Sermon and Worship Resources

Mark 6:1-6 · A Prophet Without Honor

1 Jesus left there and went to his hometown, accompanied by his disciples. 2 When the Sabbath came, he began to teach in the synagogue, and many who heard him were amazed. 3 "Where did this man get these things?" they asked. "What's this wisdom that has been given him, that he even does miracles! Isn't this the carpenter? Isn't this Mary's son and the brother of James, Joseph, Judas and Simon? Aren't his sisters here with us?" And they took offense at him.

4 Jesus said to them, "Only in his hometown, among his relatives and in his own house is a prophet without honor." 5 He could not do any miracles there, except lay his hands on a few sick people and heal them. 6 And he was amazed at their lack of faith.

Watch Your Step

Mark 6:1-6

Sermon
by Leonard Sweet

There are two types of travelers. There are those that travel light; and, there are those who pack for self-preservation.

Do you take a small bag with the basic essentials and figure you’ll pick stuff up as you go?

Or do you cram everything you can into every corner of an extra-large expandable bag, making sure that whatever comes your way on your trip, you are prepared?

Parents traveling with small children embody both extremes. They bring enough “kid gear,” emergency medicines, food and drink boxes, stuffed animals, and beloved story-books to keep the children satisfied for weeks. But they’re lucky if they get a toothbrush and a change of socks for themselves.

It is the Boy Scouts’ motto of “Be Prepared” vs. the new airline mantra of “you pay for every pound.” Once you are beyond the “traveling with small children” phase of your life, it is tempting to look at all the “stuff” parents bring along as just so much junk. But, ironically, it is those protective parents who might best embody the supplications of Jesus and the spartan traveling supplies of Jesus’ disciples. No, the twelve apostles did not bring “Dora, the Explorer” downloads. No, there were no fruit snacks and water bottles. But . . . Yes, like parents, they did set out to travel without focusing on their own needs and provisions.

In today’s text we learn how the disciples, in accordance with Jesus’ own directives, took basically nothing as a “back-up” for themselves. No money. No extra food. No extra clothing. No safe way out. The disciples went on their first missionary journey without concern for self-preservation, without “packing” for themselves. What they “packed” was for others. What they took with them was for those to whom they were going, to those they were telling the Jesus story and offering the healings, in body and spirit, that Jesus’ power offered.

If you “talk the talk” you must “walk the walk.” When Jesus sent his disciples out on their first mission journey he made sure they talked and walked according to divine purpose and providence. They spoke with the power and authority Jesus personally invested in each one of them. The power that had stilled the waters of a raging sea, the power that had driven out devils and raised the dead, the power that healed the sick and given sight to the blind . . . that same power was at their disposal.

But their walk was not to be a haughty parade of power or a promenade of importance. The disciples were ordered to walk a path of humility, obedience, and dedication.

By limiting their supplies to spartan levels, Jesus made his disciples dependant on others, not to mention dependent on God’s grace and provenance. On that first mission Jesus’ disciples had no outside assurance or insurance that guaranteed their welfare and support. The only credit reference they had in their belt was the power and authority of Jesus himself, the same power Jesus released in the graveyard, on the stormy sea, and at a deathbed. The disciples went out on their inaugural mission with Jesus’ blessing, but without fully knowing what that blessing meant. They found themselves in impossible circumstances, and yet able to pull off miraculous healings and exorcisms. It was the power of the divine, working in, with and through those still learning disciples, that made those teaching and healing moments possible.

Jesus sent his twelve disciples out on their first mission with specific directives about how what to bring. But he did not buy them a bus ticket. Like everyone in first century, the first mission of the twelve was accomplished on foot. They walked. They walked from village to village. They meandered on foot across farmland and city streets. And like all first century travelers, the first thing the people they were visiting saw was how they walked up to them.

Did any of us ever grow up without one or more parent saying “watch your step?” In the 21st century we have to educate people on how they can “walk for exercise.” We have machines in our living rooms that let us “walk” for miles without going anywhere. And we can program in any view we want. “Walking” is no longer a way to reach a new place. Walking is now only a short-term destination for our own agenda. We walk from our house to our car. We walk from our car to our workplace. We walk into the market, or into the restaurant to get what we need for our lives.

Walking used to identify who you were and what you were about. Like your height, your hair, or your house, your personal walk, the “gait” that you engendered identified who and what you were. Walking was an identity marker. Families were known for a certain walk, and they passed on that walk from generation to generation. A family’s walk was as much a distinguishing feature of a clan as a family nose. (At least so argues Timothy M. O’Sullivan in his pathbreaking new book Walking in Roman Culture [Cambridge University Press, 2012]).

In Jesus’ day pedestrians ruled. Everyone walked, and everyone walked according to their personal identity. For example, slaves ran. If they were “out and about” slaves were being sent on a service and successfully completing that task was a matter of utmost urgency. Get it done swiftly and correctly.

The Roman elite was under no such time constraints. They strolled. The Roman military was so confident and in control that their generals issued orders and edicts as they walked along the conquered lands of their empire. They even had meetings as they walked and talked.

The “barbarians” thought the Romans and Greek barbarians for walking so much. They were either sitting or reclining in a state of total repose, or they were fighting to the death and in a state of total exertion. It was one extreme or another.

The foremost rabbinical philosopher in Jewish history was Maimonides. Maimonides taught that Hebrew scholars should affect a certain “gait.” An observant person of faith should not swagger, or slouch, or stumble. A Hebrew scholar should walk sure-footedly, yet keep their head slightly tilted down, as though in prayer. They should walk not too slow nor too fast, but keep the practiced pace of prayer. In other words, a Jewish person of faith should look like a prayer in motion.

Just as families and tribes were known for their “walk,” so Jesus introduced his new family, his twelve disciples to a new walk. It was a pace not predetermined by parentage or personal status. Jesus’ family and friends called him crazy and dismissed all of his words and miracles as inconsequential and incomprehensible. But the pathway Jesus prescribed ignored the judgments of others and instead embraced the power and authority of God over all.

The Boy Scouts motto says: “Be Prepared.” Jesus’ directive to his disciples whether the first twelve in the first century or all of us in the 21st century is “Be Committed.” Be committed to Christ and trust in God. Jesus himself became the “Halachah,” the full body of conduct, beliefs and practices which may be best translated not as “The Law” but “The Way To Go” or “The Way To Walk In The World.” In fact, the “Halachah” in the plural means literally “gait” or “path.” So here is the distillation of the “Halachah,” which is found in following Jesus into the world:

Dare to go out without two tunics.
Dare to take risks for God without cushy 401k’s.
Dare to offer the word and the work (with your hands) of Christ without a down payment.
Dare to be a Jesus.

Walk the talk Christ directed for his disciples. No “golden parachutes.” Just some sandals and a staff — a way to get there and something to lean on.

We might not be very pedestrian anymore. But the way we walk still reveals a lot about us. There is the athlete’s bounce, the runway model’s saunter, the hip-hop glide, and the CEO stride. In some ways we’re no different from the ancients. Every step we take reveals who we are and who’s in charge of our lives.

Watch Your Step. People are watching every move you make.

Walk like a disciple.
Walk into people’s story and connect the Jesus story with their story.
Walk without pretension.
Walk without fear of failure or rejection.
Walk with the staff of humble confidence.
Walk with the humility of “Amazing grace, how sweet the sound, that saved a wretch like me.”
Walk with the confidence of “Faith is the victory, Faith is the victory, Faith is the victory that overcomes the world.”
Walk with the calm conviction that tomorrow is a done-deal because the power of the living God is guiding your gait.

Most importantly, as Maimonides reminds us, walk as a prayer in motion.

We talk about “The Lord’s Prayer,” when we really should call it “The Disciple’s Prayer.” The “Our Father” is a prayer Jesus gave to us. Just as a rabbi gave his disciples a certain walk, he gave them a certain prayer. The real “Lord’s Prayer” is found in John 17, when Jesus prayed to his Father the greatest prayer every prayed on earth. But we can honestly call it still “The Lord’s Prayer” if the point is not to “say” this prayer but “become” this prayer. When we live our lives so that we become the Lord’s prayer when everything we do, our eating, our sleeping, our playing, our walking becomes a prayer-offering to God, then our walk and our talk, our motion and our emotion, have become one. And we become “The Lord’s Prayer.”

Let’s all stand, bow our heads, and say together this prayer with a re-dedication to doing more than saying “The Lord’s Prayer,” but becoming “The Lord’s Prayer.”

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COMMENTARY

After a series of increasingly dramatic miracles that demonstrate Jesus’ power and authority over the forces of evil, the forces of nature, and even the forces of death itself, Mark’s text now abruptly changes pace and perspective. Having traveled back and forth across the Sea of Galilee a couple of times, Jesus and his disciples leave the shoreline scene and undertake a significant side trip to Nazareth, some twenty-five miles to the south. The journey might have been quite a jaunt, but the destination was far from distinguished. Nazareth was a small, obscure, unimportant village with a population of a few hundred, mostly related residents. Outside of the New Testament references to it as Jesus’ “hometown,” the Nazareth community has no references in any religious or historical writings through the first century. In short, Jesus’ hometown was a hick town, a podunk place, one little nowhere burg.

The incident at Nazareth described by Mark is found in Luke (4:16-30) and Matthew (13:53-58). While told differently by each gospel writer, in each account Jesus is rejected by his hometown and as a result his ability to work effectively among the people is curtailed and compromised. The record of such an unflattering portrait of Jesus’ kin and community supports the authenticity of this moment.

As was the right of any properly raised Jewish male, Jesus steps up to teach in his hometown synagogue on the Sabbath. In the first century, outside of the temple priests, there was no official “ordained” class of religious leaders. But while Jesus was an acceptable expositor, the teachings and tone of the message he presented were evidently so authoritative and sweeping that the local audience took exception. In the First Testament “wisdom” is joined with authority and divine power (Daniel 2:20; Isaiah 10:13; Jeremiah 10:13, 16). The stunned local crowd recognizes the sound of both those in Jesus’ teaching.

But instead of being awed, they find it awful. The “deeds of power” don’t interest them; only the commonplace “identity of the “do-er.” Commentators harangue over the possible insinuations from Jesus’ legitimacy (because he is referred as the “Son of Mary” rather than the more customary and acceptable patriarchal idenity as “Son of Joseph”), and on the actual familiar status of all Jesus’ siblings who are listed (are they step-brothers and sisters, cousins or the natural children of Mary and Joseph?). But the crowd’s opinion is clear. Jesus’ authoritative wisdom-laced teaching is rejected because of his known local roots and because of his training and trade as a “tekton” a craftsman who works with his hands, not as a scribe or scholar.

Jesus’ homegrown status coupled with his authoritative preaching curdle the company before him they “took offense” (“eskandalizonto”) and were “scandalized” by his words and witness. The aphorism Jesus cites in response to their rejection echoes those found in other Hellenistic literature of the time (although not specifically tied to a prophet). For gospel readers this “prophetic” rejection would recall the “suffering servant” of Isaiah 53:3. It is startling to read that Jesus, who had so recently exorcised demons, stilled storms, healed the dying and even raised one from death to life, finds his power curtailed by this wall of unbelief. Jesus’ own relatives and neighbors were closed off in mind and spirit to the power of God that was present in their native son. The people of Nazareth kept that power from being made manifest among them. Their “unbelief” (“apistia”) shocks (“ethadmazen”) Jesus. But here in Mark it also opens the door for spreading the word farther and faster.

In Mark Jesus’ “failure” at Nazareth is immediately overturned by the implementation of the mission of the Twelve. The power rejected by his family and neighbors in Nazareth is now funneled out into the world through the work of Jesus’ chosen and specially commissioned disciples. While many scholars and rabbis had disciples to whom they offered special instruction, they did not send those disciples out to teach and do works in their name and with their authority. But that is exactly what Jesus does. Jesus sends (“apostellein”) his chosen twelve on a mission, a mission both established by Jesus’ power and dedicated to spreading that power as his disciples travel and tell his story.

As with Jesus’ own ministry, teaching is linked with power. Jesus bestows his own authority over unclean spirits upon these twelve disciples. Sending the disciples out “two-by-two” reflects the Jewish tradition for legal “witnessing,” as spelled out in Deuteronomy 19:15 where two or three witnesses are required for any testimony.

Significantly, Jesus’ instructions are scant and the provisions he allows his disciples are even scantier. As the disciples travel on “The Way” (“hodos”) or on their journey, they are given specific restrictions. Jesus gives more details about what his missionary messengers are not to take than what they are to take. They are allowed a staff — a recognized symbol of power and authority (think Moses, Aaron and Elisha) but are directed not to take “bread,” a beggars “bag” or extra money in their belts. They are to travel so “light” that only sandals and one tunic, nothing extra, nothing “spare,” is to weigh them down.

What Jesus allows his disciples to travel with is the same as what God instructs the Israelites to take with them when they fled Egypt after Passover (Exodus 12:11). The disciples focus is to be on carrying out the mission of Jesus and trusting in the power of God that fuels this calling.

Jesus also instructs his disciples not to play “favorites.” Once they enter a village they are to stay put in the first home that welcomes them. No “upgrades.” No switching seats. No matter how successful or disastrous the outcome of their visit, they are to stay put in one place. Perhaps most startling is that Jesus acknowledges to his mission team that despite the fact that they will be teaching and healing under the auspices of his power and authority, they will have failures. They will encounter those who “refuse to hear” (v.11). And with this in mind he gives them a sacrament of failure.

When they come face-to-face with failure, Jesus’ instructions are startling. By telling his disciples to “shake off the dust that is on your feet as a testimony against them,” Jesus is essentially declaring those places as “unclean.” Jews returning to “Eretz [Land of] Israel” after visiting in pagan lands were instructed to shake the dust off their feet before stepping foot into the Holy Land. The disciples, then, would in effect be denouncing Jewish villages in Israel as “unclean” if they refused and rejected the mission and message of his authorized disciples.

ChristianGlobe Networks, Inc., Leonard Sweet Sermons, by Leonard Sweet

Overview and Insights · Familiarity Breeds Contempt (6:1–6a)

Jesus returns to Nazareth and begins to teach in the synagogue. This “hick town” probably has a population of only about one hundred people. The baggage Jesus grew up with continues to weigh him down here. Their comments show they are trying to force Jesu…

The Baker Bible Handbook by , Baker Publishing Group, 2016

Mark 6:1-6 · A Prophet Without Honor

Commentary · A Prophet without Honor

The itinerant ministry of Jesus and his disciples in Galilee includes a visit to Jesus’s hometown of Nazareth, some twenty-five miles to the southwest of Capernaum (6:1–6a). Nazareth lacked both distinction and importance. It is not mentioned in the Old Testament or in Josephus or rabbinic literature; even in Christian literature it is not mentioned until two hundred years after Jesus’s day. According to archaeological evidence, first-century Nazareth was an obscure hamlet of earthen dwellings cut into sixty acres of rocky hillside, with a population of no more than five hundred peasants. The reference to Jesus as a “carpenter” (6:3) is not overtly demeaning, for the majority of the people in Nazareth practiced occupations in the same social category. “Mary’s son” (6:3), however, is disrespectful, at the least, and may even insinuate illegitimacy, for in Judaism a son was regularly identified in relation to his father, even if deceased. “Mary’s son” can scarcely be allusion to the virgin birth (otherwise unmentioned in Mark), since the expression is disparaging rather than honoring. According to Jewish custom, Jesus’s sisters are unnamed and unnumbered probably because they have married into other family units. Of Jesus’s four named brothers, only James and Jude are mentioned again in the New Testament. Catholic and Orthodox traditions teach that Mary remained “ever virgin” and that Jesus’s siblings were half brothers and sisters. The plain sense of verse 3, and of the New Testament in general, however, is that Jesus was the eldest sibling of five brothers and at least two sisters. Surprisingly, Jesus is not a celebrity in Nazareth as he is elsewhere in Galilee, but a “stumbling block” (6:3; NIV “offense”). This repeats Mark’s insider-outsider motif: those we should expect to believe in Jesus do not, and those we should not expect to believe in him do. The return to Nazareth ends with Jesus “amazed at their lack of belief” (6:6). The greatest hindrance to faith is not sinfulness but hardness of heart.

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

Big Idea: In mission one must expect serious opposition. When disciples participate in the life and work of Jesus, this will engender both mission to the lost and persecution from the lost.

Understanding the Text

Mark 6:1–6 is another conflict narrative (like 2:1–3:6; 3:20–35), and like many transition passages, it functions two ways: (1) it parallels 3:1–6 and ends the second cycle (1:16–3:6; 3:7–6:6) with a conflict story; (2) there is also an A-B-A pattern in 6:1–29 in which the mission of the Twelve (6:7–13) is set between two rejection stories, first the opposition of Jesus’s hometown (6:1–6) and second the arrest and death of John the Baptist (6:14–29). After the triumphs of his succession of miracles and the wonder that this caused among the people, we are in a sense back to the real world of mixed reactions and rejection. We should note the contrast between the “faith” of the woman in 5:34 and the complete lack of faith of the townspeople of Nazareth in 6:6. Jesus’s call for faith in 5:36 is answered with a resounding no.

Interpretive Insights

6:1–2 Jesus left there and went to his hometown . . . began to teach in the synagogue. After extended ministry time at Capernaum and areas around the Sea of Galilee, Jesus returns home to Nazareth, obviously to pick up from 1:38–39 on another Galilean mission trip (as in 6:7–13 below). Nazareth was a fairly remote small village about twenty-five miles southwest of Capernaum in the hills not too far from Mount Tabor. In 3:21 his family had made the same trip in reverse, but to take him home because they thought he had lost his mind. Now he does make that trip, but to minister rather than rest. Since it is the Sabbath, Rabbi Jesus begins to teach, as he did in 1:21–22. This may be the same event as in Luke 4:14–30 (his inaugural sermon in Luke, where he uses Isa. 61:1–2, “The Spirit of the Lord is upon me”).

What’s this wisdom that has been given him? Elsewhere when people are “amazed” at Jesus, it is usually positive (e.g., 1:22, 27; 2:12; 5:20), but here, though they are astonished at his wisdom, it leads to rejection. There is a series of six consecutive questions asked by Jesus’s neighbors, leading to their “taking offense” or being “scandalized” by him. They cannot deny the “wisdom” that he possesses (“has been given” implies God as the source, but they cannot accept this) and that is evident in his teaching. However, they question the source; he has trained under no rabbi and has no pedigree to account for his authoritative teaching. Mark hints that Jesus’s wisdom comes from God, the true source of all that he does and says. But the people wonder how such great wisdom and “mighty works” could be performed by an unlettered, backwoods nobody. Like the crowds in 1:27; 2:12, they are filled with amazement, but unlike the crowds, they are characterized by rejection, unbelief, and opposition.

6:3 Isn’t this the carpenter? Their problem is the source of the miracles and wisdom. Jesus had no training; he never studied with any of the famous rabbis. The people had grown up with Jesus and know him only as the village carpenter, who has worked on their homes, furniture, and farm implements. He had apprenticed with his father (probably at age thirteen) and spent the next twenty-plus years working with wood and stone.

Mary’s son . . . the brother of James, Joseph, Judas and Simon . . . his sisters. He is called “Mary’s son” probably because his father, Joseph (likely older than Mary), has died by this time. They know not only his mother but also his brothers and sisters. Two brothers (the four names in Hebrew are of Old Testament patriarchs, Jacob and three of his sons [Gen. 29–30]) are well known: James, a key leader in the Jerusalem church (Acts 15) and author of an epistle, and Jude, who wrote the epistle bearing his name. The other two brothers are not known. During Jesus’s life his brothers had not been believers (John 7:5), but we know that James became a follower through a resurrection appearance (1 Cor. 15:7), and Acts 1:14 (with the 120) and 1 Corinthians 9:5 (engaging in mission) do support the likelihood that all four became followers. We know little of his sisters. P. R. Kirk suggests that Jesus’s sisters had married local men and remained in Nazareth while the rest of his family moved to Capernaum to live with him.1Some have thought that these brothers and sisters were sons of Joseph from an earlier marriage or perhaps cousins (often in support of a doctrine of the perpetual virginity of Mary), but the language here favors the more natural conclusion that all of them were children of Joseph and Mary. The main thing is that Jesus is just a hometown boy who has never (as far as they know) shown signs of what he is to become. He is to them an ordinary man from an ordinary family and from an insignificant town. In other words, he is a nobody. So they are “offended” (see on 4:16–17) and refuse to recognize his true personhood.

6:4 A prophet is not without honor except in his own town. This proverb (found also in Luke 4:24; John 4:44) provides a primary theme for Jesus’s ministry among the Jews. He is the prophet greater than Moses and greater than Elijah, but those closest to him (his neighbors, most fellow Jews, and even his own family [3:20–21, 31–35]) refuse to acknowledge that. The addition of “relatives” and “his own home” recalls 3:20–21, where his own family came to take him home, thinking that he had “lost his mind” (see also Matt. 10:21–22 on rejection by one’s own family). The fate of prophets is described in detail in Hebrews 11:32–38, and the fate of Jesus’s contemporary prophet, John the Baptist, is described next in Mark 6:14–29. That same end, of course, awaits Jesus in Jerusalem.

6:5 he could not do any miracles there. This is stated very strongly, with a double negative in Greek (“not . . . not any”) and the verb dynamai (“could not,” almost meaning “did not have the power”). The central point is the unbelief of the townspeople, and this does not actually mean that Jesus is rendered powerless. After all, he does heal several people. Most likely this is divine judgment: they reject Jesus, so God rejects them. God will not work where he is not wanted. In fact, Jesus will give the disciples the same principle when he tells them to “shake the dust off [their] feet” when people refuse to respond to the gospel (see 6:11 below; cf. Matt. 7:6). The unbelief of the people in this sense led to a restriction (“was not able to”) on Jesus’s miraculous power; nevertheless, the mercy and grace of God did lead to a few healings by Jesus here in Nazareth.

6:6 He was amazed at their lack of faith. Elsewhere the people are amazed at the power and authority of Jesus’s deeds and words (see on 6:2). Only here is Jesus “amazed” at them, certainly conveying his very human shock at the extent of the rejection and “unbelief” of his former friends and neighbors. Amazement frames this episode. As Robert Stein says, this foreshadows “the dark cloud descending upon the Son of God, which will eventually lead to the cross.”2

Teaching the Text

1. The result of mission often is resistance and hostility. Again and again Jesus and the Gospel writers remind us that the mission task is not an easy one. What Jesus encountered will inevitably be experienced by his followers as well. As Jesus notes in Matthew 10:24–25, if the master is mistreated, so too will his servants be. Matthew 10:16–42 is all about the opposition that we must expect—from the reality of conflict (v. 16), to the promise of the Spirit’s presence in the midst of persecution, even from one’s own family (vv. 17–23), to the absence of any need for fear (vv. 24–31), to the need for fearless confession and counting the cost in the midst of such opposition (vv. 32–42). The reason for the world’s rejection is clearly stated in John 3:19–20: the presence of God’s light illumines their evil and exposes their sins, so they hate both the light and the light-bearers.

