Sermon and Worship Resources

Luke 6:37-42 · Judging Others

37 "Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. 38 Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you."

39 He also told them this parable: "Can a blind man lead a blind man? Will they not both fall into a pit? 40 A student is not above his teacher, but everyone who is fully trained will be like his teacher.

41 "Why do you look at the speck of sawdust in your brother's eye and pay no attention to the plank in your own eye? 42 How can you say to your brother, 'Brother, let me take the speck out of your eye,' when you yourself fail to see the plank in your own eye? You hypocrite, first take the plank out of your eye, and then you will see clearly to remove the speck from your brother's eye.

The Jump To Judgment

Luke 6:39-49

Sermon
by David E. Leininger

Mr. Jones picked up the wrong umbrella in a hotel, and the umbrella's rightful owner called his attention to it. Embarrassed, Mr. Jones offered his apologies, picked up the right one, and went on his way. But the incident served to remind Mr. Jones that he had promised to buy umbrellas for his wife and daughter, so he went across the street to a store and purchased one for each of them. As he came out from the store and began to get in his car — three umbrellas on his arm now — the man whose umbrella Mr. Jones had mistakenly taken happened to becoming out of the hotel and saw him. He eyed poor, old Jones suspiciously and said wryly, "Hmm, I see you had a good day after all."

Oops! Someone observed that the most exercise many people get is jumping to conclusions — the jump to judgment. It is obviously not a new problem. It has been around for thousands of years. Even Jesus had something to say about it. Folks quote him all the time, even using Elizabethan English: "Judge not that ye be not judged" (Luke 6:37 cf).

There is more to what he says, of course.

Why do you look at the speck of sawdust in your brother's eye and pay no attention to the plank in your own eye? How can you say to your brother, "Brother, let me take the speck out of your eye," when you yourself fail to see the plank in your own eye? You hypocrite, first take the plank out of your eye, and then you will see clearly to remove the speck from your brother's eye. — Luke 6:41-42

This is fun stuff. Somebody dumb enough to try to get a little teeny speck out of a friend's eye while all the time trying to peer around a huge log in his own. It's a funny picture. But then Jesus always was good with pictures. It is one of the reasons why people liked him so much. It was a cute way of bringing the point home. But cute or not, the point was one with eternal validity. "Don't tell him his troubles; you've got troubles of your own."

Clearly, we are to be most careful in condemning anyone if for no other reason than we are not perfect ourselves. We remember that when we point the finger of judgment at someone else, the other three fingers folded back in secret in our own hand are pointing right back at us. As that little poem from childhood has it,

There is so much good in the worst of us,
And so much bad in the best of us,
That it hardly behooves any of us
To talk about the rest of us.[1]

One more issue has to be dealt with here. Does this admonition about being judgmental mean that we have to ignore the evil that surrounds us? Is that French proverb that says, "To understand all is to forgive all" to become the guiding principle of our life? I think not. There are times when we are called upon to make judgments, but we need to be careful about them.

Sadly, one of the problems in today's church is that no one feels compelled to exercise solid judgment. It takes the most egregiously awful behavior before anyone is willing to call a halt. Ask someone to leave a church? Horrors! Not these days. But if you go back into the history of our tradition, you will find that the Protestant definition of the church is "that place in which the word is preached, the sacraments are administered, and discipline is exercised." Discipline? People are afraid. After all, "Judge not, that ye be not judged" (Luke 6:37 cf).

Recall the situation Paul addressed in chapter 5 of 1 Corinthians. A certain man in the church was sleeping with his stepmother, a practice that even the heathens would think immoral. But the good church folk in Corinth did not want to say anything; they did not want to judge. Paul had no problem — he was willing to judge by long-distance. "Throw the bum out," he said. "Don't you know that a little leaven leavens the whole lump?" (1 Corinthians 5:13 cf). There are times when judgments must be made.

Think about that fellow who saw the man with all the umbrellas. I suspect that most of us would have thought the same thing (that some wrong had been done), and we would have probably done the same thing (nothing). But the message we get from our legal authorities is that keeping quiet and failing to report suspected wrongdoing is simply bad citizenship. Obviously, as the case with Mr. Jones and his umbrellas points out, some investigation should occur before accusations are made. But failure to make any judgment at all, including a judgment to go ahead and investigate, is nothing more than callous indifference. And, if there is anything we should learn from Jesus' teaching it is that God's people cannot be indifferent. We are called to a life of love, and no one who truly loves can ever be indifferent.

Making judgments can be a dangerous thing. That is precisely why Jesus went on in such detail about being careful in them. But he would never have wanted to be misunderstood to the degree that some have misunderstood him saying that no one should make any kind of commonsense judgments at all.

So saying, let me offer this role model for you. Her name is Melanie Wilkes and you know her from Gone with the Wind.[2] Two scenes involving Melanie are particularly significant. In the first, she, Scarlett O'Hara, and Mrs. Mead are leaving the Confederate hospital after a long day of nursing wounded soldiers. As they leave, a gaudily dressed, heavily made-up Belle Watling, the town prostitute, approaches them on the steps of the hospital. Scarlett tells Melanie not to talk with her but Melanie receives her with complete kindness, and then graciously takes Belle's contribution for the hospital, which neither of the other women would stoop to accept.

The second scene is one of the dramatic high points of the movie. You may remember that all through the story, Scarlett has had eyes for Melanie's husband, Ashley, and nursed secret dreams of running away with him. One day, Scarlett and Ashley are caught in mad embrace in the lumber shop. Word spreads through town like wildfire. Later that night, Melanie throws a surprise birthday party for Ashley. Rhett Butler demands that Scarlett go to the party as invited, so that Melanie can have the public satisfaction of throwing Scarlett out of her home. Scarlett arrives at the door dressed in a red gown, wearing plenty of rouge. Her eyes flash coldly like a cornered cat. The fiddler playing "For He's A Jolly Good Fellow" suddenly stops mid-phrase, and all the guests gasp. Eyes turn toward Melanie — what will she do? Melanie walks all the way across the room, greets Scarlett with open arms, and asks her to help receive the other guests. Then she takes her by the arm and escorts her through the gauntlet of people who had all judged her and wanted to see her thrown out.

Melanie Wilkes would never judge another person, even when it appeared she had every right and opportunity, even when her whole town would have cheered her if she had. When she died at the end of the movie, Rhett said simply, "She was the only truly kind person I have ever known." What a wonderful epitaph!

The jump to judgment. Jesus says be careful. Lord, let me be a Melanie Wilkes.

1. Edward W. Hoch (1849-1925) as it appeared in the Marion, Kansas, Record, a newspaper owned by him.

2. Margaret Mitchell, Gone With The Wind (New York: Scribner, 1936).

CSS Publishing Company, Inc., Lectionary Tales for the Pulpit, by David E. Leininger

Overview and Insights · Jesus Continues his Powerful Ministry (6:17–49)

Before teaching his disciples and the crowds how to relate to God and to other people in the Sermon on the Plain, Jesus continues to heal the sick and cast out demons. His fame continues to spread. Luke notes earlier (6:17) that Jesus taught on a “level” place or plateau. There are many level places on the hills surrounding the Sea of Galilee, and this is not inco…

The Baker Bible Handbook by , Baker Publishing Group, 2016

Luke 6:37-42 · Judging Others

Commentary · Judging Others

In the next section (6:37–45) Jesus addresses the theme of judging others. In verses 37–38 he forbids censorious and condemning judgment. Those who treat others with mercy will be treated mercifully by God. (The text is not saying that God will not judge believers at all but that he will judge with mercy if one shows mercy.) The picture of forgiveness in verse 38 is of a measuring jar in which the corn is pressed down so that the jar will hold more, shaken together so that every crack is filled, and poured over the top so that it overflows. Just as God has generously given to his own, so the disciple should give an overflowing amount to others. In verses 39–45 Jesus gives three exhortations. (1) The proverb on the blind man (6:39) is explained in the next verse (6:40). Students cannot surpass their teachers but will end up being just like them. This probably means that the disciples need to be careful how they teach others, for false teaching has potentially disastrous consequences. (2) The point of the humorous illustration of the speck and the log (6:41–42) is that those with the log think they are superior to those who have a speck in their eye and fail to see their own inadequacy and blindness. As in verses 37–38, Jesus attacks those who smugly and censoriously condemn others. Not judging others does not mean that one does not evaluate and use discrimination; Jesus is speaking against a superior and self-righteous attitude, not against careful evaluation. Those who are humbly aware of their own sin can help in removing the speck from another person’s eye (6:42; cf. Gal. 6:1). (3) Verses 43–45 are a call to self-examination. Good conduct issues from a good heart, and evil conduct springs from an evil one. The behavior of a person is not an accident; it is a revelation of the innermost motives of the heart (6:45). The sermon’s call to obedience follows in 6:46–49. Hearing Jesus’s words without obeying them is like building a house with no foundation. On the Day of Judgment that person will experience destruction. Those who hear and obey the words of Jesus are compared to one who builds a house on a secure foundation; the Day of Judgment holds no fear for the wise builder.

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

Big Idea: We should treat other people as God treats us, looking not to our own advantage or satisfaction, but to what is good for them.

Understanding the Text

This is the middle section of the sermon that began at 6:20. Its first section set out the choice between two ways of life and commended that of discipleship. This section now explores some of the ethical implications of discipleship, with special reference to how we should treat other people and to the effect that this may have on our own relationship with God. The sermon will then conclude in 6:39–49 with a series of parables about the demands and the outcome of discipleship. This whole complex of teaching adds to our growing awareness of the unique authority of Jesus, who can make such radical demands on the allegiance of those whom he has called to follow him.

Historical and Cultural Background

The attitudes and lifestyle that Jesus here demands strike us, as they would have struck those who first heard them, as profoundly “unnatural” in that they challenge the essentially self-centered way human society operates. A man who taught like this would easily be dismissed as hopelessly otherworldly and out of touch with real life. In the Greco-Roman world of that time this might have placed Jesus in a similar light to the Cynic philosophers, who were famous for their countercultural challenges to social convention, though there is little evidence for the direct influence of Cynics in Palestine at the time of Jesus, nor for any close Cynic parallels to these particular sayings of Jesus.

The call to love one’s “enemies” seems to relate in context more to personal enemies than to the politics of Jewish resistance to Rome. But Palestinian life was lived in the constant consciousness of political subjection and oppression, made worse by the ideological shame of the people of God being under the control of a pagan power. To talk of loving enemies in that context might seem to many at least starry-eyed if not downright unpatriotic. New Testament scholar Gerd Theissen, in his narrative theology on Jesus, draws a telling contrast between the “unrealistic” call of Jesus of Nazareth to love one’s enemies and the hard-nosed political pragmatism of Jesus Barabbas, the freedom fighter.1

Interpretive Insights

6:27 Love your enemies. Jesus’s famously radical instruction goes well beyond the Mosaic imperative “Love your neighbor as yourself” (Lev. 19:18), where “neighbor” stands parallel to “your own people.” There is a closer Old Testament parallel in the remarkable instruction to help “someone who hates you” if their donkey is in trouble (Exod. 23:5), but Jesus goes beyond calling for limited practical help to demand a totally positive attitude of loving, doing good, blessing, and praying for them (the four verbs of 6:27–28 provide a wholesome contrast to the four verbs of hatred and rejection in 6:22). The fact that the “enemy” is depicted as actively cursing and mistreating the disciple makes this the more remarkable. Compare Jesus’s own prayer for his executioners in 23:34 and also his example as Peter remembered it: “When they hurled insults at him he did not retaliate; when he suffered he made no threats” (1 Pet. 2:23).

