In view of the prominent and distorted portrayal of Mary Magdalene in some recent popular literature (e.g., The Da Vinci Code), it would be good to take this opportunity to point out how later speculation differs from the New Testament evidence.3

Illustrating the Text

Jesus welcomes those marginalized by society.

Spiritual Song: “The Welcome Table”/“Some of These Days”/“Members Don’t Get Weary.” Called by various names, this nineteenth-century civil-rights song would be worth playing for a congregation or group, as it expresses the longing of the hearts of those who have been neglected and sidelined. Some of the words are as follows:

I’m going to sit at the Welcome table

Shout my troubles over

Walk and talk with Jesus

Tell God how you treat me

One of these days!

How full this anointer’s heart must have been to be accepted by Jesus so beautifully in the house of a hostile Pharisee.

Literature: “The Welcome Table,” by Alice Walker. Walker (b. 1944) tells the tale of an old black woman “nearly blind with age” who has “staggered” her way to a white church on a cold day. Focused on being in church, the woman “brushes” past the pastor, who has said, “Auntie, you know this is not your church?” Everyone is unsettled by her presence, and the women finally ask their “burly indecisive husbands” to throw her out. Bewildered, the old woman stands on the church steps looking down the highway and sees “something interesting and delightful.” It is Jesus coming “at a firm though leisurely pace. . . . There was a sad but joyful look to his face, . . . and he walked with sure even steps in her direction.” The only thing Jesus says to the woman as he approaches her is “Follow me,” and “she bounded down to his side with all the bob and speed of one so old.” She then proceeds to tell him what has happened to her, and that she is “so happy to be out walking along the highway with Jesus,” disturbing the silence only to tell him how “glad she was that he had come” and how “she had often looked at his picture hanging on her wall.”4

Women, some with complex and sinful backgrounds, were part of the group who traveled with Jesus, helping to support him.

Christian Ministry: She Is Safe. This is only one of many ministries around the world designed to come alongside women who have been abused and exploited. They recognize that these are women whom Christ wants to be brought into the kingdom and restored for ministry in the body of Christ. Based in Atlanta, this particular ministry seeks to “mobilize Christians against poverty, oppression, exploitation and spiritual darkness in the world’s hardest places through practical grassroots projects.” Ministry founder Michelle Rickett has coauthored two books, Forgotten Girls and Daughters of Hope.5

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

Dictionary

Direct Matches

Anoint

The English word “messiah” derives from the Hebrew verb mashakh, which means “to anoint.” The Greek counterpart of the Hebrew word for “messiah” (mashiakh) is christos, which in English is “Christ.”

In English translations of the Bible, the word “messiah” (“anointed one”) occurs rarely in the OT. In the OT, kings, prophets, and priests were “anointed” with oil as a means of consecrating or setting them apart for their respective offices. Prophets and priests anointed Israel’s kings (1 Sam. 16:1 13; 2 Sam. 2:4, 7).

The expectation for a “messiah,” or “anointed one,” arose from the promise given to David in the Davidic covenant (2 Sam. 7). David was promised that from his seed God would raise up a king who would reign forever on his throne. Hopes for such an ideal king began with Solomon and developed further during the decline (cf. Isa. 9:1–7) and especially after the collapse of the Davidic kingdom.

The harsh reality of exile prompted Israel to hope that God would rule in such a manner. A number of psalms reflect the desire that an ideal son of David would come and rule, delivering Israel from its current plight of oppression. Hence, in Ps. 2 God declares that his son (v. 7), who is the Lord’s anointed one (v. 2), will receive “the nations [as] your inheritance, the ends of the earth your possession” (v. 8). God promises that “you will rule them with an iron scepter; you will dash them to pieces like pottery” (v. 9; see NIV footnote). Jesus demonstrates great reticence in using the title “Messiah.” In the Synoptic Gospels he almost never explicitly claims it. The two key Synoptic passages where Jesus accepts the title are themselves enigmatic. In Mark’s version of Peter’s confession (8:29), Jesus does not explicitly affirm Peter’s claim, “You are the Messiah,” but instead goes on to speak of the suffering of the Son of Man. Later, Jesus is asked by the high priest Caiaphas at his trial, “Are you the Christ, the Son of the Blessed One?” (Mark 14:60). In Mark 14:62, Jesus answers explicitly with “I am,” while in Matt. 26:64, he uses the more enigmatic “You have said so.” Jesus then goes on to describe himself as the exalted Son of Man who will sit at Yahweh’s right hand.

Jesus no doubt avoided the title because it risked communicating an inadequate understanding of the kingdom and his messianic role. Although the Messiah was never a purely political figure in Judaism, he was widely expected to destroy Israel’s enemies and secure its physical borders. Psalms of Solomon portrays the coming “son of David” as one who will “destroy the unrighteous rulers” and “purge Jerusalem from Gentiles who trample her to destruction” (Pss. Sol. 17.21–23). To distance himself from such thinking, Jesus never refers to himself as “son of David” and “king of Israel/the Jews” as other characters do in the Gospels (Matt. 12:23; 21:9, 15; Mark 10:47; 15:2; John 1:49; 12:13; 18:33). When Jesus was confronted by a group of Jews who wanted to make him into such a king, he resisted them (John 6:15).

In Mark 12:35–37, Jesus also redefines traditional understandings of the son of David in his short discussion on Ps. 110:1: he is something more than a mere human son of David. Combining Jesus’ implicit affirmation that he is the Messiah in Mark 8:30 with his teaching about the Son of Man in 8:31, we see that Jesus is a Messiah who will “suffer many things and be rejected by the elders, the chief priests, and the teachers of the law” (8:31) and through whom redemption will come (10:45). Jesus came not to defeat the Roman legions, but to bring victory over Satan, sin, and death.

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).

Oil

Almost all the oil to which the Bible refers is olive oil. Oil was used primarily for cooking, but also for medicinal purposes, cosmetics, lighting, and religious ceremonies.

Oil was one of the major export products of Palestine, with huge economic impact on Israel and Judah. Oil often was used as currency for other needed materials (Deut. 7:13; Neh. 5:11; Luke 16:6). For example, Elisha performed a miracle with oil to help a widow pay her debts (2 Kings 4:7). Oil was kept as part of the royal stores (2 Kings 20:13; 2 Chron. 32:28). There are dozens of ostraca that detail the trading, bartering, and selling of oil.

Oil was one of the main ingredients for cooking. A typical meal consisted of flour pressed together with oil and fried with oil on a griddle (1 Kings 17:12 16). This was also the typical way in which grain offerings were made at the tabernacle and temple (Lev. 2:1, 4–7). Oil was also used in lamps because it burned cleanly and produced bright light (2 Kings 4:10; Matt. 25:3–8). Lamps were used throughout the house. Small lamps, often no larger than a hand, were used to give people light when they were walking and traveling at night. In such instances, extra oil usually was carried as a reserve (Matt. 25:1–13). Both the tabernacle and the temple used olive oil to light their lamps. The finest oil was also used for sacrifices at the tabernacle (Exod. 27:20; 29:40; Lev. 24:2; Num. 28:5).

Oil was used cosmetically as well. For instance, oil was put in the hair for beauty (Eccles. 9:8). Oil was also the normal base for perfumes, mixed with a variety of spices (Esther 2:12). The tabernacle had special anointing oil that was mixed to make a perfume (Exod. 30:25). Oil was also used medicinally to help heal wounds, either by mixing it with other substances or by itself to help seal a wound (Luke 10:34). The elders of the church were commissioned to pray for and anoint the sick with oil (James 5:14).

Pharisees

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

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

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

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

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

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

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

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

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

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

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

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

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

Simon

(1) One of the original twelve apostles (Matt. 10:2), also called “Peter.” Simon Peter was the brother of Andrew and a fisherman by trade (Matt. 4:18). (See also Peter.) (2) The Zealot, one of the original twelve apostles (Matt. 10:4). (3) One of the brothers of Jesus, along with James, Joseph, and Judas (Matt. 13:55; Mark 6:3). (4) A leper who lived in Bethany. In his house the precious bottle of ointment was poured upon Jesus in preparation for his burial (Matt. 26:6). (5) A man from Cyrene who carried Jesus’ cross on the way to crucifixion (Matt. 27:32). (6) A Pharisee who invited Jesus for a meal (Luke 7:40). Jesus was anointed with ointment in his house. He perhaps is the same individual as in Matt. 26:6. (7) The father of Judas Iscariot, who betrayed Jesus (John 6:71). (8) A sorcerer who believed the gospel and was baptized. However, he became enamored with the miraculous power of Philip and with the ability of the apostles to impart the Holy Spirit, and he offered them money to give him that ability (Acts 8:9 25). (9) A tanner with whom Peter stayed in Joppa before traveling to the house of Cornelius (Acts 9:43).

Water

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

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

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

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

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

Woman

In the Bible, woman is first encountered along with man in Gen. 1:26 28. God created “man” in the plural, male and female, and commanded them to reproduce and to fill the earth and subdue it. Being created male and female is set in parallel to being created in the image of God. In the ancient Near East, perhaps the king would be thought of as the image of God. But in Genesis, not only is the first man the image of God, but the first woman participates in the image as well. This is all but unthinkable in the ancient world, and it suggests an unparalleled dignity and worth in womankind.

Genesis records that the human race fell through the instrumentality of a man, a woman, and the serpent. The serpent approached the woman, not the man. The woman was convinced by the serpent and ate the forbidden fruit. She gave some to her husband, who also ate it without saying a word. Thus, the woman can be blamed in part for the fall of the race. Adam was condemned because he “listened to [his] wife” (Gen. 3:17). Her judgment, for heeding the serpent, was pain in childbirth and a desire for her husband, who would rule over her (Gen. 3:16). The exact parameters of this judgment are unclear, but it appears that her desire will be for his position of leadership and will be perpetually frustrated.

Often in the Bible, women are motivated by their desire to have children. Rachel demanded of Jacob, “Give me children, or I’ll die!” (Gen. 30:1). She saw herself in competition with her sister, Leah, in this respect (30:8). The “fruit of the womb” is a reward, and like arrows, the blessed man’s quiver is full of them (Ps. 127:1–5). Note also the beatitude of Ps. 128:3: “Your wife will be like a fruitful vine within your house; your children will be like olive shoots around your table.”

In Genesis, the reproductive capability of slave girls is at the disposal of their owners. Thus, Rachel and Leah’s maidservants became surrogate mothers for a number of their sons (Gen. 30:3–10). Sarah also became frustrated at her inability to conceive, so she gave Hagar to Abraham. The result was great familial turmoil, finally resulting in the banishment of both Hagar and Ishmael, whom she bore to Abraham.

In the beginning, God joined one man and one woman together as husband and wife. But soon this idea was corrupted, and Lamech, a man from Cain’s lineage, is credited with the first polygamous marriage (Gen. 4:19). Although the patriarchs (such as Jacob) did have more than one wife, the household discontent and strife are what is highlighted in those stories, such as with Hagar. In the NT, an elder is to be, literally, a “one-woman man” (1 Tim. 3:2; ESV, KJV: “the husband of one wife”), meaning monogamous.

The Torah contains significant legislation regarding women. The daughters of Zelophehad argued that their father died without sons, so in Canaan they were disinherited. God agreed and decreed that in Israel daughters would inherit land in the absence of sons. Only if there were no children at all would the land pass to other kin (Num. 27:1–11).

When a man made a vow, he must fulfill it, but a young woman’s vow was subject to her father. If he remained silent, the vow stood, but if he expressed disapproval, then she was freed from it. If she was married, her husband governed her vows, but if she was divorced, then there was no responsible male over her, and her vow was treated as a man’s (Num. 30:1–16).

Sexual intercourse was also regulated in the law of Moses, insofar as the act rendered both parties ritually impure (Lev. 15:18). Both must bathe and were unclean until evening. A woman’s menstrual discharge also made her unclean for a week. Everything she sat or lay upon was unclean, as was anyone who touched these things. She must wash and offer sacrifice to become clean again (15:18–31).

If a man discovered on his wedding night that his bride was not a virgin, he could accuse her publicly. If her parents provided evidence that she had in fact been a virgin, then the man was severely punished for lying and not allowed to divorce her (otherwise, it was simply a matter of writing a letter to divorce her [Deut. 24:1]). If her virginity could not be proved, she was to be put to death by stoning (Deut. 22:13–21).

In the case of a rape of a betrothed virgin, if it occurred in the city, both the rapist and the victim were stoned, since apparently she had failed to cry out for help and thus, the law assumed, consented to sexual intercourse. If she was raped in the countryside, only the man was killed. But if he raped a woman who was not spoken for, his punishment was that he must marry her without possibility of divorce (Deut. 22:23–29).

Numbers 5:11–31 treats cases where a husband was suspicious that his wife had been unfaithful—that is, a matter of covenantal jealousy. The unprovable was left to God to punish.

In the Bible, women sometimes are afforded dignity beyond what is expected in an ancient Near Eastern provenance. Hagar is the only woman in all ancient Near Eastern literature who gave a name to a deity (Gen. 16:13). In Judg. 4:4, Deborah “judged” Israel (despite the NIV’s “leading,” the underlying Hebrew verb indicates “judging,” as in the NRSV). Even as judge, however, she did not lead the army against the enemy general Sisera; Barak did so. But Barak was unwilling to undertake this mission unless Deborah went with him (4:8). Thus, God ensured that the prestige of killing Sisera went to a woman, Jael (4:9, 21). Another prominent woman was Huldah, to whom the priests turned for guidance when the law was rediscovered (2 Kings 22:14).

Many biblical stories feature heroines. Mighty Pharaoh was undermined by two midwives in his attempt to destroy Israel (Exod. 1:15–21). Ruth the Moabite woman gave her name to the book that recounts her trek from Moab to Israel, including her famous oath of loyalty (Ruth 1:16–17). Esther too was a courageous woman whose book bears her name. Heroines are especially prominent in the Gospels, and the women there have the distinction of being the first to witness the risen Lord. Luke’s birth narrative is largely organized around Mary. Priscilla (with her husband) taught and helped to shape the early church (Acts 18:26). Paul lists many women in Rom. 16, calling them “deaconess,” “fellow worker,” and possibly even “apostle.”

Scripture also at times portrays various women as being temptations to men. Eve handed the fruit to Adam (Gen. 3:6). In the wilderness Israel worshiped Moabite gods in conjunction with sexual activity (Num. 25:1–9). Later, Israelites intermarried with Canaanite women, directly leading to worship of their idols (Judg. 3:6). Bathsheba was a temptation to David, and this began a series of events that marred his career as a man after God’s own heart. Solomon loved many foreign women, who turned him to worship their gods. After the exile, the Israelites were admonished by Nehemiah to put away their foreign wives lest history repeat itself (Neh. 13:26).

Women and marriage are used in the Bible as images for spiritual things. Paul writes that marital love mirrors the church’s relationship with Christ (Eph. 5:32–33). A man should love his wife as Christ loved the church. Revelation portrays the climax to human history in the figure of two women: the bride of Christ, adorned with righteous deeds for her husband (19:7–8), and the whore Babylon, drunk on the blood of the saints (17:5–6). The consummation of the age is when one is judged and the other enters her eternal marital bliss.

The book of Proverbs also separates humankind into two groups, symbolized by two women. Along the path of life, the youth hears the voices of Woman Folly (9:13–18) and of Woman Wisdom (1:20–33) calling out to him. Folly is incarnated in the flesh-and-blood temptation of the immoral woman (7:6–27), whereas Woman Wisdom has her counterpart at the end of the book in the detailed description of the woman of virtue (31:10–31). There, the woman who fears God is set as a prize far above earthly wealth—the highest blessing of the wise.