2. The last to recognize a prophet are those closest to the prophet. Mark tells the story of Jesus’s home and neighbors to highlight what has already been seen in 3:1–6, 20–21: the ferocity and unfairness of opposition from those around God’s messengers, even those closest to them. In 3:20–21 it is Jesus’s own family who thinks that he has lost his mind and comes to force him to give up his divine mission. Here it is the neighbors with whom he grew up from the time he was about two until he began his ministry at about age thirty-four, those for whom he had been the village carpenter. What happened to Jesus happened to all the prophets (see especially Isaiah and Jeremiah) whose messages were rejected and their lives harassed and often taken by their own people. This has been a frequent experience throughout history (see John Foxe’s Book of Martyrs), and the point here is that it may happen to any of us, and we must be ready. We do not go out on mission expecting “success” and incredible results. We engage in ministry because God has called us to do so and because we want to “snatch” as many “from the fire” (Jude 23) as we can, even if most reject us and our message.

3. Beware the danger of continuing to reject Christ. In 6:5 God reacts with judgment; the people have rejected his Son, and he removes the fullness of his power from them. Romans 5:8 tells us that Christ died for sinners, and clearly God loves all those he has created. Still, there can come a time when a final rejection takes place, an “eternal sin” (Mark 3:29) or “sin that leads to death” (1 John 5:16–17), and then such a person cannot be brought to repentance (Heb. 6:4–6) and has only a “fury of fire” (Heb. 10:27) in the future. No one should dare assume to be able to reject Christ repeatedly with impunity. There are consequences, and they are eternal.

Illustrating the Text

The reality of persecution

Current Events: Jesus warns his followers that just as he is persecuted, they too will be persecuted (John 15:19–21). This reality continues today and will continue until Jesus returns. According to the World Evangelical Alliance, over two hundred million Christians in at least sixty countries are denied fundamental human rights solely because of their faith.

According to The Voice of the Martyrs, Christians in the country of Guinea face daily fears as a result of their faith. In Guinea, where Christians are only 4.5 percent of the population, new followers of Jesus are being ostracized by their communities, and some have even had their spouses and children taken away from them. Churches have been burned, and Christians have been beaten when they refused to recant their faith. They also face discrimination in the job market.3Imagine living in such an environment. The persecution of Christians is a present reality for many, and it is increasing in the world. Choosing to be a disciple of Jesus often means that we too will walk the road of suffering and persecution because of our faith, and we must recognize our brothers and sisters around the world who face this reality daily. Would we be willing to pay this price in order to be disciples of Jesus? What would help us to remain faithful to Jesus in the face of such persecution?

Rejection by close friends and family

Object Lesson: Have the lights in the room lowered and turn on a powerful flashlight. Show how the light penetrates the darkness to draw that which is hidden into the light. In John 3:20 Jesus says, “Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed.” When you live according to God’s design (being a light to the world) in word and deed, then the evil that is hidden in the darkness around you will be brought to light. This will make the people around you uncomfortable, and their response will be either to take responsibility for their evil deeds or to push the light (you) away through rejection. Are you willing to pay the emotional and relational price to be faithful to God as you seek to be God’s light in the world?

Game over

Popular Culture: Sporting events always have an “ending,” which is necessary in order to determine the winner and the loser of the contest. The ending might be determined by a point total (in tennis, where a certain number of games must be won), or by time (in a soccer match), or by length (a minimum number of innings in a baseball game). The same is true of other games as well, such as card games or board games. Once the game has ended, the winners and the losers are determined. That is, the game is over, the final score is secured, and there is nothing more the players can do to impact the outcome. There will be a time when it is “game over” for every human being. That is the moment when our lives end and we will be held eternally accountable for the life we lived and the decisions we made. Until the game is over we can still impact our eternal destination by opening our hearts to God through faith in Jesus Christ. The decision we make about Jesus has eternal consequences. This would be a great time to challenge your listeners to share the Christian faith with the nonbelieving people God has placed in their lives.

Teaching the Text by Grant R. Osborne, Baker Publishing Group, 2016

Dictionary

Direct Matches

Faith

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

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

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

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

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

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

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

James

The name “James” is a form of the name “Jacob” (Heb. Ya’aqob; Gk. Iakōbos), which was very popular in the first century. In the NT there are five individuals named “James.”

(1) James the son of Zebedee and the older brother of John. He was martyred by Herod Agrippa I in AD 40 (Mark 1:19; 3:17; Acts 12:2).

(2) James the son of Alphaeus we know very little about other than that he is consistently listed among the disciples (Mark 3:18; Matt. 10:3; Luke 6:15; Acts 1:13).

(3) James “the younger” (Mark 15:40), whose mother, named “Mary,” appears in Mark 16:1 just as the “mother of James.” In church tradition, he is sometimes identified with James the son of Alphaeus.

(4) James the father of Judas (Luke 6:16; Acts 1:13) is mentioned only to distinguish this Judas from Judas Iscariot.

(5) James the brother of Jesus was an early leader of the Jerusalem church (Matt. 13:55; Mark 6:3; Acts 12:17; 15:13 31; 21:18; 1 Cor. 15:7; Gal. 1:19; 2:9, 12; Jude 1). A number of Jesus’ family members became prominent leaders in the early Christian movement in Palestine, James being the most prominent.

Joseph

(1) The eleventh son of Judah and the first by Jacob’s beloved wife, Rachel (Gen. 30:24; 35:24).

Joseph was Jacob’s favorite, and so Jacob “made an ornate robe for him” (37:3). While shepherding with his brothers, Joseph had a dream indicating that he would one day rise to prominence over them. This was too much for his brothers to bear, and so they decided, after some deliberation, to throw him into a cistern and, rather than kill him, sell him to passing Ishmaelite/Midianite merchants (37:25 28).

Upon arriving in Egypt, Joseph was sold to Potiphar, an official of Pharaoh, and then thrown in jail after Potiphar’s wife falsely accused him of making sexual advances (chap. 39). While in jail, he accurately interpreted the dreams of Pharaoh’s cupbearer and baker (chap. 40). Two years later, he was called upon to interpret Pharaoh’s dreams (chap. 41). Joseph’s ability to interpret dreams plus his administrative skills saved Egypt from famine, which resulted in his elevation to being “in charge of the whole land of Egypt” (41:41).

It was the famine that brought Joseph’s family to Egypt to find food, which eventually led to their warm reunion, though not without some testing on Joseph’s part (chaps. 42–45). After Joseph made himself known to his brothers, they reconciled and sent for the elderly Jacob, who was awaiting news in Canaan. Thus, Jacob and his twelve sons lived in Egypt, and their descendants were eventually enslaved by a king “to whom Joseph meant nothing” (Exod. 1:8).

Joseph died in Egypt and was embalmed (Gen. 50:20–26). The exodus generation took his bones out of Egypt (Exod. 13:19), and he was later buried in Shechem (Josh. 24:32).

(2) The husband of Mary, mentioned only by name in Jesus’ birth stories in Matthew and Luke. According to Matt. 1:16, Joseph is a descendant of David, which establishes Jesus’ royal bloodline. Luke’s genealogy (3:23–38) downplays Jesus’ relationship to Joseph. In Matthew, Joseph is a recipient of several divine communications by means of dreams, announcing Mary’s conception (1:18–25) and commanding the flight to Egypt (2:13) and the return to Nazareth (2:19–23). In Luke, Joseph takes Mary to Bethlehem to give birth (2:4–7), presents Jesus in the temple for consecration (2:21–24), and brings Mary and Jesus to Jerusalem for the Passover feast when Jesus is twelve (2:41–52).

(3) A Jew from Arimathea, a secret follower of Jesus and member of the Sanhedrin who did not agree to put Jesus to death (Luke 23:50–51; John 19:38). He asked Pilate for Jesus’ body, wrapped it in linen, and placed it in his own tomb (Matt. 27:57–60). (4) Also known as Barsabbas or Justus, he was one of the two men proposed to take Judas Iscariot’s place among the disciples (Acts 1:23).

Judas

(1) One of the apostles identified as “Judas son of James” (Luke 6:16; Acts 1:13) and “Judas (not Judas Iscariot)” (John 14:22), probably the same person as Thaddaeus (Matt. 10:3; Mark 3:18). (2) A leading Jerusalem believer and prophet, “Judas called Barsabbas” (i.e., “son of the Sabbath” or “son of Sabbas”; possibly a relative of “Joseph called Barsabbas” in Acts 1:23). Along with Silas, he was sent with Paul and Bar-nabas to add verbal testimony to the letter to the Gentile Christians from the apostles and elders after the Jerusalem council (Acts 15:22, 27, 32). (3) One of the twelve disciples chosen by Jesus, he betrayed Jesus. See Judas Iscariot.

Mary

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

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

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

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

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

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

Miracles

Because Scripture sees all things as providentially arranged and sustained by God’s sovereign power at all times (Heb. 1:3), miracles are not aberrations in an otherwise closed and mechanical universe. Nor are miracles raw demonstrations of divinity designed to overcome prejudice or unbelief and to convince people of the existence of God (Mark 8:11 12). Still less are they clever conjuring tricks involving some kind of deception that can be otherwise explained on a purely scientific basis. Rather, God in his infinite wisdom sometimes does unusual and extraordinary things to call attention to himself and his activity. Miracles are divinely ordained acts of God that dramatically alert us to the presence of his glory and power and advance his saving purposes in redemptive history.

In the OT, miracles are not evenly distributed but rather are found in greater number during times of great redemptive significance, such as the exodus and the conquest of Canaan. Miracles were performed also during periods of apostasy, such as in the days of the ninth-century prophets Elijah and Elisha. Common to both of these eras is the powerful demonstration of the superiority of God over pagan deities (Exod. 7–12; 1 Kings 18:20–40).

In the NT, miracles often are acts of compassion, but more significantly they attest the exalted status of Jesus of Nazareth (Acts 2:22) and the saving power of his word (Heb. 2:3–4). In the Synoptic Gospels, they reveal the coming of God’s kingdom and the conquest of Satan’s dominion (Matt. 8:16–17; 12:22–30; Mark 3:27). They point to the person of Jesus as the promised Messiah of OT Scripture (Matt. 4:23; 11:4–6). John shows a preference for the word “signs,” and his Gospel is structured around them (John 20:30–31). According to John, the signs that Jesus performed were such that only the one who stood in a unique relationship to the Father as the Son of God could do them.

Just as entrenched skepticism is injurious to faith, so too is naive credulity, for although signs and wonders witness to God, false prophets also perform them “to deceive, if possible, even the elect” (Matt. 24:24). Christians are to exercise discernment and not be led astray by such impostors (Matt. 7:15–20).

The relationship between miracles and faith is not as straightforward as sometimes supposed. Miracles do not necessarily produce faith, nor does faith necessarily produce miracles. Miracles were intended to bring about the faith that leads to eternal life (John 20:31), but not all who witnessed them believed (John 10:32). Additionally, Jesus regarded a faith that rested only on the miracle itself as precarious (Mark 8:11–13; John 2:23–25; 4:48), though better than no faith at all (John 10:38). Faith that saves must ultimately find its grounding in the person of Jesus as the Son of God.

It is also clear that although Jesus always encouraged faith in those who came to him for help (Mark 9:23), and that he deliberately limited his miraculous powers in the presence of unbelief (Mark 6:5), many of his miracles were performed on those who did not or could not exercise faith (Matt. 12:22; Mark 1:23–28; 5:1–20; Luke 14:1–4).

The fact that Jesus performed miracles was never an issue; rather, his opponents disputed the source of his power (Mark 3:22). Arguments about his identity were to be settled by appeal not to miracles but to the word of God (Matt. 22:41–46).

Prophets

A prophet is a messenger of God, a person to whom God entrusts his message to an individual or to a nation. Indeed, the last book in the OT is named “Malachi,” which means “my messenger.” Isaiah heard God ask, “Whom shall I send?” and he cried out, “Send me!” (Isa. 6:8). A good template for understanding the phenomenon is Moses and Aaron. Moses was to tell Aaron what to say, and Aaron would say it. “Then the Lord said to Moses, ‘See, I have made you like God to Pharaoh, and your brother Aaron will be your prophet’” (Exod. 7:1).

In the NT period there were a number of prophets. John the Baptist could point to Jesus and proclaim him to be the Lamb of God, who takes away the sins of the world (John 1:29). Agabus the prophet predicted a famine and, later, Paul’s arrest (Acts 11:28; 21:10 11).

Paul lists “gifts of the Spirit” (1 Cor. 12:4–11), including prophecy and various phenomena reminiscent of the OT prophets’ ecstatic state. Paul warns the Corinthians not to overdo this sort of thing and so to be mature (1 Cor. 14:19–20). Near the end of his life, in one of his last letters, he speaks of prophecy as normative in the church, particularly in establishing an authoritative body of elders to rule and especially to preach the gospel (1 Tim. 1:18; 4:14). Peter draws a connection between the ministry of the OT prophets and the proclamation of the gospel of Jesus Christ (1 Pet. 1:10–12). Evangelism seems to be the normative mode for prophecy today: forthtelling by calling people to turn from their sins to Jesus, and foretelling by speaking of his return and the final judgment.

Thus, all Christians hold the office of prophet, even if they never participate in the ecstatic state experienced by the Corinthians. The greatness of a prophet is in how clearly the prophet points to Jesus. John the Baptist was the greatest of the OT prophets by that measure, but any Christian on this side of the cross and resurrection can proclaim the gospel even more clearly. Thus, the prophetic ministry of any Christian is greater than John’s (Matt. 11:11).

Five prophetesses are mentioned in the OT: Miriam (Exod. 15:20), Deborah (Judg. 4–5), Huldah (2 Kings 22:14–20; 2 Chron. 34:22–28), Isaiah’s wife (Isa. 8:3), and Noadiah (Neh. 6:14).

Similarly in the NT, Peter recognizes God’s promise through Joel being fulfilled in the gift of prophetic speech to women as well as men at Pentecost (Acts 2:18); and Paul, acknowledging that women prophesy publicly in the congregation, is concerned only with the manner of their doing so (1 Cor. 11:5). The prophetess Anna proclaims the baby Jesus as the Messiah (Luke 2:36–38), Luke reports that the four unmarried daughters of Philip the evangelist also prophesy (Acts 21:8–9). The only false prophetess in the NT is the apocalyptic figure of Jezebel in Rev. 2:20.

Save

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

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

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

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

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

Simon

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

Synagogue

In English, the word “synagogue” refers either to a Jewish congregation or to the place where that congregation meets. Synagogues of the biblical era functioned as both religious and civic centers for the Jewish community.

Since synagogues were institutions with a documented history no earlier than the third century BC, they are not mentioned in the OT. The Greek word from which the English one is derived does appear frequently in the LXX, but always with a general reference to a gathering, assembly, or meeting.

Synagogues frequently were locations of the teaching and healing ministry of Jesus. He began preaching the kingdom of God, teaching, and performing healing miracles in Galilean synagogues (Matt. 4:23; 9:35; 12:9; 13:54; Mark 1:21 29, 39; 3:1; 6:2; Luke 4:15–38, 44; 6:6–11; 13:10–17; John 6:59; 18:20). Later, the apostle Paul customarily initiated his mission work in the local synagogue at each of his destinations (Acts 9:19–20; 13:5, 14–15; 14:1; 17:1, 10, 17; 18:1–8; 19:8).

The last (and, from a twenty-first-century perspective, most controversial) use of the word “synagogue” in Scripture is the difficult phrase “synagogue of Satan” (Rev. 2:9; 3:9), which must be read in its context. This was written in response to the significant persecution in Asia Minor of the churches at Smyrna and Philadelphia by Jews who were in collusion with the Roman authorities. They were falsely accusing Jewish and Gentile Christian believers, creating unspeakable suffering for them. This phrase, intended to encourage Christian perseverance, implies that the churches in view represented true Israel, while their accusers were false Jews.

Wisdom

In the OT, wisdom is a characteristic of someone who attains a high degree of knowledge, technical skill, and experience in a particular domain. It refers to the ability that certain individuals have to use good judgment in running the affairs of state (Joseph in Gen. 41:33; David in 2 Sam. 14:20; Solomon in 1 Kings 3:9, 12, 28). It can also refer to the navigational skills that sailors use in maneuvering a ship through difficult waters (Ps. 107:27). Furthermore, wisdom includes the particular skills of an artisan (Exod. 31:6; 35:35; 1 Chron. 22:15 16). In all these cases, wisdom involves the expertise that a person acquires to accomplish a particular task. In these instances “wisdom” is an ethically neutral term, or at least that dimension is not emphasized. The wise are those who have mastered a certain skill set in their field of expertise.

The uniqueness of the OT wisdom literature (Job, Proverbs, Ecclesiastes, etc.) is that it highlights the moral dimension of wisdom. Here “wisdom” refers to developing expertise in negotiating the complexities of life and managing those complexities in a morally responsible way that honors God and benefits both the community and the individual. Although it is difficult to pin down a concise definition, one can gain a better understanding of wisdom by investigating two important dimensions: wisdom as a worldview, and the traits of a person who is considered to be wise.

Who is wise? First, the wise are those involved in a lifelong process of character development. They manifest the virtues of righteousness, justice, and equity (Prov. 1:3; 2:9). The embodiment of these virtues culminates in the description of the woman of noble character at the conclusion of Proverbs (31:10–31). She exhibits self-control, patience, care, diligence, discipline, humility, generosity, honesty, and fear of the Lord (cf. James 3:13–18). She is the epitome of wisdom in its maturity and the model that all should emulate.

Second, the wise know the value of words and how to use them. They know when to speak, what to say, and how to say it (Job 29:21–22; Prov. 15:23; 25:11; Eccles. 3:7; 12:9–10). Wisdom and the wise place a premium on the power of words.

Third, the wise place great importance on relationships and on interaction with others. The wise person is the one who is open to the give-and-take of relationships (Prov. 27:5–6, 17, 19). Such a person develops the humility necessary to receive correction and criticism from others. Hearing criticism and changing wrong behavior are integral to wisdom (3:1–11). The wise appreciate insightful criticism because it helps them live life more productively (15:12). Wisdom is, ultimately, relational.

Fourth, the wise person develops the art of discernment (Prov. 1:2, 4–6). The sage is equipped with the ability to think critically. The very quality of wisdom itself invites the re-forming and rethinking of ideas. Sages are not interested in pat answers (26:4–5). Proverbs 16:1–9 throws a wrench in the conventional cogs of wisdom, claiming that although humans make their plans, God has the final say. Both Job and Ecclesiastes go head to head with conventional beliefs, probing more deeply into the complexities of life and the relationship between human and divine. No easy answers exist here. In contrast, fools do not use their mental faculties. They view wisdom as a commodity, a matter of learning some techniques, accepting certain beliefs, and memorizing a few proverbs (17:16). The wise, however, know that wisdom involves the art of critical thinking and interacting with others.

Fifth, and most fundamental, the wise person takes a God-centered focus toward life. Wisdom literature affirms, “The fear of the Lord is the beginning of wisdom” (Prov. 9:10; cf. Prov. 1:7; Job 28:28; Eccles. 12:13). That this is the beginning step in the process of gaining wisdom means that one who misses this step can proceed no further along the path to wisdom. The fear of the Lord is to wisdom as the letters of the alphabet are to forming words. The wise gain wisdom by being in relationship with the Lord (Prov. 3:5–8). The fear of the Lord is the beginning as well as the culmination of wisdom.

Wisdom is a highly prized quality, superior to might and power (Prov. 25:15; Eccles. 9:13–16), and one must diligently seek it (Prov. 2:1–5). Yet in the end, wisdom is a gift that only God can give (Prov. 2:6–8; 1 Kings 3:9).

Works

The Bible has much to say about works, and an understanding of the topic is important because works play a role in most religions. In the most generic sense, “works” refers to the products or activities of human moral agents in the context of religious discussion. God’s works are frequently mentioned in Scripture, and they are always good. His works include creation (Gen. 2:2 3; Isa. 40:28; 42:5), sustenance of the earth (Ps. 104; Heb. 1:3), and redemption (Exod. 6:6; Ps. 111:9; Rom. 8:23). Human works, therefore, should be in alignment with God’s works, though obviously of a different sort. Works in the Bible usually reflect a moral polarity: good or evil, righteous or unrighteous, just or unjust. The context of the passage often determines the moral character of the works (e.g., Isa. 3:10–11; 2 Cor. 11:15).

Important questions follow from the existence of works and their moral quality. Do good works merit God’s favor or please him? Can good works save at the time of God’s judgment? When people asked Jesus, “What must we do to do the works God requires?” he answered, “The work of God is this: to believe in the one he has sent” (John 6:28–29). Without faith it is impossible to please God (Heb. 11:6). The people from the OT commended in Heb. 11 did their works in the precondition of faith. Explicitly in the NT and often implicitly in the OT, faith is the condition for truly good works. God elects out of his mercy, not out of human works (Rom. 9:12, 16; Titus 3:5; cf. Rom. 11:2). Works not done in faith, even if considered “good” by human standards, are not commendable to God, since all humankind is under sin (Rom. 3:9) and no person is righteous or does good (Rom. 3:10–18; cf. Isa. 64:6). Works cannot save; salvation is a gift to be received by faith (Eph. 2:8–9; 2 Tim. 1:9; cf. Rom. 4:2–6). Even works of the Mosaic law are not salvific (Rom. 3:20, 27–28; Gal. 2:16; 3:2; 5:4). Good works follow from faith (2 Cor. 9:8; Eph. 2:10; 1 Thess. 1:3; James 2:18, 22; cf. Acts 26:20). The works of those who have faith will be judged, but this judgment appears to be related to rewards, not salvation (Matt. 16:27; Rom. 2:6; 2 Cor. 5:10; cf. Rom. 14:10; 1 Cor. 3:13–15).

Direct Matches

Brothers

Brotherhood and Israelite Identity

Ancient Israelite society was fundamentally organized along the lines of kinship and family. As a result, relations among brothers figure prominently in the biblical construction of Israelite identity, which is conceptualized through a series of fraternal relationships, often rife with conflict: Isaac and Ishmael; Jacob and Esau; and the twelve sons of Jacob, among whom the relationship between Joseph and his brothers is pivotal in the history of Israel. Long after the lifetimes of the patriarchs, the Israelites continued to understand the structure of their society and the relationships between its constituent tribes as a complex of fraternal relationships. The patriarchal stories of Genesis were a mirror of later social and political realities. If the sibling rivalries of antiquity explained competition between later social groups, the memory of the brotherhood of those groups also provided a basis for solidarity both within Israel (“You may not put a foreigner over you, who is not your brother” [Deut. 17:15 ESV]) and with near neighbors (“You shall not abhor an Edomite, for he is your brother” [Deut. 23:7 ESV]). Similarly, the fraternal relationship between Moses and Aaron endured in later Israelite society as a model for synthesizing distinct strands of the religion into a coherent whole.

For later Israelite readers of the Bible, the brotherly relationships of Genesis and Exodus were not simply stories about dead ancestors; rather, they provided a compelling account of the organization of Israelite society as they knew it (see Zech. 11:14) and of the relationship between Israel and its neighbors, several of which were descended from the brothers of the Israelite patriarchs (see Ps. 83:6; Amos 1:11; Obad. 10; Mal. 1:2–4). Even though Hiram and Solomon did not trace their relationship back to a common ancestor, they extended the language of the brother alliance to their own (1 Kings 9:12–13).

Biblical literature cultivates a predilection for the underdog, elevating a long series of younger, disadvantaged brothers: the heroes of Israel included Isaac, Jacob, Joseph, Gideon (Judg. 6:15), and David (1 Sam. 16:11).