6:29 If someone slaps you on one cheek . . . If someone takes your coat. The focus of these two scenes is not just on violence and theft but also on legal rights. A slap on the cheek was a calculated insult, for which damages could be claimed. And if the coat is being taken by litigation (so clearly Matt. 5:40), this more valuable outer garment was legally protected from confiscation (Exod. 22:26–27). Yet, not only are disciples to forgo their rights to claim compensation; they are even to offer voluntarily more than their opponent demands.

6:30 Give to everyone who asks you. If the previous verse appears to be hopelessly idealistic, this one seems even more so. In a society where beggars, thieves, and con men abound, this is not a sustainable lifestyle. The suspicion grows that Jesus is not so much prescribing a practical rule of life as making his point by exaggeration. And that point is that our motive should be the other person’s interests and “rights” before our own.

6:31 Do to others as you would have them do to you. Similar principles to this “golden rule” are attributed to other ancient teachers, but seldom in so comprehensive and positive a form as this. More commonly the injunction was to avoid doing to others what you would not like done to you, which is arguably less demanding. The spirit of this rule is close to that of Leviticus 19:18, “Love your neighbor as yourself,” though without the restriction to the “neighbor” that will be examined in 10:25–37.

6:32 Even sinners love those who love them. This and the two parallel statements in 6:33–34 express the natural human principle of mutuality. What is being demanded of disciples is the much less natural principle of extending love and help to those who are unlikely or unable to return it, so that the motive is altruistic, not self-interested. The self-interested approach is that of “sinners,” a term that in 5:30 denoted the undesirable members of society but here is used more broadly of ordinary people who do not share the radical ideology of discipleship. This sermon regularly divides people into only two classes; on that principle, all who are not disciples are “sinners.”

6:35 Then your reward will be great. As in 6:23, the “reward” promised to disciples is not at the level of worldly advantage. It is precisely because their generosity extends beyond the quid pro quo of normal human commerce that they can expect a reward instead from God, whose character they have reflected in their own unselfishness.

he is kind to the ungrateful and wicked. In Matthew 5:45 this “kindness” is spelled out as God’s gifts of sun and rain, which are given to all regardless of their character. This principle of “common grace” does not entail, however, that God condones wickedness. The creator is also the judge.

6:36 Be merciful, just as your Father is merciful. This exhortation goes beyond generalized philanthropy and so prepares for 6:37–38, where the focus is on a nonjudgmental, forgiving attitude to others. Disciples themselves are fallible and in need of forgiveness, and they must recognize this need in others. Ultimate forgiveness is for God alone to grant, but disciples are called to reflect his compassionate recognition of human weakness. There is no place for arrogant superiority.

6:37 Do not judge . . . Do not condemn . . . Forgive. The reference is to personal relationships, not to the judicial function of a court of law. What Jesus prohibits is taking a hard, critical, dismissive view of other people’s failures rather than offering understanding and compassion. This does not mean that we are never called to take a stand against wrong, or to warn others of ethical and spiritual danger; it is the attitude that is at issue, a desire for the good of others instead of simply pointing out their flaws and failures.

and you will not be judged . . . condemned . . . and you will be forgiven. The passive verbs allow some ambiguity. This might simply mean that other people will treat you in the spirit you treat them, that people who live in glass houses should not throw stones. But often in New Testament Greek a passive verb denotes how God will act, and most interpreters take these passives in that way; in that case, this is a warning that the unforgiving cannot credibly ask God to forgive them (11:4; cf. Matt. 6:14–15).

6:38 Give, and it will be given to you. This principle of reciprocity may be understood literally, picking up the theme of generous giving in 6:30, or metaphorically of the generous spirit of mercy and forgiveness spelled out in 6:36–37. The “measure for measure” saying is used also in a different context in Mark 4:24 with reference to how we hear God’s message. In these various uses, the principle is that what you receive depends on what you contribute, an extension of the principle of 6:37: “Forgive, and you will be forgiven.”

Theological Insights

Two apparently opposite principles are brought together in these verses. On the one hand, there is the uncalculating generosity that looks for no returns but rather is modeled on the free grace of God to the undeserving. But on the other hand, there is the promise that those who give will also receive; indeed, 6:38 (“good measure, pressed down, shaken together and running over”) indicates that in the end the giver will be richly compensated far beyond mere reimbursement. The difference is that while we should not be looking for recompense at the human level (that is the point especially of 6:32–34), 6:37–38 speaks not of human response but of God’s blessing on those who give and forgive. Humans may not repay or even appreciate the disciple’s love and generosity, but God will not be in debt to anyone.

Underlying specific ethical instructions is the fundamental principle expressed in 6:35–36: disciples should reflect the character of the God they serve. Discipleship is a process of growing into the family likeness. However, this is to be achieved not merely by adopting a new set of behavioral rules but also by absorbing God’s own values and attitudes. This means, above all, an outgoing, uncalculating love that puts the needs and interests of others before our own. A community that lives by such principles will stand out against natural human self-centeredness as an alternative society, incomprehensible perhaps, but undeniably attractive.

Teaching the Text

This passage bristles with ethical challenges, and in my experience it often provokes incredulity. Could Jesus really have meant us to follow literally such guidelines as these?

loving enemies (6:27–28, 35)

not standing up to abuse and exploitation, but rather forgoing our rights (6:29)

never refusing a request (6:30)

not trying to get back what is due to us (6:30, 35)

not judging others (even when they are clearly wrong?) (6:37)

forgiving everyone (6:37)

It is important when teaching this passage to distinguish between personal revenge and societal justice. Though Christians are not to lash back at others, neither are they to look the other way in the face of evil or injustice. As God’s children, we are to be agents of justice, actively opposing evil in the world. Yet in a world of sin, where violence produces violence and evil begets evil, believers are called to a radically different standard. Teaching this passage can take your audience to the heart of the gospel, because loving enemies and doing good to those who hate reflects exactly what God did for us. While we were sinners and enemies of God, Christ died for us (Rom. 5:6, 8). To love our enemies means to reflect the nature of God, who loved the world despite its rebellion (John 3:16). Just as Christ’s remarkable act of self-sacrificial love produced reconciliation between God and human beings, so our self-sacrificial love and service to others, in the power of the Spirit, can break the cycle of hate and violence and produce authentic reconciliation.

Share with your audience examples from your life or the life of others where authentic self-giving resulted in reconciliation. Suggest some practical ways that this might be achieved in their own lives. It might also be instructive to suggest some examples where turning the other cheek (6:29) or allowing someone to take what belongs to you (6:30) would be wrong or unjust. What are the key principles enshrined in these commands and when might following them literally be inappropriate? A good cross-reference here is Romans 12:9–21, and especially verse 21, where Paul says, “Do not be overcome by evil, but overcome evil with good.” The goal is not to be passively exploited by others, but to actively overcome evil with good. That is what God did for us in Christ.

Illustrating the Text

We are to love our enemies and those who mistreat us in word and practice, an uncompromising ethical challenge that can seem almost impossible.

Literature: Crime and Punishment, by Fyodor Dostoevsky. This is a dark novel (1866) about a terrible human being, Raskolnikov, who calculatingly murders two people and arrogantly insists on the reasonableness of his deed. Despite his horrific deeds, Raskolnikov is shown grace and love by a converted prostitute, Sonya. She not only enjoins him with passion and wisdom “to accept suffering and achieve atonement,” but also lovingly stays by his side, even going with him to Siberia when he serves his sentence there. She refuses to compromise her belief that all must accept the consequences of sin and submit to the mercy of God. In a final scene Dostoevsky writes, “Love had raised them from the dead and the heart of each held endless springs of life for the heart of the other. . . . He was restored to life and he knew it and felt to the full all his renewed being.”

Raskolnikov’s relationship with other prisoners in his barracks changes, and “other convicts, formerly so hostile, were already looking at him differently. He had even spoken to them and been answered pleasantly.”2This classic work illustrates powerfully the redemptive effect of love.

Biography: Fyodor Dostoevsky. Philip Yancey, in his book Soul Survivor: How My Faith Survived the Church, discusses Russian author Fyodor Dostoevsky (1821–81). Yancey writes,

In a world ruled by law, grace stands as a sign of contradiction. We want fairness; the gospel gives us an innocent man nailed to a cross who cries out, “Father, forgive them.”. . . Having embraced Christ in the hellhole of a Siberian prison, among cell mates who mocked his infirmities and despised his advantages, Dostoevsky understood grace at its most contradictory. In his novels, it enters stealthily, without warning, silencing the skeptics and disarming the cynics. They think they have life figured out until suddenly an encounter with pure grace leaves them breathless.3

Biography: There are many fine examples, especially from WWII prison camps, of persons loving their enemies and of the effect that this could have on the guards. Examples include Bishop Leonard Wilson in Changi Prison in Singapore, and Laurens van der Post in POW camps at Sukabumi and Bandung.

Anecdote: A story about the renowned Rabbi Hillel is told in the Babylonian Talmud (b. Shabb. 31a). When challenged by a Gentile, “Teach me the whole Torah while I am standing on one leg,” Hillel replied, “Do not do to your neighbor what is hateful to you. This is the whole Torah; the rest is commentary.”

Literature: The Water-Babies: A Fairy Tale for a Land-Baby, by Charles Kingsley. This children’s novel, by English writer and clergyman Charles Kingsley (1819–75), was first published as a magazine serial in 1862–63. In it, the good fairy is Mrs. Do-as-you-would-be-done-by, and the wicked fairy is Mrs. Be-done-by-as-you-did.

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

Dictionary

Direct Matches

Disciple

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

Fall

“The fall” refers to the events of the first human couple’s sin in the garden of Eden (Gen. 2 3). Although the word “fall” does not occur in the account, Christians have used the term to describe it, taking their cues from Paul’s writings (esp. Rom. 5:12–21). The term is important because it reflects an interpretation that the events in the garden are the entrance of human sin and that the sin has universal effects on humankind.

Forgive

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

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

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

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

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

Log

The metrological systems employed in biblical times span the same concepts as our own modern-day systems: weight, linear distance, and volume or capacity. However, the systems of weights and measurements employed during the span of biblical times were not nearly as accurate or uniform as the modern units employed today.