Paul uses two women from sacred history to help explain his gospel of law versus grace. Hagar the slave woman represents the Mosaic covenant given at Sinai, and the earthly Jerusalem—that is, a mind-set of slavery that futilely attempts to earn God’s favor by works of the law. Sarah was the free woman, and her son was the promised son, who represents the heavenly Jerusalem, the new covenant, and freedom from the requirements of the law (Gal. 4:21–31). Again, two women symbolize two paths and two peoples—one being slaves, the other being God’s free people.

Direct Matches

Creditor

The practice of borrowing and lending was strictly regulated in ancient Israel. Credit could be given to foreigners at interest (Deut. 23:20), but money lent to other Israelites was regarded as charitable giving, and no interest was to be charged on this (Lev. 25:35–37; Deut. 23:19). Creditors were to treat their debtors with compassion (Exod. 22:26–27), and they were not permitted to use force to compel repayment (Deut. 24:10–13). This was because loans normally were given only in cases of extreme hardship, not for commercial purposes. Lending without interest was the mark of a righteous man (Ps. 15:5; Ezek. 18:5–9). Jesus gave similar instructions for lending generously and compassionately, without expectation of repayment (Matt. 5:42; Luke 6:33–35). Cancellation of debt was used as a parable to illustrate the forgiveness of sins (Luke 7:41–47).

Flask

A container used to hold various liquids. The term “flask” (Heb. pak) occurs three times in the NIV (1 Sam. 10:1; 2 Kings 9:1, 3 [ASV: “vial”]), referring to a small container of liquid, often perfume. In these cases, the flask contained oil used to anoint a king. Other English versions (RSV, ESV) also use “flask” to render the Hebrew baqbuq (Jer. 19:1, 10 [NIV, “jar”]), which was a container larger than the pak and the Greek alabastros (Matt. 26:7; Mark 14:3; Luke 7:37), an alabaster jar that normally held precious contents. Both the baqbuq and the alabastros were broken in the biblical narratives: the former as a sign of the impending destruction of Jerusalem, and the latter in order to anoint Jesus.

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

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 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).

Guest

One who receives hospitality at another’s home or table. Hospitality was a matter of honor in ancient times. It was shameful to mistreat a guest (Judg. 19:23). A guest received special portions at the table (1 Sam. 9:22–24; Esther 1:3), although the guest of a Levitical priest was not allowed to eat the sacred offering (Lev. 22:10). Job’s misfortunes alienated him from his guests (Job 19:15), but the guests of the metaphorical Woman Folly fared worse (Prov. 9:18).

Guests abound in Jesus’ parables about banquets and weddings (Matt. 22:10–11; Mark 2:19; Luke 14:16; 19:7). Jesus himself was often a guest (Luke 7:49; 14:7; 22:11; John 2:10). King Herod’s misguided concern for his dinner guests caused the death of John the Baptist (Matt. 14:9; Mark 6:22, 26).

Hair

A number of Hebrew and Greek words are used in the Bible to refer to hair and hairstyles. Most of the references are to human hair (e.g., Lev. 19:27), but occasionally animal hair is intended (Matt. 3:4; Rev. 6:12). God numbers the hairs of our head (Matt. 10:30); not one hair will perish if God is the protector (Isa. 46:4; Luke 21:18).

Hairstyles varied throughout the ancient Near East according to place and period. For example, the Egyptians shaved their heads, but Semitic men and women generally wore their hair long and admired black hair (2 Sam. 14:26; see also Song 5:11, where hair is described as wavy). Ancient Near Eastern tomb paintings and reliefs depict Semitic men with thick black hair and pointed beards and women with their long, black hair tied and hanging down the back. As a sign of age, white hair was regarded with great respect (Lev. 19:32; Prov. 16:31). Much later, at the time of the apostle Paul, long hair on men was considered shameful (1 Cor. 11:14), while for women long hair was the ideal (11:15).

Beards and hair were dressed, adorned, anointed with oil, perfumed, and curled (2 Kings 9:30; Eccles. 9:8; Isa. 3:18–24; Matt. 26:7). The NT, however, advises moderation in hairstyles (1 Tim. 2:9; 1 Pet. 3:3–6). Barbers used razors to cut hair and beards (Ezek. 5:1; cf. Isa. 7:20). To shave or pluck out another person’s hair was a grave insult (2 Sam. 10:4–5; Isa. 50:6). It was also uncommon to untie a woman’s hair in public (Num. 5:18; cf. Luke 7:38).

Cutting or shaving hair often had social or religious significance. During times of mourning and affliction, hair on the head and beard was shaved or plucked out (Ezra 9:3; Isa. 15:2; Jer. 16:6). Sometimes the beard was left untrimmed (2 Sam. 19:24). A Nazirite was not to cut his hair during the days of his vow (Num. 6:5). At the conclusion of the vow, his hair was offered with a sacrifice (Num. 6:18). Offering hair for the dead and cutting the corners of the beard was prohibited in the law (Deut. 14:1; Lev. 19:27). Priests were not to shave their heads or allow their hair to grow long (Lev. 21:5; Ezek. 44:20). Prophets may have marked themselves by a partial shaving of the head (1 Kings 20:35–43; 2 Kings 2:23).

Kiss

While kissing is sometimes a sign of an erotic relationship, especially in Song of Songs (1:2; 8:1), in the Bible kissing generally is a sign of respect or friendship. Paul viewed kissing as an important sign of love between believers, instructing them to greet each other with a “holy kiss” (Rom. 16:16; 1 Cor. 16:20). Peter also instructs readers to greet each other with “a kiss of love” (1 Pet. 5:14). Kissing in these contexts was very similar to the contemporary practice of shaking hands.

In the OT kissing was often used as a sign of blessing, as when Laban kissed his grandchildren (Gen. 31:28, 55), and Jacob on his deathbed kissed his sons (Gen. 48:10). Luke 7:36–50 records the act of a sinful woman anointing Jesus’ feet with perfume and kissing his feet in a sign of humble devotion to him. Kissing could also be a sign of homage to an idol (Hos. 13:2).

Probably the most famous kiss in the Bible is Judas’s kiss of Jesus to identify him to those who intended to arrest him (Matt. 26:49; Mark 14:44; Luke 22:47–48). Thus, the phrase “Judas kiss” has become a term indicating betrayal.

Perfume

Sweet-scented perfumes were used as anointing oil (Exod. 30:22–33), incense (Exod. 30:34–38), lovemaking aids (Esther 2:12; Prov. 7:17; Song 1:12–14; 5:5), to scent clothing and soften skin (Ruth 3:3; Ps. 45:8; Ezek. 16:9), and at burials (2 Chron. 16:14; John 12:7). Perfumed oil was poured on the feet or the head of banquet guests (Matt. 26:7; Luke 7:38; Mark 14:8; John 12:3). Found among those in the exodus (Exod. 30:25, 35), commissioned perfumers made sanctuary oil and incense (Exod. 37:29; 1 Chron. 9:30). One such perfumer, Hananiah, is named in Neh. 3:8.

Perfumer

Simon

(1) One of the original twelve apostles (Matt. 10:2), also called “Peter.” Simon Peter was the brother of Andrew and a fisherman by trade (Matt. 4:18). (See also Peter.) (2) The Zealot, one of the original twelve apostles (Matt. 10:4). (3) One of the brothers of Jesus, along with James, Joseph, and Judas (Matt. 13:55; Mark 6:3). (4) A leper who lived in Bethany. In his house the precious bottle of ointment was poured upon Jesus in preparation for his burial (Matt. 26:6). (5) A man from Cyrene who carried Jesus’ cross on the way to crucifixion (Matt. 27:32). (6) A Pharisee who invited Jesus for a meal (Luke 7:40). Jesus was anointed with ointment in his house. He perhaps is the same individual as in Matt. 26:6. (7) The father of Judas Iscariot, who betrayed Jesus (John 6:71). (8) A sorcerer who believed the gospel and was baptized. However, he became enamored with the miraculous power of Philip and with the ability of the apostles to impart the Holy Spirit, and he offered them money to give him that ability (Acts 8:9–25). (9) A tanner with whom Peter stayed in Joppa before traveling to the house of Cornelius (Acts 9:43).

Secondary Matches

The following suggestions occured because Luke 7:36-50 is mentioned in the definition.

Cosmetics

Cosmetics were well known to the ancient Near Eastern world, as both men and women used various substances to care for their skin, make themselves more attractive, and cover up odor. The most common forms of cosmetics were ointments or oils, though many types of applicators and containers have been found in the archaeological remnants of the ancient societies.

The sources of the various ointments and pigments ranged from the use of minerals to the manipulation of by-products from agricultural wares. Different clays rich in iron oxide could be manipulated through the application of heat or water to produce colors, including yellow, red, brown, and purple. The clay was mined and then washed, dried, and heated to enhance the color. Other minerals that provided color included lead carbonate (white), malachite (green), lead sulphate (black), and manganese (shades of violet). Agricultural products such as seeds, olives, nuts, gourds, trees, and plant leaves provided a source for oils and ointments, as did animal and fish fats. Fragrances were collected from flowers, herbs, seeds, and leaves.

The containers for the various substances were as varied as the essences themselves. Powder perfumes were kept in boxes, and the liquid forms were kept in alabaster jars or glass bottles. Small bowls with wide rims or flat palettes made of clay or stone were used for pigments. Flasks could be made from ivory, bronze, wood, or bone. Applicators used these same items, as well as hair from various animals.

Cosmetics also played an important role in perceptions of wealth because many of them had to be imported from foreign lands. At times perfumes and cosmetics rivaled even silver and gold in value. The kings of Judah kept them in their treasure houses (2 Kings 20:13), and part of the tribute from the Queen of Sheba to Solomon included spices probably intended to be used for cosmetic purposes (1 Kings 10:2, 10). The cosmetics mentioned in the Bible and the instruments related to them were imported from Syria, Arabia, Egypt, Africa, Mesopotamia, and farther east into Persia.

Ointments served a dual purpose: protecting the skin in the harsh arid conditions of the Near East and providing hygiene. Part of Naomi’s instructions to Ruth as she prepared to go and meet Boaz was to put on oil (Ruth 3:3), and Esther reports that application of such oils was part of the beauty treatments that the king’s harem received (Esther 2:12). Apparently because of the refreshment that it provided (Prov. 27:9), in NT times application of ointment and oils was considered a sign of hospitality (Luke 7:37–50).

Although painting one’s eyes could be viewed as a sign of a woman with low morals (Ezek. 23:40), the purpose of such paints was more generally beautification (Jer. 4:30), and other ancient texts suggest that the practice had the added feature of discouraging flies from landing around moist areas of the eyes. Imagery from antiquity indicates the use of black, green, yellow, and red pigments to adorn the eyes.

The close relationship between the activities of anointing for purposes of hygiene and beauty and anointing for service should not be missed. Being sanctified to God often carried with it the imagery of being a pleasing aroma. Furthermore, the act of anointing was seen to have a cleansing purpose as well (Matt. 6:17). Perfumes played a role in worship (Exod. 30:34–38; Ps. 141:2; Isa. 60:6), and the imagery of cosmetics was sometimes used as a representation of God’s forgiveness and grace (Jer. 8:22).

Credit

Fellowship

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

Fellowship between the Members of the Trinity

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

Fellowship between Jesus and Outcasts

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

Fellowship between Believers and God

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

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

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

Fellowship between Believers and Others

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

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

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

Conclusion

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

Foot

The human foot is referred to in the Bible both literally (e.g., Exod. 21:24; Lev. 14:14; Luke 8:29) and figuratively (e.g., Prov. 4:27; Matt. 18:8; 1 Cor. 12:15), and the word “foot” is also used to represent the base of a mountain or a hill (e.g., Exod. 19:12; Josh. 18:16).

The common footwear was the sandal, which covered only the soles. Because roads were generally very dusty and dirty, feet needed to be washed frequently. Figuratively, a conquering king placed his foot on the neck of the conquered leader, symbolizing dominance (Josh. 10:24). Thus, placing someone under one’s foot represented total dominance (Ps. 110:1; 1 Cor. 15:25). To “sit at the feet” of a person indicated a willingness to learn from or serve a master (Luke 10:39; James 2:3). To “fall at the feet” showed a posture of humility (1 Sam. 25:24). The washing of feet was an act of hospitality (Luke 7:44) and a show of humility (John 13:4–15) demonstrated to an honored guest. To set foot in a place sometimes suggested that the person or people would take possession of it (Deut. 1:36; 11:24). The “feet of God” represent the salvation of God’s people (Zech. 14:4).

Footwashing

A common form of hospitality offered to travelers in biblical times. A host offered a basin full of water so that a guest’s feet could be cleaned upon entrance into the home. The dusty and dry climate of Palestine made footwashing important, as people often walked along dirt roads with nothing more than sandals on their feet. Footwashing was so common that hosts who failed to offer this basic expression of hospitality and comfort were severely criticized (Luke 7:44).

Although a staple of hospitality, footwashing was considered the lowliest of activities performed by a servant. It was so demeaning that Jews did not wash the feet of other Jews but rather left the task to Gentile slaves. More often, travelers simply washed their own feet rather than having the chore performed for them (Gen. 18:4; 19:2; 43:24; Judg. 19:21; Luke 7:44).

Because footwashing was performed by a person of inferior social status for a superior (1 Sam. 25:41), it would be unthinkable to reverse this socially accepted norm in a culture saturated with relative social status. So for Jesus, a superior, to perform this demeaning chore for his disciples, his inferiors, makes his object lesson all the more dramatic (John 13:5–17). Jesus washed his disciples’ feet to show them that no role is too lowly for him to show the extent of his love (13:1). Peter learned the necessity of spiritual cleansing when Jesus washed his feet (13:8). Jesus also taught his disciples the importance of following his example in their own lives by washing one another’s feet (13:14). No act of service is too lowly for Christ’s followers, and no one is too great to perform such a humble act.

Some early churches may have taken Jesus’ example literally (1 Tim. 5:10). Widows seem to have expressed their devotion by washing the feet of other Christians. Such good deeds need not be taken literally today and can be expressed figuratively in other culturally accepted acts of service. Nonetheless, some churches do perform ritual footwashings today.

Gestures

In the Bible, gestures are made with either parts of the body or items, such as clothing and rings, directly connected to the body. For this reason, it makes sense to classify biblical gestures in relation to the different body parts that are identified with the gestures. It is, however, challenging to know where to draw a line on classifying a gesture. For example, a devious person is described in Prov. 6:13 as one “who winks maliciously with his eye, signals with his feet and motions with his fingers.” It is unclear whether this is a single gesture or multiple ones, and whether all signify different things or the same thing.

Head

Gestures that relate to the head range from simple head motions to semiviolent acts such as hair pulling. Simple head motions include lifting of one’s head in honor (Gen. 40:13), bowing one’s head in mourning (Ps. 35:14), tossing one’s head in mockery and derision (2 Kings 19:21), and shaking one’s head as insult (Ps. 22:7; Mark 15:29).

A common action is the shaving of the head, which can be for purification (Lev. 14:8–9; Num. 6:9; 8:7 [includes all body hair]), mourning (Deut. 21:11–13; Job 1:20; Isa. 15:2; Jer. 16:6; 47:5; 48:37; Ezek. 27:31; Amos 8:10; Mic. 1:16), remorse (Jer. 41:5), or shaming (Jer. 2:16). However, priests are forbidden from shaving their heads even in mourning (Lev. 21:5; Ezek. 44:20), while the high priest is to wear a turban on his head during sacrificial duties (Exod. 29:6).

Anointing of the head is done when a priest or king is installed (Exod. 29:7; Ps. 23:5) or simply as a sign of God’s goodness and blessing on a person (Eccles. 9:8). Blessing may also involve placing a hand on the head of the person being blessed (Gen. 48:14–18; Exod. 29:19), while the same gesture on the head of sacrificial animals is a symbolic means of transferring sin (Lev. 3:2, 8, 13; 4:4, 15, 24, 29, 33; 8:18, 22).