The brother’s wife represented a special case. Sexual relations with a brother’s wife were strictly forbidden (Lev. 18:16; 20:21; see also Mark 6:18), but under certain circumstances one was compelled to marry a brother’s widow (Deut. 25:5–9; see variations of this practice in Gen. 38:8; Ruth 4:5–6). This custom underlay a question that Jesus was asked concerning seven brothers, each of whom died, repeatedly widowing the same woman (Matt. 22:24; Mark 6:17; Luke 14:26).

Brothers in the New Testament

Among Jesus’ twelve disciples were several pairs of brothers, including Peter and Andrew (Mark 1:16 pars.) and James and John the sons of Zebedee (Mark 1:19). Jesus himself had brothers (Mark 3:31–35; John 7:3–5; Acts 1:14), including James, Joseph, Simon, and Judas (Mark 6:3; see also Gal. 1:19).

In addition to the story of seven brothers mentioned above, several of Jesus’ teachings drew illustrations from the relationship of brothers, including the stories of the prodigal son (Luke 15:11–32) and of the rich man and Lazarus (see Luke 16:28). Jesus singled out the belittling of a brother as a particularly heinous sin (Matt. 5:22). In the Sermon on the Mount and elsewhere, “brother” stands not only for a literal brother but also more generally for one’s fellow human.

In light of the OT conception of Israel as a nation of brothers (see Deut. 17:15 and the discussion above), it is not surprising that Jesus and the NT authors adopted the language of brotherhood to describe the Christian community. The “brotherhood of believers” (1 Pet. 2:17 NIV 1984) derives from the common brotherhood of Christians with Christ himself. Brotherhood with Christ depends not on physical descent but on a shared commitment to obedience to God (Matt. 12:50; 23:8), and this loyalty is deeper than that of the literal family, such that it can turn “brother against brother” (Mark 13:12).

The predominant form of address in the NT Epistles is “brothers,” and in Acts the Christians are most commonly designated as “the brothers.” Paul also refers to fellow Jews, including non-Christians, as his “brothers” (Acts 22:1; Rom. 9:3 ESV). See also Brotherly Love.

Carpenter

The traditional translation of the Greek term tektōn, which refers to someone skilled in working with stone, iron, copper, or wood. Both Jesus (Mark 6:3) and Joseph his father (Matt. 13:55) were “carpenters” (i.e., craftsmen).

James

The name “James” is a form of the name “Jacob” (Heb. Ya’aqob; Gk. Iakōbos), which was very popular in the first century. In the NT there are five individuals named “James.”

(1) James the son of Zebedee and the older brother of John. He was martyred by Herod Agrippa I in AD 40 (Mark 1:19; 3:17; Acts 12:2). Eusebius records a tradition from Clement of Alexandria that the individual who brought James before Herod was so moved by James’s testimony that he converted on the spot and was martyred along with James (Hist. eccl. 2.9).

(2) James the son of Alphaeus we know very little about other than that he is consistently listed among the disciples (Mark 3:18; Matt. 10:3; Luke 6:15; Acts 1:13).

(3) James “the younger” (Mark 15:40), whose mother, named “Mary,” appears in Mark 16:1 just as the “mother of James.” In church tradition, he is sometimes identified with James the son of Alphaeus.

(4) James the father of Judas (Luke 6:16; Acts 1:13) is mentioned only to distinguish this Judas from Judas Iscariot.

(5) James the brother of Jesus was an early leader of the Jerusalem church (Matt. 13:55; Mark 6:3; Acts 12:17; 15:13–31; 21:18; 1 Cor. 15:7; Gal. 1:19; 2:9, 12; Jude 1). A number of Jesus’ family members became prominent leaders in the early Christian movement in Palestine, James being the most prominent.

Although he was not one of the twelve disciples and likely did not accept Jesus as the Messiah until after the resurrection (cf. John 7:5; Acts 1:14), James quickly emerged as a key leader in the Jerusalem church, where he served until his death in AD 62. Because the Jerusalem church was the parent of all churches and thus granted a central authority by early Christians, James played an important role by giving leadership and direction to the movement. According to Paul’s account, Jesus singled James out following the resurrection (1 Cor. 15:7), and in Luke’s narrative James is described as the leader of the church (Acts 12:17; 15:13; 21:18)—a depiction confirmed by Paul’s description of James as one of the three “pillars” of the church in Jerusalem (Gal. 2:9). During Paul’s first visit to Jerusalem, James’s standing was such that Paul felt it necessary to name him along with Peter as having seen him there (Gal. 1:19).

From the influential position of leadership in the Jerusalem church, James wrote two letters that shaped the contours of early Christian life. According to Luke, after the pivotal meeting and decision regarding circumcision in Acts 15, James, along with the “apostles and elders” (Acts 15:23), wrote to the Gentile believers to inform them that they would not have to follow the practice of circumcision in order to become followers of Jesus Christ. During the negotiations James provided a key exegetical argument from the OT (Amos 9:11–12 and Jer. 12:15, recorded in Acts 15:16–17) advocating the inclusion of Gentiles in the church. In the Letter of James, he wrote from this position of central authority in Jerusalem to Jewish Christians throughout the Diaspora. Here James again demonstrates his exceptional abilities as an interpreter of the OT regarding Jewish legal (Lev. 19) and wisdom (Prov. 3:34) traditions through the lens of Christ in order to call his readers to wholehearted living.

Memories of James were preserved well into the second century because he was viewed as the model of a pious person. Eusebius cites Hegesippus, a second-century Jewish believer from Jerusalem, who recounts how James was so often found kneeling in prayer for the people that his knees grew hard like a camel’s, and that “because of his unsurpassable righteousness” he was called “the Just” (Hist. eccl. 2.23.4–7). The same passage records that because of his confession of Christ before the Jews, James was thrown from the parapet of the temple, stoned, and finally killed by a blow from a fuller’s club (Hist. eccl. 2.23.16–18). In addition to these traditions there is a substantial body of apocryphal Christian writings composed in the name of James by individuals during the second and third centuries. These, mainly gnostic, texts promote an almost legendary man of piety and ascetic lifestyle (e.g., First Apocalypse of James, Second Apocalypse of James, Apocryphon of James).

Jesus' Brothers and Sisters

Jesus’ brothers are mentioned several times in the Gospels, Acts, and the Pauline Epistles. In Mark 6:3 (see also Matt. 13:55–56) four brothers are named, and sisters are mentioned, though the name or number of sisters is not given. The people of Nazareth are offended by Jesus’ preaching in the synagogue and express surprise that Jesus, given the dramatic claims that he has made about himself in his sermon there (see Luke 4:16–30), is the son and brother of local villagers (Mary and her sons James, Joses [named “Joseph” in Matthew], Judas, and Simon). In the crucifixion scene in Mark, one of the women present is identified as “Mary the mother of James the younger and of Joseph [NIV mg.: “Greek Joses”]” (Mark 15:40). It is unlikely, however, that this is Jesus’ mother and brothers, since it would be strange to identify Mary as the mother of these two lesser-known siblings rather than of Jesus himself.

In Mark 3:32–35 Jesus redefines what it means to be his brother, sister, or mother in the kingdom of God in response to being notified that his earthly mother and brothers, who at this point in time did not understand his mission (see 3:21), are waiting for him outside the house in Capernaum. Although Mary and Jesus’ brothers appear to have traveled around Galilee with him (see John 2:12), John’s Gospel makes explicit the brothers’ unbelief (7:2–10), which is only implicit in Matthew and Mark. Acts 1:14 shows the dramatic reversal that has taken place in the response to Jesus by his brothers after the resurrection. Mary and Jesus’ brothers are gathered together with the entire body of Jesus’ disciples in prayer, fellowship, and teaching.

James (apparently Jesus’ oldest sibling) became a key leader in the Jerusalem church (Acts 12:17; 21:18) and pronounced the decision at the Jerusalem council (Acts 15:13). He is also traditionally identified as the author of the NT letter that bears his name (James 1:1). Another NT letter may also have been penned by a brother of Jesus, since Jude identifies himself as “a brother of James” (Jude 1), a probable reference to this same James.

In 1 Cor. 9:5 Paul argues (through a rhetorical question) that Christian missionaries have the right to take “a believing wife” along with them in their work, just as the other apostles and Jesus’ brothers had done. Finally, while recounting his first trip to Jerusalem after his conversion, Paul mentions a meeting with James, “the Lord’s brother” (Gal. 1:19).

According to the Jewish historian Josephus, Jesus’ brother James died a martyr’s death at the hands of the Jewish high priest Ananus (Ant. 20.197–200).

Joseph

(1) The eleventh son of Judah and the first by Jacob’s beloved wife, Rachel (Gen. 30:24; 35:24). The name comes from a Hebrew verb meaning “to add,” and the significance of his name is explained in Gen. 30:24: “May the Lord add to me another son.” His story begins in Gen. 37 and continues to Gen. 50, the end of the book.

Joseph was Jacob’s favorite, and so Jacob “made an ornate robe for him” (37:3), although the precise meaning of the Hebrew is unclear. While shepherding with his brothers, Joseph had a dream indicating that he would one day rise to prominence over them. This was too much for his brothers to bear, and so they decided, after some deliberation, to throw him into a cistern and, rather than kill him, sell him to passing Ishmaelite/Midianite merchants (37:25–28).

Joseph died in Egypt and was embalmed (Gen. 50:20–26). The exodus generation took his bones out of Egypt (Exod. 13:19), and he was later buried in Shechem (Josh. 24:32).

Although Joseph was a son of Jacob, his descendants did not become one of the twelve tribes of Israel. Instead, Jacob blessed Joseph’s two sons, Ephraim and Manasseh, and he blessed the younger Ephraim over the older Manasseh just as Jacob himself had been blessed over his older brother Esau. The OT still refers occasionally to the house or tribe of Joseph as a general designation for Israel (e.g., Pss. 80:1; 81:5).

(2) The husband of Mary, mentioned only by name in Jesus’ birth stories in Matthew and Luke. According to Matt. 1:16, Joseph is a descendant of David, which establishes Jesus’ royal bloodline. Luke’s genealogy (3:23–38) downplays Jesus’ relationship to Joseph. In Matthew, Joseph is a recipient of several divine communications by means of dreams, announcing Mary’s conception (1:18–25) and commanding the flight to Egypt (2:13) and the return to Nazareth (2:19–23). In Luke, Joseph takes Mary to Bethlehem to give birth (2:4–7), presents Jesus in the temple for consecration (2:21–24), and brings Mary and Jesus to Jerusalem for the Passover feast when Jesus is twelve (2:41–52).

(3) The second brother to Jesus, after James (Matt. 13:55; Mark 6:3). In some manuscripts, the name appears as “Joses” (so KJV). (4) The son of one of the women who witnessed the crucifixion, Mary the mother of James the younger and Joseph (Matt. 27:56; Mark 15:40; cf. 15:47; KJV: “Joses”). John 19:25 may refer to this same woman as Mary the wife of Clopas and the sister of Mary the mother of Jesus. If this is the case (the Greek is ambiguous), then this Joseph could be a cousin to Jesus.

(5) A Jew from Arimathea, a secret follower of Jesus and member of the Sanhedrin who did not agree to put Jesus to death (Luke 23:50–51; John 19:38). He asked Pilate for Jesus’ body, wrapped it in linen, and placed it in his own tomb (Matt. 27:57–60). (6) Also known as Bar-sab-bas or Justus, he was one of the two men proposed to take Judas Iscariot’s place among the disciples (Acts 1:23). (7) Also known as Barnabas, he was a Levite from Cyprus who sold his field and brought the money to the apostles (Acts 4:36).

Joses

(1) A variation of the name “Joseph” in Mark 6:3 and Matt. 13:55, referring to the second brother to Jesus, after James. (2) A variation of the name “Joseph” in Mark 15:40 and Matt. 27:56 (cf. Mark 15:47), referring to the son of Mary, mother of James and Joseph, who witnessed the crucifixion. See also Joseph.

Judas

The name “Judas” (Gk. Ioudas) is the Greek equivalent for the Hebrew name “Judah” (Yehudah). (1) One of Jesus’ brothers (Matt. 13:55; Mark 6:3), also known as Jude, author of the letter that bears his name (Jude 1). (2) One of the apostles identified as “Judas son of James” (Luke 6:16; Acts 1:13) and “Judas (not Judas Iscariot)” (John 14:22), probably the same person as Thaddaeus (Matt. 10:3; Mark 3:18). (3) A defunct revolutionary identified as “Judas the Galilean” (Acts 5:37), probably the same person as Judas the Galilean from Gamala in Gaulanitis, who led a revolt against Roman taxes in AD 6 (Josephus, Ant. 18.4; 20.102; J.W. 2.118, 433–34; 7.253). (4) A resident of Damascus, known simply as “Judas,” who had a house on Straight Street where the blinded Saul stayed (Acts 9:11). (5) A leading Jerusalem believer and prophet, “Judas called Barsabbas” (i.e., “son of the Sabbath” or “son of Sabbas”; possibly a relative of “Joseph called Barsabbas” in Acts 1:23). Along with Silas, he was sent with Paul and Barnabas to add verbal testimony to the letter to the Gentile Christians from the apostles and elders after the Jerusalem council (Acts 15:22, 27, 32). (6) One of the twelve disciples chosen by Jesus, he betrayed Jesus. See Judas Iscariot.

Laying on of Hands

Laying hands on someone/something has two literal uses and two with symbolic significance. (1) Literally, to take something (e.g., Exod. 22:8–11; Esther 9:10–16; Matt. 26:51; Luke 9:62) or someone—that is, to make an arrest (e.g., Neh. 13:21; Matt. 26:50; Mark 14:46; Luke 20:19; 21:12; 22:53; John 7:30, 44; Acts 4:3; 5:18; 12:1; 21:27). (2) Literally, to lay hands on persons (or things) so as to hurt or destroy them (e.g., Gen. 22:12; 37:22; 1 Sam. 22:17; 24:5–13; 26:9–23; Job 1:12; 9:33; Isa. 11:14; Jer. 15:6; Ezek. 39:21). (3) Laying a hand over one’s mouth as a symbolic gesture of amazement (Mic. 7:16) or humility (Job 40:4). (4) A gesture to symbolize the transfer of something from one person to another. Transfer symbolism applications include the transfer of representative identity in sacrificing (e.g., Exod. 29:10–19; Lev. 1:4; 16:21; Num. 8:10–12; 2 Chron. 29:23–24), of authority in commissioning (ordination) (e.g., Num. 27:18–23; Deut. 34:9; Acts 6:6; 13:3), of blessing (e.g., Gen. 48:13–20; Matt. 19:13–15), of life and health (e.g., Matt. 8:3, 15; 9:18, 25, 29; 20:34; Mark 6:5; 7:32–33; 8:22–26; 16:18; Luke 4:40; 7:14; 13:13; 22:51; Acts 8:17; 9:12, 17; 28:8), and of the Holy Spirit and spiritual gifting (Acts 8:17–19; 9:17; 19:6; 1 Tim. 4:14; 2 Tim. 1:6).

Three additional things should be noted about this transfer symbolism. First, the laying on of hands is symbolic rather than purely causative. This is evidenced when Jesus and the apostles credit faith, and not mere touch, for healings (e.g., Matt. 9:22, 29–30; Luke 17:19; Acts 3:12–16; 14:9; cf. Matt. 13:58), when healings occur from a distance (e.g., Matt. 8:5–13; 15:21–28; John 4:46–54) and/or with no apparent touch involved (e.g., Matt. 8:28–34; 9:1–8, 32–33; 12:22; 17:14–21; Mark 1:23–28; Luke 17:11–19; John 5:1–9; 11:1–44; Acts 5:15; 9:32–35, 40–41; 14:8–10; 16:18), when the Holy Spirit comes upon people without touch (e.g., Acts 10:44–45), and when Peter strongly rebukes Simon Magus for assuming that the Holy Spirit is dispensed by mere touch (Acts 8:17–24).

Second, the early church used the laying on of hands for commissioning church workers (Acts 6:6), missionaries (Acts 13:3), and elders (Acts 14:23 [the Greek word used for “appointing,” cheirotoneō, is derived from the words for “extend,” teinō, and “hand,” cheir; cf. 2 Cor. 8:19). Since the act was conducted by apostles (Acts 6:6), by prophets and teachers (Acts 13:1–3), by Paul and Barnabas (Acts 14:23; 2 Tim. 1:6), and by church elders (1 Tim. 4:14), we may conclude that the early church had no established hierarchy for ordination.

Third, the NT has some guidelines for commissioning Christian workers (cf. Heb. 6:2). Church leaders have weighty responsibilities (Acts 20:28; 1 Tim. 3:1–13; 5:17; Titus 1:5–9; 1 Pet. 5:1–4), so it is not surprising that a church elder/overseer must not be a recent convert (1 Tim. 3:6) or hastily ordained (1 Tim. 5:22), and that a deacon must first be tested (1 Tim. 3:10).

Miracles

Because Scripture sees all things as providentially arranged and sustained by God’s sovereign power at all times (Heb. 1:3), miracles are not aberrations in an otherwise closed and mechanical universe. Nor are miracles raw demonstrations of divinity designed to overcome prejudice or unbelief and to convince people of the existence of God (Mark 8:11–12). Still less are they clever conjuring tricks involving some kind of deception that can be otherwise explained on a purely scientific basis. Rather, God in his infinite wisdom sometimes does unusual and extraordinary things to call attention to himself and his activity. Miracles are divinely ordained acts of God that dramatically alert us to the presence of his glory and power and advance his saving purposes in redemptive history.

Terminology

The biblical writers describe miracles with various terms, such as “signs,” “wonders,” and “miracles” (or “powers”), which can carry various connotations. As the word “sign” suggests, divine miracles are significant and should cause us to think more deeply about God in a way that goes beyond mere amazement or curiosity (Exod. 4:30–31; John 2:11). Not all of God’s signs are miraculous. Some are given as part of his ordering of the natural world (Gen. 1:14) or as an encouragement to faith that God will do as he has said (e.g., the rainbow in Gen. 9:8–17; the blood of the Passover lamb in Exod. 12:13). (See also Sign.)

Often coupled with signs are “wonders” (Jer. 32:21; John 4:48; 2 Cor. 12:12). If the depiction of miracles as “signs” indicates an appeal to the intellect, that of “wonders” points to the emotions. Miracles evoke astonishment and awe at the one who did them.

The NT word “miracle” carries the meaning of power and therefore points to the supernatural source of these events (Luke 10:13; Acts 8:13).

Miracles in the Bible

Old Testament. In the OT, miracles are not evenly distributed but rather are found in greater number during times of great redemptive significance, such as the exodus and the conquest of Canaan. Miracles were performed also during periods of apostasy, such as in the days of the ninth-century prophets Elijah and Elisha. Common to both of these eras is the powerful demonstration of the superiority of God over pagan deities (Exod. 7–12; 1 Kings 18:20–40).

New Testament. In the NT, miracles often are acts of compassion, but more significantly they attest the exalted status of Jesus of Nazareth (Acts 2:22) and the saving power of his word (Heb. 2:3–4). In the Synoptic Gospels, they reveal the coming of God’s kingdom and the conquest of Satan’s dominion (Matt. 8:16–17; 12:22–30; Mark 3:27). They point to the person of Jesus as the promised Messiah of OT Scripture (Matt. 4:23; 11:4–6). John shows a preference for the word “signs,” and his Gospel is structured around them (John 20:30–31). According to John, the signs that Jesus performed were such that only the one who stood in a unique relationship to the Father as the Son of God could do them.

Miracles and faith. Just as entrenched skepticism is injurious to faith, so too is naive credulity, for although signs and wonders witness to God, false prophets also perform them “to deceive, if possible, even the elect” (Matt. 24:24). Christians are to exercise discernment and not be led astray by such impostors (Matt. 7:15–20).

The function of miracles. Miracle accounts function in a symbolic and prophetic manner. Hence, the cursing of the fig tree was prophetic of the coming judgment (Mark 11:12–21). The unusual two-stage healing of the blind man of Bethsaida symbolized Peter’s incomplete understanding of Jesus’ messiahship (Mark 8:22–33).

The miraculous element of Jesus’ ministry carries an eschatological significance, pointing to the order of things in the age to come. For example, the nature miracles (Mark 4:35–41) look forward to the redemption of creation itself, which is presently subject to frustration and decay (Rom. 8:20–21); the healing miracles point to a day when disease and deformity will be abolished (Rev. 21:4); and miracles in which the dead are raised to life anticipate a time when death itself will be no more (Rev. 20:14; 21:4). From this perspective, the miracles are a gracious foretaste of a far more glorious future.

Simon

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

Synagogue

A transliteration of the Greek word synagōgē, meaning “gathering, assembly, meeting.” In English, the word “synagogue” refers either to a Jewish congregation or to the place where that congregation meets. Synagogues of the biblical era functioned as both religious and civic centers for the Jewish community.

Origins

The origin of synagogues is uncertain. The earliest archaeological evidence is from Egypt in the third century BC, consisting of inscriptions and a papyrus letter. The oldest architectural find is from the island of Delos in the Aegean Sea, although whether this was constructed as a synagogue or redesigned into one is unknown, as is whether it was Jewish or Samaritan. The oldest structures yet found in Israel consist of two rooms at Qumran and the synagogue at Gamla, which date from the late first century BC. In Capernaum, the basalt synagogue was built by a Gentile centurion for the community in the first century AD (Luke 7:1–5).

By that time, synagogues were well attested in Israel, elsewhere in the Roman Empire, and in Egypt (Matt. 4:23; Luke 4:44; Acts 9:2; 17:10, 16–17; 18:8, 19). Synagogues were found wherever there were communities of Jews, in cities and rural areas alike. Especially in Diaspora settings or remote locations, they were the heart of Jewish life. Several hypotheses have been suggested to account for their apparently sudden appearance.

Some believe that synagogues were developed during the Babylonian captivity as the response of the exile community to the destruction of their temple and sacrificial system. Despite these enormous losses, the Jews still had the Torah, and from that point forward worship and prayer based on the reading and studying of the Scriptures, which could be done locally, began to gain ascendancy. Critics of this idea, however, point out that while it makes sense, there is no direct evidence to support it.

Others think that the spread of Hellenism in the second century BC precipitated a crisis of identity among Jews. For example, 1 Maccabees reports with distress that some Jews had abandoned the covenant and teamed with the Hellenists, even going so far as to build a Greek-style gymnasium in Jerusalem (1:11–15). Thus, the thought is that synagogues were a form of resistance to the overwhelming and perversely appealing cultural changes of the day.

More recently, it has been suggested that synagogues were the gradual successors to functions that had previously taken place at city gates. First-century synagogues served a wide range of functions for the community. Throughout Israel’s prior history, however, these same activities—assembly, legal, social, educational, and religious—had taken place at the city gate (Deut. 12:15; 2 Sam. 15:2; 2 Kings 23:8; Neh. 8:1–8). The Gamla synagogue sits against the east city wall next to a probable gate, and its location could be evidence of the slow development of the synagogue as city gates changed from multipurpose facilities to portals of ingress and egress.

First-Century Synagogues

First-century synagogues served as integrated centers supporting Jewish life. Regular communal reading and exposition of Scripture, including teaching and discussion of the law and transmission of its complex associated traditions (Luke 4:16; Acts 13:14–15), occurred there. Although formal liturgical rites evolved after the destruction of the temple in AD 70, synagogues were places of prayer in the first century (Matt. 6:5). Synagogues also served as courtrooms and places where crimes were punished (Acts 22:19), as well as locations for common meals and festivals (see Acts 6:2).