Weights

Weights in biblical times were carried in a bag or a satchel (Deut. 25:13; Prov. 16:11; Mic. 6:11) and were stones, usually carved into various animal shapes for easy identification. Their side or flat bottom was inscribed with the associated weight and unit of measurement. Thousands of historical artifacts, which differ by significant amounts, have been discovered by archaeologists and thus have greatly complicated the work of determining accurate modern-day equivalents.

Beka. Approximately 1⁄5 ounce, or 5.6 grams. Equivalent to 10 gerahs or ½ the sanctuary shekel (Exod. 38:26). Used to measure metals and goods such as gold (Gen. 24:22).

Gerah. 1⁄50 ounce, or 0.56 grams. Equivalent to 1⁄10 beka, 1⁄20 shekel (Exod. 30:13; Lev. 27:25).

Mina. Approximately 1¼ pounds, or 0.56 kilograms. Equivalent to 50 shekels. Used to weigh gold (1 Kings 10:17; Ezra 2:69), silver (Neh. 7:71 72), and other goods. The prophet Ezekiel redefined the proper weight: “The shekel is to consist of twenty gerahs. Twenty shekels plus twenty-five shekels plus fifteen shekels equal one mina” (Ezek. 45:12). Before this redefinition, there were arguably 50 shekels per mina. In Jesus’ parable of the servants, he describes the master entrusting to his three servants varying amounts—10 minas, 5 minas, 1 mina—implying a monetary value (Luke 19:11–24), probably of either silver or gold. One mina was equivalent to approximately three months’ wages for a laborer.

Pim. Approximately 1⁄3 ounce, or 9.3 grams. Equivalent to 2⁄3 shekel. Referenced only once in the Scriptures (1 Sam. 13:21).

Shekel. Approximately 2⁄5 ounce, or 11 grams. Equivalent to approximately 2 bekas. The shekel is the basic unit of weight measurement in Israelite history, though its actual weight varied significantly at different historical points. Examples include the “royal shekel” (2 Sam. 14:26), the “common shekel” (2 Kings 7:1), and the “sanctuary shekel,” which was equivalent to 20 gerahs (e.g., Exod. 30:13; Lev. 27:25; Num. 3:47). Because it was used to weigh out silver or gold, the shekel also functioned as a common monetary unit in the NT world.

Talent. Approximately 75 pounds, or 34 kilograms. Equivalent to approximately 60 minas. Various metals were weighed using talents: gold (Exod. 25:39; 37:24; 1 Chron. 20:2), silver (Exod. 38:27; 1 Kings 20:39; 2 Kings 5:22), and bronze (Exod. 38:29). This probably is derived from the weight of a load that a man could carry.

Litra. Approximately 12 ounces, or 340 grams. A Roman measure of weight. Used only twice in the NT (John 12:3; 19:39). The precursor to the modern British pound.

Linear Measurements

Linear measurements were based upon readily available natural measurements such as the distance between the elbow and the hand or between the thumb and the little finger. While convenient, this method of measurement gave rise to significant inconsistencies.

Cubit. Approximately 18 inches, or 45.7 centimeters. Equivalent to 6 handbreadths. The standard biblical measure of linear distance, as the shekel is the standard measurement of weight. The distance from the elbow to the outstretched fingertip. Used to describe height, width, length (Exod. 25:10), distance (John 21:8), and depth (Gen. 7:20). Use of the cubit is ancient. For simple and approximate conversion into modern units, divide the number of cubits in half for meters, then multiply the number of meters by 3 to arrive at feet.

1 cubit = 2 spans = 6 handbreadths = 24 fingerbreadths

Day’s journey. An approximate measure of distance equivalent to about 20–25 miles, or 32–40 kilometers. Several passages reference a single or multiple days’ journey as a description of the distance traveled or the distance between two points: “a day’s journey” (Num. 11:31; 1 Kings 19:4), “a three-day journey” (Gen. 30:36; Exod. 3:18; 8:27; Jon. 3:3), “seven days” (Gen. 31:23), and “eleven days” (Deut. 1:2). After visiting Jerusalem for Passover, Jesus’ parents journeyed for a day (Luke 2:44) before realizing that he was not with them.

Fingerbreadth. The width of the finger, or ¼ of a handbreadth, approximately ¾ inch, or 1.9 centimeters. The fingerbreadth was the beginning building block of the biblical metrological system for linear measurements. Used only once in the Scriptures, to describe the bronze pillars (Jer. 52:21).

Handbreadth. Approximately 3 inches, or 7.6 centimeters. Equivalent to 1⁄6 cubit, or four fingerbreadths. Probably the width at the base of the four fingers. A short measure of length, thus compared to a human’s brief life (Ps. 39:5). Also the width of the rim on the bread table (Exod. 25:25) and the thickness of the bronze Sea (1 Kings 7:26).

Milion. Translated “mile” in Matt. 5:41. Greek transliteration of Roman measurement mille passuum, “a thousand paces.”

Orguia. Approximately 5 feet 11 inches, or 1.8 meters. Also translated as “fathom.” A Greek unit of measurement. Probably the distance between outstretched fingertip to fingertip. Used to measure the depth of water (Acts 27:28).

Reed/rod. Approximately 108 inches, or 274 centimeters. This is also a general term for a measuring device rather than a specific linear distance (Ezek. 40:3, 5; 42:16–19; Rev. 11:1; 21:15).

Sabbath day’s journey. Approximately ¾ mile, or 1.2 kilometers (Acts 1:12). About 2,000 cubits.

Stadion. Approximately 607 feet, or 185 meters. Equivalent to 100 orguiai. Used in the measurement of large distances (Matt. 14:24; Luke 24:13; John 6:19; 11:18; Rev. 14:20; 21:16).

Span. Approximately 9 inches, or 22.8 centimeters. Equivalent to three handbreadths, and ½ cubit. The distance from outstretched thumb tip to little-finger tip. The length and width of the priest’s breastpiece (Exod. 28:16).

Land Area

Seed. The size of a piece of land could also be measured on the basis of how much seed was required to plant that field (Lev. 27:16; 1 Kings 18:32).

Yoke. Fields and lands were measured using logical, available means. In biblical times, this meant the amount of land a pair of yoked animals could plow in one day (1 Sam. 14:14; Isa. 5:10).

Capacity

Cab. Approximately ½ gallon, or 1.9 liters. Equivalent to 1 omer. Mentioned only once in the Scriptures, during the siege of Samaria (2 Kings 6:25).

Choinix. Approximately ¼ gallon, or 0.9 liters. A Greek measurement, mentioned only once in Scripture (Rev. 6:6).

Cor. Approximately 6 bushels (48.4 gallons, or 183 liters). Equal to the homer, and to 10 ephahs. Used for measuring dry volumes, particularly of flour and grains (1 Kings 4:22; 5:11; 2 Chron. 2:10; 27:5; Ezra 7:22). In the LXX, cor is also a measure of liquid volume, particularly oil (1 Kings 5:11; 2 Chron. 2:10; Ezra 45:14).

Ephah. Approximately 3⁄5 bushel (6 gallons, or 22.7 liters). Equivalent to 10 omers, or 1⁄10 homer. Used for measuring flour and grains (e.g., Exod. 29:40; Lev. 6:20). Isaiah prophesied a day of reduced agricultural yield, when a homer of seed would produce only an ephah of grain (Isa. 5:10). The ephah was equal in size to the bath (Ezek. 45:11), which typically was used for liquid measurements.

Homer. Approximately 6 bushels (48.4 gallons, or 183 liters). Equivalent to 1 cor, or 10 ephahs. Used for measuring dry volumes, particularly of various grains (Lev. 27:16; Isa. 5:10; Ezek. 45:11, 13–14; Hos. 3:2). This is probably a natural measure of the load that a donkey can carry, in the range of 90 kilograms. There may have existed a direct link between capacity and monetary value, given Lev. 27:16: “fifty shekels of silver to a homer of barley seed.” A logical deduction of capacity and cost based on known equivalences might look something like this:

1 homer = 1 mina; 1 ephah = 5 shekels; 1 omer = 1 beka

Koros. Approximately 10 bushels (95 gallons, or 360 liters). A Greek measure of grain (Luke 16:7).

Omer. Approximately 2 quarts, or 1.9 liters. Equivalent to 1⁄10 ephah, 1⁄100 homer (Ezek. 45:11). Used by Israel in the measurement and collection of manna in the wilderness (Exod. 16:16–36) and thus roughly equivalent to a person’s daily food ration.

Saton. Approximately 7 quarts, or 6.6 liters. Equivalent to 1 seah. The measurement of flour in Jesus’ parable of the kingdom of heaven (Matt. 13:33; Luke 13:21).

Seah. Approximately 7 quarts, or 6.6 liters. Equivalent to 1⁄3 ephah, or 1 saton. Used to measure flour, grain, seed, and other various dry goods (e.g., 2 Kings 7:1; 1 Sam. 25:18).

Liquid Volume

Bath. Approximately 6 gallons, or 22.7 liters. Equivalent to 1 ephah, which typically was used for measurements of dry capacity. Used in the measurement of water (1 Kings 7:26), oil (1 Kings 5:11), and wine (2 Chron. 2:10; Isa. 5:10).

Batos. Approximately 8 gallons, or 30.3 liters. A Greek transliteration of the Hebrew word bath (see above). A measure of oil (Luke 16:6).

Hin. Approximately 4 quarts (1 gallon, or 3.8 liters). Equivalent to 1⁄6 bath and 12 logs. Used in the measurement of water (Ezek. 4:11), oil (Ezek. 46:5), and wine (Num. 28:14).

Log. Approximately 1⁄3 quart, or 0.3 liter. Equivalent to 1⁄72 bath and 1⁄12 hin. Mentioned five times in Scripture, specifically used to measure oil (Lev. 14:10–24).

Metretes. Approximately 10 gallons, or 37.8 liters. Used in the measurement of water at the wedding feast (John 2:6).

Direct Matches

Beam

A large segment of wood cut from logs (Hab. 2:11) for, among other purposes, roofing and upper floors (2 Chron. 3:7; Song 1:17), a weaver’s shuttle (Job 7:6), and a spear shaft (e.g., 1 Sam. 17:7; 2 Sam. 21:19; 1 Chron. 11:23; 20:5). The psalmist depicts God laying beams for the upstairs of heaven (Ps. 104:3). Jesus teaches that people often focus on the speck in the eye of another while ignoring the roof beam in their own (Matt. 7:3–5; Luke 6:41–42).

Judging

The Bible makes strong distinctions between righteous and sinful judging. God commands his people to exercise fair and impartial judgment, especially to society’s poor and helpless (e.g., Exod. 23:1–9; Prov. 31:9; Isa. 1:17), punishing the perversions of favoritism and bribery (Deut. 16:19; Amos 5:12). The NT warns against partiality (James 2:1–9) and judging by outward appearances (John 7:24). Jesus denounces selfish and hypocritical judgment: “Do not judge, or you too will be judged” (Matt. 7:1 [cf. Luke 6:37]). This kind of judging presumes moral superiority over others (Rom. 2:1–5) and reveals an unrepentant heart, blind to its own sinfulness. It criticizes others over spiritually disputable matters (“specks” [see Matt. 7:3–5]), whereas Christian love defers such judgments to God (Rom. 14:1–18). Believers still must confront sin in the church (Matt. 18:15–17; Heb. 3:12–13; James 5:19–20) and the world (2 Cor. 10:5), but they must do so in a humble, gentle spirit (Gal. 6:1) that repents of its own sin before addressing another’s (Matt. 7:5).