In the OT, a woman’s head can be shaved in mourning (Deut. 21:12–13; cf. Jer. 47:5), but in the NT, a shaved head can be a cause for disgrace (1 Cor. 11:5–6).

Face. Facial gestures range from expressions to actions such as touching or covering the face. A face can be downcast in anger (Gen. 4:5–6) or bowed to the ground in honor (Gen. 48:12), in dejection (Josh. 7:6), in humility (Ruth 2:10), in worship (2 Chron. 20:18; Ps. 138:2), in subjection, supplication, reverence (1 Sam. 20:41; 25:41; 28:14; 2 Sam. 14:4, 22; 18:28; 24:20; 1 Kings 1:23; 1 Chron. 21:20), or in dread (e.g., Moses before Yahweh [Exod. 3:6]).

The face can be covered or veiled as an indication of uncleanness (Lev. 13:45), in grief/mourning (2 Sam. 19:4; Ezek. 24:17), in resignation (1 Kings 19:13), with intent to deceive in adultery (Job 24:15), or in horror of judgment (Esther 7:8; Ezek. 12:6, 12). It can also be buried in the dust in remorse (Lam. 3:29).

God can be described as hiding or turning away his face against wickedness and evil (Deut. 31:18; 32:20; Ps. 34:16; Isa. 8:17; Jer. 33:5; Ezek. 7:22; 15:7; 20:46; 21:2) or in an act of withholding blessings (Job 13:15; Pss. 10:1; 13:1; 27:9; 30:7; 34:16; Isa. 54:8; 59:2; 64:7). God can also turn his face toward a place in judgment (Ezek. 4:3, 7; 6:2). In 1 Sam. 5:3–4 the idol of the Philistine god Dagon falls facedown before the ark of the covenant, apparently overpowered by Yahweh.

Acts of humiliation or dishonor can involve spitting in the face (Num. 12:14; Deut. 25:9; Job 17:6; 30:10; Isa. 50:6), slapping the face (1 Kings 22:24; 2 Chron. 18:23; Job 16:10; Lam. 3:30; Mic. 5:1), pulling a skirt up over someone’s face in shaming judgment (Jer. 13:26; Nah. 3:5), and hooking and dragging someone by the nose (2 Kings 19:28). Although being struck on the cheek is humiliating, Jesus instructs his disciples to “turn the other cheek” as a sign of resistance to violence (Matt. 5:39; Luke 6:29).

One can lift one’s face in worship (2 Kings 20:2; Job 22:26; Isa. 38:2) or in confidence (Job 11:15) and can fail to lift it in shame and disgrace (Ezra 9:6). Although the shaving of beards in mourning is common practice (Ezra 9:3; Isa. 15:2; Jer. 41:5; 48:37), the forced shaving of beards is an act of shaming and insulting (2 Sam. 10:4; 1 Chron. 19:4–5; Isa. 7:20; 50:6).

Eyes. Winking the eye is perceived as an evil, deceptive, or malicious act (Ps. 35:19; Prov. 6:13; 16:30). Eyes can be lifted up in worship and expectation (Pss. 121:1; 123:1).

Mouth. Pursed lips can characterize an evil person (Prov. 16:30), while a hand can be clapped over the mouth in awe and submission (Job 21:5; 40:4). Psalm 72:9 looks to the righteous king before whom the desert tribes will bow and whose “enemies lick the dust” in defeat.

Ears. An Israelite slave for life is to have a hole punched through his or her earlobe, held against a doorpost, with an awl (Exod. 21:6; Deut. 15:17). Blood is sprinkled on the lobe of the right ear for purification (Exod. 29:20; Lev. 8:23–24; 14:17), while supplication can be described as asking for the turning of an ear (2 Kings 19:16; Ps. 31:2). Turning one’s ear signifies paying attention or taking something to heart (Ps. 49:4; Prov. 4:20; 5:13).

Neck. The neck can be adorned (Song 1:10) as a sign of pride and honor (Gen. 41:42; Judg. 5:30; Prov. 1:9; Ezek. 16:11) or outstretched in arrogance (Ps. 75:5 TNIV: “Do not lift your horns against heaven; do not speak with outstretched neck”). Jeremiah put a yoke on his neck as a prophetic sign of the approaching Babylonian conquest (Jer. 27–28). While putting someone’s neck in a yoke is an act of triumphal conquest (Ps. 105:18), stepping on the neck of a subdued enemy is an act of subjugation and humiliation (Josh. 10:24).

Body

Nakedness in public is considered shameful (Gen. 9:22–23; Nah. 3:5; Rev. 3:18), so that it is sometimes pictured as part of divine judgment (Deut. 28:48; Isa. 47:2–3; Lam. 1:8; Mic. 1:11) or as a sign of promiscuity (Isa. 57:8; Ezek. 16:36). An unkempt body can be a sign of mourning, as it is for Mephibosheth (2 Sam. 19:24). A certain kind of body covering is a sign of marriage proposal or protection (Ezek. 16:8; 23:18; Hos. 2:9). Body dismembering, even in war, is an act of humiliation (2 Sam. 4:12).

Chest. In self-mortification, one can pound one’s chest in mourning (Ezek. 21:12) or in remorse (Jer. 31:19; Luke 18:13). The breasts of sacrificial animals are waved before God as a “wave offering” before being eaten (Exod. 29:26; Lev. 7:30; Num. 6:20).

Hand, arm. Hand gestures include motions such as lifting hands in worship, clapping hands in joy, and clapping a hand over one’s mouth in awe. The expression “outstretched arm” (Exod. 6:6; Deut. 4:34; 5:15; 7:19; 9:29; 11:2; 26:8; 1 Kings 8:42; 2 Kings 17:36; 2 Chron. 6:32; Ps. 136:12; Jer. 21:5; 27:5; 32:17, 21; Ezek. 20:33–34) indicates power, might, strength. It is often used of God to indicate his ability to defeat powerful armies and enemies. God is implored by the psalmist to lift his hand and act for the sake of the righteous (Ps. 10:12).

Since the right hand is the hand of power, the act of sitting at the right hand indicates being favored (1 Kings 2:19; Ps. 110:1; Matt. 22:44; Mark 12:36; Luke 20:43; Acts 2:35; Heb. 1:3; 8:1; 10:12; 12:2; 1 Pet. 3:22). When taking an oath, one places a hand under the thigh/crotch (Gen. 24:2; 47:29), most likely the right hand (see Gen. 48:14, 17–18; Lev. 8:23; 14:14).

Clapping the hands can be a sign of awe (Ezek. 6:11), malice, or remorse (25:6), while a bared arm can be a sign of judgment (4:7). Job claps his hand over his mouth in awe of God and in submission and repentance (Job 40:4–5).

Hands can be lifted in worship (1 Kings 8:22; 1 Tim. 2:8), to beseech (Ps. 28:2), to protect and bless (Ps. 10:12), in an oath (Deut. 32:40), or to harm (Exod. 24:11; 1 Sam. 24:6, 10; 2 Sam.1:14; 18:12).

Pilate washes his hands to proclaim his innocence over the death of Jesus (Matt. 27:24), while 1 Pet. 5:6 urges believers to humble themselves “under God’s mighty hand,” so that in due time they will be lifted up.

Buttocks. Exposure of the buttocks can serve as a humiliating insult and provocation, as happens to David’s men (2 Sam. 10:4; 1 Chron. 19:4) and Egyptian and Cushite captives (Isa. 20:4).

Leg. The leg or thigh is often a euphemism for the male reproductive organs, so that putting one’s hand under a thigh in oath (Gen. 24:2; 47:29) may involve actually grabbing the genitalia. Animal thighs are waved to God in offering before being consumed (Lev. 9:21; 10:14; Num. 6:20), while oaths administered to uncover adultery cause a guilty woman’s thighs to waste (Num. 5:2–27).

The most common gesture involving the knee is bowing, in worship or reverence (Deut. 33:3; Isa. 45:23; Rom. 11:4; 14:11; Phil. 2:10), in defeat (2 Sam. 22:40; Ps. 18:38; Isa. 60:14), in distress (Ps. 57:6), or in respect (1 Kings 1:31). In what seems to be a somewhat awkward position, Elijah puts his face between his knees in prayer (1 Kings 18:42).

Feet. Gestures involving the feet are probably the most common gestures in the Bible. Feet can be washed in hospitality (Gen. 18:4; 19:2; 24:32; 43:24; 1 Sam. 25:41), in ablution (Exod. 30:19, 21; 40:31), or in supplication (1 Sam. 25:41). Feet can be bathed in oil as a blessing (Deut. 33:24), uncovered in marriage proposals (Ezek. 16:8; cf. Ruth 3:4, 7), and stamped in remorse (Ezek. 25:6), and sandals can be removed from them in honor (Exod. 3:1–10) or disgrace (Deut. 25:9). The heavenly seraphs cover their feet in supplication before the throne of God (Isa. 6:2), while the feet of humans can signal deception (Prov. 6:13).

Enemies can be placed under one’s feet in subjugation (1 Kings 5:3; Pss. 8:6; 18:39; 45:5; 47:3; 110:1; Mal. 4:3; Rom. 16:20), have their feet shackled or ensnared (Job 13:27; 33:11; Pss. 25:15; 105:18), and be forced to lick the feet of victors in humiliation and defeat (Isa. 49:23). The righteous will bathe their feet in the blood of their enemies in revenge (Pss. 58:10; 68:23).

Those overwhelmed can grovel at the feet of the powerful (2 Kings 4:27, 37; Esther 8:3; Matt. 28:9; Mark 5:33; 7:25; Acts 10:25), while those emboldened can rise to their feet in confidence (Ezek. 2:1–2; 3:24; Dan. 8:18).

In the NT, dust can be shaken off one’s feet as an indication of divine judgment (Matt. 10:14; Mark 6:11; Luke 9:5), even as lying at a person’s feet is a recognition of authority/submission (Matt. 15:30; Mark 5:33; Luke 8:28, 35, 41, 47; 10:39; 17:16; Acts 4:37; 5:2). A woman publicly washes Jesus’ feet with her tears, wipes them with her hair, and kisses and perfumes them in what seems an act of love and repentance; but Jesus indicates that she has prepared his body for burial (Luke 7:38–46; John 11:2; 12:3). Jesus washes his disciples’ feet as instruction on servanthood and discipleship (John 13:5–14).

Fingers, Toes. Different fingers seem to have different roles assigned them. A finger sprinkles blood in cleansing (Lev. 4:6, 17, 25, 30, 34; 8:15; 9:9; 14:16; 16:14, 19; Num. 19:4), while blood on the tip of the right thumb and on the right big toe is for cleansing (Exod. 29:20; Lev. 8:23–24; 14:17, 25, 28).

One wears a signet ring as a sign of power (Esther 3:10) or a gesture of restoration and forgiveness (Luke 15:22). But fingers can also motion in deception (Prov. 6:13) or point in blame (Isa. 58:9). Jesus writes with his finger on the ground, apparently as a gesture of indifference to those pointing accusing fingers (John 8:6).

Clothes and Shoes

Garments. Garments attain significance as they are related to specific emotions. Wearing sackcloth and ashes in mourning is common (Gen. 37:34; Ezek. 7:18; 2 Sam. 3:31), while ripping garments in mourning is also frequently attested (Gen. 37:34; 44:13; Lev. 10:6; 21:10; Josh. 7:6; 2 Sam. 1:11; 3:31; 13:31; 1 Kings 21:27; 2 Kings 2:12; 19:1; Esther 4:1; Isa. 32:11; 37:1; Jer. 41:5).

Ripping someone’s clothing to expose nakedness (Ezek. 16:39; 2 Sam. 10:4) or pulling a person’s skirts up over the face (Jer. 13:26) is an act of shaming or insulting. But tearing one’s clothes off can be a sign of fury (Matt. 26:65). Persons with defiling diseases are expected to warn off others by wearing torn clothes and shouting, “Unclean! Unclean!” (Lev. 13:45).

By laying their clothes at Saul’s feet, the crowd may be acknowledging his authority in the stoning of Stephen (Acts 7:58).

Sandals. A woman can remove a man’s sandal in contempt (Deut. 25:5–10), while a sandal can be removed by a kinsman-redeemer to indicate giving up a right or as a transfer of property (Ruth 4:7–8). A sandal can also be removed in mourning (Ezek. 24:17) or be cast over a piece of land to claim ownership (Pss. 60:8; 108:9).

Prophetic Gestures

Prophetic gestures in the OT are mostly concerned with the call to repentance and approaching judgments upon failure to heed the warning. Jeremiah puts a yoke on his neck (Jer. 27–28; cf. Deut. 28:48), Ezekiel cooks with dung (Ezek. 4:12) and sleeps on his left side for 390 days and then on his right side for 40 days (4:5–6), Isaiah strips off his clothing (Isa. 20:2–3; 32:11), and Hosea marries an unfaithful wife (Hos. 1:1–3).

In the NT, Jesus cleanses the temple as an act of symbolic judgment (Matt. 21:12; Mark 11:15; John 2:15). He also breaks bread and drinks wine (Matt. 26:26; Mark 14:22; Luke 22:19; 24:30, 35; Acts 2:46; 20:11; 27:35; 1 Cor. 11:24–25) and washes his disciples’ feet (John 13:1–13), thereby establishing symbolic Christian practices.

Mary

(1) The most important Mary of the NT is the mother of Jesus, who becomes pregnant through the Holy Spirit while still a virgin. In contrast with Matthew’s birth narrative, where the emphasis falls on Joseph, Luke’s focuses on Mary. Luke’s Gospel introduces Mary as the one to whom God sends the angel Gabriel (1:26–27). Gabriel announces that Mary will be the mother of the Messiah from David’s line, who will reign over the house of Jacob and have a unique father-son relationship with God. Mary responds in humble obedience as “the Lord’s servant” (1:29–38). When she visits her relative Elizabeth, Mary breaks forth in the Magnificat, a song praising God for caring for the humble, humbling the mighty, and remembering his covenant with Abraham (1:46–55).

After the birth of Jesus and the visit from the shepherds, Mary “treasured up all these things and pondered them in her heart” (2:19). An old man, Simeon, announces that although Jesus will be a light of revelation for the Gentiles and Israel’s glory, Mary will be deeply grieved, and her soul will be pierced by a sword (2:35). This is the first hint in Luke’s Gospel that Mary’s child, the Messiah, will suffer. In the only episode from Jesus’ childhood in the Gospel, Mary scolds her son for remaining in the temple while his family traveled back to Galilee (2:48). In Luke’s Gospel, Mary is a humble and obedient woman who reflects deeply about her experiences surrounding the birth of Jesus and cares greatly for him as well. Beyond the birth narratives, Mary does not figure as a prominent character in the Gospels. In John’s Gospel, Jesus speaks sternly to his mother when she wants him to perform a miracle before his “hour has . . . come” (2:4); however, at the crucifixion, Mary is present, and Jesus places her into the care of the Beloved Disciple (19:25–27). Later traditions about Mary’s immaculate conception, perpetual virginity, sinlessness, and roles as co-mediator of salvation and answerer of prayer are not taught in the Bible.

(2) Another Mary mentioned in the Gospels is the sister of Martha, who is praised by Jesus for not busying herself with domestic duties as Martha does, but rather sits at the feet of Jesus, “listening to what he said” (Luke 10:39–40). This same Mary is mentioned on another occasion as the one “who poured perfume on the Lord and wiped his feet with her hair” (John 11:1–2; cf. 12:1–8). The Synoptic Gospels record a similar event in which a woman, left unnamed, anoints either the feet of Jesus (Luke 7:36–50) or his head (Matt. 26:6–13; Mark 14:3–9). With the exception of Luke, it seems as though John, Matthew, and Mark are recording the same event. In each of these three, Jesus associates the anointing with the preparation of his body for burial.