Synagogues were administered by local community leaders, including a president and a board (Acts 13:15). Synagogue leaders named in the NT include Jairus (Mark 5:22; Luke 8:41), Crispus (Acts 18:8), and Sosthenes (Acts 18:17). The role of the leader was to preside over services, to rule as the judge in court cases, to represent the community, and often to act as a patron. The board served in an advisory role and assisted with teaching. A scribe maintained community records and taught.

Congregations included Pharisees, who advocated strict adherence to the law, although they were chided by Jesus for their false piety (Luke 11:42–44). Women participated in the synagogue along with the men, and in some cases they were financial donors (cf. Luke 8:3). God-fearing Gentiles were welcomed (Acts 17:17). In Jerusalem, synagogues included both Hebrews and Jews from the Diaspora (Acts 6:1, 9).

A synagogue could be a designated room in a house or a discrete building. Most of the better archaeological evidence is later than the first century and reveals more clearly religious intentionality in design than may have been characteristic earlier. This evidence includes the door facing Jerusalem, artistic temple motifs, a niche for the Torah scrolls, and perimeter bench seating around an open central hall.

The Synagogue in the Bible

Rabbinic history (but not Scripture) makes reference to the “Great Synagogue,” meaning a group of men who transmitted traditions from the prophets to the earliest named rabbinic teachers. It is loosely based on Neh. 8–10, which describes the prayers and actions of the Jewish leaders who had returned from exile.

Synagogues frequently were locations of the teaching and healing ministry of Jesus. He began preaching the kingdom of God, teaching, and performing healing miracles in Galilean synagogues (Matt. 4:23; 9:35; 12:9; 13:54; Mark 1:21–29, 39; 3:1; 6:2; Luke 4:15–38, 44; 6:6–11; 13:10–17; John 6:59; 18:20). Later, the apostle Paul customarily initiated his mission work in the local synagogue at each of his destinations (Acts 9:19–20; 13:5, 14–15; 14:1; 17:1, 10, 17; 18:1–8; 19:8).

Wonders

Because Scripture sees all things as providentially arranged and sustained by God’s sovereign power at all times (Heb. 1:3), miracles are not aberrations in an otherwise closed and mechanical universe. Nor are miracles raw demonstrations of divinity designed to overcome prejudice or unbelief and to convince people of the existence of God (Mark 8:11–12). Still less are they clever conjuring tricks involving some kind of deception that can be otherwise explained on a purely scientific basis. Rather, God in his infinite wisdom sometimes does unusual and extraordinary things to call attention to himself and his activity. Miracles are divinely ordained acts of God that dramatically alert us to the presence of his glory and power and advance his saving purposes in redemptive history.

Terminology

The NT word “miracle” carries the meaning of power and therefore points to the supernatural source of these events (Luke 10:13; Acts 8:13).

Miracles in the Bible

Work

An occupation or profession is the usual work or business in which a person engages for the sake of earning a living. In biblical times, family or social standing most often determined occupation. This was particularly true for occupations tied to land, such as planting crops and raising animals, since land in ancient Israel was passed down within the tribe, normally from fathers to sons (Josh. 14:9; Ezek. 46:18). Sometimes daughters also received a share in the family inheritance (Josh. 17:6). Most people gained their livelihood from their family’s land, and those who did not have land hired themselves out to work for wages (Deut. 24:14). A son normally learned his trade from his father (Gen. 47:3; 2 Kings 4:18; Matt. 4:21) and continued in that occupation unless called into God’s service (1 Kings 19:19–21; Jer. 1:5; Matt. 4:22).

Cicero, writing around the time of the NT, considered occupations such as tax collector, laborer, and fisherman to be vulgar. Conversely, professions such as teacher, doctor, and wholesale trader were more honorable, with landowner being the most respectable and profitable profession (Off. 1.42).

Agriculture and Farming

Farming is the earliest recorded occupation in the Bible, as the first man was called to work and keep the garden (Gen. 2:15). Even after the exile from Eden because of sin, Adam worked the ground for food, as did Cain, his firstborn son (Gen. 3:17–18; 4:2). The opening chapters of the Bible establish a fundamental link between “man” (’adam) and the “ground” (’adamah). After the flood, Noah established himself as a “man of the soil” (’ish ha’adamah) by planting a vineyard (Gen. 9:20). King Uzziah “loved the soil” (’oheb ’adamah) and so employed people to work in his fields and vineyards (2 Chron. 26:10).

God demonstrated his covenant commitment to Isaac by blessing him with an incredible harvest (Gen. 26:12), and he promised to prosper Israel’s farms if the people obeyed him (Deut. 28:4) and to curse the fruit of their ground if they disobeyed (Deut. 28:18). The OT ideal was for everyone to live “under their own vine and under their own fig tree” (1 Kings 4:25; Mic. 4:4). According to Prov. 28:19, the diligent farmer would have abundant food.

Jesus’ parables frequently employed agricultural imagery that would have been readily understandable in first-century Palestine, where many people were farmers (cf. Mark 4:1–9; 12:1–11) and some owned land (Acts 4:34). The people living around Jerusalem at this time engaged in agriculture, soil cultivation, and cattle raising (Let. Aris. 107–112).

Herding and Hunting

Herding animals is the second-oldest occupation recorded in Scripture (after farming), and raising flocks and herds continued to be one of the most common and important professions throughout biblical times. Abel is the first “keeper of sheep” in the Bible (Gen. 4:2 NRSV). Several generations later, Jabal pioneered the nomadic herding lifestyle (Gen. 4:20). The patriarchs were shepherds (Gen. 47:3), as were Moses (Exod. 3:1), David (1 Sam. 17:34), and many others in the OT. Josephus acknowledged that “feeding of sheep was the employment of our forefathers in the most ancient ages” (Ag. Ap. 1.91). While men typically worked as shepherds and herdsmen, the occupation was also open to women, such as Rachel, whose fathers owned sheep (Gen. 29:9). Shepherds were present at Jesus’ birth (Luke 2:8–20), and Jesus’ teaching suggests that shepherding was a common occupation in Palestine (cf. Matt. 18:12; John 10:1–30).

Many people in biblical times hunted, either for food, sport, or protection. The first recorded hunter is Nimrod, “a mighty hunter before the Lord” (Gen. 10:9). Ishmael was “an expert with the bow” (Gen. 21:20 NRSV), while Esau was “a skillful hunter, a man of the open country” who brought back wild game for food (25:27–28). The name of Pokereth-Hazzebaim, included in the genealogy of Solomon’s servants in Ezra 2:57, reflects his occupation as a “gazelle catcher” (cf. 1 Kings 4:23).

Builders and Craftsmen

Cain was the first person in the Bible to build a city (Gen. 4:17), and his descendant Tubal-Cain was the first metalworker (4:22). Nimrod built a number of cities (10:11–12), and the beginning of Nimrod’s kingdom was Babel (10:10), where the people gathered together to build a city with brick (11:3). Builders in Mesopotamia used baked brick and asphalt, while Israelite builders usually preferred the more readily available stone and mortar. After Joseph’s death, Israel was conscripted into forced labor in Egypt, which involved building cities of brick and mortar (Exod. 1:11).

The role of craftsmen in the construction of the tabernacle was particularly significant. Bezalel and Oholiab were “skilled workers and designers” empowered by God for work on the tabernacle (Exod. 35:35). They engaged in “all kinds of crafts,” including artistic metalworking, masonry, carpentry, and weaving (Exod. 31:4–5; 38:23).

Kings in Israel often commissioned important building projects (1 Kings 12:25; 15:22; 16:24; 2 Chron. 26:9; Josephus, J.W. 1.401–2). Carpenters and stonemasons worked on David’s palace (2 Sam. 5:11). Solomon conscripted laborers to build the temple and also employed carriers, stonecutters, craftsmen, and foremen to supervise the work (1 Kings 5:13–18). After the Babylonian exile, many Israelites were involved in rebuilding the temple and the wall of Jerusalem, which had been destroyed (Ezra 3:8; Neh. 4:16–18). These projects, directed by Zerubbabel and Nehemiah, utilized masons, carpenters, and other workers (Ezra 3:7).

Jesus is referred to as a tektōn (Mark 6:3) and as the son of a tektōn (Matt. 13:55), with tektōn usually translated “carpenter” by English versions. However, recent scholarship has demonstrated that Jesus was likely a builder, not a carpenter in the modern sense of the term. In the LXX, the word tektōn typically translates a Hebrew word, kharash, used broadly to refer to craftsmen working with stone, wood, or metal.

Musicians

The first musician recorded in Scripture is Jubal, “the father of all who play the stringed instruments and pipes” (Gen. 4:21). Musicians performed a variety of roles in ancient society, as they do today. Singers and instrumentalists were employed to celebrate festive occasions, often to provide accompaniment for dancing (Gen. 31:27; Luke 15:25), to soothe the sick or distressed (1 Sam. 16:16), and to express lamentation (Job 30:31).

Musicians played an important role in leading God’s people in worship. The “director of music” is mentioned in the headings of fifty-five psalms and Hab. 3:19. The most famous musician in Scripture is David, “the singer of Israel’s psalms” (2 Sam. 23:1 GW), who played the harp (1 Sam. 16:18) and wrote or inspired at least seventy-three canonical psalms. Solomon was also a notable songwriter and lover of music (1 Kings 4:32). David appointed many Levites as singers and musicians to lead Israel in worship (1 Chron. 15:16; 23:5). The musicians played lyres, harps, cymbals, and trumpets (2 Chron. 5:12).

Government, Politics, and Military

Before the monarchy, there were no formal government offices. Under Moses, a group of seventy elders in Israel served as leaders and officials, and these men were to carry out Moses’ decrees and judge the people on most matters (Exod. 18:20–22; Num. 11:16). After Joshua’s death, God raised up judges to rescue Israel from foreign enemies and lead the people (Judg. 2:16) until the time of Samuel, when Saul was made king (1 Sam. 11:15).

Kings in Israel employed various officials. In 2 Sam. 8:16–18, Joab is listed first among David’s officials, which suggests that the military commander was second in authority after the king. Under Solomon, the leader of the army is called “commander in chief” (1 Kings 4:4). The royal cabinet included a number of key advisers, including the recorder, the secretary, and the “confidant” of the king (cf. 2 Sam. 16:16). The OT does not specify the precise roles of these officials. The recorder was among the highest governmental positions and served as a royal counselor. In Hebrew, mazkir (“recorder”) is a cognate noun to the verb zkr (“to remember”), which suggests that this official may have managed and preserved public records (2 Kings 18:18; Isa. 36:22). The main task of the king’s secretary or scribe (sop̱er) was to write down (sapar) official state documents (2 Sam. 8:17), and he advised the king and also provided financial oversight (2 Kings 12:10). Recorders and secretaries apparently were well educated and multilingual, as was the palace administrator (2 Kings 18:18, 26). Solomon’s officials included supervisors of the palace and the forced labor, as well as governors who supplied provisions for the king’s household (1 Kings 4:6–7). The OT mentions cupbearers in Israel’s government and in other administrations (Gen. 40:1; 1 Kings 10:5; Neh. 1:11). The cupbearer served as the royal wine taster; he protected the king from being poisoned and had direct access to the monarch.

In the Roman Empire, the emperor was absolute ruler (1 Pet. 2:17), with the senate next in authority. Proconsuls held judicial and military authority over larger provinces (Acts 18:12), prefects (governors) administered smaller provinces (Matt. 27:2), with tetrarchs over one-fourth of a province (Luke 3:1).

Christians in NT times engaged in civil service. Erastus was a financial officer in Corinth (Rom. 16:23), and he may be the same Erastus commemorated in an inscription from this period who held the office of aedile. The proconsul Sergius Paulus (Acts 13:7); Manaen, a close friend of Herod Antipas (Acts 13:1); and members of Caesar’s household (Phil. 4:22) were also Christian public leaders.

Trade and Economics

From earliest times, people have exchanged goods and property. When Abraham purchased Ephron’s field, his silver was measured “according to the weight current among the merchants” (Gen. 23:16), which suggests that a recognized system of public trading was in place during the time of the patriarchs. Traders of commodities such as spices traveled along caravan routes between southern Arabia and Egypt, and these traders often acquired slaves along the way (Gen. 37:28). Solomon employed royal merchants to buy and sell goods (1 Kings 10:28).

In the first century, Jews were engaged broadly in economic life as landowners, artisans, merchants, traders, bankers, and slaves. Several of Jesus’ disciples were fishermen (Matt. 4:18). Luke was a physician, a well-educated and respectable professional (Col. 4:14). Lydia was a dealer in purple cloth (Acts 16:14). Paul, Aquila, and Priscilla worked as tentmakers (Acts 18:3). In the Roman Empire, commerce and pagan religion often intermingled. Merchants often formed trade guilds, where membership sometimes required religious and moral compromise. In Ephesus, silversmiths and craftsmen in related trades turned significant profit through their connections with the local Artemis cult (Acts 19:24–27).

Jesus frequently spent time with tax collectors, such as Levi (also called “Matthew”) (Matt. 9:9; Mark 2:14). Tax collectors were a despised group because often they became wealthy by taking advantage of the Roman taxation system, which allowed them to charge commission on taxes collected (Luke 19:2, 8). Jesus’ parable of the talents references bankers who offered interest on deposits collected (Matt. 25:27), and Rev. 3:17–18 alludes to the fact that Laodicea was a financial center with a significant banking system.

Servants and Slaves

In the OT, ’ebed most often designates a slave or servant, whose occupation involves work (’abad ) as a subordinate. Some servants held very important positions in their master’s household (Gen. 24:2), while many others toiled in hard labor (Job 7:2). Israelites were not to enslave their kinfolk, but they could take slaves from other nations. Fellow Israelites who became poor could serve as hired workers, but they were to be released along with their children at the Jubilee because God had brought Israel out from Egyptian slavery and they belonged to God as his servants (Lev. 25:39–46).

Slaves in the Roman world were property like goods or cattle, possessed by another (Dio Chrysostom, 2 Serv. lib. 24). Unlike modern slavery practices, race played no factor in the Roman institution of slavery. Slaves were kidnapped and sold in NT times (1 Tim. 1:10; Rev. 18:13), but the majority of slaves were so by birth. The most prominent slave in the NT is Onesimus, for whom Paul intercedes with his master, Philemon (Philem. 10, 16). Believing slaves were to obey their earthly masters “as slaves of Christ” (Eph. 6:5–6), but the NT stressed the equality of slave and free in Christ (Gal. 3:28). Paul called himself a “servant [doulos] of Christ Jesus” (Rom. 1:1).

Religious Service

Most Israelites engaged in professional religious service were Levites (Num. 3:12), including Moses, Aaron, and the priests in Aaron’s line (Exod. 6:19–20; 35:19). The priests offered sacrifices to God on behalf of the people (Heb. 5:1). Under the priests’ direction, the Levites were charged with caring for the tabernacle and its furnishings (Num. 1:49; 1 Chron. 23:32) and carrying the ark of the covenant (1 Chron. 15:2). They were set apart to serve in God’s presence (Deut. 18:7) and to lead the people in worship (2 Chron. 5:12). Further, priests often played an important advisory role to Israel’s kings (2 Sam. 8:17; 1 Kings 4:5; 2 Kings 12:2).

In Israel, people went to seers and prophets to inquire of God (1 Sam. 9:9), for they received and communicated God’s word (2 Sam. 24:11; Jer. 37:6). Sometimes individuals are mentioned as prophets, and other times the prophets are discussed as an organized group (1 Sam. 19:20; 1 Kings 22:6).

The NT references a number of ministerial offices (1 Cor. 12:28; Eph. 4:11; 1 Tim. 3:1–12). Not all ministers were paid, though teachers and preachers had a right to “receive their living from the gospel” (1 Cor. 9:14–15; cf. 1 Tim. 5:17). Apostles were those sent out by Jesus as his representatives. The term apostolos refers particularly to the twelve apostles who were with Jesus during his earthly ministry and who were witnesses of his resurrection (Acts 1:21–22). Paul referred to himself as an apostle (Gal. 1:1; 1 Cor. 1:1), and he calls Epaph-ro-di-tus and others “messengers” (apostoloi) in the churches (2 Cor. 8:23; Phil. 2:25). Prophets have the spiritual gift of prophecy and speak to strengthen, encourage, and comfort the church (Acts 15:32; 1 Cor. 14:3). Overseers (also called “elders” or “pastors”) are qualified leaders who teach, shepherd, and exercise authority in the church (1 Tim. 3:1; 1 Pet. 5:2). Evangelists and missionaries proclaim the gospel and aim to win converts to Christ (Acts 21:8; 2 Tim. 4:5). Those ministers who are faithful to the gospel deserve support (3 John 8).

Secondary Matches

The following suggestions occured because Mark 6:1-6 is mentioned in the definition.

Bastard

A person of uncertain or questionable parentage (used figuratively in Zech. 9:6 to speak of foreigners as “a mongrel people” [NIV, NRSV]). Bastards were excluded from the assembly of the Lord, even to the tenth generation of descendants (Deut. 23:2 KJV, RSV). They were therefore marginalized and often considered to be under divine condemnation (1 En. 10:9). The unusual circumstances behind Jesus’ birth perhaps made him vulnerable to this accusation (Mark 6:3; John 8:41), which opponents of Christianity made later (Origen, Cels. 1.28, 32; Gos. Thom. 105). The author of Hebrews appropriates the concept to explain why God disciplines his legitimate children (Heb. 12:8).

Cousin

The offspring of one’s aunt or uncle. Roman Catholicism teaches that Mary the mother of Jesus is a perpetual virgin, and thus she had no other children after him. On this view, Jesus’ “brothers” and “sisters” mentioned in the NT are taken to be his cousins (Matt. 13:56; Mark 6:3; see also Brothers and Sisters, Jesus’).

Good News

The English word “gospel” translates the Greek word euangelion, which is very important in the NT, being used seventy-six times. The word euangelion (eu = “good,” angelion = “announcement”), in its contemporary use in the Hellenistic world, was not the title of a book but rather a declaration of good news. Euangelion was used in the Roman Empire with reference to significant events in the life of the emperor, who was thought of as a savior with divine status. These events included declarations at the time of his birth, his coming of age, and his accession to the throne. The NT usage of the term can also be traced to the OT (e.g., Isa. 40:9; 52:7; 61:1), which looked forward to the coming of the Messiah, who would bring a time of salvation. This good news, which is declared in the NT, is that Jesus has fulfilled God’s promises to Israel, and now the way of salvation is open to all.

The Gospel Message

The apostle Paul recognizes that the gospel is centered on the death, burial, and resurrection of Jesus (1 Cor. 15:1–5). He states that this gospel is the power of God for the salvation of everyone who believes (Rom. 1:16), a sacred trust (1 Tim. 1:11), the word of truth (Eph. 1:13), and an authoritative pronouncement that requires a response (Rom. 10:16; 2 Cor. 11:4; 2 Thess. 1:8). The declaration of this good news is found on the lips of Jesus in the Synoptic Gospels (Matt. 11:5; Luke 4:18), who calls people to respond in repentance and belief (Mark 1:15). The good news is also in the early apostolic preaching, where it is associated with the proclamation of Christ (Acts 5:42; 8:35; 11:20).

The records of apostolic preaching in Acts are records of the earliest public declaration of this gospel. The apostle Peter gives three such speeches (Acts 2:14–41; 3:11–4:4; 10:34–43), whose content can be summarized as follows. The age of fulfillment has dawned through the birth, life, ministry, and resurrection of Jesus Christ (2:22–31), which has ushered in the “latter days” foretold by the prophets (3:18–26). Jesus, by his resurrection, has been exalted to the right hand of God as the head of the new Israel (2:32–36), and the Holy Spirit has been given to the church as the sign of Christ’s present power and exaltation (10:44–48). This age will reach its consummation at the return of Christ (3:20–21), and in response to this gospel an appeal is made for repentance, with the offer of forgiveness, the Holy Spirit, and salvation (2:37–41).

This declaration of the gospel is concerned primarily with what was preached rather than what was written. Itinerant preachers of this gospel were known as “evangelists,” which in Greek is closely related to the term euangelion (Acts 21:8; Eph. 4:11; 2 Tim. 4:5). Some scholars believe that during the stage of oral transmission, the gospel accounts developed a certain form through repetition, which helps explain some similarities between later written accounts of the gospel.

From Oral to Written Gospel

Later, this “oral” gospel was written down, for several reasons. With the rapid spread of Christianity, as recorded in the book of Acts, a need arose for a more efficient dissemination of the message of Jesus than was available by oral means. Furthermore, there was a need to keep the message alive because some of the apostles had died (e.g., James in Acts 12:2) and many churches were facing opposition and persecution. The written Gospels would facilitate catechetical and liturgical needs and encourage persecuted Christians to continue following Jesus by telling the story of his faithfulness through great suffering. These written Gospels would also contain examples of those who persevered in following Jesus and of those who denied him and betrayed him. These accounts about Jesus and those who followed him became foundational documents for the early church.

It should be noted that the gospel was not written down in order to give it greater authority. The first-century context was largely an oral culture, in which storytelling and the rehearsal of facts was integral. Papias, a leader of the church in Hierapolis in Asia Minor who died around AD 130, states his preference for oral tradition rather than written information about Jesus: “For I did not think that information from books would help me as much as the word of a living and surviving voice” (Eusebius, Hist. eccl. 3.39.4). There is, however, a traceable trajectory from the gospel preached by the apostles to the written accounts that bear the names of Matthew, Mark, Luke, and John. It is generally held that the authors/editors of the four canonical Gospels were using oral and/or written sources (Luke 1:1–4), and that their respective Gospels were written in the second half of the first century.

The majority of biblical scholars hold that Mark was the first Gospel to be written (c. AD 66). According to tradition, its editor/author was John Mark, a close friend of the apostle Peter (1 Pet. 5:13) and a part-time companion of the apostle Paul (Acts 12:12; Col. 4:10; 2 Tim. 4:11). This tradition is not without basis. Papias says, “Mark, who had indeed been Peter’s interpreter, accurately wrote as much as he remembered, yet not in order, about that which was either said or done by the Lord” (Eusebius, Hist. eccl. 3.39.15). This tradition is also outlined by Clement of Alexandria, who, around AD 200, wrote, “When Peter had publicly preached the word at Rome, and by the Spirit had proclaimed the gospel, then those present, who were many, exhorted Mark, as one who had followed him for a long time and remembered what had been spoken, to make a record of what he said; and that he did this, and distributed the Gospel among those that asked him” (Eusebius, Hist. eccl. 6.14.5–7; cf. 2.15.1–2).

It is widely held that Matthew and Luke used Mark as one of their sources: of the material in Mark, over 97 percent is repeated in Matthew and over 88 percent in Luke. Matthew and Luke also contain material that appears to come from a common written source that is not found in Mark. Scholars have named this source as “Q” (from the German Quelle = “source”), although this may be a collection of sources rather than a single document.

Furthermore, the association of the Fourth Gospel with the apostle John goes back to Irenaeus (c. AD 180), who states, “John, the disciple of the Lord, who leaned on his breast, also published the gospel while living at Ephesus in Asia” (Haer. 3.1.1, as cited in Eusebius, Hist. eccl. 5.8.4). By the second century, the term “gospel” is used for the written accounts of the life, death, and resurrection of Jesus (e.g., Did. 11.3; 15.4). Justin Martyr (c. AD 140) refers to the “memoirs of the apostles” (1 Apol. 67) and Irenaeus (c. AD 180) mentions the four canonical Gospels by name (Haer. 3.11.7).