Mote

In some older translations “mote” refers to a small piece of foreign matter that more-modern translations typically render as “splinter” or “speck.” It appears three times each in the parallel accounts of Matt. 7:3–5; Luke 6:41–42. There, Jesus is warning followers to concentrate on dealing with their own major shortcomings (“planks” or “beams”) before focusing on the lesser failings of others (“motes” or “specks”).

Planks

In the OT, a translation synonymous with “boards” used for construction (Exod. 27:8; 38:7; 1 Kings 6:9, 15; Song 8:9; Ezek. 27:5, 6; 41:25–26), and in the NT, an alternative translation to “log” or wooden “beam” used by Jesus in comparison with a speck of dust (Matt. 7:3–5; Luke 6:41–42). The debris from Paul’s shipwreck on which he and his shipmates floated to safety in Malta included planks (Acts 27:44).

Speck

Secondary Matches

The following suggestions occured because Luke 6:37-42 is mentioned in the definition.

Imitate

To appropriate the thought or behavior of others. God warns Israel not to imitate “the detestable ways of the nations” (Deut. 18:9; cf. Exod. 23:24; Lev. 18:3). Israel’s desire for cultural assimilation, leading to idolatry, incurs divine judgment (2 Kings 17:15; Ezek. 20:32; 25:8). The NT carries forward this warning to Christians, who must embrace their citizenship in heaven (Phil. 3:20; cf. Rom. 12:1–2; James 4:4; 1 John 2:15; 5:5, 19).

Inversely, to imitate the humility of Christ, complete submission to the will of God, regardless of the cost, is a core virtue (Phil. 2:1–11; Titus 3:2; cf. Matt. 11:28–30). Paul invites others to imitate him as he imitates Christ (1 Cor. 11:1; 2 Thess. 3:7–9; 2 Tim. 3:10–12). By obeying Christ, a disciple imitates God (Eph. 5:1–2).

Imitation incarnates faith. To this end, Jesus spends time with his disciples, allowing them to observe his way for approximately three years before submitting to the painful conclusion of God’s will for his earthly ministry (Mark 3:14; 14:36). Jesus commands his disciples to imitate his washing of their feet, a task normally reserved for the lowest household slave (John 13:12–20), and to pick up their own crosses (Mark 8:34 pars.). “A student,” he reminds them, “is not above his teacher, but everyone who is fully trained will be like his teacher” (Luke 6:40).

Jesus Christ

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

Introduction

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

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

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

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

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

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

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

Jesus’ Life

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Identity of Jesus Christ

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Jesus’ Purpose and Community

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

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

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

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

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

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

The Quests for the Historical Jesus

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

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

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

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

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

Mount of Beatitudes

The site of Jesus’ Sermon on the Mount (Matt. 5–7; cf. Luke 6:17–49). The mount is not specifically identified in the Gospels, but traditionally it is located at Karn Hattin (its ancient name, “Eremos,” means “solitary” in Greek), a hill near Capernaum, on the northwest shore of the Sea of Galilee.

Nativity of Christ

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

Introduction

Jesus’ Life

The Identity of Jesus Christ

Jesus’ Purpose and Community

The Quests for the Historical Jesus

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1. Parable of Two Businessmen

Illustration

Staff

One man advertised his product in all the leading magazines using all the superlatives regarding his service, his quality and his ability.

The second businessman put advertising in second place of importance to the importance of giving genuine quality, real service and personal consideration.

Said the first businessman, "With all the advertising I pay for I can't understand why customers drive by my door to that smaller place of my competitor?"

But when customers were asked their opinion they said, "Go to Bill's, you know he will be fair and his product is always good."

The world's best advertising is still truth in action. The best test of Christian faith is love in action. The best business methods still include a good product, friendly service and personal concern. Your best advertisement of life is what your customers say about you.

All the business techniques in the world are dependent for real success on Christian principles; for man is intelligent enough to give the true.

The rich man, who built bigger barns, was still impoverished by the loss of his soul.

2. Parable of the Passing Parade

Illustration

In a small western town an old minister was marching in a Memorial Day parade along with the soldiers and dignitaries.

Gathered on the sidewalk were crowds of the local people including the town lawyer, mayor, doctor, dentist, and business executives.

A little boy standing in front said, "What's the preacher doing in the parade? What battle did he ever fight"?

Behind him the lawyer said, "Well son, he helped me personally."

The doctor said, "He has helped me with some personal problems too."

The dentist said, "He has helped me several times" and the president of a local company said, "He saved my life."

The boy said, "You mean he helped all you big people."

A little old lady spoke up, "I am not a big person, but he sure helped me. I reckon he is fighting battles all the time."

Marching in the parade the minister said, "I don't know what I am doing here. I've never been to war and my work never shows."

The major next to him said, "It is all right. You belong here. Don't belittle your ministry."

We are all intricately woven together in community life and each man's ministry is important in the total picture.

HOW IS YOUR MINISTRY TODAY?

3. The Echo of Your Words

Illustration

Chuck Swindoll

A young boy lived with his grandfather high in the Swiss Alps. Often, just to hear the echo of his voice, the boy would go outside, cup his hands around his mouth, and shout, "HELLO!" Up from the canyons the reply reverberated, "HELLO...HELLO...hello...hello..." Then he would call out, "I LOVE YOU...I LOVE YOU...I love you...I love you..."

One day the boy seriously misbehaved and his grandfather disciplined him severely. Reacting violently, the child shook his fist and screamed. "I HATE YOU!" To his surprise, the rocks and boulders across the mountainside responded "I HATE YOU...I HATE YOU...I hate you..."

4. Limiting Labels

Illustration

Maxie Dunnam

In his novel The Great Gatsby F. Scott Fitzgerald penned a sentence that begged serious reflection: “Reserving judgment is a matter of infinite hope.”

One of the most common and destructive ways we judge is to put people in boxes by pinning them with labels.

As a young preacher in Mississippi in the early ‘60s, I was labeled a liberal because of my stand on civil rights. When I left Mississippi and moved to southern California, I was soon labeled a conservative because I was evangelistic in my preaching and had a southern accent.

In both instances the labels were limiting. People heard me out of their own preconceptions of who I was and what I stood for.

When we reserve judgment, we’re saying, “There’s more to you than I now perceive. I will wait and be patient. I will seek to see clearly. I will not limit you with a label.”

Fitzgerald is right. “Reserving judgment is a matter of infinite hope.”

5. The Moral Character of God

Illustration

James Packer

Why do men shy away from the thought of God as a judge? Why do they feel unworthy of him? The truth is that part of God's moral perfection is his perfection in judgment. Would a God who did not care about the difference between right and wrong be a good and admirable being? Would a God who put no distinction between the beasts of history, the Hitlers and Stalins (if we dare use names), and his own saints be morally praiseworthy and perfect? Moral indifference would be an imperfection in God, not a perfection. And not to judge the world would be to show moral indifference. The final proof that God is a perfect moral being, not indifferent to questions of right and wrong, is the fact that he has committed himself to judge the world.

It is clear that the reality of divine judgment must have a direct effect on our view of life. If we know that retributive judgment faces us at the end of the road, we shall not live as otherwise we would. But it must be emphasized that the doctrine of divine judgment, and particularly of the final judgment, is not to be thought of primarily as a bogeyman, with which to frighten men into an outward form of conventional righteousness. It has its frightening implications for godless men, it is true; but its main thrust is as a revelation of the moral character of God, and an imparting of moral significance to human life.

6. You Have Judged Yourself

Illustration

Brian Stoffregen

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

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

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

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

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

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

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

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

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

7. From Outward to Inward Sins

Illustration

Dennis Kastens

The English author, C. S. Lewis, in one of his books, points out that when people become Christians, if they are not careful, their sinning often shifts from the overt, outward, visible sins of lying, cheating, stealing, cursing and swearing, to the more inward, hidden, non-apparent invisible ones ... and among them he lists "a critical spirit" ... a spirit of judgmentalism, a censorious attitude. In fact, he points out that these sins are more commonly committed by church people than by those who are not. So prevalent is it in church circles, that it is sometimes labeled "Christian cruelty."

What is the sin of judging implied in Jesus' Parable of the Tares? What exactly is judging? If we see a man walk out of a bar and stagger down the street, it is not judging to say he is intoxicated. That is a statement of fact. Judging is jumping at unverified conclusions. It is relating as fact that which is only hearsay or conjecture. It is reading evil into another's motives merely because it seems obvious.

8. Bishop Potter's Cabin Mate

Illustration

In his little book Illustrations of Bible Truth, H.A. Ironside pointed out the folly of judging others. He related an incident in the life of a man called Bishop Potter:

"He was sailing for Europe on one of the great transatlantic ocean liners. When he went on board, he found that another passenger was to share the cabin with him. After going to see the accommodations, he came up to the purser's desk and inquired if he could leave his gold watch and other valuables in the ship's safe. He explained that ordinarily he never availed himself of that privilege, but he had been to his cabin and had met the man who was to occupy the other berth. Judging from his appearance, he was afraid that he might not be a very trustworthy person. The purser accepted the responsibility for the valuables and remarked, 'It's all right, bishop, I'll be very glad to take care of them for you. The other man has been up here and left his for the same reason!'"

9. Second Coming and Faithfulness

Illustration

King Duncan

During his 1960 presidential campaign, John F. Kennedy often closed his speeches with the story of Colonel Davenport, the Speaker of the Connecticut House of Representatives: On May 19th, 1780 the sky of Hartford darkened ominously, and some of the representatives, glancing out the windows, feared the end was at hand. Quelling a clamor for immediate adjournment, Davenport rose and said, "The Day of Judgment is either approaching or it is not. If it is not, there is no cause for adjournment. If it is, I choose to be found doing my duty. Therefore, I wish that candles be brought." Rather than fearing what is to come, we are to be faithful till Christ returns. Instead of fearing the dark, we're to be lights as we watch and wait.

ALTERNATE VERSION:

The year was 1780. In New England there was an eerie dark day that frightened many people. At noon it was as dark as early night. The birds, as confused as the people, sang a final twilight song and fluttered off into the evening dusk. The cows came meandering home from the pasture and chickens came home to roost. Religious men fell on their knees and begged a final blessing before the end came. In Hartford, Connecticut the State Legislature was in session and someone moved adjournment thinking that the Day of Judgment had come. But then a legislator stood up and said, "I am against adjournment. The Day of Judgment either is approaching or it is not. If it is not, there is no cause for adjournment. If it is, I choose to be found doing my duty. I wish therefore candles to be brought." The legislature approved his request. Have you been faithful in your service to God and your fellow man? If the bridegroom were to come would he find you at your post?