(3) Mary Magdalene makes a brief appearance during the ministry of Jesus, and Luke describes her as one who had been cured of seven demons (Luke 8:2). It is quite unlikely that she is the “sinful” woman of the preceding narrative (7:37–50), an association that has given rise to the erroneous belief that Mary Magdalene was a prostitute. She is the first to witness the empty tomb (John 20:1). Likewise, she is the first to see the resurrected Lord and is commanded to go and tell the disciples about his resurrection (John 20:11–18; cf. Matt. 28:1; Mark 16:1–6; Luke 24:1–10). She is even present for the crucifixion (Matt. 27:56) and the burial of Jesus’ body (Matt. 27:61).

(4) Mary the mother of James and Joses (Matt. 27:56; Mark 15:40) is one of two other Marys who, like Mary Magdalene and Mary the mother of Jesus, appear at the crucifixion. She may be the same person as #5.

(5) Mary the wife of Clopas (John 19:25) is the second of the two other Marys who, like Mary Magdalene and Mary the mother of Jesus, appear at the crucifixion. She may be the same person as #4.

(6) Another Mary is the mother of John Mark, to whose house Peter comes after he escapes from prison (Acts 12:12).

(7) In Rom. 16:6, Paul sends greetings to Mary, who “worked very hard” for the church in Rome.

Parable

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

Parables in the Bible

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

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

Table 4. Major Parables of Jesus

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

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

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

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

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

Hidden treasure (Matt. 13:44)

Pearl (Matt. 13:45-46)

Net (Matt. 13:47-50)

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

Unmerciful servant (Matt. 18:23-35)

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

Two sons (Matt. 21:28-32)

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

Wedding banquet (Matt. 22:2-14)

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

Ten virgins (Matt. 25:1-13)

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

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

Growing seeds (Mark 4:26-29)

Money lender (Luke 7:41-47)

Good Samritan (Luke 10:30-37)

Friend in need (Luke 11:5-8)

Rich fool (Luke 12:16-21)

Unfruitful fig tree (Luke 13:6-9)

Lowest seat (Luke 14:7-14)

Great banquet (Luke 14:16-24)

Cost of discipleship (Luke 14:28-33)

Lost coin (Luke 15:8-10)

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

Shrewd manager (Luke 16:1-8)

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

Persistent widow (Luke 18:2-8)

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

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

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

Purpose of Jesus’ Teaching in Parables

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

Interpretation of Parables

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

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

Details in the Parable and its Allegorical Equivalent:

The man = Adam

Jerusalem = The heavenly city

Jericho = The moon (a symbol of mortality)

The robbers = The devil

Beating the man = Persuading him to sin

Priest and Levite = The Old Testament priesthood

Samaritan = Christ

Binding of wounds = Restraint of sin

Oil = Comfort of hope

Animal = Incarnation

Inn = Church

Innkeeper = Apostle Paul

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

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

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

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

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

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

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

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

Salvation

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

Old Testament

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

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

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

New Testament

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

Components

In several passages (e.g., Rom. 5:1–11; Eph. 2:1–10; Titus 3:4–7) “salvation” is clearly a summary term for the totality of what God has done for his people in and through Christ. Salvation is such a rich and multifaceted work of God that it takes a variety of terms to bring out its fullness. “Regeneration” refers to the new life that God imparts, bringing a person from spiritual death to spiritual life (John 3:3–8; Eph. 2:4–7; Titus 3:4–7). “Justification” speaks of God declaring a person not guilty in his court of law on the basis of Christ’s sacrificial death and life of perfect obedience (Rom. 3:21–5:12; Gal. 2:14–21). “Atonement” describes Christ’s payment for sin and resulting forgiveness (Rom. 3:21–26; Heb. 2:17). “Redemption” captures the reality of God paying the price to bring his people out of their slavery to sin and into the freedom of the Spirit (Gal. 4:1–7; 5:1). “Reconciliation” refers to God turning hardened rebels and enemies into his friends (Rom. 5:10–11; 2 Cor. 5:18–21; Col. 1:20–22). “Adoption” extends that reality into the astonishing truth that God makes those whom he reconciles not just his friends but his sons and daughters (Rom. 8:14–25; Gal. 4:1–7). In “sanctification” God sets his people apart for his special purposes and progressively changes them into the image of Christ (1 Cor. 1:30 ESV, NRSV, NASB; cf. Rom. 8:29). The final component is “glorification,” when God brings to completion the work of salvation by granting his people resurrection bodies, removing every last stain of sin, death, and the curse and placing them in a new heaven and earth (Rom. 8:30; 1 Cor. 15:35–57; Rev. 21–22).

Prepositions of Salvation

Another way that the Bible fills out the nature of salvation is through the various prepositions connected to it. The prepositions in the following list are among the more significant.

From. Since the basic idea of salvation is rescue from danger, it is not surprising that Scripture describes that from which believers are saved. David cries out to God, “Save me from all my transgressions” (Ps. 39:8). Salvation from sin is possible only through Jesus, for it is he who “will save his people from their sins” (Matt. 1:21). Reflecting on the work of Jesus on the cross, Paul claims that because of the sacrificial death of Christ believers are saved from God’s wrath (Rom. 5:9–10). At the same time, the crucifixion and resurrection of Jesus saved people from their slavery to sin (Rom. 6:1–11). As a result of these and other things from which Christ has saved people, on the day of Pentecost Peter exhorts his audience to be saved “from this corrupt generation” (Acts 2:40). Thus, the unanimous testimony of Scripture is that believers have been saved from their sin and its consequences.

To/into. Believers are saved not merely from something; they are saved to/into certain states or conditions. Whereas they were once slaves, believers have now been saved “into the freedom and glory of the children of God” (Rom. 8:21 [cf. Gal. 5:1]). Through the cross God “has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves” (Col. 1:13). Another way of stating this reality is to speak of the peace into which believers now have been brought as a result of Christ’s work on their behalf (John 14:27).

By. Scripture frequently uses the preposition “by” to express the instrument of salvation. Stated negatively, “It is not by sword or spear that the Lord saves” (1 Sam. 17:47). In the broadest sense, believers are saved from their sins by the gospel (1 Cor. 15:1–2). More specifically, salvation is by the grace of God (Eph. 2:5, 8). The preposition “by” can also express the agent of salvation. A distinguishing feature of Israel was that it was saved from its enemies by God (Deut. 33:29; Isa. 45:17). The same thing is meant when Scripture speaks of God saving his people by his right hand (Ps. 17:7) or his name (Ps. 54:1).

Through. The consistent testimony of the Bible is that salvation comes through faith (e.g., Eph. 2:8–9). Through faith, believers have been justified (Rom. 3:22; 5:1–2) and made children of God (Gal. 3:26). It is not righteousness based on the law that matters, “but that which is through faith in Christ” (Phil. 3:9). The remarkable actions of God’s people throughout history have been accomplished through faith (Heb. 11:1–40).

In. Especially in Paul’s writings the various components of salvation (see above) are modified with the phrase “in Christ” or “in him.” Believers are chosen (Eph. 1:4), redeemed (Eph. 1:7), justified (Gal. 2:17), and sanctified (1 Cor. 1:2) in Christ. Indeed, God has blessed believers “in the heavenly realms with every spiritual blessing in Christ” (Eph. 1:3).

With. Many of the components of salvation that believers experience are said to happen “with Christ.” Believers are united with Christ in his death, burial, and resurrection (Rom. 6:4–11; Gal. 2:20). With Christ, believers have been made alive, raised up, and seated in the heavenly realms (Eph. 2:4–6; Col. 2:13). Because of their union with Christ, believers share in his inheritance (Rom. 8:16–17; Gal. 3:29; 1 Pet. 1:4). Even the very life of the believer is said to be currently “hidden with Christ in God” (Col. 3:3).

Tenses of Salvation

The Bible speaks of salvation in the past, present, and future tenses. Pointing to a definitive experience in the past, Paul tells believers that “in this hope we were saved” (Rom. 8:24). Yet he can also speak of himself and other believers as those “who are being saved” (1 Cor. 1:18; 2 Cor. 2:15), pointing to a process that is ongoing. Just a few sentences after assuring believers that they have been justified already (Rom. 5:1–2), he can still say that believers will “be saved from God’s wrath” through Christ (Rom. 5:9–10).

The use of these three tenses reflects the “already and not yet” dynamic of salvation. Through the obedience, death, resurrection, and ascension of Jesus, God has rescued his people from their sins. But the final and complete realization of all the benefits of salvation must still await the return of Christ and the establishment of a new heaven and earth (Rev. 19–22).

Conclusion

Without a proper understanding of humankind’s plight as a result of its rebellion, the Bible’s repeated emphasis on salvation makes little sense. Because sin is humanity’s greatest problem, salvation is humanity’s greatest need. Given the breadth, width, and depth of what God has done to save his people from their sins through Jesus Christ, it is no wonder that the author of Hebrews asks, “How shall we escape if we ignore so great a salvation?” (2:3).

Sandals

In ancient times, footwear generally was sandals, a flat sole constructed of leather, wood, or matted grass secured to the foot with leather straps. Soldiers and dignitaries had more-substantial foot coverings than common people had (cf. Eph. 6:15). Sandals were common and cheap; their quality and presence or absence were indicators of social status (Ezek. 16:10; Luke 15:22). Prisoners were unshod (2 Chron. 28:15; Isa. 20:2–4), and those in mourning also went barefoot (2 Sam. 15:30; Ezek. 24:17). One put on sandals in preparation for a journey (Exod. 12:11; Mark 6:9; Acts 12:8). Moses and Joshua were instructed to take off sandals when they stood on holy ground (Exod. 3:5; Josh. 5:15). The transfer of a sandal from one party to another sealed a property transaction (Ruth 4:6–10; cf. Ps. 60:8), while the removal of the sandal of a man who refused to marry his brother’s widow was a ceremony of disgrace (Deut. 25:9–10).

The lowest servant in a household removed guests’ sandals and washed their feet, as Jesus demonstrated for his disciples (John 13:5; cf. 1 Sam. 25:41; Luke 7:38). John the Baptist did not consider himself worthy of the humble task of untying Jesus’ sandal (Matt. 3:11; Mark 1:7; Acts 13:25).

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1. Morbid Pleasure in Other's Faults

Illustration

C. S. Lewis

"Unfortunately, we enjoy thinking about other people's faults: and in the proper sense of the word 'morbid,' that is the most morbid pleasure in the world."... "and while we are governed by this vice, there can be no Heaven for you, just as there can be no sweet smells for a man with a cold in the nose, and no music for a man who is deaf. It's not a question of God "sending" us to hell. In each of us there is something growing up which will of itself be Hell unless it is nipped in the bud."

2. Getting Out of the Pit

Illustration

Jimmy Moor

There is an old legend about Judas that after his death Judas found himself at the bottom of a deep and slimy pit. For thousands of years he wept his repentance, and when the tears were finally spent, he looked up and saw way, way up a tiny glimmer of light. After he had contemplated it for another thousand years or so, he began to try to climb up towards the light. The walls of the pit were dark and slimy, and he kept slipping back down. Finally, after great effort, he neared the top and then he slipped and fell all the way back down to the bottom. It took him many years to recover, all the time weeping bitter tears of grief and repentance, and then he started to climb up again. After many more falls and efforts and failures, he reached the top and dragged himself into an upper room with twelve people seated around the table. "We've been waiting for you, Judas," Jesus said. "We couldn't begin till you came."

So many people are looking for a community of forgiven and forgiving sinners. Would they find what they are seeking here?

3. A Warm Welcome

Illustration

Beth Quick

My mother shared with me an email she received with this "Affirmation for Today", by an unknown author. In part it reads, "Today I will find the grace to let go of resentments of others and self-condemnation over past mistakes. Today I will not try to change, or improve, anybody but me. Today I will act toward others as though this will be my last day on earth. Today I will be unafraid. I will enjoy what is beautiful, and I will believe that as I give to the world, the world will give to me." As children of God, we can trust that we can find our grace, freely offered, by God who loves us so much. Full of faith, full of grace, we can begin to give - give to God, give to our church, give to our families, give to our neighbors, rejoicing in the love of God that knows no bounds.

4. That Woman Is You

Illustration

Frank Rothfuss

As many of you know, we are looking for an office administrator. One of the candidates I interviewed caught me a bit off guard when she asked what the members of the congregation would think about a secretary who was divorced. I hadn't really thought about that question. Then a fellow pastor told about the secretary at his church whom he learned had been a prostitute. She was a very good secretary, and very few members of the congregation knew anything about her former life. But she did not feel very good about herself. She despised what she had done and she despised the men who paid her for the use of her body. She also despised the people she believed would condemn her if they knew of her former profession. She was desperately looking for love and acceptance.

One week my friend preached on the Gospel lesson for today, and it was the secretary's job to type up his sermon. When she finished typing it, she asked to talk with the pastor. She didn't understand the statement he had made that Jesus accepted all people knowing who and what they were. For she could not believe that God or God's people could accept her, knowing who she was and what she had done. The pastor read her from this text from Luke 7. The secretary got tears in her eyes. "How I wish I was that woman," she said. "That woman is you!" he replied and she cried. "Would you baptize me, knowing what I am?" she asked. He did, and her baptism was one of the most moving events in his ministry.

5. So I Could Stand Beside My King

Illustration

Larry Powell

There is an old story about the Greek Marathon. Muscular, conditioned runners paced nervously near the starting line for the long-distance race. The time was near. They "shook out" their muscles, inhaled deeply, and put on their "game faces." In the midst of it all, a young stranger took his place at the starting line. His physique was awesome. Taking no notice of the other contestants, he stared straight ahead. Two prizes would be awarded the winner of the Marathon: a magnificent bouquet of flowers and the honor of standing beside the king until the conclusion of other contests. There seemed to be no question among the runners about who would win the prize. It is alleged that the stranger was offered money not to run. Someone else attempted to bribe him with property. Refusing the offers, he toed the mark and awaited the signal to run. When the signal was given, he was the first away. At the finish line, he was the first to cross, well ahead of the rest. When it was all done, someone asked the young man if he thought the flowers were worth as much as the money and property he had refused. He replied, "I did not enter the race for the flowers. I ran so that I could stand beside my king!"

Again, the woman who "intruded" into the Pharisee's house apparently had one thing on her mind. She wanted to stand beside her king.

6. The Wrong Number but the Right Time

Illustration

Larry Powell

Wallace D. Chappell tells that following one of his sermons a little girl came to the front of the church to meet him. He was the guest evangelist in the church for the week, so he did not know her nor her older sister who stood close by. The older sister was encouraging her to tell something to Chappell, the nature of which was not immediately clear. Finally, after considerable coaxing, the little girl told that on the day before she had received a telephone call from a lady who was visiting in the city from out of state. The lady had dialed the wrong number. Although the little girl did not know who the lady was, she began to talk to her. Reaching to make conversation, as children often do, the girl remembered that there would be preaching at her church that evening so she passed along that bit of information and invited the lady to attend. The little girl, warming to her story as she told it, said, "The lady said she hadn't been inside a church in 20 years." Then, with excitement in her voice, the child said, "She was at church tonight. I talked to her. And when you asked for people to accept Jesus, she was one of those who came forward."

The lady was from out of state. She was in that particular city for a particular purpose and had her own agenda. To go into a strange church and hear a visiting evangelist preach was not a big item on her list of things to do. It was not a good time. But something about the little girl's invitation led her to take advantage of the opportunity. Probably a dozen reasons why she could not go raced through her mind: the circumstances were not right, she didn't have time; you can imagine the other reasons. At some point, however, it came to her that although things were not as she would have arranged them, it was an opportunity and she would seize it.

When you are waiting on the "right time" to come to Christ or if you are delaying your commitment until circumstances are "right," remember the woman in Luke's story who was so full of joy and gratitude that she would take advantage of any opportunity to praise God for what he had done for her through Christ Jesus her Lord! Those who are resolved will "catch as catch can." Those who have no resolve will never catch up to just the right opportunity. It will always be the wrong time.