The Purpose and Genre of the Gospels

Purpose. The Gospels were written to convey theology and to create and confirm faith. They do not give an objectively neutral account of the life of Jesus; they enthusiastically endorse their protagonist and condemn those who oppose him. They differ from traditional biographies in that they give little information about the chronology of Jesus’ life. Only two of the Gospels, Matthew and Luke, tell of the events surrounding Jesus’ birth. Luke alone tells of an event in Jesus’ childhood (Luke 2:41–52). It is virtually incidental that Jesus worked as a carpenter and had brothers and sisters (Mark 6:3). A large percentage of each of the four canonical Gospels is devoted to the last week of Jesus’ life; of the sixteen chapters of Mark’s Gospel, six are devoted to the one week from Jesus’ entry into Jerusalem until his resurrection.

The primary intentions of the authors/editors of the written Gospels were not to give biographical details but rather to lead the reader to an acknowledgment of the identity of Jesus and a belief in the purpose of his mission (Luke 1:4; John 20:31). Their theological purposes, however, do not necessarily compromise their commitment to historical accuracy. Jesus is presented as a real, historical figure who lived within a specific historical time frame. Luke appears to be more concerned than the other evangelists with historical details, giving a rough date for Jesus’ birth (Luke 2:1–2) and a more specific time for Jesus’ baptism (3:1–2).

Genre. The discerning reader of the Gospels is forced to ask questions concerning the literary genre(s) of these texts. Such a discussion is imperative, as the interpretation of a section of any piece of literature will largely be determined by the function of the text within a certain literary genre. Prior to the 1970s, most NT scholars believed that the Gospels formed a unique literary genre and were therefore distinct from other first-century literary forms. This conclusion was based on the belief that the written Gospels were collections of smaller sections sewn together by the evangelists, and that the documents as a whole lacked coherence. Since then, this presupposition has been challenged, largely because scholars have seen that the Gospel writers were real editors and authors who were not just collecting primitive source material but were using that material to write a larger story about Jesus. The written Gospels therefore have overall coherence and purpose; they were written in such a way as to bring about a desired response in the reader. Such an overall intention may have stronger similarities with different genres in the Greco-Roman world of the NT.

The Gospels have been associated with several genres. They bear some resemblance to aretalogies, which were narratives about divine persons in antiquity from which flowed moral instructions. These stories often involved miraculous events at the subject’s birth or death or during life, and they included the presence of both disciples and opponents. Within these aretalogies, the narrative was secondary to the morality. An association with aretalogies, therefore, would encourage the reader to give greater attention to moral teaching than to events in which this teaching is embedded. Similarly, others have seen the Gospels as essentially a collection of wisdom sayings set in a historicized narrative; this view again gives priority to sayings and is doubtful of the historicity of the narrative. Such views that downplay the narrative, and particularly the miracles in Jesus’ life, have led others to argue the opposite extreme, which sees the Gospels, and Luke-Acts in particular, as examples of ancient novels, with their focus on miracle stories. Many scholars have rejected the emphasis on either sayings or narrative, arguing that the literary genre that the Gospels most closely resemble is ancient biographies (bioi). These contained praise for the protagonist, rhetoric, moral philosophy, and a concern for character.

Although the Gospels use different literary motifs that are reflective of different genres of the Greco-Roman world, they do not exactly replicate a known genre. They contain material not found in other Hellenistic literature of the time—for example, the fulfillment of OT expectations and their desire to address particular issues faced by the early church, such as opposition; the Gentile mission; the need to redefine Israel in the light of Jesus’ life, death, and resurrection; and the nature of Christian discipleship. Unlike other literature of the time, they do not name their authors, and with the exception of Luke, they lack traditional literary devices such as prefaces. They are therefore to be seen as unique, or at least as a distinct subgenre of ancient biographies.

Canonical and Noncanonical Gospels

The progression from the events of Jesus’ life to the oral preaching of this gospel to the first-century writing of the story led to the acceptance of the Gospels according to Matthew, Mark, Luke, and John into the NT canon. There is also a significant body of literature that is normally referred to as the noncanonical gospels. These later documents were neither widely accepted nor viewed as authoritative, but they provide useful insights into the nature of early Christianity. A significant noncanonical gospel is the Gospel of Thomas, which is part of a large collection of works discovered at Nag Hammadi (Egypt) in 1945. The Gospel of Thomas does not contain a resurrection account and is primarily a collection of sayings.

The canonical Gospels are not more authoritative than other sections of Scripture, but because they focus on Jesus’ ministry, with particular attention to his death and resurrection, they draw the attention of the reader to the fulfillment of God’s purpose in the life and work of Jesus, the Messiah. They are therefore of great importance within Scripture.

Gospel

The Gospel Message

From Oral to Written Gospel

The Purpose and Genre of the Gospels

Canonical and Noncanonical Gospels

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.

Jude

Jude, whose name is another form of “Judah” or “Judas” (Heb. Yehuda; Gk. Ioudas), identifies himself as “a servant of Jesus Christ and a brother of James” (Jude 1). Because the author does not elaborate on the identity of this James, many conclude that a well-known individual named “James” must be in mind, one whom the readers would be able to identify easily. Certainly this is James the brother of Jesus and leader of the Jerusalem church (James 1:1; Acts 15:13; Gal. 2:9). This would make Jude the brother of Jesus, named among Jesus’ other siblings in Matt. 13:55; Mark 6:3. The brothers of Jesus were never referred to as “apostles” in the early church, which makes sense in light of the fact that Jude both appeals to his authority as a “servant” of Jesus rather than as an “apostle” and implies that he is not among the apostles whose teaching he cites in Jude 17. The NT does not record any more details regarding Jude’s life other than what we can infer from the fact that Jesus’ brothers did not accept him as the Messiah during his lifetime (John 7:5), and that only after the resurrection did they become followers (Acts 1:14). According to Hegesippus, quoted in Eusebius (Hist. eccl. 3.19.1–20.6), two grandsons of Jude were brought before the Roman emperor Domitian and were asked if they were descendants of David. But after finding that they were common farmers who posed no threat to Rome, he released them “as beneath his notice.”

Letter of James

The Letter of James has been hailed as possibly the earliest, most Jewish, and most practical of all NT letters. James 3:13 aptly communicates the book’s theme: “Who is wise and understanding among you? Let them show it by their good life, by deeds done in humility that comes from wisdom.” The terms “wise” and “wisdom” occur five times in the book (1:5; 3:13 [2×], 15, 17). Hence, the author instructed his readers on leading a life of faith that was characterized by a wisdom expressed through speech and actions (2:12).

Literary Features

The author’s employment of picturesque, concrete language has close affinities to OT wisdom literature and reflects Jesus’ teaching in the Sermon on the Mount.

James 1:2 – Matthew 5:10-12

James 1:4 – Matthew 5:48

James 1:5; 5:15 – Matthew 7:7-12

James 1:9 – Matthew 5:3

James 1:20 – Matthew 5:22

James 1:22 – Matthew 7:21

James 2:5 – Matthew 5:3

James 2:13 – Matthew 5:7; 6:14-15

James 2:14-16 – Matthew 7:21-23

James 3:12 – Matthew 7:16

James 3:17-18 – Matthew 5:9

James 4:4 – Matthew 6:24

James 4:10 – Matthew 5:3-4

James 4:11 – Matthew 7:1-2

James 5:2 – Matthew 6:19

James 5:10 – Matthew 5:12

James 5:12 – Matthew 5:33-37

Like the OT wisdom literature, the teaching in James has a strongly practical orientation. Although the book contains some lengthier paragraphs, much of it consists of sequential admonishments and ethical maxims that in some cases are only loosely related to one another. The sentences generally are short and direct. There are fifty-four verbs in the imperative. Connection between sentences is sometimes created through repeated words. Yet the overall topic of practical faith and wisdom links these exhortations together.

Background and Occasion

After the death of Stephen, many disciples were scattered into the regions of Judea and Samaria (Acts 7:54–8:3). In Acts 11:19 the narrator notes, “Now those who had been scattered by the persecution that broke out when Stephen was killed traveled as far as Phoenicia, Cyprus and Antioch, spreading the word only among Jews.” James may have written this letter to instruct and comfort those scattered believers, as he addressed his letter to “the twelve tribes dispersed abroad” (1:1 NET). These Jewish Christians no longer had direct contact with the apostles in Jerusalem and needed to be instructed and admonished in their tribulations. Apparently, the rich were taking advantage of them (2:6; 5:1–6), and their trials had led to worldliness, rash words, and strained relationships (2:1; 4:1, 11; 5:9). In view of persecution, some may have been tempted to hide their faith (5:10–11). James exhorted them to demonstrate a lifestyle that would reflect their faith.

James’s View on Works and Salvation

Some readers of this letter have observed a seeming contradiction between James’s call for good works and Paul’s insistence on salvation by grace through faith apart from works (cf. James 2:14–26 with Eph. 2:8–10). The discussion is complicated by James’s argument that a faith without works cannot “save” and by his observation that Abraham was justified by what he did, not by faith alone (James 2:14, 20–24). Paul, by contrast, maintains that Abraham was justified exclusively by faith (Rom. 4:1–3).

Referring rhetorically to people who claim to have faith but have no deeds, James asks, “Can such faith save them?” (2:14). That is, can the kind of faith that results in no works be genuine? The expected answer is no. The kind of faith that produces no works cannot be genuine faith; rather, it is “dead” (2:17, 26) and “useless” (2:20). This kind of faith is “by itself,” meaning that it produces no lasting fruit (2:17). James’s point is that genuine faith will produce good works in the believer’s life. By way of contrast, a mere profession is not necessarily an indication of genuine faith. Even demons believe in God, but they are not saved; the kind of belief that they exhibit is merely an acknowledgment of God’s existence (2:19).

According to James, Abraham was justified not in the sense of first being declared righteous, but rather in the sense that his faith was demonstrated as genuine when he offered up Isaac (2:21). Paul, on the other hand, argues that salvation is obtained not through works but rather by faith alone. He quotes Gen. 15:6 to show that Abraham trusted God and was declared righteous several years before he offered up Isaac (Rom. 4:3).

According to Paul, Abraham was justified (declared righteous) before God when he believed God’s promise (Gen. 15:6), but for James, he was justified in the sense of giving observable proof of salvation through his obedience to God. Whereas Paul refers to the point and means of positional salvation, James refers to a subsequent event that confirmed that Abraham was justified.

I. Faith

A. Paul (Romans 4:1-3):

1. Is personal trust in God

2. Justifies one before God

3. Is not proof of Salvation

B. James (2:14-26)

1. Is a mere claim if there is no resulting fruit

II. Works

A. Paul (Romans 4:1-3):

1. Precede salvation

2. Attempt to merit salvation

3. Cannot justify before God

B. James (2:14-26)

1. Follow conversion

2. Are evidence of salvation

3. Confirm one’s salvation

It is important to keep in mind that each author wrote with a different purpose. Paul wrote against Judaizers, who taught that a man had to be circumcised and keep the OT law to be saved. James was warning against a mere profession of faith that leads to self-deception (1:22). John Calvin correctly expressed the biblical teaching that faith alone saves, but that kind of faith does not remain alone; it produces good works (cf. Rom. 3:21–6:14; Eph. 2:8–10; Titus 2:11–14; 3:4–7).

Authorship

The author identifies himself as “James, a servant of God and of the Lord Jesus Christ” (1:1). The NT mentions five persons having the name “James”: (1) James the son of Zebedee and the brother of John (Matt. 4:21); (2) James the son of Alphaeus (Matt. 10:3); (3) James “the younger” (Mark 15:40); (4) James the father of the apostle Judas (not Judas Iscariot; Luke 6:16); and (5) James the brother of Jesus (Matt. 13:55; Mark 6:3; Gal. 1:19).

James the brother of John was executed by Herod Agrippa I, who died in AD 44 (Acts 12:2). Since the Letter of James probably was written after this date, the brother of John could not have written it. Neither James the son of Alphaeus, James the younger, nor James the father of Judas was as prominent in the early church as the writer of this letter, who simply identified himself and assumed that his readers would know him (1:1). James the son of Alphaeus is mentioned for the last time in Acts 1:13, and nothing is known of James the father of Judas apart from the listing of his name in Luke 6:15; Acts 1:13. (It is uncertain whether James the younger should be identified with one of the other four or is a separate figure.) Thus, it is unlikely that any of them wrote the book. James the brother of Jesus is most likely the author of this letter.

James the Brother of the Lord

At the beginning of Jesus’ ministry, James, as well as his brothers Joses (Joseph), Judas, and Simon, did not believe that Jesus was the Messiah (Matt. 13:55; Mark 6:3; John 7:5). However, they came to believe in him after the resurrection (Acts 1:14; 1 Cor. 15:7). Paul called James, along with Peter and John, the “pillars” of the church (Gal. 2:9). James does not claim to be an apostle in this letter; however, he is identified as one in Gal. 1:19. But there the term “apostle” probably refers to a group of leading disciples outside the Twelve (cf. Acts 14:4, 14; 1 Cor. 15:7; Gal. 2:9). Since the author of this letter employed many imperatives, his readers clearly accepted his authority. James, the brother of Jesus, who also became a key leader of the church in Jerusalem, possessed such authority (Acts 12:17; 15:13, 19; 21:18; Gal. 1:18–19; 2:9).

Date

Some scholars hold that the Letter of James was written around AD 62, while others argue that James wrote this letter sometime in AD 45–50. Those who favor the earlier dates point out that the Jewish character of this letter fits with this period when the church was mainly Jewish, based on the following criteria: (1) There is no mention of Gentile Christians in the letter. (2) The author does not refer to the teachings of the Judaizers. If the letter had been written at a later date, we would expect the author to address the issue of circumcision among Christians. (3) The mention of “teachers” (3:1) and “elders” (5:14) as the leaders in the church reflects the structure of the primitive church. (4) The word “meeting” in 2:2 is the same Greek word as for “synagogue.” It describes the gathering place of the early church. This implies a time when the congregation was still primarily Jewish (Acts 1–7).

Outline

I. Introduction (1:1)

II. The Wise Christian Is Patient in Trials (1:2–18)

A. How the Christian should face trials (1:2–12)

B. The source of temptations (1:13–18)

III. The Wise Christian Is a Practical Doer of the Word (1:19–2:26)

A. Hearers and doers of the word (1:19–25)

B. True religion (1:26–27)

C. Prejudice in the church (2:1–13)

D. Faith that works (2:14–26)

IV. The Wise Christian Masters the Tongue (3:1–18)

A. The power of the tongue (3:1–12)

B. The wisdom from above (3:13–18)

V. The Wise Christian Seeks Peace in Relationships (4:1–17)

A. The cause of quarrels (4:1–3)

B. Warning against worldliness (4:4–10)

C. Warning against slander (4:11–12)

D. Warning against boasting and self-sufficiency (4:13–17)

VI. The Wise Christian Is Patient and Prays When Facing Difficulties (5:1–20)

A. Warning to the rich (5:1–6)

B. Exhortation to patience (5:7–12)

C. The power of prayer (5:13–18)

D. The benefit of correcting those in error (5:19–20)

Letter of Jude

The Letter of Jude is a model of the Christian approach to those who come preaching another gospel.

Outline

I. Greetings (vv. 1–2)

II. Occasion (vv. 3–4)

III. How to Identify False Teachers (vv. 5–19)

IV. Save Some (vv. 20–23)

V. Glory to the One Who Keeps Us until That Day (vv. 24–25)

Authorship

The author identifies himself as “Jude, a servant of Jesus Christ and a brother of James” (v. 1). He was the brother of Jesus and the younger son of Mary and Joseph. Only James the brother of Jesus (Matt. 13:55; Mark 6:3; John 7:5; Acts 1:14) could be unambiguously identified by his first name alone. Both James and Jude call themselves “servants” of Christ (cf. James 1:1), not apostles (cf. Rom. 1:1; Titus 1:1). After leading the church in Jerusalem for over thirty years (cf. Acts 15), James was murdered in AD 62. Paul states that Peter and the brothers of Jesus traveled as missionaries together and were known to the church in Corinth (1 Cor. 9:5). This would most likely include Jude and his family. Acts implies that James never left Jerusalem.

In the third through the fifth centuries AD, some interpreters saw some difficulty in Jude’s citation of 1 Enoch, but the letter was eventually accepted as authentic.

Destination and Purpose

There is no indication of a destination. Our only clue is its association with 2 Peter. If 2 Pet. 3:1 refers to 1 Peter, then Jude’s letter may well have been written to the same Jewish Christians living in cities in northern Asia Minor (modern-day Turkey).

Jude says that he started to write a general letter of encouragement but had to write this letter instead due to the urgent situation created by the infiltration of false teachers into these communities. These false teachers denied Jesus Christ and turned God’s grace into an excuse to exceed God’s boundaries (v. 4). This would be a particularly powerful charge against false teachers who professed a higher law but whose personal lives were scandalous.

Jude identified these false teachers with a long list of deviant individuals from the past, establishing a pattern by which the reader could rightly evaluate them. This was directed to warn believers rather than persuade unbelievers. As such, it appears harsh. However, Jude’s passion was to see the believers stand firm, to strengthen the undecided, and to evangelize the false teachers (vv. 22–23). The overall goal was the salvation of all.

Opponents

Amid considerable speculation about the identity of Jude’s opponents, there have been few firm conclusions. The main characteristic of these false teachers is their immoral lifestyle and their tendency to turn the free grace of God into an excuse for licentiousness (v. 4). Some have suggested that they were gnostics, since some gnostic groups viewed the physical world as spiritually irrelevant and used this belief as an excuse for immorality and debauchery. But gnosticism as a developed system is not known to exist prior to the second century, and the characteristics that Jude describes were common to other groups as well. Although it is possible that these false teachers were “proto-gnostics” of one sort or another, this proposal must be viewed as tentative, and care should be taken not to (mis)interpret the letter on the basis of such a hypothesis.

Main Themes

Jude clearly asserts the sovereignty of God as a basis for Christian assurance, since it is God who keeps the believer (vv. 1, 24). He speaks in absolute terms of the believer’s blamelessness in Christ on judgment day (v. 24). By contrast, those who adhere to another gospel are deviants who violate God’s created order. The Christian response is to hold firm to the gospel and reject false teaching vigorously. Jude’s defense of the faith is exemplary. He has extensive knowledge of his opponents’ literature, myths, and teachings and is able to use this against them. Like Peter, he points his readers back to the eyewitness testimony of the apostles (vv. 3, 17), who predicted such challenges as an ongoing issue for Christians until Jesus returns. He urges believers to work together to maintain right doctrine, behavior, and an attitude of love (vv. 20–21) and to apply the grace of the gospel even to their opponents in hope of their salvation (vv. 22–23). Jude’s final words (vv. 24–25) constitute one of the most beautiful and reassuring doxologies of the Bible.

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

Occupation

Agriculture and Farming

Herding and Hunting

Builders and Craftsmen

Musicians

Government, Politics, and Military

Trade and Economics

Servants and Slaves

Religious Service

Occupations and Professions

Agriculture and Farming

Herding and Hunting

Builders and Craftsmen

Musicians

Government, Politics, and Military

Trade and Economics

Servants and Slaves

Religious Service

Profession

Agriculture and Farming

Herding and Hunting

Builders and Craftsmen

Musicians

Government, Politics, and Military

Trade and Economics

Servants and Slaves

Religious Service

Ruler of the Synagogue

Origins

First-Century Synagogues

The Synagogue in the Bible

Synagogues frequently were locations of the teaching and healing ministry of Jesus. He began preaching the kingdom of God, teaching, and performing healing miracles in Galilean synagogues (Matt. 4:23; 9:35; 12:9; 13:54; Mark 1:21–29, 39; 3:1; 6:2; Luke 4:15–38, 44; 6:6–11; 13:10–17; John 6:59; 18:20). Later, the apostle Paul customarily initiated his mission work in the local synagogue at each of his destinations (Acts 9:19–20; 13:5, 14–15; 14:1; 17:1, 10, 17; 18:1–8; 19:8).

Synoptic Gospels

In NT studies, “Synoptic” refers to the Gospels of Matthew, Mark, and Luke, which, due to their similarities, can be compared side by side (synoptic = seeing together). Although coined earlier, the term “Synoptic” did not become the commonly used reference to the first three Gospels until the nineteenth century.

Synoptical comparisons reveal texts that are similar in wording (e.g., Matt. 19:13–18 // Mark 10:13–16 // Luke 18:15–17), order (e.g., Matt. 12:46–13:58 // Mark 3:31–6:6a // Luke 8:19–56), and parenthetical material (e.g., Matt. 9:6 // Mark 2:10 // Luke 5:20). Most interestingly, the Synoptics agree in their quotation of the OT even when they differ from the Hebrew OT text itself (compare Matt. 3:3 // Mark 1:3 // Luke 3:4 to Isa. 40:3). Beyond such similarities, significant differences prevail that raise difficult questions. How, for example, could Mark escape any reference to the Sermon on the Mount (including the Lord’s Prayer), which holds such a prominent position in Matthew?

Relationships among the three Gospels. Due to these and other factors, multiple theories on the Synoptic Gospels’ relationship to one another have arisen. Yet none have found universal acceptance. Historically, based primarily on Augustine’s claim, the church affirmed Matthew as the first Gospel, with Mark as his abridgment and Luke as employing both. The German text critic J. J. Griesbach developed this thesis of Matthean priority in his 1774 Synopsis, arguing that Luke was the first to use Matthew, and Mark was drawing from both. The Griesbach Hypothesis continues to have advocates.

Matthew covers the substance of 97.2 percent of Mark’s 661 verses, while 88.4 percent reappear in Luke. Although such statistics could be explained as Mark’s combination and abbreviation of Matthew and Luke, in fact Matthew generally shortens Mark where they cover the same material. In search of explanations that better validate the evidence, NT scholars proposed the Two Source Hypothesis, arguing that Mark wrote first, and that Matthew and Luke drew from Mark and from another, unknown source (which scholars call “Q,” from German Quelle, meaning “source”). H. J. Holzmann gave significant credence to this theory in 1863, and after B. H. Streeter’s persuasive publication in 1924 it became the leading theory. Rather than the reverse, it seems easier to understand Matthew and Luke as expansions of Mark’s narrative, just as evidence suggests that they “cleaned up” Mark’s poorer Greek and more difficult readings. Furthermore, although Matthew and Luke often disagree with each other both verbally and in their order of events, they rarely agree with one another against Mark. This suggests that in the triple tradition (passages in all three Synoptic Gospels), Matthew and Luke are not borrowing from each other but are independently using Mark.

The suggestion of the unknown source Q (which could be either written or oral) proved necessary to make sense of the significant agreements between Matthew and Luke in material not covered by Mark. Streeter suggested further that the material that was unique to Matthew and Luke respectively came from sources designated as “M” and “L.”