10. Luther on Signs of Christ's Coming

Illustration

Martin Luther

These words by Martin Luther should stand as reminder to us all that end times forecasting is worthless - unless you are viewing the "End Times" as the whole period after His Resurrection. First published in 1522, the excerpts are the 6th and 7th paragraphs of his sermon titled: Christ's Second Coming: or the Signs of the Day of Judgment; and the Comforts Christians Have From Them:

I do not wish to force any one to believe as I do; neither will I permit anyone to deny me the right to believe that the last day is near at hand. These words and signs of Christ compel me to believe that such is the case. For the history of the centuries that have passed since the birth of Christ nowhere reveals conditions like those of the present. There has never been such building and planting in the world. There has never been such gluttonous and varied eating and drinking as now. Wearing apparel has reached its limit in costliness. Who has ever heard of such commerce as now encircles the earth? There have arisen all kinds of art and sculpture, embroidery and engraving, the like of which has not been seen during the whole Christian era.

In addition men are so delving into the mysteries of things that today a boy of twenty knows more than twenty doctors formerly knew. There is such a knowledge of languages and all manner of wisdom that it must be confessed, the world has reached such great heights in the things that pertain to the body, or as Christ calls them, "cares of life", eating, drinking, building, planting, buying, selling, marrying and giving in marriage, that every one must see and say either ruin or a change must come. It is hard to see how a change can come. Day after day dawns and the same conditions remain. There was never such keenness, understanding and judgment among Christians in bodily and temporal things as now - I forbear to speak of the new inventions, printing, fire-arms, and other implements of war...This compels me to believe that Christ will soon come to judgment...it must soon break in upon them.

Note: If the link is still active here is the full sermon: http://sermons.martinluther.us/sermons2.html

11. The Sheep and the Goats - Sermon Starter

Illustration

Brett Blair

Like it or not, judgment is a fact of life. That is true whether we are talking about the histories of nations or the events of our own personal life. If we break the law, then society will judge us. If we live immorally drink too much, engage in sexual promiscuity, live a lifestyle of constant stress then our bodies will judge us. We simply cannot escape judgment in life.

Jesus rarely spoke about the final judgment, but on one occasion he did paint a picture for us in one of his stories. The parable that I just read gives a strong jolt to those who are heavy on doctrine but short on ethics.

A shepherd divides the sheep from the goats, said Jesus, so too shall there be a great division on the final day. Those on the right hand will be allowed entrance into the kingdom, while those on the left will be denied it. And the great surprise is that those who thought they were religious turn out to be not as good as they thought, and those who thought they failed were told they did a better job then they supposed.

I would like to suggest three points that this parable is attempting to make this morning…

We Are to View Each Individual as if They Are Christ.
The End Criteria Will Be Simple Acts of Kindness.
We Are Judged by the Good We Do Not Do.

12. Electing Servants - Sermon Starter

Illustration

Brett Blair

With Election Day upon us, I thought this text about hypocrisy was appropriate. I am reminded of a story about Theodore Roosevelt. During one of his political campaigns, a delegation called on him at his home in Oyster Bay, Long Island. The President met them with his coat off and his sleeves rolled up.

"Ah, gentlemen," he said, "come down to the barn and we will talk while I do some work."

At the barn, Roosevelt picked up a pitchfork and looked around for the hay. Then he called out, "John, where's all the hay?"

"Sorry, sir," John called down from the hayloft. "I ain't had time to toss it back down again after you pitched it up while the Iowa folks were here."

As we go to the polls this Tuesday I know who I am going to vote for. Let me tell you who: I am going to vote hypocrisy out of office and humility in. I am going to vote greatness out and servanthood in. I am going to vote honor out and duty in. That's whom I am going to vote for, and I wish it were that simple. Truth is, leadership, the way Jesus described it, is hard to find, even among the religious.

So what is it exactly that Jesus wants out of leaders and how do they get there. We will look at that in a moment. First we must diagnose the problem?

1. And the Problem is Hypocrisy
2. The Solution is Humility

13. Lent: Giving Up

Illustration

Billy D. Strayhorn

Self Denial is about making a sacrifice that makes a difference, focusing on the Cross and reminding ourselves what Christ gave up for us. Rev. Craig Gates of Jackson Mississippi has a great list of suggestions. He says we should:

GIVE UP grumbling! Instead, "In everything give thanks." Constructive criticism is OK, but "moaning, groaning, and complaining" are not Christian disciplines.

GIVE UP 10 to 15 minutes in bed! Instead, use that time in prayer, Bible study and personal devotion. A few minutes in prayer WILL keep you focused.

GIVE UP looking at other people's worst attributes. Instead concentrate on their best points. We all have faults. It is a lot easier to have people overlook our shortcomings when we overlook theirs first.

GIVE UP speaking unkindly. Instead, let your speech be generous and understanding. It costs so little to say something kind and uplifting or to offer a smile. Why not check that sharp tongue at the door?

GIVE UP your hatred of anyone or anything! Instead, learn the discipline of love. "Love covers a multitude of sins."

GIVE UP your worries and anxieties! They're too heavy for you to carry anyway. Instead, trust God with them. Anxiety is spending emotional energy on something we can do nothing about: like tomorrow! Live today and let God's grace be sufficient.

GIVE UP TV one evening a week! Instead, visit someone who's lonely or sick. There are those who are isolated by illness or age. Why isolate yourself in front of the "tube?" Give someone a precious gift: your time!

GIVE UP buying anything but essentials for yourself! Instead, give the money to God. The money you would spend on the luxuries could help someone meet basic needs. We're called to be stewards of God's riches, not consumers.

GIVE UP judging others by appearances and by the standard of the world! Instead, learn to give up yourself to God. There is only one who has the right to judge, Jesus Christ.

14. Is There No Balm in Gilead? - Sermon Opener

Illustration

Staff

Let me say right off the bat that the two men I am about to discuss with you, are, in my opinion, good Christian men who do a lot of valuable work for the Church and God's kingdom in this world. It just so happens they are both in the middle of a controversy because of a position they took with regard to our nation's tragedy. I am talking about Pat Robertson and Jerry Falwell. On Thursday the 13th, two days after the attack, Pat Robertson said that because of America's pursuit of financial gain, health, wealth, material pleasures, sexuality, rampant pornography on the Internet, secularism and the occult, 35-40 million abortions, and a few other things, God Almighty is lifting His protection from us. Once that protection is gone, he said, we are vulnerable.

A little later in his broadcast he recognized that there are evil people in this world who do evil things but went on to say, and I quote, "It happened because God is lifting His protection from this nation and we must pray and ask Him for revival so that once again we will be His people, the planting of His righteousness, so that He will come to our defense and protect us as a nation." That's what Pat Robertson said. Jerry Falwell, that same night, jumped in a little deeper blaming the devastation on pagans, abortionists, feminists, homosexuals, the American Civil Liberties Union and the People for the American Way.

Now, let me give you a little piece of advice. If you think this, don't announce it on national TV for all to hear two days after a national tragedy. You won't like the response. The next morning a White House representative called Falwell as he was driving to the National Cathedral memorial service in Washington, and told him the President disapproved. I never want to say something so egregious that I get a call from the office of the president. Falwell has since apologized. He even posted his apology on his Liberty University web site, "In the midst of the shock and mourning of a dark week for America, I made," he confessed, "a statement that I should not have made and which I sincerely regret. I want to apologize to every American, including those I named."

I think Falwell did the right thing in apologizing and I accept it as sincere. But, he and Robertson raise an important question. It is a question all of us have struggled with from time-to-time at the death of a loved one or during a particular life crises. We second guess ourselves and wonder if our sins have brought upon us God's judgment and life's misfortunes.

I suppose it is only natural then for us to pose the question at this critical time. So, let's go ahead and ask the question. Is this God's judgment? To answer that question let's first look at Jeremiah.

1. God's relationship to Israel (Jeremiah text).

2. The Church's (and God's changed) relationship to the State--Jesus the new Balm.

3. The Church's responsibility to pray for leadership (cf. 1 Tim 2:1-7).

15. What Is Coming?

Illustration

Joachim Jeremias

This rich farmer, who thinks that he need not fear bad harvests for many a year (v. 19), is a fool (v. 20), that is, according to the biblical meaning of the term, a man who in practice denies the existence of God (Ps. 14.1). He does not take God into account, and fails to see the sword of Damocles, the threat of death, hanging over his head. Here it is necessary to avoid a too obvious conclusion. We are not to think that Jesus intended to impress upon his audience the ancient maxim, 'Death comes suddenly upon man'. Rather do all the appeals and parables of warning taken together show that Jesus is not thinking of the inevitable death of the individual as the impending danger, but of the approaching eschatological catastrophe, and the coming Judgment. Thus here too in Luke 12:16-20 we have an eschatological parable.

Jesus expected his hearers to apply its conclusion to their own situation: we are just as foolish as the rich fool under the threat of death is we heap up property and possessions when the Deluge is threatening.

What is coming? The jackal, who feeds on corpses, will attack the Son of Man as he attacked the Baptist (Luke 13:32). That will be the prelude. Then will come the great hour of temptation, the final assault of the Evil One, destruction of the Temple, and unspeakable calamity (Luke 23.29), and thereafter the judgment of God.

16. Uncovering Hypocrisy

Illustration

Brett Blair

A man, returning from a business trip, was met at the airport by his wife. They walked from the gate together and were standing waiting for the baggage to be unloaded. An extremely attractive stewardess walked by. Suddenly, the man came to life. Beaming, he said to the stewardess, "I hope we can fly together again, Miss Jones."

On the way home his grew suspicious, "How come you knew the name of that stewardess?" she asked.

The man replied smoothly, "You see, my dear, her name was posted right up front in the plane, under the names of the pilot and co-pilot."

To which the wife replied, "Okay, now give me the names of the pilot and co-pilot."

The man's hypocrisy was uncovered. Jesus spent a great deal of time uncovering the hypocrisy of the religious leaders. He told his followers, "Do whatever they teach you and follow it; but do not do as they do, for they do not practice as they teach."

17. Cleaning Up Our Act

Illustration

Billy Graham tells of meeting a well-known attorney on an airplane one day as he was flying to a speaking engagement. Dr. Graham observed that the man was drinking everything the stewardess would bring him in order to drown his pain. But it wasn't working. A conversation began. The man told Graham that he was a church member in good standing. He acknowledged, however, that he needed "to clean up his act." Deep in his heart he knew right from wrong and realized that he had to change his life. He said, "I would really like to serve God." Billy counseled with him about his need for salvation.

A few months later Dr. Graham received word that the man he had spoken with went back to his home church and asked if he could say a few words on a Sunday evening. The man admitted to the whole church what a hypocrite he had been. Then as he looked out over the congregation he said, "A lot of you are the same kind of hypocrite I've been. I've cleaned up my act and made my peace with God." Recently he has been giving his testimony in other churches.