7. Extravagance

Illustration

Larry Powell

Senator William Proximire (D-Wisconsin) regularly delights the general public by awarding his now-famous "Golden Fleece Award" to some government committee or agency which, because of some redundant high-dollar project, has achieved recognition for excelling in flagrant, wasteful, unnecessary spending. Senator Proximire gets our attention because he illuminates a subject of interest to us all: how money is spent. We do not like to spend more than we have to and have little tolerance for irresponsible, reckless spending wherever it occurs. "Throwing money out in the yard" and "pouring sand down a rat hole" are expressions which we hope to successfully avoid having applied to ourselves. It really doesn't matter whether we speak of it as stewardship, frugality, or practicality. Wasteful spending is offensive to anyone who attempts to be responsible with personal resources.

Extravagance, or even what appears to be extravagance, does not go down well. We need to remember that whether we read of the woman anointing Jesus' head (Matthew 26:6f) or the woman anointing his feet (Luke 7:36f).

8. Nothing Bad That I Do Is My Fault

Illustration

Billy D. Strayhorn

That precocious little boy from the comics, Calvin, walked into the living room where his father was sitting in a chair reading. Calvin announces: "I've concluded that nothing bad that I do is my fault."

Dad's curiosity is peaked, so Dad says, "Oh?"

Calvin continues: "Right! Being young and impressionable, I'm the helpless victim of countless bad influences! An unwholesome culture panders to my undeveloped values and pushes me to malfeasance. I take no responsibility for my behavior! I'm an innocent pawn! It's society's fault."

Dad is totally unimpressed and says, "Then you need to build more character. Go shovel the walk."

In the last scene, Calvin is shoveling snow and complains, "These discussions never go where they're supposed to go."

Many of us are just like Calvin, we don't want to take responsibility for our actions. We don't want to be accountable. We don't want to own up to our faults and our sinfulness. We delude ourselves by blaming the stink of sin on others.

9. Tenacious Grace

Illustration

Leighton Farrell

A lot of what God had done throughout history hasn't seemed fair to people. Why was Jacob not denounced by God for his conniving ways? Why was David not disowned by God for his disgraceful actions? Why was the adulteress not condemned by Jesus for her open disregard of the moral laws? Why was Peter not disavowed by God after his blatant denial of Christ in the courtyard? Why was Paul not banished by God forever because of his persecution of the Christians early in his life? Why? That is the question: Why? And the answer is because there is nothing in the world so tenacious and resolute as the grace of God. The Gospel of John tells us: "God did not send the Son into the world to condemn the world, but in order that the world might be saved through him."

10. Damaged Goods

Illustration

Mickey Anders

Bass Mitchell, my preacher friend from West Virginia, tells about the damaged goods bin at the grocery store where he worked in his first job. He says: "I started out as a bag boy but soon was promoted - given my own aisle to stock. Trucks brought in hundreds of boxes of food every week and we had to unpack them and put the stock on the shelves. Almost every week, however, we would open a box and find that some of the cans or cartons had been damaged. Some of the cans, for example had lost their labels, had dents, were crushed, and sometimes so badly that some of the contents had come out.

"Well, we were told by the manager not to put these on the shelves because no one would buy them. So, we often would place them in a large basket in the front of the store. And on the basket was a large sign that read, "Damaged Goods. Cheap." But not very many people bought them. Most just ignored them. Often we ended up sending them back to the manufacturers.

Bass Mitchell adds, "It seems to me that a lot of people feel like this. Whatever the reason, things they've done, things life has done to them, things beyond their control, have made them feel like damaged goods...bent out of shape, crushed, of little value to themselves or anyone else."

Rev. Mitchell once saw a woman being interviewed on television. She was a single parent with two children and had been divorced several years. She was being asked what it was like being a single parent and if there was any romance in her life now. "I look at myself," she said, "as damaged goods." She did not think anyone could love her again. Her sense of worth was zero.

I wonder if the woman in our text for today felt that way about herself? Did she feel like she was damaged goods, valued by no one, ignored by many and perhaps looked down on by the rest?

11. Faith Is The Rare Courage

Illustration

J. Howard Olds

Faith is the rare courage to act on that which you cannot yet prove to be true.
Faith is leaving a fresh grave with enough hope to carry on.
Faith is writing a song of thanksgiving when the rent is due.
Faith is accepting forgiveness when it seems nothing more than a distant dream.
Faith is proclaiming peace while you still feel the turmoil inside.
Faith is letting your hair down enough to receive the mercy of God.

12. A Look In the Mirror

Illustration

Warren Wiersbe

When Charles Spurgeon was pastor at New Park Street in London, God used his words to bring about amazing changes in the lives of people. A man who was on his way to get some gin saw the crowd at the church door and pushed his way in to see what was going on. At that moment, Spurgeon turned and faced the man and said that there was a man in the gallery who had a gin bottle in his pocket and had come with no good motive. The startled man listened to the rest of the message and was converted.

One evening a prostitute, on her way to Blackfriars Bridge to commit suicide, stopped at the church, hoping to hear some word that would prepare her to meet her maker. Spurgeon was preaching from Luke 7:36-50, the story of the prostitute who wiped Jesus feet with her tears. His text was verse 44; "Seest thou this woman?" As Spurgeon preached, the woman saw herself but also saw the grace of God and trusted Christ.

13. Grace Is Like Water

Illustration

James Kegel

Some have noted that grace is like water. It always flows downhill. It may snow at 29,000 feet at the top of Mount Everest but eventually that moisture flows down to the sea. In the same way grace always goes to the lowest places in our lives. God is seeking the lost to save them, to search for the outcast, to forgive the secret sins which we do not like to recognize or acknowledge. God in Christ is seeking just those sinful, shameful places which we hide from others to reconcile us.

14. Perceived Enemies

Illustration

Harold Warlick

A newspaper carried the story of a man who bought a new Cadillac. Every time the car hit a slight bump there was an awful thumping. Twice he took the car to be examined. But they never could find the cause. Always there was the thumping. Finally, the servicemen narrowed the problem to one door of the car. When they took the door apart, they found a coke bottle inside. In the bottle was a note which read: "So you finally found me, you wealthy (blankety-blank)." You see, a worker was so filled with resentment he thought he could destroy the satisfaction of the person who had enough money to buy a Cadillac. Actually, the worker's grudges and resentments had infested his own mind and his everyday job. The satisfaction being destroyed was his own. Thus he made his work-life a slave to his perceived enemies.

The greatness of Christianity lies not in its development of small pockets of congenial intimacies. The greatness of Christianity is in its expansive spirit that overthrows resentments, takes in enemies, embraces rivals and seeks the good in all sorts of people across all barriers that class and race can erect.

15. Prayer of a 7th Century Irish Monk

Illustration

Dimma

O God, you do not wish any sinner to die, but want all people to turn from their sins and live. We pray for our sinful brother, forgiving all his wrong-doing and turning his heart towards you. By his own merits he deserves only punishment, but in your mercy we pray that you will bestow upon him eternal life.

16. Shaping People’s Lives through Forgiveness - Sermon Starter

Illustration

Brett Blair

At the University of Notre Dame in 1981 a rather prophetic lecture was given that predicted the collapse of the Soviet Union. The lecturer called Communism "a sad, bizarre chapter in human history whose last pages are even now being written." A year later the same speaker told the British House of Commons that the march of freedom and democracy "will leave Marxism-Leninism on the ash heap of history." Years later, in 1988, students at Moscow University sat and listened as this same speaker told them how the microchip would lead the way in expanding human freedom. Indeed, even that prediction is coming true. The Internet may be playing a critical role in dismantling china's communism. Remember now that this 1988, long before the advent of the Internet.

This is one of the qualities that separate the great men from the ordinary. In our story this morning (in Luke 7) certain insights are being expressed. A gathering of men at a dinner party has just witnessed a woman, who they all know to be a woman of ill repute, walk into the room with an alabaster jar of expensive perfume. She walks up behind Jesus and kneels. She is crying. As she weeps her tears fall onto his feet. She uses her hair as a towel to dry his feet and then she pours the expensive perfume on his feet. This is the scene and it is a sudden departure from the evening's festivities. But it now becomes the focal point of Jesus' teachings.

Now, listen to how the Pharisee sizes up the situation. He has two insights. On the first he is correct and on the second he is incorrect. Here they are: First he is correct about the lady. She was known in the community as a sinner. Her sin is not revealed to us but most of us could come pretty close in guessing it. Whatever it was the Pharisee rightly judged the woman's character. But here is where he failed. His insights and perceptions about Jesus were wrong. He said that if Jesus were a prophet he would know that this woman was a sinner and he would not let her touch him.

Now let's ask ourselves this question. Whether we are looking at an incredibly destructive institution or the loathsome practice of prostitution, whatever sin we find in the world are we able to look beyond the facts, size up the situation, see down the road and know what kind of grace is needed? We can do this if we can:

1. Be honest and call sin sin.
2. Use these moments to teach others.
3. Remember that redemption always wins in the end.

17. Something Which Time Cannot Efface

Illustration

Brett Blair

Life is a matter of building. Each of us has the opportunity to build something: a secure family, a good reputation, a career, a relationship to God. But some of those things can disappear almost overnight due to financial losses, natural disasters and other unforeseen difficulties.

18. The Cookie Thief

Illustration

Brett Blair

Today's gospel reminds me of the story of the cookie thief. A woman at the airport waiting to catch her flight bought herself a bag of cookies, settled in a chair in the airport lounge and began to read her book. Suddenly she noticed the man beside her helping himself to her cookies. Not wanting to make a scene, she read on, ate cookies, and watched the clock. As the daring "cookie thief" kept on eating the cookies she got more irritated and said to herself, "If I wasn't so nice, I'd blacken his eye!" She wanted to move the cookies to her other side but she couldn't bring her self to do it. With each cookie she took, he took one too. When only one was left, she wondered what he would do. Then with a smile on his face and a nervous laugh, he took the last cookie and broke it in half. He offered her half, and he ate the other. She snatched it from him and thought, "Oh brother, this guy has some nerve, and he's also so rude, why, he didn't even show any gratitude!" She sighed with relief when her flight was called. She gathered her belongings and headed for the gate, refusing to look at the ungrateful "thief," and still a bit angry. She boarded the plane and sank in her seat, reached in her bag to get her book and Next to her book was her bag—of cookies.

The cookies they ate in the lounge were his not hers. She had been the thief not him.

The cookie thief story reminds us, as we see in today's gospel, that it often happens that the one pointing the accusing finger turns out to be the guilty one, that the complainant sometimes turns out to be the offending party. In the cookie story, the woman believed she was such a wonderful person to put up with the rudeness and ingratitude of the man sitting beside her. In the end she discovered that she was the rude and ungrateful one and the man was wonderfully friendly. In the gospel the Pharisee thinks he is the righteous one who is worthy to be in the company of Jesus and that the woman was the sinful one unworthy to be seen with Jesus. In the end Jesus showed each of them where they really belonged and the woman was seen as the one who was righteous and more deserving of the company of Jesus than the self-righteous Pharisee.

19. A Way to God

Illustration

King Duncan

Legend has it that before the Reformation, before he transformed the church, Martin Luther was in his room in the monastery weeping because of his sins. His confessor, a young man, simply didn't know what to do, so he began repeating the Apostles' Creed

"I believe in God the Father Almighty, Maker of heaven and earth; And in Jesus Christ His only Son our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; He descended into hell; the third day He rose again from the dead; He ascended into heaven, and sitteth on the right hand of God the Father Almighty; From thence He shall come to judge the quick and the dead.

"I believe in the Holy Ghost; the holy Catholic Church; the communion of Saints; the forgiveness of sins; the . . . ."

Wait!" Luther interrupted his confessor. "What did you say?"

What do you mean, what did I say?"

That last part. What was it again?"

Oh, that. I said, ‘I believe in the forgiveness of sins.'"

"The forgiveness of sins," Luther said as if savoring each word. "The forgiveness of sins. Then there is hope for me somewhere. Then maybe there is a way to God."

There is a way to God. Jesus Christ died to provide that way. We may not be a woman of the city but there are sins that break our hearts as well. And there is One who sees those broken hearts and cares, and forgives, and heals, and makes whole.

20. A Good Judge of Character

Illustration

King Duncan

A certain young woman was nervous about meeting her boyfriend's parents for the first time. As she checked out her appearance one last time, she noticed that her shoes looked dingy. So she gave them a fast swipe with the paper towel she had used to blot the bacon she had for breakfast.

Arriving at the impressive home, she was greeted by the parents and their much-beloved, but rotten-tempered, poodle. The dog got a whiff of the bacon grease on the young woman's shoes and followed her around all evening. At the end of the evening, the pleased parents remarked, "Cleo really likes you, dear, and she is an excellent judge of character. We are delighted to welcome you into our little family."

It seems that perhaps Cleo was a better judge of bacon grease than she was a judge of character.

The Pharisees believed that Jesus wasn't a very good judge of character. Think back to our scripture reading for today.

21. Acceptance Changes Lives

Illustration

King Duncan

A child psychologist told about a boy who was brought to him who was labeled "incorrigible." The child was supposed to be "uncontrollable." He was moody, and at first wouldn't even talk to the psychologist. There simply seemed to be no "handle" with which to take hold of him. The boy's own father, said, "This is the only child I've ever seen who doesn't have a single likeable trait, not a single one." The psychologist realized this was his starting point. He started looking for some one thing he could approve. He found several. The boy liked to carve and he did it well. At home he had carved up the furniture and been punished for it. The psychologist bought him a carving set, a set of carving knives, and some soft wood. He also gave him some suggestions about how to use them, and didn't hold back his approval.

"You know, Jimmy," he said, "you can carve out things better than any boy I ever knew." To make a long story short, the psychologist soon found other things he could approve, and one day Jimmy surprised everyone by cleaning up his own room without being asked. When the psychologist asked him why he did it, Jimmy answered, "I thought you would like that."

Acceptance changes lives. You and I have seen it happen in other situations with adults as well as young people. This is the strength of groups like Alcoholics Anonymous and other support groups. When people feel accepted, they find the power to change.

This was one of the secrets of Jesus' ministry. He accepted people just as they were and he changed their lives.

22. You Are Accepted

Illustration

King Duncan

As Paul Tillich put it so eloquently: "Grace strikes us when we are in great pain and restlessness . . . It strikes us when our disgust for our own being, our weakness, our hostility, and our lack of direction and composure have become intolerable to us. It strikes us when, year after year, the longed for perfection of life does not appear, when the old compulsions reign with us as they have for decades . . . Sometimes at that moment a wave of light breaks into our darkness, and it is as though a voice were saying: " ‘You are accepted. . . .'"

We are accepted. Now we must accept others. The greatest need some people have is to be accepted. Acceptance changes lives. Let's you and I work together to make this house of worship known as a place where people can discover the acceptance of God and of the Christian community.

The full Tillich quote: Grace Strikes us when we are in great pain and restlessness. It strikes us when we walk through the dark valley of a meaningless and empty life. It strikes us when we feel that our separation is deeper than usual, because we have violated another life, a life which we loved, or from which we were estranged. It strikes us when our disgust for our own being, our indifference, our weakness, our hostility, and our lack of direction and composure have become intolerable to us. It strikes when, year after year, the longed-for perfection of life does not appear, when the old compulsions reign within us as they have for decades, when despair destroys all joy and courage. Sometimes at that moment a wave of light breaks into our darkness and it is as though a voice were saying: “You are accepted. You are accepted. Accepted by that which is greater than you and the name of which you do not know. Do not ask for the name now; perhaps you will find it later. Do not try to do anything now; perhaps later you will do much. Do not seek anything, do not perform anything, do not intend anything. Simply accept the fact that you are accepted. If that happens to us, we experience grace.