Although the Two Source Hypothesis remains the working theory preferred by most scholars, others claim that the issue is far from unresolved. To reconstruct the precise development of the Synoptic Gospels has proven extremely difficult. Each Gospel may have been influenced by a variety of sources. Rather than being well defined, the process likely was fluid, bringing together commonly known and accepted memorizations of specific Jesus sayings, repeated retellings of specific sequences of events (shorter and longer) that had turned into strings of established tradition among early churches, written records made by disciples such as Matthew, oral preaching of apostles such as Peter, accounts possibly from Mary the mother of Jesus (cf. Luke 2:19), and other things.

Mark’s Gospel has historically been considered a written condensation of Peter’s preaching, but as C. H. Dodd showed in his 1936 Apostolic Preaching and Its Developments, Mark shaped his Gospel according to a common apostolic pattern observable in the speeches in Acts. Except for a few parables and the action-filled apocalypse in chapter 13, Mark’s Gospel consists almost exclusively of descriptive narrative that delineates the power and purpose of Jesus, the Son of God. Mark is kerygma, preaching about Jesus. Q, or the material common to Matthew and Luke absent in Mark, consists almost exclusively of teaching material, Jesus sayings. It is didachē, teaching from Jesus.

Distinctives of each Gospel. Griesbach’s “synoptic” approach of placing these three Gospels side by side for comparison has prompted new scholarly approaches such as redaction criticism and has provided beginning students with a helpful way to recognize specific emphases of each Gospel. As noted above, Mark is a fast-paced narrative (“immediately” occurs nine times in chap. 1 alone) with vivid picturesque detail (e.g., 14:51–52). Matthew writes for a Jewish audience. He weaves his narrative around five major teaching discourses (chaps. 5–7; 10; 13; 18; 24–25) while highlighting Jesus’ relationship to Abraham (chap. 1), his mission to “the lost sheep of Israel” (chaps. 10; 15), and his birth and death as the “King of the Jews” (chaps. 2; 27) and using the Jewish expression “kingdom of heaven.” Luke, while portraying the comprehensive scope of Jesus’ mission by relating Jesus directly to Adam and God (3:38) and placing the events in secular history (chap. 2), reveals a special interest in the downtrodden (women, poor, children, Samaritans), prayer (nine prayers), the Holy Spirit, and joyfulness.

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1. Listening

Illustration

William G. Carter

Someone heard a sermon on September 20, 1989. The place was in the city of Pretoria, in the country of South Africa. On that September day, F. W. de Klerk was inaugurated as President of South Africa. Unlike leaders of many other nations at that time, de Klerk regularly went to church. No one in South Africa was surprised that, on the day of his inauguration, he invited his favorite pastor, a white man named Pieter Bingle, to lead a worship service in Pretoria.

Everybody gathered. The people sang some familiar hymns. They prayed well-polished prayers. Then Pastor Bingle stood up in the pulpit to speak. He based his sermon that day on the 23rd chapter of Jeremiah. As Bingle spoke, he said, "Mr. de Klerk, as our new President, you are standing in the council chamber of God. God is calling you to do his will. Today God calls you to serve as the President of South Africa. His commission is not to serve as the President of some of the people, but as the President of all the people of South Africa."

By the benediction, de Klerk was weeping. He called his family and friends together and said, "Pray for me. God has told me what I must do. And if I do it, I will be rejected by my own people. Pray for me, that I might do the will of God." Soon thereafter, de Klerk took steps to release Nelson Mandela. Then he began to negotiate with the African National Congress. Then he worked to dismantle the system of apartheid. The rest, as they say, is history.

It happened because somebody listened to a sermon. Anybody listening?

Adapted from Allister Sparks, "The Secret Revolution," The New Yorker 11 April 1994, pp. 56-78.

2. CARPENTER

Illustration

Stephen Stewart

Isaiah 44:13 - "The carpenter stretches a line, he makes it out with a pencil; he fashions it with planes, and marks it with a compass; he shapes it into the figure of a man, with the beauty of a man, to dwell in a house."

Mark 6:3 - "Is not this the carpenter, the son ot Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us?"

2 Samuel 5:11 - "And Hiram king of Tyre sent messengers to David, and cedar trees, also carpenters and masons who built David a house."

Matthew 13:55 - "Is not this the carpenter’s son?"

We can’t really talk about carpenters in the Old Testament, because there is no such word in Hebrew. And this has a logical explanation. Because of their nomadic origin, the early Hebrews were backward in this skill. Actually, when the word is used, it is in reference to cabinet-makers, cartwrights, wood-sculptors, and such. Since they didn’t settle in one place long enough to build houses, timber work as such was not important to them. Because of this, by the time they settled and started building cities, they found themselves in a bind as far as skilled workmen went.

Well, this might have been all right as far as the homes of the common people went, but the palace of the king, and, especially, the House of God, had to be a far better example of the carpenter’s art than the Hebrews themselves could produce. So both David and Solomon imported carpenters from Phoenicia to build the palace-Temple complex in Jerusalem.

However, as with anything else that is necessary, the people soon learned for themselves, and, later, native carpenters were skilled enough to repair the temple (2 Kings 12:11; 22:6). During the Exile, they were carried into captivity and, presumably, few chose to return, because Ezra again imported Phoenicians (Ezra 3:7). This would seem to indicate that they were well established and probably doing well financially. We do know, that in later Old Testament times, they were organized into guilds, and we also know that some kind of simple building code probably existed. This is verified by the Oxyrhynthus Papyrus.

The chief work of the carpenter by New Testament times was making roofs, doors, window-shutters, lattice squares, divan frames for the houses, plows, and yokes. Since Jesus was a carpenter, it was natural for him to think of the yokes which he had made, and to say "my yoke is easy and the burden is light."

Today’s carpenters, cabinet-makers, woodworkers of all kinds have motor-driven tools to assist them in their work. But in the biblical times, the carpenter had to depend on such simple tools as compasses, planes, pencil, saws, hammers, nails, files, chisle, awls, squares, plumb lines, and adzes. And, most of all, his own strong back!

3. Seven Steps to Stagnation

Illustration

Staff

The Seven Steps to Stagnation

1. We've never done it that way before.
2. We're not ready for that.
3. We are doing all right without trying that.
4. We tried it once before.
5. We don't have money for that.
6. That's not our job.
7. Something like that can't work.

4. Christ Calls Us to Do Extraordinary Things

Illustration

Monte Paul Marshall

When the power of Christ combines with a belief unrestrained by our fear of rejection extraordinary things happen that astound the world. For example: On September 20, 1989, in Pretoria, South Africa, F. W. de Klerk was inaugurated as President of the country. Apartheid, the legal segregation of the races, was the law of the land. de Klerk was a Christian who attended church regularly, so he invited his favorite pastor, a white man named Peter Bingle, to lead a worship service as part of the inaugural events.

During the sermon, Pastor Bingle said this: Mr. de Klerk, as our new President, God is calling you to do his will. Today God calls you to serve as the President of South Africa. God's commission is not to serve as the President of some people, but as the President of all the people of South Africa.

Soon thereafter, de Klerk took steps to release Nelson Mandela from prison. Then he began to negotiate with the African National Congress. Then he worked to dismantle the system of apartheid. The rest, as they say, is history.

Dear brothers and sisters, the hometown folks are a tough crowd, but how long will we let our unbelief, our fear of rejection, keep us from the astounding deeds of power that Christ longs to accomplish in our lives?

5. A Reputation Is Hard to Shake

Illustration

Steven Molin

Do you remember the stupid stuff you did when you were a kid? I'm not talking about wetting the bed or spilling your milk; I mean the things that you did in public, the things that were known in the community and, perhaps, even gave you a reputation. Maybe you were arrested for some prank, or you were kicked off the football team for drinking, or maybe, on a dare, you streaked the high school lunchroom. Whatever.

The point is, a reputation is a hard thing to shake. Even as a fully grown adult, when you go back home, the people still whisper: "There's Bill Smith, he got busted for ‘dining and dashing' back in '72." No wonder so many people move away from their hometown when they grow up! It's less humbling that way.

In high school, I was known as "The Class Clown." Now there's a shock! I was forever cutting up in class, telling jokes, making smart comments. When I arrived in biology class on the first day, the teacher took role, and when she came to my name, she said "Steve, I've heard about you, and you've got one chance. If you smart off in my class, you're out of here." Well, I lasted about a week. When Mrs. McMartin asked if someone could define the word "dilute" I said that it was a city on the shore of Lake Superior. Hello, study hall!

But as my life began to change, some people wouldn't let me change. I came to faith in Christ and got serious about ministry, but people still saw me as a clown. I decided to go to seminary and they whispered "That's Steve Molin, he was tossed off the college hockey team in '68." When I got ordained, some supposed that I would show up as Guido Sarducci of the Saturday Night Live skit. Is it any wonder then that my first ministry job was in Rochester, some 70 miles from home? Or that my next call was to Sioux Falls, 250 miles from here. Or that next, I traveled 1600 miles away to serve in Salem, Oregon. In Salem, they loved me. In Sioux Falls, they took me seriously. But seven years ago, I came back home, and I can't tell you how many times I have run into people from my high school who have said "Really? Steve Molin? A Lutheran pastor?" As I said, it's hard to shake a reputation.

6. Witnessing Your Faith

Illustration

Steven Molin

The message I have for you today is that, just like the disciples Jesus sent out that long-ago day, you will have opportunities to witness to others about your faith. But before you do that, here are a couple of things to consider:

Don't be preachy, or you might come across as self-righteous.

Don't plan a lecture that you're going to deliver when you have some unsuspecting soul captive in a fishing boat, for example.

But do be honest about your life; about your flaws and your regrets and even your continued imperfections.

And be honest about this God who loves you just the way you are, warts and all; a God who knows your past, in fact, a God who knows your story better than your biology teacher, or your probation officer, or your spouse. And he loves you anyway!

You see, that's the beauty of the Gospel: we don't have to be specially qualified to receive it, and we don't have to be specially qualified to share it. We only have to be honest about who we are, and how much God loves us.

7. Failure

Illustration

Mickey Anders

Failure is a word that strikes fear in the heart of everybody. Our society has become so success-oriented that we have very little tolerance for failure. We glamorize Lebron Jameses of the world, and ridicule misfits and also-rans like you and me.

There was one of those reality television shows on with several young people placed in a house together for weeks. One of the girls made the candid remark, "I have never failed at anything I have ever tried to do." It was one of those sentences that makes you stop while you are crossing the room and ask, "What did she say?" I think I will never forget her honest confidence as she said it. Maybe it caught my ear because of my own struggles with failure. But I remember thinking, "Yeah, I was young once too."

If you live long and attempt much, you will run up against failure. People fail every day. They suffer from failed relationships, failed marriages, failure at work and failure in health. Most of us can identify with failure, and we know from experience that failure is hard to cope with in a world like ours. When we fail at something, most of think of it as the ultimate and irreversible tragedy of all time. We see it as the one aspect of life from which there is no reprieve and no reversal.

8. Failing (in order) to Succeed

Illustration

Have you ever heard of Choglit soda or OK soda? Maybe you remember Surge, which was around for a few years and tasted a lot like Mountain Dew? No? All three of these sodas were launched by Coca-Cola and all three were complete and utter failures. In April, CEO E. Neville Isdell reminded shareholders of these failures in order to shake up Coca-Cola's "risk-adverse" culture. "As we take more risks, this (failure) is something we must accept as part of the regeneration process."

Many big businesses are starting to recognize the importance of "intelligent" or "smart" failures. These failures might hurt in the short-term, but offer critical lessons for long-term growth. It is significant to note that the long-term lessons would never be learned with out taking risks in the short-term. In other words, sometimes that one step back is exactly what is needed to take a leap forward.

Are we willing in our church to take risks when necessary? Do we understand that even failures might lead to growth and regeneration? Are we willing to shake the dust off of our feet and move forward when that is what our ministry requires?

9. We Are on a Journey

Illustration

Mark Trotter

This text is about a journey. And you and I are supposed to be on it. If you ask me, "Why do we have to be on a journey?" I have to say I don't know. And if you ask, "Why can't be just settle down in civilized inertia, avoiding pain and seeking pleasure (in moderation, of course, because we are Methodists) and I say, "I don't know why it's that way."

Cows can do that, but human beings cannot. So if you are restless, if you are discontent, if you are bored, even if you are unhappy, its good news. It means, you are not a cow. And if you are not happy with your life, then look at it this way. If you are not happy, it doesn't mean that you are going nuts. It may mean that you are becoming human. Human beings can't live like cows and still be human.

Here's the rub. Cows are who they are. Human beings are who they become. And that act of becoming, the Bible calls a journey. And Jesus says, "If you want to do it right, then follow me. And if you follow me, take nothing with you, except faith."

10. Travel Light and Keep Moving

Illustration

Leonard Sweet

Jesus' mandate to his disciples is to travel lightly and keep moving. Nowhere do we see him sitting down with the twelve and a map, or a snakebite kit, or a store of provisions, or a feasibility study, or a specific set of "goals,""strategies" and "objectives." Jesus gives the disciples (at times as confused and uncomprehending a lot as ever there has been) only what they need most: a mission and the authority to carry it out. All he recommends they take in addition to this is a walking stick a personal goad to keep them moving when the terrain gets rough or when they get weary.

Today the church would never dream of starting on such a significant journey without what we now envision as "adequate provisions." Yet for all our carefully considered plans, it is doubtful that we are ever as prepared as either David or the disciples for what the future may offer. David was prepared through his willingness to sit before the Lord in prayer. The disciples were prepared through their certainty that they went out with the matchless authority of Jesus.

Does the church have confidence in that authority or in that power of humble prayers? Does the church, in fact, even remember that it is called to embody a mission, not just live out a survival plan?

11. The Object of Envy Is Trapped

Illustration

Scott Hoezee

In his story "Abel Sanchez," writer Miguel de Unamuno nicely highlights the nature of envy and why it is that the envied person is often trapped by his envy. In his writing he retells the story of the Cain and Abel, and he modernizes it. The Cain character is played by a skilled surgeon who has for years secretly envied his friend, Abel Sanchez, a skilled artist. At one point in the story, the doctor is scrutinizing one of Abel's paintings. This particular painting is a depiction of the Cain and Abel story itself from the Bible. At first, the doctor is convinced that the face of Cain in the painting is modeled on his own face. And he becomes furious! How dare Abel Sanchez use HIM as a model for envy? The gall! The nerve! The implied accusation! But then, upon closer inspection, the doctor decides it's not his face after all. Does this defuse his anger? By no means! Instead the surgeon becomes irate that Abel Sanchez did NOT deign to use him in one of his famous paintings! How dare Abel NOT use his face!

De Unamuno's point is clear: when you are the object of envy, you cannot do a blessed thing to make the situation any better. Try to be extra kind to the one who envies you, and this kindness will get written off as condescension and charity. Try to rise above things by ignoring the one torn up with envy and you will be written off as arrogant and rude, thereby merely confirming the envier's low opinion of you. Neither approach nor avoidance can help the envied one.

It's difficult to know how much of a role envy plays in Mark 6 but surely the sneering attitude of Jesus' fellow townsfolk revealed at least a smidgen of envy-driven sentiments. Maybe this had something to do with his inability/unwillingness to do miracles there. He was doomed no matter what he did. Do more miracles, and the people write him off as a showboat (and/or as someone drawing off power from dubious sources). If he refused to do miracles, maybe a few would say, "What now?! We're not good enough for you, not WORTHY of your wonder-working power!?"

Perhaps the only thing left to do was leave town and go to other villages, from which Jesus sent forth his disciples to do wonderful work in places where it could be appreciated.

12. Real Evangelism

Illustration

Staff

If we are going to be effective in reaching people for Christ we are going to have to start showing people that we really care. Evangelism and missions must be relational in nature. There is no record of Jesus walking up to someone out of the clear blue sky and saying: I am the Messiah and then him beginning to show his care for them. No, he showed his care for them first and then he revealed himself to them.

A story is told about a man who was on a luxury liner and suddenly he falls overboard. He can't swim and in desperation he begins calling for help. Now it just so happens that there were several would be rescuers on deck who witnessed the incident. The first man was a Moralist. When he saw the man fall overboard he immediately reached into his briefcase and pulled out a book on how to swim. He now tossed it to him and he yelled: Now brother, you read that and just follow the instructions and you will be alright.

The man next to him happened to be a Idealist. When he saw the man fall overboard he immediately jumped into the water and began swimming all around the drowning man saying: Now just watch me swim. Do as I do and you will be alright. The person next to him happened to be a member of the Institutional Church. He looked upon the drowning man's plight with deep concern. He yelled out: Now, just hold on friend. Help is on the way. We are going to establish a committee and dialogue your problem. And then, if we have come up with the proper financing, we will resolve your dilemma.

The next man on deck happened to be a representative of the school of Positive Thinking. He yelled out to the drowning man: "Friend, this situation is not nearly as bad as you think. Think dry!" The next man on board happened to be a Revivalist. By this time the drowning man was going down for the third time and desperately began waving his arm. Seeing that, the revivalist yelled out: Yes brother, I see that hand, is there another? Is there another? And finally, the last man on deck, was a Realist. He immediately plunged into the water, at the risk of his own life, and pulled the victim to safety.

My friends, the harvest is plentiful, but the workers are few. We need realist in the church willing plunge into the water and go to work.

13. Relationship Evangelism

Illustration

There is an old story told about a man by the name of Ali Facid. He had a small farm and a family. One day, the story goes, a Buddhist priest came by and said to Ali Facid: You know, there are valuable stones called diamonds, and if you get one of these you could be a wealthy man." Ali Facid went to bed that night, but the words of the old priest haunted him. He was so obsessed that he felt that he must find him one of these diamonds so that he could become a ruler. He sold his farm, put his family out to neighbors and went out to find his acres of diamonds. Months passed. He was broken in body and spirit. His funds were gone. And at the Bay of Barcelona, he threw himself into the water, never to walk this earth again.

Meanwhile, the man who bought his farm bent over one day and picked up a little stone. He laid on the mantle that night not knowing what it was. A few days later the old Buddhist priest cam by and saw it and exclaimed: Ali Facid must be back from his search. No, came the response. Then where did that diamond come from? The farmer replied: I was out plowing in the garden and found it there. And friends, did you know that from that very garden, for this is not a legend but a true story, came the jewels and diamonds that today adorn the crown heads of Europe and Russia. In Ali Facid's own back yard there were acres of diamonds and he knew it not.

My friends, I know that the [your church's neighborhood] is not like [name two neighborhoods in your area that are experiencing growth] in terms of extensive growth. But, I also know that there are acres of diamonds right here in our own back yard. There are people right here in our area that do not have church families, who are not committed to Christ, and who are waiting to be asked. We don't have to look to other areas of the city. All we have to do is pick up the diamonds that are right beneath us.

14. Sometimes We Need the Thorn

Illustration

Charles R. Leary

Someone once asked Abraham Lincoln why he wouldn't replace a cabinet member who constantly opposed him. Lincoln told the story about the farmer who was trying to plow with a very old and decrepit horse. Lincoln noticed on the flank of the animal a big thistle caught in the animal's hair. Lincoln started to pull it off and the farmer said, "Don't remove that thistle, Abe! If it wasn't for the sticker, this old horse wouldn't move an inch!" That means, treat your problems as challenges. People who are difficult to work with, problems that seem insurmountable - notice how they keep you digging inside yourself for greater strength. In the end, you accomplish great feats, not in spite of, but because of your problems.

15. Ignoring the Play

Illustration

Kenneth W. Collins

When I was in elementary school, I remember when all the kids in the neighborhood got together and put on a show. We rigged up a curtain of sorts by hanging an old bedspread in a screened porch, and arranged folding chairs for the audience. Then we practiced a small play, and added in a few musical solos, for which I played the piano. (Because we couldn't move the piano closer to the play, I had to play it very loud, and even then it was barely audible.) As I remember it, it was a prodigious feat for little kids like us.

We invited all our mothers to come to our performance. (That was back in the days when housewives were not an endangered species and most mothers were home all day.) Although we did not charge admission, we went through the motions of collecting tickets and ushering our guests to their seats. Our audience was charmed by how cute that was. Then we put on our play.

We put a lot of work into our play. We had to invent everything from scratch and improvise sets and costumes from things our mothers reluctantly loaned us, and yet they didn't pay attention! They sat there and gossiped with each other, commenting on whether this kid was a natural singer or that kid was terminally shy. At the end, they retained nothing of the plot or the story of our play; they just told us how cute we were. Cute! The word stung! We wanted them to take us seriously, as if we were adults putting on a play. But they were so well acquainted with us that all they saw were cute little kids, and no play at all.

Well, that is pretty much what happened to Jesus in today's reading.

16. Taking Offense & The Market Place

Illustration

Will Willimon

"By living in a society in which most daily choices are consumer choices, people have come to view their relationship to the church in similar ways....But once people come to view choosing a church in ways similar to choosing among competing brands and styles of basketball shoes, then enormous pressure is exerted among the church to conceive of itself in those terms as well" (p. 68). And this tendency toward consumerism may be the most detrimental contemporary temptation for the church.

Years ago, the great sociologist, Ferdinand Toennies, criticized the role of the market in creating a society in which there was no real community, but rather only individuals who approached others with the attitude "I give so that you will give back to me."

"What I do for you, I do only as a means to effect your simultaneous, previous or latest service for me. Actually and really, I want and desire only this. To get something from you is my end; my service is the means thereto, which I naturally contribute unwillingly." (Quoted by Kenneson and Street, p. 69)

What if the church serves people, not as a market transaction, but because it is the people of God? What if our choir works hard on their anthem, not because they hope you will like it and be inspired by it but because the choir knows that we are called to be a sign, a signal, a foretaste, a beachhead of God's Kingdom in the world? What if I'm preaching this sermon, not because I think it's uppermost on your list of weekly wants, but rather because I believe this is what God wants? What you get out of what is done here should not be as great a concern among us as fidelity to the peculiar nature of God's Kingdom.

What is the greatest service the church can render the world? Perhaps the service we render is not necessarily what the world thinks it needs. But the church is not only about meeting my needs but also about rearranging my needs, giving me needs I would never have had had I not come to church.

Once, I departed from my usual practice and preached a sermon which was very judgmental and negative, downright critical, prophetic even.

At the end of the service, as you were filing out, I froze when one of your greeted me at the door with, "Your sermon!" But then you said, "Thanks for telling it like it is. It's rare, these days, that someone speaks honestly about our situation. Thanks, I needed that."

That's rather amazing. We need comfort, reassurance, a sense of peace. Yes. But we also need truth. Honesty. In church, when it's at its best, we get not what we think we need but what God thinks we need which is what we need.

While we are asking what people want, we ought to ask the more frightening question, What does God want? "What does the Lord require?" is a fundamental question...

Someone surely left the synagogue that day saying, "I'm sorry, that new preacher just didn't do a thing for me."

Some, a few, not everyone, surely realized that Jesus was about something considerably larger than me.

17. Shake Off the Dust

Illustration

Mickey Anders

Sometimes our highest hopes are destroyed so that we can be prepared for better things. The failure of the caterpillar is the birth of the butterfly. The passing of the bud is the blooming of the rose. The death of the seed is the prelude to its resurrection as wheat. Someone has said that plants grow best in the darkness of night just before dawn. Our failures can be the door to a new success.

The name of John James Audubon is forever associated with the magnificent paintings he made of the birds of North America. No one else has so accurately painted the birds and the natural environment in which they were found. It might not have happened had he not gone bankrupt in business! In 1808, he opened a store in Louisville, Kentucky. It was after he went bankrupt in 1819 that he began traveling and painting birds. We are all richer because of his business failure (Ministers Manual 1991, p. 320). Shake off the dust and go on.