Our lives should reflect what we teach. If our lives don't reflect what we teach then it's time to clean up our act and make peace with God. Jesus warned his followers not to be taken in by the religious officials whose lives did not reflect what they were teaching.

18. Among The Weeds - Blooms

Illustration

Michael P. Green

Have you ever stopped to examine weeds? They serve as a reminder of judgment, a result of the curse on the ground after the fall of Adam. But if you look closely, you can see signs of mercy in that judgment. Some weeds have gorgeous flowers: tiny blue bells, ruffled purple blooms, and even magnificent displays of gold. In the same way—even in trials or discipline—if we look closely, we can see beautiful signs of God’s mercy.

19. The Core of Hypocrisy

Illustration

Scott Hoezee

The entertainment industry is an ego-driven affair populated by throngs of people who are full of themselves. As even actor Marlon Brando once observed, "The greatest love affairs I have ever witnessed took place with one actor, unassisted." Yet there is even so a kind of unspoken "code" among these people that says if you are too obvious with this self-infatuation, you will be shunned. Some years ago when actress Sally Field won her second Oscar in the span of only a few years, she famously gushed in her acceptance speech, "You like me! You really like me!" She has never been nominated again.

After F. Murray Abraham won an Oscar for his stellar performance as Salieri in the movie Amadeus, he was tapped to be an Oscar presenter at the following year's ceremony, and when he did this, he conducted himself quite pompously. In other words, he outwardly displayed the same pompous pride that inwardly filled the hearts of every actor there. But because he made the mistake of letting it show, he, too, has ever since been cast out into a kind of wilderness.

So here is a curious combination: the Academy Awards depends on self-congratulatory people all getting together to celebrate themselves, yet if a person lets this pride show, it is considered bad form. But probably what that points to is the core of hypocrisy: deception. The hypocrite is a deceiver of other people. What counts is not what you are really like but what other people think you are like. What counts is not whether you are worthy of the nice things people say about you but that they say them in the first place. What counts is doing whatever it takes to maintain your image, which often consumes so much time and energy that there is little left to nurture the genuine article in your heart.

20. A Safe Place to Stand

Illustration

Brett Blair

In the days of the westward expansion in North America, when men saw that a prairie fire was coming, what would they do? There was no way for them to outrun it or guess the safe route out. So, the pioneers took a match and burned the grass in the area around them. As the roar of the flames approached, they were not afraid. Even as the ocean of fire surged around them there was no fear. They were standing where the fire had already been.

Jesus said, "I have come to bring fire upon the earth, and how I wish it were already kindled! But I have a baptism to undergo..." There is no escaping the judgment and division (fire) that has come since Jesus' sufferings on the cross (his baptism). There is only one safe place to stand and that is where the match of God's judgment has been struck: The foot of the cross.

21. 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."

22. Copper Nails Conscience

Illustration

H.A. Ironside

There is nothing that so takes the joy out of life like unconfessed sin on the conscience.

I once heard the late Dr. F.E. Marsh tell that on one occasion he was preaching on this question and urging upon his hearers the importance of confession of sin and wherever possible of restitution for wrong done to others.

At the close a young man, a member of the church, came up to him with a troubled countenance. "Pastor," he explained, "you have put me in a sad fix. I have wronged another and I am ashamed to confess it or to try to put it right. You see, I am a boat builder and the man I work for is an infidel. I have talked to him often about his need of Christ and urged him to come and hear you preach, but he scoffs and ridicules it all. Now, I have been guilty of something that, if I should acknowledge it to him, will ruin my testimony forever."

He then went on to say that sometime ago he started to build a boat for himself in his own yard. In this work copper nails are used because they do not rust in the water. These nails are quite expensive and the young man had been carrying home quantities of them to use on the job. He knew it was stealing, but he tried to salve his conscience be telling himself that the master had so many he would never miss them and besides he was not being paid all that he thought he deserved. But this sermon had brought him to face the fact that he was just a common thief, for whose dishonest actions there was no excuse.

"But," he said, "I cannot go to my boss and tell him what I have done or offer to pay for those I have used and return the rest. If I do he will think I am just a hypocrite. And yet those copper nails are digging into my conscience and I know I will not have peace until I put this matter right."

For weeks the struggle went on. Then one night he came to Dr. Marsh and exclaimed, "Pastor, I've settled for the copper nails and my conscience is relieved at last."

"What happened when you confessed to your employer what you had done?" asked the pastor.

"Oh," he answered, "he looked queerly at me, then exclaimed, 'George, I always did think you were just a hypocrite, but now I begin to feel there's something in this Christianity after all. Any religion that would make a dishonest workman come back and confess that he had been stealing copper nails and offer to settle for them, must be worth having.'"

Dr. Marsh asked if he might use the story, and was granted permission.

Sometime afterwards, he told it in another city. The next day a lady came up and said, "Doctor, I have had 'copper nails' on my conscience too." "Surely, you're not a boat builder!" "No, but I am a book-lover and I have stolen a number of books from a friend of mine who gets far more that I could ever afford. I decided last night I must get rid of the 'copper nails,' so I took them all back to her today and confessed my sin. I can't tell you how relieved I am. She forgave me, and God has forgiven me. I am so thankful the 'copper mails' are not digging into my conscience anymore."

I have told this story many times and almost invariably people have come to me afterwards telling of "copper nails" in one form or another that they had to get rid of. On one occasion, I told it at a High School chapel service. The next day the principal saw me and said, "As a result of that 'copper nails' story, ever so many stolen fountain pens and other things have been returned to their rightful owners."

Reformation and restitution do not save. But where one is truly repentant and has come to God in sincere confession, he will want to the best of his ability to put things right with others.

23. Christ Plus

Illustration

Larry Powell

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

Peter’s argument against requiring circumcision of Gentile converts was followed by a pronounced silence within the assembly. After a while, Paul and Barnabas recounted some of the "signs and wonders" which God had accomplished through them among the Gentiles. Finally, James, the leader of the church in Jerusalem and, according to one tradition, the brother of Jesus, concluded the matter with an authoritative judgment: "Brethren ... my judgment is that we should not trouble those of the Gentiles who turn to God" (13-19).

The Council has decided: 1. salvation hinges upon but one requirement - faith in Jesus Christ; 2. Christianity would widen it’s orbit to become a world religion. The message of Christ was conceived to be too wonderful to be confined to a clique, territory, or any exclusive setting; 3. Christianity, unlike a religion based upon legalism, is a matter of the spirit.

The issue had clearly been what Charles M. Laymon calls the matter of "Christ-plus." "Christ-plus" refers to whether or not salvation requires anything in addition to faith in Christ. In other words, is salvation understood to mean faith in Christ plus something else? Unfortunately, it is not unusual to observe certain Christians who insist that salvation requires faith in Christ plus participation in a specific mode of baptism, or manner of observing the Lord’s Supper, or actually belonging to a particular fellowship. Exclusiveness erects fences. Jesus Christ tears down fences.

John Bunyan in his immortal allegory, Pilgrims’ Progress, told of the pilgrim who set out from the City of Destruction for the City of Life. Pilgrim will forever be known as a selfish and unworthy man because he made the pursuit of his own salvation his chief aim in life, leaving his own family behind in the City of Destruction. Devoted though he was, he was yet misled by the "Christ-plus" attitude.

Salvation is not so much a matter of what one must do, as a matter of what Christ has already done in our behalf.

24. Gentle Jesus’ Terrible Words

Illustration

Bill Bouknight

That great preacher at City Temple in London, Leslie Weatherhead, made this profound observation: "Jesus Christ, the person with the gentlest lips in history, said the most terrible words about sin ever spoken. It was gentle Jesus who referred to people as 'lost.' He described hell as the everlasting fire, the shut door, and the outer darkness where there are endless tears and gnashing of teeth." Jesus did not slant judgment and hell toward those who were broken and imperfect, but toward those who proudly refused God's mercies, those who were too self-satisfied to repent.

John Wesley, our Methodist founder, pulled no punches in talking about judgment and hell. He referred to hell as banishment from God. He declared, "There is no company in hell, no respite from pain, no interval of relief, only uninterrupted night with uninterrupted misery. The term of the sentence is forever."

25. With a Repentant Heart

Illustration

Charles W. Colson,

Believers dare not come to the Lord's Table except with a repentant heart. "Whoever eats this bread or drinks this cup of the Lord in an unworthy manner," as Paul puts it, "drinks judgment to himself." That should be a sobering warning, especially when the apostle adds that because of this offense many have fallen ill or died. Any pastor who takes the Word of God seriously should never administer Communion without adequately warning partakers. Those who are unrepentant should flee the table rather than trivialize the sacred.

And God does not view this sacred act lightly. Pat Novak, pastor in a nonsacramental denomination, discovered this when he was serving as a hospital chaplain intern just outside of Boston several years ago. Pat was making his rounds one summer morning when he was called to visit a patient admitted with an undiagnosed ailment. John, a man in his sixties, had not responded to any treatment; medical tests showed nothing; psychological tests were inconclusive. Yet he was wasting away; he had not even been able to swallow for two weeks. The nurses tried everything. Finally they called the chaplain's office.

When Pat walked into the room, John was sitting limply in his bed, strung with IV tubes, staring listlessly at the wall. He was a tall, grandfatherly man, balding a little, but his sallow skin hung loosely on his face, neck, and arms where the weight had dropped from his frame. His eyes were hollow.

Pat was terrified; he had no idea what to do. But John seemed to brighten a bit as soon as he saw Pat's chaplain badge and invited him to sit down. As they talked, Pat sensed that God was urging him to do something specific: He knew he was to ask John if he wanted to take Communion. Chaplain interns were not encouraged to ask this type of thing in this public hospital, but Pat did.

At that John broke down. "I can't!" he cried. "I've sinned and can't be forgiven."

Pat paused a moment, knowing he was about to break policy again. Then he told John about 1 Corinthians 11 and Paul's admonition that whoever takes Communion in an unworthy manner eats and drinks judgment to himself. And he asked John if he wanted to confess his sin. John nodded gratefully. To this day Pat can't remember the particular sin John confessed, nor would he say if he did, but he recalls that it did not strike him as particularly egregious. Yet it had been draining the life from this man. John wept as he confessed, and Pat laid hands on him, hugged him, and told John his sins were forgiven.

Then Pat got the second urging from the Holy Spirit: Ask him if he wants to take Communion. He did. Pat gave John a Bible and told him he would be back later. Already John was sitting up straighter, with a flicker of light in his eyes.

Pat visited a few more patients and then ate some lunch in the hospital cafeteria. When he left he wrapped an extra piece of bread in a napkin and borrowed a coffee cup from the cafeteria. He ran out to a shop a few blocks away and bought a container of grape juice. Then he returned to John's room with the elements and celebrated Communion with him, again reciting 1 Corinthians 11. John took the bread and chewed it slowly. It was the first time in weeks he had been able to take solid food in his mouth. He took the cup and swallowed. He had been set free.