23. Great Reversals

Illustration

Richard A. Jensen

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

Mary's song sings of a God of great reversals. This God has high regard for a lowly maiden. This God scatters the proud and puts down the mighty from their thrones. The high are made low and the low are exalted. This God, furthermore, fills the hungry with good things and sends the rich away empty-handed. That's the kind of God that Mary sings about it. A God of great reversals. A God who makes the rich poor and the poor rich.

Jesus sings a similar song in his hometown synagogue in Nazareth. During the worship service that day Jesus was given the scroll of Isaiah that he might read it to the congregation. "The Spirit of the Lord is upon me," Jesus read, "because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord's favor" (Luke 4:18-19). Isaiah had prophesied that God would send a spirit-filled servant who would bring a great reversal to human affairs. After he had finished reading from the Isaiah scroll, Jesus gave it to the attendant and sat down. Every eye in the synagogue was fixed upon him. Jesus spoke. "Today this scripture has been fulfilled in your hearing," he said. He was the spirit-filled servant of whom Isaiah had prophesied. He was the one who would bring great reversals to life in fulfillment of Mary's song. He was the one who brought good news to the poor.

"Blessed are you poor." We should not be surprised at these words of Jesus to his disciples. In Luke 6:20-26 Jesus also speaks of great reversals. The poor will be blessed. The hungry will be satisfied. The weeping ones shall laugh. Those who are persecuted for righteousness' sake will rejoice. Reversals work the other way as well. The weak of the earth will be blessed but the mighty of the earth shall be filled with woe. Woe to the rich. Woe to those who are full now. Woe to those who laugh now. Woe to those of whom the world now speaks well.

John the Baptist watched Jesus' ministry from afar. John wondered about Jesus. Was he really the promised Messiah? John sent some of his disciples to Jesus with just this question. "Are you the one who is to come, or are we to wait for another?" John's disciples asked Jesus on John's behalf (Luke 7:21). Jesus had an answer for John. "Go and tell John what you have seen and heard," he instructs John's disciples, "the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them" (Luke 7:22). The "great reversals" have begun. That's Jesus' word to John.

Today's story from Luke is a story in this lineage. A great reversal takes place. The rich man is sent away empty. The poor hear good news!"

24. Poor Saint Nicholas

Illustration

Edward F. Markquart

Christmas was and is the feast for the poor. Christmas is a festival for the poor, a banquet for the poor. We are reminded that at Christmas time (and all times), the poor are to be clothed, the hungry are to be filled, the handicapped and blind are to be nourished. These values are at the heart of the original Christmas pageant in the gospel of Luke, and these same values are found then in the rest of Luke's gospel as well. The poor are to be exalted, not only at Christmastime, but also throughout the whole year.

This Christmas gospel, this original Christmas pageant, continues in the story about St. Nicholas. You have learned before, in other sermons and classes, that St. Nicholas was a figure from history and was a bishop of Smyrna in Turkey in the year 350 A.D. St. Nicholas, as you recall, was not some fat bellied, red suited, white bearded old man. St. Nicholas did not have eight rein deer, one with a red nose. St. Nicolas did not have a toy factory located near the North Pole and subsidized by Toys R Us. Nor did St. Nicholas sing his favorite song, "I know when you've been sleeping; I know when you're awake; I know when you've bad or good, so be good for goodness sake. O, you better watch out…"

St.Nicolas's vision was not to terrorize all the children into being good children and then if they were good, to give them a present. Not at all. St. Nicholas was a historical figure, the kindly bishop of Smyrna, who went around giving presents to poor children. Not to children who had sent letters to the North Pole. Not to those who were good. Not to children who were rich. No. St. Nicholas himself was a poor person and he gave presents to poor children. St. Nicholas understood that in the original Christmas pageant, Christmas was a pageant for the poor.

25. APOTHECARY

Illustration

Stephen Stewart

Exodus 30:25 - "And thou shalt make it an oil for holy ointment, an ointment compound after the art of the apothecary; it shall be an holy anointing oil" (KJV).

The art of the apothecary is a very ancient one, probably dating back to pre-history, when man first learned to use herbs and barks to heal himself. However, although the word names a compounder of drugs, oils, and perfumes, it was in this latter sense that it was most often used in biblical times. All large Oriental towns had their perfumers’ street. Their stock included anything fragrant in the way of loose powder, compressed cake, or essences in spirit, oil, or fat, as well as seeds, leaves, and bark. Even before 400 B.C., they had formed themselves into guilds.

As our text tells us, the apothecaries blended the incense and the holy anointing oil for religious ceremonies. Perfume was also an important ingredient in this ritual oil. In addition, the ritual of Baal worshipers (Isaiah 57:9), and the embalming of the dead and the rites of burial (Genesis 1:12; Luke 23:56) all used the perfume. The apothecary compounded and sold these sweet spices and anointing oils.

Perfumes were made by compressing fresh flowers into a bag, by soaking flowers in fat, or by dipping flowers into hot fats or oils at 150 F. The modern method of distilling an essence was not used. The oil of myrrh and other gum resins was obtained by heating the substance in oil or fat and water to prevent the evaporation of the scent. The essence of the myrrh was transferred to the oil or fat, which could be strained off as liquid perfume. Myrrh was an important ingredient of the sacred anointing oil, and its mention in the Ras Shamra documents shows that is was prized as early as the second millenium B.C. We, of course, are familiar with it as one of the gifts given to the infant Jesus. Those who seek for symbolism here say that it was to signal his death. And, as he hung on the Cross, he was indeed offered "wine mingled with myrrh" (Mark 15:23).

Another of the major roles of the apothecary was as a cosmetician. In general, the Jewish attitude toward cosmetics was favorable, except in excessive use. Perhaps the most common cosmetic in the Bible is ointment, which, again, was often perfumed. This was different from the anointing oil, which was reserved for religious ceremonies. Rather, it is necessary in a hot, dry climate to keep the skin soft and moist; the perfume was used to counter-act body odors, in a land where water was at a premium! Eye paint is mentioned, but generally in connection with harlots. Possibly the Jewish women learned the art of cosmetics from the Egyptians and Babylonians; excavated tombs have unearthed many tools of the cosmeticians trade.

Some of the cosmetics that were used by the ancient Jews, but which are not mentioned in the Bible are rouge, powder, and hair dye. The Mishnah forbids the use of rouge on the sabbath (Shab. 10:6; this has also been interpreted as "parting the hair"). Women’s powder made of flour is to be removed from the house before the Passover (M. Pes. 3:1). Josephus says that Herod the Great dyed his hair.

The other occupation of the apothecary was in the preparation of some medicines, although this, surprisingly enough, was not a main phase of his art. You see, physicians generally made their own salves and ointments, or prepared their own liquid medications, so that in this day, the apothecary differed from the modern pharmacist. However, he did make some, and for these he used such ingredients as herbs, minerals, wines, animal substances, fruits, and leaves.

The trend has reversed in our day. The apothecary is no longer the maker of cosmetics and perfumes. We have whole industries specializing in these products. Rather, the present-day apothecary is the pharmacist. In fact, unless I am mistaken, in England he is still called an apothecary. We are all aware of the type of service which our pharmacist gives us, the training and skill that go in to the preparation of the many life-saving drugs which are available to us. And, of course, we can’t stop with the corner pharmacist. We must also include the employees of the great drug and medicine manufacturing companies. They mix and test and distill just as their long-gone counterparts did. And they are respected practitioners of an ancient trade, and held in high regard, just as the ancient apothecary was highly regarded by the people of his time.

26. The Mirror of Judas

Illustration

Larry Powell

So much has been written, discussed, and speculated about Judas that we feel we know enough about him already. And really, what more is there to say of him other than he is for all times the supreme symbol of betrayal? Nothing, unless we are willing to admit that there was such about his life which causes us to be introspective about our own.

1. Jesus had confidence in him. To begin with, Jesus observed qualities about Judas which were suitable for discipleship. Had there been no goodness, no promise, no ability, Judas certainly would not have been included among the Twelve. Moreover, he was capable and trustworthy enough to be selected as treasurer for the group. So for whatever reason, future potential or ability already acquired, Jesus had confidence in him.

Has not Christ placed tremendous confidence in us? The care of his church, the propagation of his message, the extension of his ministry, faithfulness to our vows. Shall we too betray his confidence?

2. Judas knew how to be discerning. He was not without practical judgment. The care of the treasury would hardly be entrusted to a reckless, emotion-driven individual. Judas was present in the house of Mary and Martha when Mary anointed the feet of Jesus with an expensive ointment. His protest of the anointing is not without merit, inasmuch as his concern was not for himself, but that the ointment could have been sold and the money given to the poor. From time to time a similar protest is raised today by those who question the wisdom of erecting church facilities costing hundreds of thousands of dollars while so many hungry remain to be fed.

Each of us has been entrusted with the freedom of choice and the ability to discern. Do we betray Christ by our choices?

3. Judas had opportunity. His position among Christ’s chosen naturally enabled him to produce a positive witness. And even near the end, he had the opportunity to abort his scheme, the motive of which is still unclear to us. Jesus announced at the table that the one who would betray him would dip in the same dish as the others. Judas played dumb, but inwardly he knew that Jesus saw through his pretense. Judas had opportunity.

As members of Christ’s family, we have numerous opportunities to make positive witnesses. As a people who have followed our own schemes and well-devised plans, we have the opportunity to repent. Shall we betray Christ by bungling our opportunity?

4. Judas had access to Jesus. The fact that Judas was able to walk up to Christ in the garden and greet him with a kiss, the traditional greeting of a disciple for a teacher, clearly establishes that he had easy access to Jesus.

The Scriptures tell us that Christ serves as our "high priest," interceding on our behalf, having access to God, even as we have access to the Son through prayer. To neglect prayer and the spiritual life is to abuse the access. Shall we betray Christ by abusing our access?

What more is there to say of Judas, unless we are willing to admit that there was such about his life which causes us to be introspective about our own?

27. It’s Ok to Be Extravagant – Sermon Opener

Illustration

James W. Moore

A few years ago there was a true story about a man in New York City who was kidnapped. His kidnappers called his wife and asked for $100,000 ransom. She talked them down to $30,000.

The story had a happy ending: the man returned home unharmed, the money was recovered, and the kidnappers were caught and sent to jail. But, don't you wonder what happened when the man got home and found that his wife got him back for a discount? Calvin Trillin was the writer of this story. He imagined out loud what the negotiations must have been like: "$100,000 for that old guy? You have got to be crazy. Just look at him! Look at that gut! You want $100,000 for that? You've got to be kidding. Give me a break here. $30,000 is my top offer."

Mark Trotter concluded his rendition of the story with this thoughtful comment: "I suppose there are some here this morning who can identify with the wife in that story, but for some reason I find myself identifying with the husband. I'd like to think if I were in a similar situation, there would be people who would spare no expense to get me back. They wouldn't haggle over the price. They wouldn't say, 'Well, let me think about it.' I like to think that they would say, 'We'll do anything for you.'"

The point of that story is this: sometimes it's O.K. to be extravagant! Now, that is precisely what this story in the Gospel of Mark is all about. Remember the story with me. Jesus is on His way to the cross. It is just a few days before Passover. The chief priests and scribes are plotting against Him. Judas is about ready to betray Him. The crucifixion is less than a week away and Jesus knows it. Jesus and His disciples stop at Bethany. just a few days before, Jesus had raised Lazarus from the dead there in Bethany. Now, as they are having dinner, a woman comes to Jesus and does a beautiful but extravagant thing for our Lord. The Gospel of John tells us that the woman was Mary, (the sister of Martha and Lazarus). Mary brings an alabaster jar of very expensive ointment. She breaks open the jar and pours the costly perfumed oil on Jesus' head. She anoints His head with oil.

Why did she do that? Some say it was an act of gratitude in which she was thanking Jesus for raising her brother Lazarus from the dead. Some say it was an act of consecration in which she was baptizing Jesus to encourage Him to go into the HolyCity and do what had to be done. Others say it was a foreshadowing, an act of preparation, in which she was anointing His body for the death which was to come in Jerusalem a few days later. All say it was an act of love and kindness.

But Judas said it was a waste. If you lived strictly by the Judas mind-set, you would have no Spire on the church, no flowers on the altar, no art on the wall, no robes for the choir, no fine organ, no beautiful weddings. Your daughter would come to you and say, "I'm in love and I'm so happy. I want to get married." And you would say, "Well, why don't you just elope? It's much cheaper. It would be wasteful to have a wedding." But the Mary mind-set says, "Sometimes in the name of love and kindness and gratefulness; it's O.K. Indeed, it's beautiful to be extravagant." Let me show you what I mean.

1. First Of All, It's OK To Be Extravagant In Our Generosity.

2. Second, It's OK To Be Extravagant In Our Gratitude.

3. Third And Finally, It's OK To Be Extravagant In Our Graciousness.

28. How Poor Are You

Illustration

Jeff Olson

One day a father of a wealthy family took his son on a trip to the country with the purpose of showing him how poor people can be. They spent a day and a night on the farm of a very poor family. On their way back to their home, father and son got into a conversation about all they had experienced while at the farm.

"What did you think of our trip to the farm," asked the father.

"It was very good, Dad!"

"Did you see how poor people can be?" continued his father.

"Yeah!

"And what did you learn?"

"I saw that, while we have a dog at home, they have four dogs," the son replied. "We have a pool that reaches to the middle of the garden, while they have a creek that has no end. We have electric lamps in the garden, and they have a sky full of stars. Our patio goes all the way to the wall around our property. They have the whole horizon." When the little boy was finished, his father was speechless. "Thanks, Dad, for showing me how poor we really are!"

Nicodemus could not understand his poverty of soul until Jesus showed him how poor he really was. Nicodemus was a pillar of society and a religious leader but those things had little meaning. Nicodemus, Jesus said, you must be born again. The little boy saw what the father could not the value of the farm. Poverty is in the eye of the beholder.

29. How Much to Spend on The Poor?

Illustration

Richard Meyer

What happened at Jesus' anointing in Bethany has plagued the followers of Jesus from then until now. How much do we spend on ourselves and how much do we give to missions? Couldn't we do more good by giving all this money to the poor instead of spending it on, say, a new building?

In partial response to this question, my mind goes back to an experience of William Willimon, chaplain at Duke University. Willimon tells of the time the faculty of Duke was discussing a proposal to renovate the seminary chapel. They had received a modest proposal from the architect. But, would the chapel be renovated? No. "With all the poverty and hunger in the world," said one faculty member, "how can we as Christians justify spending $50,000 to pretty-up our chapel?" Of course, this person failed to offer similar objections when faculty salaries were raised each year, (a figure that collectively exceeds $50,000) nor does he question the morality of the luxurious faculty lounge. Obviously the man was posturing, just as Judas was posturing. Even so, the problem is tough. How much should we give to others and how much should we reserve for ourselves?

30. The Poverty in the Christmas Story

Illustration

Edward F. Markquart

The gospel story for today could be entitled, "The Original Christmas Pageant." In both the first two chapters of Luke and in the rest of the gospel, we hear of God's special concern for the poor. Both in the whole gospel of Luke and in the first two chapters of prelude, there is a preoccupation with those who live in poverty. I would like to suggest to you that the forgotten element of Luke's original Christmas pageant is the theme of poverty and poor people themselves. The poverty of the Christmas story is often the forgotten element.

Dr. Walter Pilgrim's book about the gospel of Luke is entitled, GOOD NEWS FOR THE POOR. This professor, who is from Pacific Lutheran University and often teaches at our congregation, reminds us that ALL of the characters from Luke's original Christmas pageant were poor people. ALL of them! The story about the three wise men with their gold, frankincense and myrrh is not a story from the gospel of Luke but from the book of Matthew. For Luke, ALL the characters in his Christmas play are poor people.