18. Genius after Failure

Illustration

Peter Rhea Jones

When we listen to the exalting music of Handel's Messiah, we usually assume it was surely written by a man at the pinnacle of his success, but that is not the case. In fact, it was written after he had suffered a stroke. It was written while Handel lived in poverty amid bleak surroundings. He had suffered through a particularly deep night of gloom and despair over his failure as a musician, and the next morning he unleashed his creative genius in a musical score that continues to thrill and inspire us generations later.

19. The Messiah Is among You

Illustration

Larry Bethune

You remember the story about the old monastery which was down to just three monks? Years had passed since anyone joined the order. Its time had passed and these three monks figured they would be the last. The abbot in charge shared his sadness with a friend, the neighboring rabbi. The rabbi looked surprised. "Oh no," he said. "Your order will not die. Your monastery will not close. I have had a revelation that the Messiah is among you. So, no, you will not close." The Abbot returned to the other monks scratching his head, and told his two colleagues. They were all astonished. And suddenly, they began to see each other in an entirely new light. They began to take care of each other as never before, as if they were taking care of the Messiah. They listened to each other as they had never listened before, as if they were listening to the Messiah. They blessed one another as they had never blessed one another before, as if they were blessing the Messiah. Visitors to the monastery noticed the quality of the monks care for one another. It was beautiful. And it was contagious. People wanted to experience what they experienced. People wanted to join, and when they did, they were told the secret: "Sh-h-h-h-h! The Messiah is here among us!" And each met the Messiah in the other until all were drawn close in the love of God.

20. Interpreting Failure

Illustration

Sadhana de Mello

One day the horse escaped into the hills and when all the farmer's neighbors sympathized with the old man over his bad luck, the farmer replied, "Bad luck? Good luck? Who knows?"

A week later the horse returned with a herd of wild horses from the hills and this time the neighbors congratulated the farmer on his good luck. His reply was, "Good luck? Bad luck? Who knows?"

Then, when the farmer's son was attempting to tame one of the wild horses, he fell off its back and broke his leg. Everyone thought this very bad luck. Not the farmer, whose only reaction was, "Bad luck? Good luck? Who knows?"

Some weeks later the army marched into the village and conscripted every able-bodied youth they found there. When they saw the farmer's son with his broken leg they let him off. Now was that good luck? Bad luck? Who knows?

21. Our Burdens

Illustration

King Duncan

St. Paul writes in II Corinthians 12:9, "And God said unto me, 'My grace is sufficient for thee . . .'" What a hard thing that is for us to accept.

We are like the old man riding down the road on a donkey while he carried a 200 pound sack of wheat on his shoulder. Someone asked him why he didn't take the weight off of his shoulders and strap it to the donkey. "Oh, no!" he protested. "I couldn't ask the donkey to carry all that weight."

Many of us are carrying burdens today that we do not have to carry. Only our lack of faith, trust, and confidence that God really is alive and able to relieve us of our burdens keeps us in bondage. How frustrated Christ must be with our lack of faith.

22. Believing with the Heart

Illustration

King Duncan

A cynical young medical student confronted a pastor: "I have dissected the human body," he announced, "and I found no soul."

The pastor said, "That's interesting. When you dissected the brain did you find a thought? When you dissected the eye did you find vision? When you dissected the heart did you find love?"

The student answered thoughtfully, "No, I did not."

The pastor said gently, "Of course you believe in the existence of thoughts, of vision, and of love. The human soul is the totality of man's existence in relationship with God. Just because you cannot locate it on a medical chart does not mean that it does not exist." Most people accept such reasoning. We believe with our heads, but that is not the kind of belief that faith in Christ is about. "Even the demons believe," say the scriptures, "and tremble."

Faith in Christ is more than mere intellectual assent. It is believing with the heart, with the will, with adoration, and action.

23. How to Fail Successfully - Sermon Starter

Illustration

Maxie Dunnam

It's amazing what we do with funny stories. We apply them to whomever we wish. For instance, you might hear one funny story with the legendary coach Bear Bryant as the primary actor. When you hear it again, the primary actor may be Johnny Majors. I heard a marvelous story sometime ago about Thomas Wheeler, Chief Executive Officer for the Massachusetts Mutual Life Insurance Company in fact, he told the story on himself. Lately I've been hearing it about President Clinton. So the story goes with the new actor Bill Clinton in it. He and his wife Hillary were driving through a city up east and noticed they were low on gas. They pulled over at the first exit and came to a dumpy little gas station with one pump.

There was just one attendant working at the place, and as he began to pump the gas, the President went to the bathroom. Then it happened. Obviously the gas station attendant and Hillary recognized each other. They began to talk and laugh and were having a very animated conversation when the President came out of the bathroom. The President was surprised and the attendant was embarrassed by this. The attendant walked away, pretending that nothing had happened. The President followed him, paid for the gas and as they pulled out of that seedy little service station, he asked Hillary how it was that she knew that attendant and what they were talking about.

She told him that they had known each other in high school, in fact they had been high school sweethearts and had dated rather seriously for about a year her first year in college.

Well, the President couldn't help bragging a little and he said, "Boy, were you lucky I came along, because if you had married him, you would be the wife of a gas station attendant instead of the wife of the President of the United States."

Hillary replied, "My dear, if I'd married him you would be the gas station attendant and he would be President of the United States.

It's a matter of perspective isn't it? Success and failure mean different things to different folks. Today I want to talk about "how to fail successfully". Does that sound like a oxymoron? How to fail successfully. No one wants to fail. Everybody wants to succeed. That being the case, if we are going to fail, we should do it successfully.

A few years ago Fast Lane magazine conducted a survey to find out whose lives its readers would most like to emulate. Lt. Colonel Oliver North placed first. Then President Ronald Reagan placed second. Clint Eastwood was third. Fourth place was a tie between Lee Iacocca and Jesus Christ. What a commentary!

A young woman went into a Denver jewelry store and told the clerk she wanted to purchase a gold cross on a chain to wear around her neck. The clerk turned to the display case and asked, 'Do you want a plain one, or one with a little man on it?' What a commentary!

Jesus tied for fourth place with Lee Iacocca and is referred to as a little man on a piece of jewelry.

That brings us to our Scripture lesson which will provide the foundation for our theme, "how to fail successfully." Jesus had already been "successful." Just recently He has stilled a storm on the sea (Mark 4: 41). He had healed "Legion", the man who was possessed by demons and lived in madness in a cemetery. And then came the healing of the woman who had been hemorrhaging for twelve years, and the raising of a little girl from death. All of this is recorded in chapters four and five of Mark. Jesus was obviously a success.

Chapter six opens with Jesus coming to Nazareth and teaching in the synagogue and the people being amazed, asking the question, where did this man get all His wisdom and all his power? They were amazed.

It is in the midst of that success that Jesus calls his disciples and sends them out. In His instruction He warns about failure. Listen to verses 10 and 11 of chapter 6: He said to them, "Whenever you enter a house, stay there until you leave the place. If any place will not welcome you and they refuse to hear you, as you leave, shake off the dust that is on your feet as a testimony against them."

Is there not solid instruction here in our Scripture lesson and from Jesus himself instructions that there may come a time when it's really time to quit? We can try too long. At least Jesus is saying that there are moments when in order to keep on keeping on we need to give up face our losses and accept failure. I think there is an understanding for us here maybe a guide to "how to fail successfully." Let's look at the possibility.

1. We Can Give Up Too Soon.
2. We Can Keep Trying Too Long.
3. There Comes a Time to Stop Trying.

24. Stop Carrying the Anvil

Illustration

Maxie Dunnam

My friend, and mentor, the great Quaker Douglas V. Steer, tells a story that comes out of Maine. A short in stature young blacksmith in a small town fell in love with a tall local girl, but he was so short that he was too bashful to tell her. One day she came into the smithy to call for a tea kettle that he had fixed for her and she had thanked him so nicely that he suddenly found courage to ask her to marry him. She consented and he got up on the anvil and put his arms around her and sealed it with a kiss. Then they took a walk out through the fields together and after some time he asked her for another kiss. When she refused, he said, "Well, I'm not going to carry this anvil any longer." (Printed 1978 for Wider Quaker Fellowship with permission of Douglas V. Steer)

There comes a time when we put the anvil down because we can keep trying too long. It's not easy but we have to find that rhythm, that balance, between not giving up too soon but also not continuing too long. There is a time to stop trying. When things do not work and you know it; when people do not respond and you feel it; when the situation goes from bad to worse and you can do nothing about it; when a broom is not enough to hold back the flood swollen river from your door. In Nazareth, Jesus met opposition He perceived as unyielding, so He stopped trying and He went elsewhere to minister. When He sent out the disciples on their mission, He advised them: "If any place will not receive you and they refuse to hear you, leave and shake off the dust that is on your feet as a testimony against them." We can keep trying too long.

25. That’s Where I Used to Go to Church

Illustration

A fellow had been stranded on a desert island for 20 years. Finally, he saw a modern cruise ship which had anchored unusually close to shore in order to permit a little snorkeling. Catching someone's attention, the man was taken on board. After getting himself cleaned up and dressed, he was invited to the captain's table for dinner.

"So," asked the captain, "how did you manage to survive by yourself all those years?"

The castaway pointed at the porthole and said: "By the grace of God. You see those three huts out there on the beach?'

"I see them," said the captain. "You must spend a lot of time in them."

"That's right," said the beach bum. "In the middle hut I live, cook my fish and sleep in a hammock that I made for myself. The hut on the right is where I go to church. Never miss a Sunday. I celebrate Christmas and Easter, give myself communion once a month, and even hold a revival every other year. That's why I've been able to survive so long ... by attending church regularly."

"Amazing," said the captain. "So what about the hut on the left?"

"Oh, that's where I used to go to church."

26. You Are Not the Only Laborer

Illustration

I read clergy journal after clergy journal that make things sound so simple. "Do this ... preach this ... sing this ... launch this ... and you're sure to have people banging down the doors." Well, sometimes yes. Sometimes no. I've seen two identical preachers do two identical things (in what would seemingly be two identical churches), causing the doors to swing in both. But one pair of doors are swinging in, with people coming. While the other pair are swinging out, with people leaving. You can't win 'em all.

There will be times when you will fail. There will be places where you will not be welcome. There will be people who simply won't like you. So if, with the very best of intentions, you have done the very best you can do, don't keep beating up on yourself. Move on. Maybe someone else will do what you couldn't do ... reach who you couldn't reach ... finish what you couldn't finish. You're not the only laborer in the vineyard.

27. Switching Tracks

Illustration

David G. Rogne

Sometimes the best thing we can do is to move on to another field. Paul Harvey tells the story of Joe, who was born into a family of Sicilian immigrants, a family who had a 300-year history as fishermen. Joe's dad was a fisherman. His brothers were fishermen. But Joe was made sick by the smell of raw fish and the motion of a rocking boat. In a family where the only acceptable way to earn a living was by fishing, Joe was a failure. His dad used to refer to his son as "good for nothing." Joe believed his dad. He believed that his attempts at other types of work were an admission of failure, but he just couldn't stand the smell of the fishing business. One thing that Joe could do was to play baseball. Giving up a field where he could not succeed, Joe DiMaggio moved to another field and became one of the great successes of baseball.

28. What an Understatement!

Illustration

Brett Blair

Now comes the understatement: The people in the congregation, having witnessed a scene to rival anything in The Exorcist, look around at each other and say, "What is this? ... A new teaching!"

A new teaching? If this had happened in any congregation I know, they may have sat for hours in stupefied silence, they may have rushed to the altar in sudden repentance, or they may have jumped out of the church windows in terror, but the last thing they would have done was to comment on how this casting out of a demon constituted an innovation in Christian education. A new teaching? Indeed.

To call such an extraordinary event of the casting out of a demon a new teaching, well, I think that constitutes understatement for most of us because our ordinary experiences of teaching are so dull. So much of our teaching and learning involves stuff that is on the periphery of our lives. We may need to know it, but it doesn't exactly hit the core of us, the things which most centrally define us as persons. It doesn't move us, change us, make us new persons.

Christ's teaching, on the other hand, transform us. Just ask the demon-possessed man, ask the apostle Paul, ask Martin Luther, ask John Wesley. You could describe this as a new teaching but better yet describe it as God with us. For if God is with us, that changes everything.

29. Wisdom: The Secret of Effective Living

Illustration

Robert Allen

Jack was a big man who always seemed to have a smile on his face. In fact, joy and happiness seemed to bubble in his life. His happiness was so genuine that others discovered that joy and happiness increased in their lives when they were around him. But, why shouldn’t he be happy? He had a good family. He had a lovely wife and two college-age daughters. He had a large home in the country. He was active in his church. He was the vice-president of a large defense-oriented company and it paid him a six-figure salary. He seemed to have it made.

One day, without warning, he was called into the boss’ office and fired. He was devastated. He had invested his life in the company. He had worked his tail off. He had helped the company grow and now, they were letting him go.

Financially, he was set for life. But he was devastated that his company would let him go in the prime of life. For weeks he was lost and didn’t know what to do. His self-confidence was replaced with frustration. His friendly attitude changed to one of bitterness. The anger and emptiness he felt even made him consider suicide.

After weeks of feeling helpless and not knowing what to do, Jack began to take an inventory of his life. His wife, who had been his high-school sweetheart, still loved him. His children were in college and their grades were excellent. He was still a respected member of the community. His only real problem had been that he had allowed the anger and bitterness and rejection to wage a war within his soul.

Once he stopped dwelling on what was wrong in his life and started looking at what was right, once he understood that his only real problem centered on the way he looked at himself, once he stopped waging war within himself, Jack was wise enough to realize that he was on his way to living an effective life.

And what is the secret of effective living? The writer of Proverbs paints a beautiful panoramic view of wisdom being the secret of effective living. Wisdom is depicted as being the first thing God created and an essential characteristic for every man or woman if they are going to experience any joy in living. The writer of Proverbs expressed this very clearly when he wrote: Happy is the man who listens to me (wisdom) watching daily at my gates, waiting beside my doors. For he who finds me finds life and obtains favors from the Lord.

This tantalizing glimpse at wisdom is clearly portrayed as an appeal for men and women to discover her secrets. Wisdom offers a high reward to those who follow her way and the reward is not just in money and wealth. The reward of wisdom is the secret of effective living.

30. The Messiah Is Among You

Illustration

William White

There was a famous monastery which had fallen on very hard times. Formerly its many buildings were filled with young monks, and its huge chapel resounded with the singing of the choir. But now it was deserted. People no longer came there to be nourished by prayer. A handful of old monks shuffled through the cloisters and praised God with heavy hearts.

On the edge of the monastery woods, an old rabbi had built a tiny hut. He would come there from time to time to fast and pray. No one ever spoke with him, but whenever he appeared, the word would be passed from monk to monk: "The rabbi walks in the woods." And, for as long as he was there, the monks would feel sustained by his prayerful presence.

One day the abbot decided to visit the rabbi and open his heart to him. So, after the morning Eucharist, he set out through the woods. As he approached the hut, the abbot saw the rabbi standing in the doorway, his arms outstretched in welcome. It was as though he had been waiting there for some time. The two embraced like long-lost brothers. Then they stepped back and just stood there, smiling at one another with smiles their faces could hardly contain.

After a while, the rabbi motioned the abbot to enter. In the middle of the room was a wooden table with the Scriptures open on it. They sat there for a moment, in the presence of the Book. Then the rabbi began to cry. The abbot could not contain himself. He covered his face with his hands and began to cry, too. For the first time in his life, he cried his heart out. The two men sat there like lost children, filling the hut with their sobs and moistening the wood of the table with their tears.

After the tears had ceased to flow and all was quiet again, the rabbi lifted his head. "You and your brothers are serving God with heavy hearts," he said. "You have come to ask a teaching of me. I will give you a teaching, but you can only repeat it once. After that, no one must ever say it aloud again."

The rabbi looked straight at the abbot and said, "The Messiah is among you." For a while, all was silent. Then the rabbi said, "Now you must go." The abbot left without ever looking back.

The next morning, the abbot called his monks together in the chapter room. He told them that he had received a teaching from the rabbi who walks in the woods, and that this teaching was never again to be spoken aloud. Then he looked at each of his brothers and said, "The rabbi said that one of us is the Messiah."

The monks were startled by this saying. "What could it mean?" they asked themselves. "Is brother John the Messiah? No, he's too old and crotchety. Is brother Thomas? No, he's too stubborn and set in his ways. Am I the Messiah? What could this possibly mean?" They were all deeply puzzled by the rabbi's teaching. But no one ever mentioned it again.

As time went by, though, something unusual began to happen at the monastery. The monks began to treat one another with a very special reverence. There was a gentle, wholehearted, human quality about them now which was hard to describe, but easy to notice. They lived with one another as brothers who had finally found something. And yet, they prayed over the Scriptures together as those who were still looking for something. Visitors found themselves deeply moved by the genuine caring and sharing that went on among the brothers. Before long, people were again coming from far and wide to be nourished by the prayer life of these monks. And young men were asking, once again, to become part of the community.

In those days, the rabbi no longer walked in the woods. His hut had fallen into ruins. But somehow or other, the older monks who had taken his teaching to heart still felt sustained by his prayerful presence.

31. Spiritual Teaching Gifts

Illustration

Dr. Earl Radmacher

The following is an attempt by Dr. Earl Radmacher and Gordon McMinn to identify and define spiritual gifts centered around teaching.

Prophecy: setting before people the Word and wisdom of God persuasively.
Encouragement: drawing alongside to comfort, encourage, rebuke, and lead someone into insight toward action.
Teaching: laying down in a systematic order the complete truth of a doctrine and applying it incisively to life.
The message of wisdom: Locating formerly unknown principles as well as combining known principles of God's Word and communicating them to fresh situations.
The message of knowledge: Arranging the facts of Scripture, categorizing these into principles, and communicating them to repeated or familiar situations.
Service Gifts. Contributing: Giving most liberally and beyond all human expectation. Mercy: Being sensitive or empathetic to people who are in affliction or misery and lifting internal burdens with cheerfulness.
Helps: Seeing tasks and doing them for or with someone in order to lift external burdens.
Distinguishing spirits: Detecting a genuine or spurious motive by distinguishing the spirit-source behind any person's speech or act.
Evangelism: Communicating the gospel with power and persuasiveness as well as equipping the saints for evangelism.
Leadership Gifts. Leadership (executive ability): Standing before people and inspiring followers by leading them aggressively but with care.
Administration (legislative ability): Standing behind people to collect data, set policy, and develop plans which will guide a course of action with wisdom.
Faith: Seeing through any problem to the Ultimate Resource.

What about the so-called sign gifts, such as healing and speaking in tongues, referred to in today's text? To us, Hebrews 2:4 suggests that they were intended to be confirming signs for the Apostles, and ceased with them. Others feel they are still for today, but if so, one thing is clear: they are given sovereignly by the Spirit for specific purposes and are the exception, not the rule.

32. The Difference between Information and Wisdom

Illustration

Allen Brehm

We live in an amazing era. We are surrounded by more information than at any other time in human history—literally at our fingertips! There is virtually no fact or information that you cannot look up on the internet. On-line encyclopedias, which were once frowned upon, have become wonderful learning tools. In fact, the internet is one giant encyclopedia! And yet we seem unable to translate all that information into making our lives more meaningful—and we all tend to struggle with the whole question of meaning in life. That's not a question you can "Google" or look up on the internet and expect to find answer in 30 seconds or less.

Part of the problem is that there is a vast difference between information and wisdom. Information is as accessible as a reliable source. If you have a readily accessible source, it's easy to get information. Wisdom, on the other hand, is something very different. Wisdom is like learning a skill, where you have to develop "muscle memory." That's what athletes and musicians strive to achieve in their practice routines. But "muscle memory" doesn't happen overnight. It must be learned and developed over time and repeated practice.

Wisdom is like that. The wisdom that translates into a meaningful way of life must be cultivated. The writers of the Hebrew Bible called it "the fear of the LORD." That's probably not your favorite phrase from the Bible, because we don't much like the whole association between religion and fear. After all, fear only goes so far as a motivation—when the one we fear isn't looking, we tend to do whatever we please. But we should not assume too quickly that "the fear of the LORD" is that kind of fear.

33. O, Lord Give Me a Penny

Illustration

Staff

A man asked God, "What does a billion dollars mean to you who are all powerful?"

"Hardly a penny." God said.

Then the man asked God , "And what are a thousand centuries to you?" God answered "Hardly a second!!"

Thinking he had God backed into a corner, the man then said, "Then if that's the case, O, Lord give me a penny !!"

God replied, "Sure, just give me a minute."

Wisdom isn't outsmarting God, wisdom is living in and with God. Wisdom is being in Christ and surrounded by Christ. Wisdom is eating and drinking from the feast which God has prepared for us.

34. Best Advice

Illustration

Brett Blair

Fortune Magazine asked 19 accomplished people what was the best advice they ever got. Here are some of them: (Don't try to preach all 17 excerpts below. We suggest using 3 to 4 examples that mean the most to your community. Then skip down and use the conclusion to this illustration.)

Michael Bloomberg, the mayor of New York, got his from his days at Salomon Brothers: "Always ask for the order, and second, when the customer says yes, stop talking."

Mark Hurd, the CEO of Hewlett-Packard, got his years ago from his days under NCR CEO Chuck Exley who was listening to an executive's presentation. At the end Exley said to the presenter: "Good Story, but it's hard to look smart with bad numbers." Hurd said he has reflected on that over the years, and says, if you "deliver good numbers and you earn the right for people to listen to you."

Indra Nooyi, an India born woman and Chairman and CEO of PepsiCo, says her father was an absolutely wonderful man who taught her: always assume positive intent. Whatever anybody says or does assume positive intent. She went on to say, "you will be amazed how your whole approach to a person or problems becomes very different. If you assume negative intent your anger goes up and your response is random. Assume positive intent and you listen, you're non defensive, and you seek to understand.

Sam Palmisano, the chairman and CEO of IBM, was told this but he has observed it. The most effective leaders, CEO's and head of state, which he has observed, don't make themselves the center of attention. They are respectful and they listen. This makes people comfortable; they open up and speak up.

Eddie Lampert chairman and CEO of Sears Holdings, said that when he was 7, 8, 9, and 10 almost every weekend he and his dad would toss a football in the backyard. He would say, "Go out ten steps and turn to the right." The ball would reach me just as I turned. He asked his dad why he did this. He said, "If I waited for you to turn, you and the defensive player would have an equal chance to get the ball. Your opportunity is gone." His conclusion from those football days in his back yard? Anticipation is the key to investing and business generally.

In 1982 Gen. David Patraeus, then a captain with eight years military experience was weighing various options for his life. His boss Maj. Gen. Jack Galvin, said, "I think you ought to look for an out-of-your-intellectual-comfort-zone experience. He took that advice and went to staff college and then graduate school at Princeton getting his Ph.D. in international relations. There he learned that seriously bright people can think differently about issues and come to very different conclusions about world problems.

Thoams M. Murphy, former CEO of ABC, learned from his father, "Doing the wrong thing is not worth the loss of one night's good sleep."

Nelson Peltz, who along with his father bought Snapple in 1997, learned from his father a very simple lesson about business: "Get sales up, and keep expenses down."