Within three days John walked out of that hospital. The nurses were so amazed they called the newspaper, which later featured the story of John and Pat, appropriately, in its "LIFE" section.

26. If We Miss a Deadline

Illustration

King Duncan

A tough, old cowhand sauntered into a saloon and began drinking whiskey by the bottle. The more he drank, the more unruly he became, shooting holes in the ceiling and floor. Everybody was afraid to take on the old cowhand. Finally, a short, mild-mannered storekeeper walked up to the unruly cowhand and said, "I'll give you five minutes to get out of town." The old cowhand holstered his gun, pushed the whiskey bottle away, briskly walked out, got on his horse, and rode out of town. When he left, someone asked the storekeeper what he would have done if the unruly cowhand had refused to go. "I'd have extended the deadline," he said.

Many Christians have that concept of God: if we miss a deadline, God will simply extend it. They do not take the judgment of God seriously. "I sin, God forgives," is their attitude. They wallow in what Dietrich Bonhoeffer calls "cheap grace." Grace is not cheap. Grace can be understood only as it stands in relief of God's judgment. God examines us and finds us unfit, unprepared for the wedding feast. But by faith in Jesus Christ - Christ, who gave himself for the expiation of our sins - we are made recipients of God's unconditional acceptance of us as worthy, fully dressed. But that grace has been dearly purchased. Our sins are serious business. It is only because of God's great love for us that God forgives us of our sins and dresses us in new, more appropriate clothes.

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

Illustration

Brett Blair

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

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

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

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

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

28. SENATOR

Illustration

Stephen Stewart

Acts 5:21 - "Now the high priest came and those who were with him and called together the council and all the senate of Israel, and sent to the prison to have them brought."

Psalm 105:22 - "To bind his princes at his pleasure; and teach his senators wisdom" (KJV).

The quotation from the Psalms is the only place in the Old Testament where we find the use of the term "senator;" generally the Hebrew uses the word "elder." It may have been this use of the term which made Luke think that there was a separate branch of the Great Sanhedrin which was composed of "senators." However, although some have thought that the Sanhedrin was in fact composed of three bodies - senators, scribes, and priests - it was, in fact, an entity, always considered as a whole, not separate factions.

However, again the apocryphal writings do use it rather more frequently; according to II Macc 6:1, Antiochus Epiphanes sent an "Athenian senator" to the Jews to force their acceptance of the worship of Olympian Zeus. The earliest historical writings to use the term in referring to members of the Great Sanhedrin come from Josephus, that fount of ancient knowledge - in Antiq. XII. iii. 3, again it is Antiochus the Great who uses the term.

We can, then, by gathering together all these divergent uses, conclude that the term was at least one of respect, indicating a person of rank within the legal and judicial system of the Jews. We can easily bridge the time gap and consider the "senator" today as a member, perhaps, of a supreme court or other law-making and law-enforcing body. Just as the term implies a person of wisdom, experience, and sound judgment, so we think of the officials whom we elect to be the arbiters and maintainers of our way of life. We, of course, still use the term in connection with the members of our state and federal governmental systems. And, hopefully, the men that we elect to fill these positions are also men of wisdom and judgment.

29. Disturbed by Our Opinions

Illustration

Brett Blair

2000 years ago a philosopher by the name of Epictetus said, "Men are disturbed not by things that happen but by their opinion of the things that happen." This is the problem of the Pharisees. Their understanding of events tell more about who they are than it does about who Jesus is.

And this is our problem as well. A person who loves will live in a loving world. But a person who is hostile will live in a world that is hostile. A person who is sincere will see most everyone else's actions as sincere while the person who is a hypocrite will see hypocrisy even in the most sincere of people.

30. Erasing All Incriminating Evidence

Illustration

King Duncan

Evangelist Tony Campolo says that in his teenage years he was terrified by a visiting pastor's depiction of Judgment Day. This pastor claimed that one day God would show us a movie of every single sinful thought, word, or action we ever committed. And he ended his lurid description with the announcement, "And your mother will be there!"

But Tony claims that Judgment Day will more closely mirror what happened during the trials over the Watergate scandal. The prosecutor brought in a tape of a conversation between Nixon and his aides. Just at the most crucial part of the tape, the section that revealed their crimes, there was an eighteen minute gap of silence. Nixon's faithful secretary, Rosemary Wood, had erased the incriminating evidence! In the same way, Campolo says, Jesus will erase all the incriminating evidence against us.

31. Our Own Vices

Illustration

Eric Ritz

Dwight L. Moody and Charles Spurgeon were great preachers of the nineteenth century. Moody admired Spurgeon from a distance and looked forward to the opportunity of meeting him in London. On that historic day, Spurgeon answered the door with a cigar in his mouth. Moody was aghast. "How could you, a man of God, smoke that?" Spurgeon took the cigar from his mouth, put his finger on Moody's rather inflated stomach, smiled and said, "The same way you, a man of God, could be that fat." Because we are usually blind to our own vices, we are hardly qualified to judge others.

32. The Truest Beauty

Illustration

Keith Wagner

A successful beauty product company asked the people in a large city to send pictures along with brief letters about the most beautiful women they knew. Within a few weeks thousands of letters were delivered to the company. One letter in particular caught the attention of the employees. Soon, it was handed over to the company president.

The letter was written by a young boy who lived in a run-down neighborhood. His letter read: "A beautiful woman lives down the street from me. I visit her every day. She makes me feel like the most important kid in the world. We play checkers and she listens to my problems. She understands me and when I leave she always tells me that she's proud of me." The boy included a picture of her and he said, "I hope I have a wife as pretty as her."

The company president was intrigued by the letter and asked to see the picture. His secretary handed him a photo of a smiling, toothless woman, well-advanced in years, sitting in a wheelchair. Her sparse gray hair was pulled back in a bun and she had deep wrinkles. "We can't use this woman," explained the company president. "She would show the world that our products aren't necessary to be beautiful." (From More Stories for the Heart, by Alice Gray)

When we have preconceived descriptions of other people we limit their potential. We put boundaries on their ability to relate to us. We stereotype them which is a way of making ourselves superior or better. Instead of judging Nathaniel, Jesus affirmed his faith. He also recognized the fact that he was still searching. Some scholars suggest that his sitting under the fig tree can be interpreted to mean Nathaniel was seeking and searching, striving to be faithful. Nathaniel had faith, but more importantly he had great potential.

33. DOING CHRISTIANITY

Illustration

John H. Krahn

Let your actions praise the Lord. Praise is something you do more than something you say. It is an act of kindness which demonstrates that you are a child of God. You can worship God better with your life than with your words. The New Testament book of James says we will be judged at the end of time on whether or not we are doing what Christ wants us to do.

Faith without works is dead. Sure we are saved by faith in Jesus Christ, but true faith produces good works. To say, "Jesus, I love you," and then go through life without showing it, helps absolutely no one. When we stand before the Lord on Judgment Day, he’ll ask us, "What have you done? What do you have to show for your life? How have you served me and my church?" And if we respond, "Well Lord, I was planning on it, but you know how busy I was all week, and the weekend was about the only time I had for myself. I enjoyed church when I went, and I tried to lead a good life. Lord, I didn’t ask for the heart attack ... I really didn’t expect to die so soon." Then the Lord is going to say, "I’m sorry. You didn’t have time for me and my work in your life now I don’t have time for you in death."

Albert Schweitzer once said, "If there is something you own that you can’t give away, then you don’t own it, it owns you." What owns you? What makes you tick? What is important enough in life to keep us awake at night thinking about it? If we call Jesus Christ our Lord and really mean it, he must be number one in our life. God’s revealed truth in Christ must be the one thing that owns us. We must constantly desire to get really close to Jesus. And in our quest, our Bible must wind up with fingerprints all over it. Our presence in church must be weekly, and our contribution to God’s work must be felt and known because it’s so evident.

Let us begin each day with the words, "Lord what will you have me do today? Fill my mind with your mind." Only then can we go about our day giving praise to him, especially in our doing.

34. The Paradox of Our Time

Illustration

Jeff Dickson

The paradox of our time in history is that:

We have taller buildings but shorter tempers, wider freeways, but narrower viewpoints.

We spend more, but have less. We buy more, but enjoy less.

We have bigger houses and smaller families, more conveniences, but less time.

We have more degrees but less sense, more knowledge, but less judgment, more experts, yet more problems, more medicine, but less wellness.

We drink too much, smoke too much, spend too recklessly, laugh too little, drive too fast, get too angry, stay up too late, get up too tired, read too little, watch TV too much, and pray too seldom.

We have multiplied our possessions, but reduced our values.

We talk too much, love too seldom, and hate too often.

We've learned how to make a living, but not a life. We've added years to life not life to years!

We've been all the way to the moon and back, but have trouble crossing the street to meet a new neighbor.

We've done larger things, but not better things.

We've cleaned up the air, but polluted the soul.

We've conquered the atom, but not our prejudice.

We write more, but learn less.

We plan more, but accomplish less.

We've learned to rush, but not to wait.

We build more computers to hold more information, to produce more copies than ever, but we communicate less and less.

35. Do You Call That Nothing?

Illustration

Staff

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

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

36. Keep an Inventory of Good

Illustration

Staff

Many years ago a senior executive of the then Standard Oil Company made a wrong decision that cost the company more than $2 million. John D. Rockefeller was then running the firm. On the day the news leaked out most of the executives of the company were finding various ingenious ways of avoiding Mr. Rockefeller, lest his wrath descend on their heads.

There was one exception, however; he was Edward T. Bedford, a partner in the company. Bedford was scheduled to see Rockefeller that day and he kept the appointment, even though he was prepared to listen to a long harangue against the man who made the error in judgment.

When he entered the office the powerful head of the gigantic Standard Oil empire was bent over his desk busily writing with a pencil on a pad of paper. Bedford stood silently, not wishing to interrupt. After a few minutes Rockefeller looked up.

"Oh, it's you, Bedford," he said calmly. "I suppose you've heard about our loss?"

Bedford said that he had.

"I've been thinking it over," Rockefeller said, "and before I ask the man in to discuss the matter, I've been making some notes."

Bedford later told the story this way:

"Across the top of the page was written, 'Points in favor of Mr. _______.' There followed a long list of the man's virtues, including a brief description of how he had helped the company make the right decision on three separate occasions that had earned many times the cost of his recent error.

"I never forgot that lesson. In later years, whenever I was tempted to rip into anyone, I forced myself first to sit down and thoughtfully compile as long a list of good points as I possibly could. Invariably, by the time I finished my inventory, I would see the matter in its true perspective and keep my temper under control. There is no telling how many times this habit has prevented me from committing one of the costliest mistakes any executive can make losing his temper.

"I commend it to anyone who must deal with people."

37. It Only Takes One

Illustration

King Duncan

Christian therapist and author Everett L. Worthington, Jr. describes forgiveness like this: “People use the term “forgiveness” loosely and mean different things . . . It is more than just relinquishing judgment to God or simply accepting the hurt and letting it pass. True forgiveness occurs when those cold emotions of unforgiveness are changed to warm, loving, compassionate, caring, altruistic emotions resulting from a heartfelt transformation. Forgiveness is both an act and a process. It could be compared to canceling a debt. Forgiveness is not the same as reconciliation. It takes two to reconcile; it takes only one to forgive.”