31. Pentecost, The Exciting Birth of a Church

Illustration

Carlyle Fielding Stewart

It was one of the most wonderful and exciting moments in the history of the Christian faith. The Holy Spirit had fallen fresh on the lives of believers. People were filled with the passion and fires of the Holy Ghost. They were shouting joy from all directions. They were gathered from every persuasion and city, every nation and province, all glorifying God, speaking in foreign tongues but understanding each other, expressing different voices but still in one accord. This was the time of Pentecost, when God saw fit to pour out the spirit which spawned the birth of the Christian Church.

Today we need the fervor, fire, tongues, passion, and Spirit of Pentecost. Today the Christian Church needs a rebirth of the spirit, where souls are on fire with the love of Christ, where barriers are broken down and superficial divisions which sequester and divide people are bridged through a unity of the Spirit. Today more than ever the church needs to recapture the fires of Pentecost so that souls can break free from bondage, and healing, deliverance, and the full power of God's anointing can be experienced in every medium and every idiom by people filled with Holy Ghost madness.

Too many churches today are devoid of the Spirit of Pentecost because they are dry, stale, and discordant, where parishioners are in a somnambulist stupor; where worship services are vapid, staid, and wooden; where the preaching is dull, flat, and insipid; where the singing is Geritol-tired and without the vim, verve, and verse which speaks of a crucified, died and risen Lord; where if anyone taps his foot and says, "Amen," he is stared into silence, and if anyone shouts, "Thank you, Jesus," or "Help me, Holy Ghost," parishioners call EMS, the DS or 911! Too many churches have become mausoleums for the dead rather than coliseums of praise for a living God. They have lost the spirit of Pentecost! They have lost their enthusiasm. They have lost their joy for Jesus and find themselves suffering from what William Willimon calls "Institutional and Spiritual Dry Rot." Pentecost marks the beginning of a new spiritual movement in Christ; a movement birthed through the fires of the Holy Spirit; a movement steeped in the spirit of hope, renewal, and spiritual transformation. It is a movement where souls are on fire with the passion of the Holy Spirit and the Church today more than ever needs to recapture that spirit. If the Church is to survive the next millennium it must recapture some of the praise and enthusiasm it had two millennia ago. The spiritual energy and vitality of Pentecost has sustained the Church through two millennia.

32. Affluenza

Illustration

Mickey Anders

Years ago someone invented a wonderful word that graphically portrays the sickness that so often comes from material abundance - affluenza. We have all heard of influenza, but have you heard of affluenza? The definitions of "affluenza" include these:

1. The bloated, sluggish and unfilled feeling that results from efforts to keep up with the Joneses.

2. An epidemic of stress, overwork, waste and indebtedness caused by the dogged pursuit of the American Dream.

3. An unsustainable addiction to economic growth.

We usually try to water down Jesus' radical commands about money. We prefer Matthew's version of the Beatitudes which says, "Blessed are the poor in spirit," to Luke's version which says, "Blessed are the poor." We typically assert that not everyone needs to "sell all and give to the poor" as Jesus advised the rich ruler. Only when acquisitiveness becomes an all-consuming compulsion does it have to be completely abandoned.

33. Good News - Sermon Starter

Illustration

Brett Blair

The story is told of a Franciscan monk in Australia was assigned to be the guide and "gofer" to Mother Teresa when she visited New South Wales. Thrilled and excited at the prospect of being so close to this great woman, he dreamed of how much he would learn from her and what they would talk about. But during her visit, he became frustrated. Although he was constantly near her, the friar never had the opportunity to say one word to Mother Teresa. There were always other people for her to meet.

Finally, her tour was over, and she was due to fly to New Guinea. In desperation, the Franciscan friar spoke to Mother Teresa: If I pay my own fare to New Guinea, can I sit next to you on the plane so I can talk to you and learn from you? Mother Teresa looked at him. You have enough money to pay airfare to New Guinea? she asked.

Yes, he replied eagerly. “Then give that money to the poor,” she said. “You'll learn more from that than anything I can tell you.” Mother Teresa understood that Jesus’ ministry was to the poor and she made it hers as well. She knew that they more than anyone else needed good news.

On a Saturday morning, in Nazareth, the town gathered in the synagogue to listen to Jesus read and teach. It was no big surprise. He was well known in the area; it was his hometown. He was raised there. They wanted to learn from him. So when he read from the Isaiah scroll, “The Spirit of the Lord is upon me, because he has anointed me to preach the good news to the poor” everyone understood these words to be the words of Isaiah. It is how that prophet from long ago defined his ministry.

When Jesus finished that reading he handed the scroll to the attendant and sat down. In that day you sat in the Moses Seat to teach to the people. Today preachers stand in a pulpit. So all eyes were on Jesus, waiting for him to begin his teaching. What would he say about this great prophet Isaiah? Would he emphasis the bad news? Israel had sinned and would be taken into captivity by the Babylonians. Or would he emphasis the good news? One day God would restore his people and bring them back from captivity. It was Israel’s ancient history but it still spoke volumes.

Now here’s the wonderful twist, the thing that catches everyone off guard that Saturday morning in Nazareth. Jesus does neither. He doesn’t emphasize those things past. He focuses on the present. He doesn’t lift up Isaiah as the great role model; Jesus lifts up himself. This is the pertinent point. It’s what upsets everybody at the synagogue. It’s why everybody was furious with him and drove him out of town. They were going to kill him. He dared to say that these great words of Isaiah were really about himself. “Today,” he said, “this scripture is fulfilled in your hearing.”

Why does Jesus describe himself as the new Isaiah? How is it that he is the fulfillment of Isaiah’s words? Let’s take a look at…

1. The captivity and restoration of Israel under Isaiah’s ministry.
2. The captivity of mankind under Jesus’ ministry.
3. The restoration of mankind under Jesus’ ministry.

34. Life's Little Fragments

Illustration

Max Lucado

Once there was an old man who lived in a tiny village. Although poor, he was envied by all, for he owned a beautiful white horse. Even the king coveted his treasure. A horse like this had never been seen before such was its splendor, its majesty, its strength.

People offered fabulous prices for the steed, but the old man always refused. "This horse is not a horse to me," he would tell them. "It is a person. How could you sell a person? He is a friend, not a possession. How could you sell a friend?" The man was poor, and the temptation was great. But he never sold the horse.

One morning he found that the horse was not in the stable. All the village came to see him. "You old fool," they scoffed, "we told you that someone would steal your horse. We warned you that you would be robbed. You are so poor. How could you ever hope to protect such a valuable animal? It would have been better to have sold him. You could have gotten whatever price you wanted. No amount would have been too high. Now the horse is gone, and you've been cursed with misfortune."

The old man responded, "Don't speak too quickly. Say only that the horse is not in the stable. That is all we know; the rest is judgment. If I've been cursed or not, how can you know? How can you judge?"

The people contested, "Don't make us out to be fools! We may not be philosophers, but great philosophy is not needed. The simple fact is that your horse is gone, and you are cursed."

The old man spoke again. "All I know is that the stable is empty, and the horse is gone. The rest I don't know. Whether it be a curse or a blessing, I can't say. All we can see is a fragment. Who can say what will come next?"

The people of the village laughed. They thought that the man was crazy. They had always thought he was a fool; if he wasn't, he would have sold the horse and lived off the money. But instead, he was a poor woodcutter, an old man still cutting firewood and dragging it out of the forest and selling it. he lived hand to mouth in the misery of poverty. Now he had proven that he was, indeed, a fool.

After fifteen days, the horse returned. He hadn't been stolen; he had run away into the forest. Not only had he returned, he had brought a dozen wild horses with him. Once again the village people gathered around the woodcutter and spoke. "Old man, you were right, and we were wrong. What we thought was a curse was a blessing. Please forgive us."

The man responded, "Once again, you go too far. Say only that the horse is back. State only that a dozen horses returned with him, but don't judge. How do you know if this is a blessing or not? You see only a fragment. Unless you know the whole story, how can you judge? You read only one page of a book. Can you judge the whole book? You read only one word of a phrase. Can you understand the entire phrase?

"Life is so vast, yet you judge all of life with one page or one word. All you have is a fragment! Don't say that this is a blessing. No one knows. I am content with what I know. I am not perturbed by what I don't."

"Maybe the old man is right," they said to one another. So they said little. But down deep, they knew he was wrong. They knew it was a blessing. Twelve wild horses had returned with one horse. With a little bit of work, the animals could be broken and trained and sold for much money.

The old man had a son, an only son. The young man began to break the wild horses. After a few days, he fell from one of the horses and broke both legs. Once again the villagers gathered around the old man and cast their judgments.

"You were right," they said. "You proved you were right. The dozen horses were not a blessing. They were a curse. Your only son has broken his legs, and now in your old age you have no one to help you. Now you are poorer than ever."

The old man spoke again. "You people are obsessed with judging. Don't go so far. Say only that my son broke his legs. Who knows if it is a blessing or a curse? No one knows. We only have a fragment. Life comes in fragments."

It so happened that a few weeks later, the country engaged in war against a neighboring country. All the young men of the village were required to join the army. Only the son of the old man was excluded, because he was injured. Once again the people gathered around the old man, crying and screaming, because their sons had been taken. There was little chance that they would return. The enemy was strong, and the war would be a losing struggle. They would never see their sons again.

"You were right, old man," they wept. "God knows you were right. This proves it. Your son's accident was a blessing. His legs may be broken, but at least he is with you. Our sons are gone forever."

The old man spoke again. "It is impossible to talk with you. You always draw conclusions. No one knows. Say only this: Your sons had to go to war, and mine did not. No one knows if it is a blessing or a curse. No one is wise enough to know. Only God knows."

35. Hurry Hinders Ministry - Sermon Opener

Illustration

Staff

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

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

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

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

36. Reasons for Rest

Illustration

Charles Hoffacker

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

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

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

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

37. King of the Poor

Illustration

Staff

Long ago, there ruled in Persia a wise and good king. He loved his people. He wanted to know how they lived. He wanted to know about their hardships. Often he dressed in the clothes of a working man or a beggar, and went to the homes of the poor. No one whom he visited thought that he was their ruler. One time he visited a very poor man who lived in a cellar. He ate the coarse food the poor man ate. He spoke cheerful, kind words to him. Then he left. Later he visited the poor man again and disclosed his identity by saying, "I am your king!" The king thought the man would surely ask for some gift or favor, but he didn't. Instead he said, "You left your palace and your glory to visit me in this dark, dreary place. You ate the course food I ate. You brought gladness to my heart! To others you have given your rich gifts. To me you have given yourself!"

God is willing to make most any accommodation to have fellowship with us. Even becoming human.

38. FARMER

Illustration

Stephen Stewart

Jeremiah 14:4 - "Because of the ground which is dismayed, since there is no rain in the land, the farmers are ashamed, they cover their heads."

2 Timothy 2:6 - "It is the hard-working farmer who ought to have the first share of the crops."

James 5:7 - "Be patient, therefore, brethren, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient over it until it receives the early and the late rain."

Palestine was one of the world’s earliest agricultural centers. By 7500 B.C., the land was irrigated, and farming was good. The Israelites learned to farm from the Canaanites, and they built their villages near their fields where they worked all day. In later times, these villages grew into walled towns. Much of the farming was done on hillsides, and as a result, terracing came into practice quite early.

Among the chief crops in ancient Palestine were wheat, rice, barley, oats, rye, beans, peas, lettuce, celery, cabbage, beets, turnips, mustard, radishes, onions, flax, cotton, and many others. But it wasn’t easy. The land was rocky and the farmer was often threatened by such things as ants, caterpillars, field mice, tares, wind, hail, and so on. Fallowing, which means to plow, but not plant, was practiced every seven years to enrich the soil, control weeds, and furnish food for the poor, since whatever grew of itself was given to them.

The farm season opened in November after the early October rains, and the Gezer Calendar marks the program of a Palestinian farmer in this way:

"his two months are (olive) harvest;
his two months are grain-planting;
his two months are planting;
his month is hoeing up of flax;
his month is barley harvest;
his month is harvest and festivity;
his two months are vine-tending;
his month is summer-fruit."

The farmer’s plow was a forked branch with an attached piece of sharp metal. During the time of Saul, the Philistines monopolized iron, and Hebrew farmers were forced to go to the Philistines to have their plows sharpened. A plank or a faggot of thorns served as a harrow.

Planting was done simply by broadcasting it or by a kind of funnel fixed to the plow, called a seed-pipe. Harvesting was accomplished by grasping a small tuft of grain in the left hand and cutting it with a sickle held in the right hand. The short-handed sickle was made with flint until about 1100 B.C. when iron became common.

Sheaves were bound into bundles and taken to the threshing floor. There the farmer beat the ripe grain with a staff or rod. Threshing floors were usually situated outside the village. Using pitchforks, the farmer winnowed the grain by tossing it into the wind. The grain was then sifted through screen trays, stored, and transported to market.

The dry season, extending from mid-May until mid-October, gave the farmer some of his greatest problems. This lack of water explains the many cisterns found in Palestine. Many regulations and customs pertain to agriculture:

1. It was forbidden to move boundaries.
2. It was forbidden to mix different kinds of seed.
3. It was forbidden to yoke animals of different species together.
4. Permission to glean fields was given to the poor.
5. The sides of a field were uncut to benefit the poor.
6. It was forbidden to turn back for a forgotten sheaf.
7. Passers-by were authorized to pluck ears.

Land was measured by the yoke - that is, the area that a pair of oxen could plough in a day. The value of the land was fixed according to whatever was planted in it. Now, of course, I don’t have to spell out the comparable occupation today. Although the methods have certainly changed, the occupation hasn’t, and it is still as vital a one as it has ever been.

39. Rising From the Ashes

Illustration

Tim Hansel

Clarence Jordan was a man of unusual abilities and commitment. He had two Ph.D.s, one in agriculture and one in Greek and Hebrew. So gifted was he, he could have chosen to do anything he wanted. He chose to serve the poor. In the 1940s, he founded a farm in Americus, Georgia, and called it Koinonia Farm. It was a community for poor whites and poor blacks. As you might guess, such an idea did not go over well in the Deep South of the '40s. Ironically, much of the resistance came from good church people who followed the laws of segregation as much as the other folk in town. The town people tried everything to stop Clarence. They tried boycotting him, and slashing workers' tires when they came to town. Over and over, for fourteen years, they tried to stop him.

Finally, in 1954, the Ku Klux Klan had enough of Clarence Jordan, so they decided to get rid of him once and for all. They came one night with guns and torches and set fire to every building on Koinonia Farm but Clarence's home, which they riddled with bullets. And they chased off all the families except one black family which refused to leave. Clarence recognized the voices of many of the Klansmen, and, as you might guess, some of them were church people. Another was the local newspaper's reporter. The next day, the reporter came out to see what remained of the farm. The rubble still smoldered and the land was scorched, but he found Clarence in the field, hoeing and planting.

"I heard the awful news," he called to Clarence, "and I came out to do a story on the tragedy of your farm closing." Clarence just kept on hoeing and planting. The reporter kept prodding, kept poking, trying to get a rise from this quietly determined man who seemed to be planting instead of packing his bags. So, finally, the reporter said in a haughty voice, "Well, Dr. Jordan, you got two of them Ph.D.s and you've but fourteen years into this farm, and there's nothing left of it at all. Just how successful do you think you've been?"

Clarence stopped hoeing, turned toward the reporter with his penetrating blue eyes, and said quietly but firmly, "About as successful as the cross. Sir, I don't think you understand us. What we are about is not success but faithfulness. We're staying. Good day."

Beginning that day, Clarence and his companions rebuilt Koinonia and the farm is going strong today.

40. One of the Least

Illustration

Jon Johnston

Ted Stallard undoubtedly qualifies as the one of "the least." Turned off by school. Very sloppy in appearance. Expressionless. Unattractive. Even his teacher, Miss Thompson, enjoyed bearing down her red pen as she placed Xs beside his many wrong answers.

If only she had studied his records more carefully. They read:

1st grade: Ted shows promise with his work and attitude, but (has) poor home situation.