38. Jesus' Criticisms

Illustration

George Johnson

Here is a list of Jesus' criticisms about religious leadership in his day:

They did not practice what they taught (hypocrisy).
They put heavy burdens on others but not themselves (legalism).
They sought and loved public recognition (pride).
Status, respect and titles were important to them (arrogance).
They locked people out of the kingdom (judgmental).
They established laws to benefit themselves (greed).
They neglected to emphasize justice and mercy (bias).
They were accomplices to silencing the prophets (oppressive).

39. Criticism and the Holy Spirit

Illustration

Oswald Chambers

Oswald Chambers, the great Christian writer, noted, "Someone who is constantly criticized becomes good for nothing; the effect of criticism knocks all the gumption and power out of the person. Criticism is deadly in its effect because it divides one's powers and prevents one from being a force for anything. That is never the work of the Holy Spirit. The Holy Spirit alone is in the true position of a critic: He is able to show what is wrong, without wounding or hurting.

"The counsel of Jesus is to abstain from judging. This sounds strange at first, because the characteristic of the Holy Spirit in a Christian is to reveal the things that are wrong; but the strangeness exists only on the surface.

The Holy Spirit does reveal what is wrong in others, but His discernment is never for the purposes of criticism, but for the purposes of intercession."

40. A Small Act of Kindness

Illustration

King Duncan

Let me suggest that you try something that never gets old or stale or unsatisfying. Do something for somebody truly in need.

Let me tell you about a man named Floyd. According to the standards of the world Floyd was nobody. Floyd traveled around the country looking for work at harvest time. Floyd had no home and no place to go. A couple invited him into their home and gave him a home-cooked dinner. Floyd said very little as they ate. The wife, Nancy, offered to wash his clothes for him but Floyd declined the offer. He picked cherries in the orchard next to their home that day and slept under the trees that gave him his livelihood.

Early the next morning Floyd returned to the couple who had shown him kindness. While he finished one last project in the orchard, Nancy, on an impulse, wrote him a letter telling of God's love. Then she tucked it with a little cash into a New Testament. She found his backpack in the yard, and stuck the packet inside. She imagined him traveling that day looking for work and at the end of the day bedding down somewhere under the stars, weary and all alone. She was warmed by the thought of Floyd's surprise when he discovered her note, the New Testament and the cash she had planted in his backpack.

This Christian couple never saw Floyd again. Four years later Floyd's sister wrote to the them, telling of his death. As Floyd's sister was going through his few belongings she found the New Testament and the letter Nancy wrote telling of God's love. "They must have been very dear to his heart," Floyd's sister concluded, "for he carried them with him until he died."

It was such a simple gesture "a note, a Bible and a little cash " but little counts for a lot in the kingdom of God. I don't know about you, but I want to be surprised at finding myself among the sheep on that day of judgment. More importantly, want to possess a faith that's real. I want to take advantage of one of the most joyous opportunities Christ gives us, to minister to him.

41. Are You Afraid to Meet God?

Illustration

One time many years ago, the king of Hungary found himself depressed and unhappy. He sent for his brother, a good-natured but rather indifferent prince. The king said to him, "I am a great sinner; I fear to meet God." But the prince only laughed at him. This didn't help the king's disposition any. Though he was a believer, the king had gotten a glimpse of his guilt for the way he'd been living lately, and he seriously wanted help.

In those days it was customary if the executioner sounded a trumpet before a man's door at any hour, it was a signal that he was to be led to his execution. The king sent the executioner in the dead of night to sound the fateful blast at his brother's door. The prince realized with horror what was happening. Quickly dressing, he stepped to the door and was seized by the executioner, and dragged pale and trembling into the king's presence.

In an agony of terror he fell on his knees before his brother and begged to know how he had offended him. "My brother," answered the king, "if the sight of a human executioner is so terrible to you, shall not I, having grievously offended God, fear to be brought before the judgment seat of Christ?"

42. When? All the Time

Illustration

J. Howard Olds

Every time I read Jesus' parable of the Last Judgment, I am struck by the adverb "when." 'Lord, when did we see you hungry, or when did we see you thirsty, or when did we see you naked, or when did we see you sick?' Both those who see and those who fail to see the needs around them ask the same question, "When?" Those who helped didn't remember helping; those who passed by didn't remember passing by. So the common question of all on the last day is "When? Lord, when?"

Mother Theresa once said, "I never look at the masses as my responsibility, I look at the individual. I can love only one person at a time. I can feed only one person at a time. So you begin with one. If I didn't pick up that one person, I wouldn't have picked up 42,000. My whole work is only a drop in the ocean. But if I didn't put the drop in, the ocean would be one drop less."

43. Truth and Error

Illustration

Editor James S. Hewett

There has long been debate as to which is the speedier, truth or error; which spreads faster, false report or denial. Some have maintained that truth has sturdier and surer wings. Others contend that fiction and careless rumor find more willing tongues to speed them on their way. Long ago, Tacitus, the Roman historian, gave his judgment in these words: "Truth is confirmed by inspection and delay: falsehood by haste and uncertainty."

44. The Perfect Church

Illustration

Barbara Lundblad

Those of us who are part of the Church know we are not what Jesus called us to be. We spend too much and share too little; we judge too many and love too few; we wait too long and act too late. Perhaps you are saying, "Show me a church where ministers aren't self-serving; where hypocrisy has been purged away; where church members don't waste time and energy squabbling over petty details; where love is genuine, and I'll become a member." You'll wait a long time, my friend, for such a church takes up no space on this earth. It has floated up, up, up and disappeared beyond Oz.

Or perhaps, such a church lives as a memory a time when disciples believed, when faith could move mountains, and motives were pure.

45. Ten Good Things

Illustration

Editor James S. Hewett

Parenting—Ten Things for Which You as a Parent Will Never Be Sorry

For doing your level best even when discouraged.
For hearing before judging in family quarrels.
For thinking before speaking when emotionally upset.
For not harboring unkind thoughts of a talebearer.
For being generous to an enemy, perhaps the next door neighbor.
For stopping your ears to gossip over the fence.
For standing by your principles in dealing with your teenagers.
For asking pardon, when in error, even of your child.
For being square in business dealings with the newsboy.
For accepting the stewardship of "another" child. Encounter, published monthly by the National Research Bureau, Inc.

46. The Regenerating Work of the Spirit

Illustration

Phil Newton

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

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

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

His judgment is changed.

His estimate of things is changed.

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

His reasonings are changed.

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

The affections of the soul are changed.

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

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

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

47. The Man in the Middle

Illustration

Jerry Goebel

Luke, the painter, sketches a scene for us that should be imprinted upon our hearts for eternity: Two men – "evil doers" – only a few meters apart, and Jesus, the man in the middle. All three are suffering the most horrific torture that the decadent Roman Empire could concoct. Two men suffer for their sins; one man suffers for the sins of others. For one of these two men, death will be liberation from the agonies of this world; it will be the "way to life." For the other, death will be a continuation of the torment he has chosen as his "way of living."

Two men, meters apart, with Jesus in the middle, both men representative of the inner struggle that each of us must face. Which man am I choosing to become? One man mocks and condemns the faithful. He makes demands and all of his demands are self-centric. What is to keep me from becoming that man? One man acknowledges his sin and leaps to the defense of the beaten Jesus. He takes the mocking that is aimed at the vulnerable Jesus and says, "If you are to mock anyone, mock me, for I deserve this death."

What can I do to help me become that man?

What can I do to become less self-centric, cynical, demanding and hateful? What can I do to become an advocate for the vulnerable, aware of my own selfishness and sin, absent of judgment and spite? Finally, what can I do to make sure that my last words ask for forgiveness and love and not be demanding words of spite and condemnation?

Two men, meters apart, with Jesus in the middle. One received salvation on that day; one continued in bitterness for eternity. And Jesus is still in the middle.

48. Don't Fear Your Decisions

Illustration

H.W. Andrews

While an open mind is priceless, it is priceless only when its owner has the courage to make a final decision which closes the mind for action after the process of viewing all sides of the question has been completed. Failure to make a decision after due consideration of all the facts will quickly brand a man as unfit for a position of responsibility. Not all of your decisions will be correct. None of us is perfect. But if you get into the habit of making decisions, experience will develop your judgment to a point where it is better to be right fifty percent of the time and get something done, than it is to get nothing done because you fear to reach a decision.

49. Free From the Flames

Illustration

One of the first gospel illustrations that ever made a real impression upon H.A. Ironside's heart was a simple story which he heard a preacher tell when he was less than nine years old.

It was of pioneers who were making their way across one of the central states to a distant place that had been opened up for homesteading. They traveled in covered wagons drawn by oxen, and progress was necessarily slow. One day they were horrified to note a long line of smoke in the west, stretching for miles across the prairie, and soon it was evident that the dried grass was burning fiercely and coming toward them rapidly. They had crossed a river the day before but it would be impossible to go back to that before the flames would be upon them. One man only seemed to have understanding as to what could be done. He gave the command to set fire to the grass behind them. Then when a space was burned over, the whole company moved back upon it.

As the flames roared on toward them from the west, a little girl cried out in terror, "Are you sure we shall not all be burned up?" The leader replied, "My child, the flames cannot reach us here, for we are standing where the fire has been!"

What a picture of the believer, who is safe in Christ!

"On Him Almighty vengeance fell,
Which would have sunk a world to hell.
He bore it for a chosen race,
And thus becomes our Hiding Place."

The fires of God's judgment burned themselves out on Him, and all who are in Christ are safe forever, for they are now standing where the fire has been.

50. I Shall Not Pass

Illustration

Staff

And it came to pass,
Early in the morning toward the last day of the semester
There arose a great multitude smiting the books and wailing,
And there was much weeping and gnashing of teeth
For the day of judgment was at hand.

And they were sore afraid for they had left undone
Those things which they ought to have done.
And they had done those things which they ought not to have done
And there was no help for it.

And there were many abiding in the dorm
Who had kept watch over their books by night,
But it availed them naught.
But some were who rose peacefully,
For they had prepared themselves the way
And made straight paths of knowledge.
And these were known as wise burners of the midnight oil.
And to others they were known as "curve-raisers."

And the multitude arose and ate a hearty breakfast.
And they came unto the appointed place
And their hearts were heavy within them.
And they had come to pass, but some to pass out.
And some of them repented of their riotous living
And bemoaned their fate.
But they had not a prayer.

And at the last hour there came among them
One known as the instructor;
And they feared
exceedingly.
He passed papers among them and went his way.
And many and varied were the answers that were given,

For some of his teachings had fallen among fertile minds,
While other had fallen flat.
And some they were who wrote for one hour,
Others for two;
But some turned away sorrowfully, and many of these
Offered up a little bull in hope of pacifying the instructor.

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