2nd grade: Ted could do better. Mother seriously ill. Receives little help from home.

3rd grade: Ted is good boy but too serious. He is a slow learner. His mother died this year.

4th grade: Ted is very slow, but well-behaved. His father shows no interest whatsoever.

Christmas arrived. The children piled elaborately wrapped gifts on their teacher's desk. Ted brought one too. It was wrapped in brown paper and held together with Scotch Tape. Miss Thompson opened each gift, as the children crowded around to watch. Out of Ted's package fell a gaudy rhinestone bracelet, with half of the stones missing, and a bottle of cheap perfume. The children began to snicker. But she silenced them by splashing some of the perfume on her wrist, and letting them smell it. She put the bracelet on too.

At day's end, after the other children had left, Ted came by the teacher's desk and said, "Miss Thompson, you smell just like my mother. And the bracelet looks real pretty on you. I'm glad you like my presents." He left. Miss Thompson got down on her knees and asked God to forgive her and to change her attitude.

The next day, the children were greeted by a reformed teacher one committed to loving each of them. Especially the slow ones. Especially Ted. Surprisingly or maybe, not surprisingly, Ted began to show great improvement. He actually caught up with most of the students and even passed a few.

Time came and went. Miss Thompson heard nothing from Ted for a long time. Then, one day, she received this note:

Dear Miss Thompson:

I wanted you to be the first to know. I will be graduating second in my class.

Love, Ted

Four years later, another note arrived:

Dear Miss Thompson:

They just told me I will be graduating first in my class. I wanted you to be first to know. The university has not been easy, but I liked it.

Love, Ted

And four years later:

Dear Miss Thompson:

As of today, I am Theodore Stallard, M.D. How about that? I wanted you to be the first to know. I am getting married next month, the 27th to be exact. I want you to come and sit where my mother would sit if she were alive. You are the only family I have now; Dad died last year.

Miss Thompson attended that wedding, and sat where Ted's mother would have sat. The compassion she had shown that young man entitled her to that privilege.

Let's have some real courage, and start giving to "one of the least." He may become a Ted Stallard. Even if that doesn't happen, we will have been faithful to the One who has always treated us as unworthy as we are like very special people.

41. Carried Any Donkeys Lately?

Illustration

Source Unknown

Ther's a fable of an old man whose grandson rode a donkey while they were traveling from one city to another. The man heard people say, “Would you look at that old man suffering on his feet while that strong young boy is totally capable of walking.”

So then the old man rode the donkey while the boy walked. And he heard some people say, “Would you look at that, a healthy man making the poor young boy suffer. Can you believe it?”

So the man and the boy both rode the donkey, and they heard some people say, “Would you look at those heavy brutes making that poor donkey suffer.” So they both got off and walked, until they heard some people say, “Would you look at the waste—a perfectly good donkey not being used.”

Finally, the scene shifts and we see the boy walking and the old man carrying the donkey. No matter what you do, someone will always criticize it.

We smile, but this story makes a good point: We can't please everybody, and if we try we end up carrying a heavy burden. Well-meaning Christians may offer us advice, and much of it is valuable. But when we try to do everything other believers want us to do, we can easily become frustrated and confused . That's why we need to remember that the One we must please above all others is Christ. And we do that by obeying God's Word. Carried any donkeys lately? You don't have to if you're trying to please Jesus.

42. Wrong Choices

Illustration

Editor James S. Hewett

This story is about a man named Fred who inherited $10 million, but the will provided that he had to accept it either in Chile or Brazil. He chose Brazil. Unhappily it turned out that in Chile he would have received his inheritance in land on which uranium, gold, and silver had just been discovered. Once in Brazil he had to choose between receiving his inheritance in coffee or nuts. He chose the nuts. Too bad! The bottom fell out of the nut market, and coffee went up to $1.30 a pound wholesale, unroasted. Poor Fred lost everything he had to his name. He went out and sold his solid gold watch for the money he needed to fly home. It seems that he had enough for a ticket to either New York or Boston. He chose Boston. When the plane for New York taxied up he noticed it was a brand-new super 747 jet with red carpets and chic people and wine-popping hostesses. The plane for Boston then arrived. It was a 1928 Ford trimotor with a sway back and it took a full day to get off the ground. It was filled with crying children and tethered goats. Over the Andes, one of the engines fell off. Our man Fred made his way up to the captain and said, "I'm a jinx on this plane. Let me out if you want to save your lives. Give me a parachute." The pilot agreed, but added, "On this plane, anybody who bails out must wear two chutes." So, Fred jumped out of the plane, and as he fell dizzily through the air he tried to make up his mind which ripcord to pull. Finally, he chose the one on the left. It was rusty and the wire pulled loose. So, he then pulled the other handle. This chute opened, but its shroud lines snapped. In desperation, the poor fellow cried out, "St. Francis save me!" A great hand from heaven reached down and seized the poor fellow by the wrist and let him dangle in midair. Then a gentle but inquisitive voice asked, "St. Francis Xavier or St. Francis of Assisi?"

43. I Didn't Know How to Teach Until I Met You

Illustration

Keith Wagner

There is a story many years ago of an elementary teacher. Her name was Mrs. Thompson. And as she stood in front of her fifth grade class on the very first day of school, she told the children a lie. Like most teachers, she looked at her students and said that she loved them all the same. But that was impossible, because there in the front row, slumped in his seat, was a little boy named Teddy Stoddard.

Mrs. Thompson had watched Teddy the year before and noticed that he didn't play well with the other children, that his clothes were messy and he constantly needed a bath. And Teddy could be unpleasant. It got to the point where Mrs. Thompson would actually take delight in marking his papers with a broad red pen, making bold X's and then putting a big "F" at the top of his papers.

At the school where Mrs. Thompson taught, she was required to review each child's past records and she put Teddy's off until last. However, when she reviewed his file, she was in for a surprise. Teddy's first grade teacher wrote, "Teddy is a bright child with a ready laugh. He does his work neatly and has good manners...he is a joy to be around." His second grade teacher wrote, "Teddy is an excellent student, well liked by his classmates, but he is troubled because his mother has a terminal illness and life at home must be a struggle." His third grade teacher wrote, "His mother's death has been hard on him. He tries to do his best but his father doesn't show much interest and his home life will soon affect him if some steps aren't taken." Teddy's fourth grade teacher wrote, "Teddy is withdrawn and doesn't show much interest in school. He doesn't have many friends and sometimes sleeps in class."

By now, Mrs. Thompson realized the problem and was ashamed of herself. She felt even worse when her students brought her Christmas presents, wrapped in beautiful ribbons and bright paper, except for Teddy's. His present was clumsily wrapped in the heavy, brown paper that he got from a grocery bag. Mrs. Thompson took pains to open it in the middle of the other presents. Some of the children started to laugh when she found a rhinestone bracelet with some of the stones missing and a bottle that was one quarter full of perfume. But she stifled the children's laughter when she exclaimed, how pretty the bracelet was. She put it on and dabbed some of the perfume on her wrist.

Teddy Stoddard stayed after school that day just long enough to say, "Mrs. Thompson, today you smelled just like my mom used to." After the children left she cried for at least an hour. On that very day, she quit teaching reading, writing, and arithmetic. Instead, she began to teach children.

Mrs. Thompson paid particular attention to Teddy. As she worked with him, his mind seemed to come alive. The more she encouraged him, the faster he responded. By the end of the year, Teddy had become one of the smartest children in the class and, despite her lie that she would love all the children the same, Teddy became one of her pets. A year later, she found a note under her door, from Teddy, telling her that she was still the best teacher he ever had in his whole life.

Six years went by before she got another note from Teddy. He then wrote that he had finished high school, third in his class, and she was still the best teacher he ever had in his whole life. Four years after that, she got another letter, saying that while things had been tough at times, he stayed in school, had stuck with it, and would soon graduate from college with the highest of honors. He assured Mrs. Thompson that she was still the best and favorite teacher he ever had in his whole life. Then four more years passed and yet another letter came. This time he explained that after he got his bachelor's degree, he decided to go a little further. The letter explained that she was still the best and favorite teacher he ever had. But now his name was a little longer. The letter was signed, Theodore F. Stoddard, MD.

The story doesn't end there. You see, there was yet another letter that spring. Teddy said he'd met a girl and was going to be married. He explained that his father had died a couple of years ago and he was wondering if Mrs. Thompson might agree to sit in the place at the wedding that was usually reserved for the mother of the groom.

Of course, Mrs. Thompson did. And guess what? She wore that bracelet, the one with several rhinestones missing. And she made sure she was wearing the perfume that Teddy remembered his mother wearing on their last Christmas together. They hugged each other, and Dr. Stoddard whispered in Mrs. Thompson's ear, "Thank you, Mrs. Thompson, for believing in me. Thank you so much for making me feel important and showing me that I could make a difference." Mrs. Thompson, with tears in her eyes, whispered back. She said, "Teddy, you have it all wrong. You were the one who taught me that I could make a difference. I didn't know how to teach until I met you."

44. All In Twenty-Four Hours

Illustration

Arnold Bennett

Time is the inexplicable raw material of everything. With it, all is possible; without it, nothing. The supply of time is truly a daily miracle, an affair genuinely astonishing when one examines it. You wake up in the morning, and lo! your purse is magically filled with twenty-four hours of the unmanufactured tissue of the universe of your life! It is yours. It is the most precious of possessions... No one can take it from you. It is not something that can be stolen. And no one receives either more or less than you receive. Moreover, you cannot draw on its future. Impossible to get into debt! You can only waste the passing moment. You cannot waste tomorrow; it is kept for you. You cannot waste the next hour; it is kept for you.

You have to live on this twenty-four hours of daily time. Out of it you have to spin health, pleasure, money, content, respect, and the evolution of your immortal soul. Its right use, its most effective use, is a matter of the highest urgency and of the most thrilling actuality. All depends on that. Your happiness the elusive prize that you are all clutching for, my friends depends on that.

If one cannot arrange that an income of twenty-four hours a day shall exactly cover all proper items of expenditure, one does muddle one's whole life indefinitely. We shall never have any more time. We have, and we have always had, all the time there is.

45. Gratitude

Illustration

Victor Shepherd

Pastor Victor Shepherd tells the story of a missionary surgeon he met who was rather gruff and to the point. On one occasion the surgeon was speaking to a small group of university students about his work in the Gaza Strip. He was telling us that we North American "fat cats" knew nothing about gratitude. Nothing! On one occasion he had stopped a peasant hovel to see a woman on whom he had performed surgery. She and her husband were dirt poor. Their livestock supply consisted of one Angora rabbit and two chickens. For income the woman combed the hair out of the rabbit, spun the hair into yarn and sold it. For food she and her husband ate the eggs from the chickens. The woman insisted that the missionary surgeon stay for lunch. He accepted the invitation and said he would be back for lunch after he had gone down the road to see another postoperative patient. An hour and a half later he was back. He peeked into the cooking pot to see what he was going to eat. He saw one rabbit and two chickens. The woman had given up her entire livestock supply -- her income, her food, everything. He wept unashamedly as he told the story no doubt for the 100th time. He concluded his story by reminding us again, that we knew nothing of gratitude. He concluded by saying, the incident will stay with me forever.

There is another incident concerning gratitude that will never be forgotten. It's about a woman who poured costly perfume over our Lord as she wiped his feet with her hair. Make no mistake the perfume was expensive, three hundred denarii, a year's income for a laborer in Palestine. Enough to keep a family alive for twelve months.

46. CONFECTIONER

Illustration

Stephen Stewart

1 Samuel 8:13 - "He will take your daughters to be perfumers and cooks and bakers."

The confectioner was a female perfumer or apothecary, similar to a woman chemist of today who works for a perfume manufacturer, distilling new scents. In biblical times, these women gathered the blossoms when the orange-trees, the violets, and the roses were in bloom, and then made from them scented waters which they kept in large, closely-sealed bottles for use in the summer as cooling syrup-drinks. These were presented to guests in tumblers of brass and on silver trays.

The king’s confectionaries would be occupied with the preparation and mixing of such flavoring essences, as well as in the mixing of scented wines. Spiced wine is mentioned in the Song of Solomon (8:2), and wine with myrrh was offered to Jesus at the Crucifixion as an anaesthetic.

Today the center of the perfume industry is in Grasse, France, where violets, orange blossoms, mimosa, roses, lavender, carnations, jasmine, and eucalyptus are especially raised for this purpose, and where many women are engaged in the same type of work as their ancient sisters, although the use of perfume in wine or other drinks is not to our tastes.

47. He Was Not a Ghost

Illustration

Keith Grogg

While in their joy they were disbelieving and still wondering, he said to them, "Have you anything here to eat?" (Luke 24:41). And now he has made the sacramental moment back into a meal.

That is so Luke. The Physician. Mr. Everything-is-flesh-and-blood; you're either poor or you're not poor; you're either hungry or you're not hungry; you're either sick or you're not sick; none of the in-between "Well, maybe we're poor in a spiritual sense." For Luke it's always a question of people's physical well-being. And physically, Jesus, who on Good Friday was completely dead, is now so completely alive that he wants something to eat. He is not a ghost.

There was some talk in the early church that maybe he was a ghost when he came back. He was not a ghost. He was not a shadow of his former self; he was his former self restored to life, victorious over death. This is not a metaphysical encounter, but a physical one. It was not an illusion, not a dream, but flesh and bone and blood.

48. The Man In The Pit

Illustration

John Pollock

A Chinese Confucian scholar, converted to Christ, told this story: “A man fell into a dark, dirty, slimy pit, and he tried to climb out of the pit and he couldn’t. Confucius came along. He saw the man in the pit and said, ‘Poor fellow, if he’d listened to me, he never would have got there,’ and he went on.

“Buddha came along. He saw the man in the pit and said, ‘Poor fellow, if he’ll come up here, I’ll help him.’ And he too went on.

“Then Jesus Christ came. He saw the man and said, ‘Poor fellow!’ and jumped into the pit and lifted him out.”

49. Good Communion Table Manners

Illustration

Alex Gondola

As we come to the Lord's Table, we're all sinners in need of salvation, beggars needing bread. We are "the poor, the crippled, the lame, and the blind" in that third story. Maybe not literally poor, crippled, lame, and blind, but spiritually poor, crippled, lame, and blind. Yet God graciously includes us as guests at God's Table. Good communion table manners include coming to the table without thinking too much of ourselves.

And, finally, good communion table manners include coming without looking down on any other guest, for all of us are God's equally beloved guests. King George IV desired Communion and sent a servant to bring the Bishop of Winchester. When the servant arrived with the Bishop, the King was angry. He felt his servant had taken too long. The King upbraided the man and fired him on the spot.

Having done that, he turned to the Bishop for Communion. But the Bishop refused to proceed. He saw that the King was still angry. Realizing the Bishop was right, the King called for his servant, apologized, and restored the man's job. Only then could Communion proceed. Part of good table manners is extending graciousness to the other guests. As we have been forgiven and welcomed by God, let us forgive and welcome each other.

50. In Your Own Backyard

Illustration

George Sweeting

Years ago, Russell Conwell told of an ancient Persian, Ali Hafed, who "owned a very large farm that had orchards, grain fields, and gardens... and was a wealthy contented man." One day a wise man from the East told the farmer all about diamonds and how wealthy he would be if he owned a diamond mine. Ali Hafed went to bed that night a poor man poor because he was discontented.

Craving a mine of diamonds, he sold his farm to search for the rare stones. He traveled the world over, finally becoming so poor, broken, and defeated that he committed suicide. One day the man who purchased Ali Hafed's farm led his camel into the garden to drink. As his camel put its nose into the brook, the man saw a flash of light from the sands of the stream. He pulled out a stone that reflected all the hues of the rainbow. The man had discovered the diamond mine of Golcanda, the most magnificent mine in all history. Had Ali Hafed remained at home and dug in his own garden, then instead of death in a strange land, he would have had acres of diamonds.

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