Peter G Peterson, Chairman of the Blackstone group, learned from his professor Milton Friedman, at the University of Chicago, "Focus on those thing that you do better than others."

Joaana Shileds, the president of BEBO.com, says she always goes back to the things that her dad said, "Your career is long and the business world is small. Always act with integrity. Never take the last dollar off the table."

Elon Musj, founder and CEO of SACEX, learned from the very humorous book "The Hitchhiker's guide to the Galaxy," a very short piece of advice: "Don't Panic." You have to be wary of emotion clouding your decision-making process.

Tina Fey, the comedian from Saturday Night Live, learned from an Oprah Winfrey show, "Always be the only person who can sign your checks."

U. Mark Schneider, the CEO of Frensenius, was pushed by his father to become fluent in English. He told him, "No matter what you are going to do this will give you an edge. The English language is the operating system of the free world."

Tony Robbins, a performance coach, learned that the selection of your friends and advisors matter more than anything else. He got this advice from a personal-development speaker, who said, "Tony, think of it this way, If your worst enemy drops sugar in your coffee, what's the worst think that is going to happen to you? Nothing. But if your best friend drops strychnine in your coffee? You're dead. You have to stand guard at the door of your mind."

CONCLUSION: Perhaps a few of the Disciples would have said that this was the best advice they ever got from Jesus: When you construct your house build it on the rock. When the winds blow and rains come it will still be there after the storm. Those who build on the sand will find otherwise. Many of us can probably articulate the best advice we ever received. We either got it from our Father or Mother or from some teacher or boss. I wonder what Matthew would have said were I to ask him, "What was the best advice you ever got from Jesus?" Perhaps it was this story about the wise and foolish builders.

Being able to identify wise ideas is important; it's even more important to put those ideas into practice. This separates the fool from the philosopher, the simpleton from the sage. Jesus starts his parable with this very warning: Everyone who hears my words and puts them into practice is wise; those who hear and do not are fools. Hearing wisdom is one thing, putting it into practice is another.

But there is a third element here to the wisdom of Jesus' parable that might be easily over looked by careless reading. It is true that Jesus offers the disciples a wise word: Build on rock not sand. That's the obvious first point of the story. Secondarily, he reminds them to put this advice into practice. Now the third: There is the difference between Jesus and every leader, teacher, boss, or father you will ever encounter. Jesus draws a sharp contrast between him and the rest of the world in the phrase "my words." Those who hear MY WORDS and put them into practice. It begs the question: What do you think of THIS man? Will you listen to HIM? Will you practice HIS teachings? Will you live as HE directs?

Will you?

After all Jesus is not talking about building a house here or simply offering this well crafted image of rock and sand as a way to approach life. He is claiming that his Words, his teachings, make the difference between wisdom and folly.

35. He With the Most Toys

Illustration

Steve Farrar

Christopher Winans, in his book, Malcolm Forbes: The Man Who Had Everything, tells of a motorcycle tour that Forbes took through Egypt in 1984 with his Capitalist Tool motorcycle team. After viewing the staggering burial tomb of King Tut, Forbes seemed to be in a reflective mood.

As they were returning to the hotel in a shuttle bus, Forbes turned to one of his associates and asked with all sincerity: "Do you think I'll be remembered after I die?" Forbes is remembered. He is remembered as the man who coined the phrase, "He who dies with the most toys wins." That was the wisdom of Malcolm Forbes. In fact, that was his ambition. That's why he collected scores of motorcycles. That's why he would pay over a million dollars for a Faberge egg. That's why he owned castles, hot air balloons and countless other toys that he can no longer access.

The Lord Jesus Christ gave us words of superior wisdom when he said, "What good will it be for a man if he gains the whole world, yet forfeits his soul?" (Matthew 16:26). It is a fatally deficient wisdom that declares "He who dies with the most toys wins."

36. 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.

37. PREACHER

Illustration

Stephen Stewart

Mark 1:14 - "Now after John was arrested, Jesus came into Galilee, preaching the Gospel of God,"

Preaching, the proclamation of a divine message, and the regular instruction of the converted in the doctrines and duties of the faith, is as old as the human family. Noah is referred to as "a preacher of righteousness" (2 Peter 2:5). This is not a distinctly Judaistic or Christian concept; the Mohammedans practice it freely, and it is not unknown among the Buddhists. It has its roots in the activity of the Hebrew prophets and scribes, the former representing the broader appeal, the latter the edification of the faithful, and in the ministry of Jesus Christ and his apostles, where again we have both the evangelical invitation and the teaching of truth and duty. Whichever is emphasized in preaching, the preacher is one who believes himself to be the ambassador of God, charged with a message which it is his duty to deliver.

From the Acts of the Apostles we gather something of the methods adopted by St. Peter and St. Paul, and these we may believe were more or less general for the preachers of the Primitive Church. The Apostles who had known the Lord would naturally recall the facts of his life, and the story of his words and works would form a great deal of their preaching. It is not until we come to Origen (d. 254) that we find preaching as an explanation and application of definite texts, a usage that Christianity adopted from Greek rhetoricians.

The New Testament writers drew a definite distinction between preaching and teaching. Preaching is the proclamation of the gospel to men who have not yet heard it. Teaching is an instruction or exhortation on various aspects of Chrisitan life and thought addressed to a community already established in the faith.

Today, of course, the preacher or minister or pastor of a congregation is usually called upon to perform both functions. But the preaching mission of the church is still its prime function and should be considered so.

See HERALD

38. Who Is Jesus?

Illustration

John R. Brokhoff

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

Different Positions

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

1. The All-Human Jesus

Human

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

2. The All-Divine Jesus

Divine

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

3. The Half And Half Jesus

Human/Divine

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

4. The Adopted Jesus

Divine

Human

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

5. The Both And Jesus

Human & Divine

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

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

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

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

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

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

39. Finding Fault

Illustration

Hugh Drennan

A singer in the choir has joined a group of complainers at a school board meeting. They complain about poor teaching and bad administration. They grumble about the sports program, losing seasons and poor coaching. They find fault with the taxes, which are too high, and the budget which is too low to allow for the programs they want. They criticize, gripe and whine about a myriad of issues and people. The Singer’s voice is among the loudest and most vocal. The board surprises the complainers by inviting them to take one of their number who will be invited to have a seat on the board at that very moment. The Singer is selected.

As the Singer moves forward to assume her new responsibility, it dawns upon her that now she has to find solutions rather than just find fault. She looks back to her fault-finding companions, and finds no wise counsel. She then looks at the members of the board who smile back at her, who recognize her revelation about their common task. The Singer bows her head and prays for wisdom, wisdom to find and implement solutions for this important cause. As she lifts her head to begin her work, she feels blessed by the opportunity to be of service.

Reflection

It is easy to find fault. One can always find company in the household of complainers and scoffers. But that company is not a blessing, it just makes you an angry person in the midst of angry folk. Solutions to difficult problems that face society are not easy to come by. They require a good deal of work, dedication and willingness to be criticized by others. But they also contain great reward. When one seeks to serve, not for personal glory or power but just to serve, you are caught up in something greater than self. At those times we are partners with God, God’s agents and stewards here on earth. And in knowing that we are blessed and bear fruit.

40. THE AGE OF ANXIETY

Illustration

John H. Krahn

The present decade may well be termed the Age of Anxiety. Anxiety is nothing new. In the Sermon on the Mount we read (Matthew 6:25, 33-34): "Therefore I tell you, do not be anxious about your life, what you shall eat or what you shall drink, nor about your body, what you shall put on. Is not life more than food, and the body more than clothing? ... But seek first his kingdom and his righteousness, and all these things shall be yours as well. Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Let the day’s own trouble be sufficient for the day."

We need not rehearse all the problems with the economy, crime, terrorists, and assassination attempts. The evening news plays the same familiar tune night in and night out. Sometimes we feel that these days we have to take the bad with the worst. Much of the time we feel apprehensive about the future. Feeling uneasy, we sometimes wonder what impending ill will befall us next.

In the light of many troubles, the Sermon on the Mount seems to be a tough saying from Jesus. It states that if our minds were set on God, we would not lack the needful things of this earth. When we are anxious over daily concerns, it often has a paralyzing effect on our religious life. Worrying about items of food and clothing directs our life inward toward ourselves rather than outward toward the Lord.

In his sermon the Lord does not speak out against working, or planning, or saving for the future. But our obsession with having the so-called better things in life and the increased amount of time it now takes to be able to afford them, has, too often, supplanted the art of living. Further, and inexcusable in God’s eyes, work has threatened the worship life of many Christians. Many people are working on Sundays. Others work so long and so hard during the week that they say they do not have time for God on Sundays. Jesus has no understanding of this and says in reply, "Do not be anxious about tomorrow. Seek ye first the kingdom of God, then all else will be added unto you."

Ralph Waldo Emerson once said, "If a man owns land, the land owns him." In some ways he is right. As we begin to own things in life and acquire better things, there are times that it seems that these things own us rather than the other way around. Our increased bills dictate to us that we must work overtime, work on Sunday, or that both husband and wife need to go to work. Maybe if we decided to own less, we could live more.

Jesus concludes his teaching on anxiety by stating that we are not to be anxious about tomorrow, for tomorrow will be anxious for itself. Let today’s troubles be sufficient for the day. In Deuteronomy 33:25 God says, "as thy days, so shall thy strength or we don’t trust in the Lord for strength to meet tomorrow or we don’t." Otherwise, we will constantly ruin the present by worrying about the future.

In Isaiah 41:13 God says, "For I, the Lord your God, hold your right hand; it is I who say to you, ‘Fear not, I will help you.’ Worry is an insult to God. Anxiety demonstrates lack of faith. When we feel anxious, we best kneel before the Lord, confess our sins, and surrender our anxieties to him."

41. Faith and Power

Illustration

Larry Powell

Mark 4:37-41 is one of the many passages in the Bible which has been set to music. "Master, the tempest is raging! The billows are tossing high! The sky is o’er shadowed with blackness ..." You recognize it. From childhood, we have sung the words to "Peace Be Still" and have loved to lift the refrain which concludes, "they all shall sweetly obey thy will ..." Two primary elements are underscored in both the scripture and the hymn: the power of Christ and faith in Christ.

The Gospel according to Mark characterizes the ministry of Jesus as being a succession of "mighty works," indicative of his Sonship. Actually, the stilling of the storm is only the beginning of a series of incidents portraying the power of Christ. After the storm experience on the Sea of Galilee, Jesus and the disciples came to the other side of the sea into the country of the Gerasenes. Here they encountered a man who lived among the tombs, crying out in travail both day and night, inflicting injury upon himself and striking fear into the hearts of all who chance to see him. Frequently, he had been subdued and bound with chains, but such was his deranged agony that he tore away the fetters and ran about the tombs as a wild man. In a great display of power, Jesus freed the man from his torment (5:13) and "all marveled. Then, crossing to the other side of the sea, Jesus encountered a certain Janus, a ruler of the synagogue, who prevailed upon him to accompany him to his home and heal his daughter" (5:23). On the way to the home of Janus Jesus was "touched" by a desperate woman who had hemorraged for twelve years and, according to Mark 5:29, so great was the power of Jesus that the woman was immediately healed simply by touching his clothing. Not to be minimized here is Jesus’ statement to the woman; "Daughter, your faith has made you well; go in peace and be healed from your disease" (5:34). Now the word comes that during the interval, Janus’ daughter has died. Reassuring Janus, Jesus said, "Do not fear, only believe." Approaching the house Jesus observed a gathering of people loudly mourning the death of the girl. Everyone was asked to wait outside the house save the little girl’s parents and the disciples who had been selected to accompany Jesus to the house, Peter, James, and John. "Taking her by the hand, he said to her, ‘Talitha cumi’ which means ‘Little girl, I say to you, arise.’ And immediately the girl got up and walked" (5:41-42).

Power! That is the theme of Mark’s section dealing with three successive miracles of Jesus. Read again the refrain of "Peace, Be Still" and see how it applied to each of the three incidents. See also the summons for faith. The disciples were scolded for their lack of faith, the woman with the issue of blood was rewarded because of her faith, and Janus was encouraged to intensify the faith he already had exhibited by falling at the feet of Jesus. Desperation characterizes all three encounters, and all three contain the enacted teaching that the power of Christ is but half of the whole; the other half, which taps this power, is faith. Ironically, it would appear that we, too, learn the lesson best in times of desperation.

42. A Mother's Prayer for Her Children

Illustration

Staff

Prayer by a Bishop Anselm for the Members of His Church, adapted as a Prayer of a Mother for Her Children.

Jesus, good Shepherd, they are not mine but Yours,
for I am not mine but Yours.
I am Yours, Lord, and they are Yours,
because by Your wisdom You have created
both them and me,
and by Your death You have redeemed us.

So we are Yours, good Lord, we are Yours,
whom You have made with such wisdom
and bought so dearly.
Then if You commend them to me, Lord,
You do not therefore desert me or them.
You commend them to me:
I commend myself and them to You.
Yours is the flock, Lord, and Yours is the shepherd.
Be Shepherd of both Your flock and shepherd.

You have made an ignorant mother,
a blind leader, an erring ruler:
teach the mother You have established,
guide the leader You have appointed,
govern the ruler You have approved.

I beg You,
teach me what I am to teach,
lead me in the way that I am to lead,
rule me so that I may rule others.
Or rather, teach them, and me through them,
lead them, and me with them,
rule them, and me among them.

Adapted from Anselm (1033 – 1099), Archbishop of Canterbury, translated by Sister Benedicta Ward, S.L.G. Adapted for mothers by Ruth Bell Graham.

43. Sermon Opener - When Our Children Teach Us

Illustration

James W. Moore

Some years ago, the Journal of the American Medical Association published an article by Dr. Paul Ruskin on the "Stages of Aging." In the article, Dr. Ruskin described a case study he had presented to his students when teaching a class in medical school. He described the case study patient under his care like this:

"The patient neither speaks nor comprehends the spoken word. Sometimes she babbles incoherently for hours on end. She is disoriented about person, place, and time. She does, however, respond to her name… I have worked with her for the past six months, but she still shows complete disregard for her physical appearance and makes no effort to assist her own care. She must be fed, bathed, and clothed by others.

"Because she has no teeth, her food must be pureed. Her shirt is usually soiled from almost incessant drooling. She does not walk. Her sleep pattern is erratic. Often she wakes in the middle of the night and her screaming awakens others. Most of the time she is friendly and happy, but several times a day she gets quite agitated without apparent cause. Then she wails until someone comes to comfort her."

After presenting the class with this challenging case, Dr. Ruskin then asked his students if any of them would like to volunteer to take care of this person. No one volunteered. Then Dr. Ruskin said, "I'm surprised that none of you offered to help, because actually she is my favorite patient. I get immense pleasure from taking care of her and I am learning so much from her. She has taught me a depth of gratitude I never knew before. She has taught me the spirit of unwavering trust. And she has taught me the power of unconditional love." Then Dr. Ruskin said, "Let me show you her picture." He pulled out the picture and passed it around. It was the photo of his six-month-old baby daughter.

Now, I like that story for several reasons. For one thing, it shows us the importance of perspective. And it shows us how essential it is to have all the facts before we make a decision. It reminds us too, that our children have so much to teach us if we will tune in and pay attention. But also, it reminds me of this dramatic scene in the Gospel of Luke where Jesus lingers behind as a 12-year-old boy and gets separated from His family for three days. Eventually they find Him in the Temple discussing theology with the rabbis.

Now, we can imagine that as Jesus was growing up, His parents taught Him many good lessons about life and faith… but imagine, too, the powerful lessons they must have learned from Him. Our children have so much to teach us. With that in mind, let's think together for a few moments about the great lessons our children are teaching us. There are many of course. Let me mention three of them:

1. First, our children can teach us gratitude.
2. Second, they teach us love.
3. And third, children can teach us faith.

44. PHILOSOPHERS

Illustration

Stephen Stewart

Acts 17:18 - "Some also of the Epicurean and Stoic philosophers met him. And some said, ‘What would this babbler say?’ Others said, ‘He seems to be a preacher of foreign divinities’ - because he preached Jesus and the resurrection."

Philosophy is the study of man, nature, and society as a whole. The word, which comes from the Greek philos (loving) and sophia (wisdom), means love of wisdom. Philosophical thinking is the most general and abstract kind of thought. The philosopher tries to organize knowledge into a logical system, and he questions all of the ideas that men take for granted, trying to discover whether they can be justified by reason.

To the Greeks, who originated philosophy in the Western world about 600 B.C., it was the search for truth of every kind - the ultimate meaning of the universe, and the reasons for and the meaning of all phenomena. This, of course, makes it self-evident why the early Christians held philosophy in ill repute - they had the ultimate meaning and they felt that anyone who chose to look for meanings anywhere than in Christ was to be shunned. Of course, there were many who refused to hold to such a strict view as advocated by St. Paul, since the philosopher in general was held in high regard by the pagans.

The Greek and Roman philosophers gave lectures and taught in the schools and held discussions for which they charged fees. Many rich families paid philosophers to live with them as companions, educators, and spiritual advisors. For example, Alexander the Great was tutored by Aristotle, the greatest thinker of the age.

In the golden age of philosophy, much that the philosophers said sounded very similar to what we might expect from a rabbi of Jewish teacher. For instance, the philosopher-mathematician, Pythagoras said, "If you have a wounded heart, touch it as little as you would an injured eye. There are only two remedies for the suffering of the soul - hope and patience."

However, as with so many of man’s nobler ideals, the whole issue became clouded with narrower and more worldly concepts, so that by the time of the Acts, there were many branches of philosophy, such as Cyncism, Stoicism, Epicureanism, Platonism, Neo-Platonism, Gnosticism, and many more. And, too, many philosophers led highly moral and ethical lives, while others indulged in gluttony and immorality. The Church Fathers opposed the philosophers because they felt that they regarded the chief purpose of life as pleasure and denied the providence of God.

Modern philosophy began with Descartes, who threw out all preconceived ideas and started his own whole principle of thought on the basis of one idea: "I think, therefore I am." Much of modern philosophy centers on two problems, the nature of knowledge and the nature of reality.

Science made enormous strides in the first half of the twentieth century, and the vital importance to man of these scientific discoveries soon brought many scientists to realize that they must think about the meaning of their work. Philosophers, on the other hand, needed an enormous amount of scientific understanding to construct a valid picture of the universe. The scientist had to turn philosopher, and the philosopher had to become a scientist. Whitehead, Russell, Huxley, Einstein and many more are examples of this scientist-philosopher.

This has also held true in the field of theology. Scientific discoveries have necessitated the rethinking of some theological dicta, and many theologians are philosophers. Among these we may include Bonhoeffer, Tillich, Barth, Hartshorne, de Chardin, and Altizer among others.

45. When Our Children Teach Us - Sermon Opener

Illustration

James W. Moore

Some years ago, the Journal of the American Medical Association published an article by Dr. Paul Ruskin on the “Stages of Aging.” In the article, Dr. Ruskin described a case study he had presented to his students when teaching a class in medical school. He described the case study patient under his care like this:

“The patient neither speaks nor comprehends the spoken word. Sometimes she babbles incoherently for hours on end. She is disoriented about person, place, and time. She does, however, respond to her name… I have worked with her for the past six months, but she still shows complete disregard for her physical appearance and makes no effort to assist her own care. She must be fed, bathed, and clothed by others.

“Because she has no teeth, her food must be pureed. Her shirt is usually soiled from almost incessant drooling. She does not walk. Her sleep pattern is erratic. Often she wakes in the middle of the night and her screaming awakens others. Most of the time she is friendly and happy, but several times a day she gets quite agitated without apparent cause. Then she wails until someone comes to comfort her.”

After presenting the class with this challenging case, Dr. Ruskin then asked his students if any of them would like to volunteer to take care of this person. No one volunteered. Then Dr. Ruskin said, “I’m surprised that none of you offered to help, because actually she is my favorite patient. I get immense pleasure from taking care of her and I am learning so much from her. She has taught me a depth of gratitude I never knew before. She has taught me the spirit of unwavering trust. And she has taught me the power of unconditional love.” Then Dr. Ruskin said, “Let me show you her picture.”

He pulled out the picture and passed it around. It was the photo of his six-month-old baby daughter.

Now, we can imagine that as Jesus was growing up, His parents taught Him many good lessons about life and faith… but imagine, too, the powerful lessons they must have learned from Him. Our children have so much to teach us. With that in mind, let’s think together for a few moments about the great lessons our children are teaching us. There are many of course. Let me mention three of them:

I. First, our children can teach us gratitude.
II. Second, they teach us love.
III. And third, children can teach us faith.

46. The Living Christ

Illustration

Susan R. Andrews

As a young man, Mahatma Gandhi studied in London. After learning about Christianity, and after reading the Sermon on the Mount, he decided that Christianity was the most complete religion in the world. It was only later, when he lived with a Christian family in East India, that he changed his mind. In that household he discovered that the word rarely became flesh, that the teaching of Jesus rarely became the reality of Jesus.

How "fleshy" is Jesus in our congregations? How persuasive is our teaching? How passionate is our preaching? How much do our hearts burn within us when the scriptures are opened to us? And how often do we recognize the stranger as the living Christ in our midst?

47. The Man of No Sorrows

Illustration

John Bishop

A man named Coulson Kernahan once related a remarkable dream-allegory called “The Man of No Sorrows.”

A prophet from the orient arrived in London and announced that he was the savior of the world. What made him stand out was his proclamation that sorrow and pain have no place in the universe. He declared that human society will never be saved until sorrow is discredited.

The people eagerly accepted this teaching, as you might imagine, and tears and sorrow were banished from human society.

Years passed. All suffering was repressed; all sorrow was denied. But an interesting result occurred--human beings gradually became more selfish. Sympathy ceased to exist; the very word was deleted from the dictionary. No poets were born. Poets, you see, are the children of pain, who learn by suffering what they teach in song. Music and painting were no longer practiced, for they, too, are enriched by the full spectrum of the human experience. The loss of these arts eventually drives the people to despair. And in their rage they turn on the man of no sorrows, the new prophet from the orient, and drive him out, turning once again to the teaching of Jesus that he who suffers most has most to give.

48. Lord of the Dance

Illustration

Robert A. Raines

A dated illustration but adaptable: Is God less pleased by guitar than organ? Does he prefer to be praised by Bach more than by the "Blues?" Does he like "for All the Saints" better than "When the Saints Go Marchin’ In"? Our youth are teaching us that Jesus as the "Lord of the Dance" is much more compelling to them (and to many of us as well) than Jesus as the lamb of God. They are teaching us that we are to be our real, worldly, honest selves in the chancel and not some phony "gothic" self.

The nice thing about modern music is that if the musicians make a mistake it doesn’t make any difference.

49. Sole Possession

Illustration

Robert Short

Several years ago a book was published entitled Looking Out for Number One. On the dedication page the author wrote, "Dedicated to the hope that somewhere in our universe there exists a civilization where the inhabitants possess sole dominion over their own lives." There is such a place. It's called Hell.

Bottomless pit, no physical, solid surroundings, total isolation. Utter darkness--a person is isolated, restricted, totally and forever to himself/herself. The doctrine of hell is probably the major stumbling block to the return of a de-Christianized world to Christ. The doctrine of eternal damnation, more than any other teaching of the church, produces atheism. If you examine closely all the big name atheists like Feuerback and Nietzsche it is this teaching more than any other that offended them and turned them away. Out of these famous atheists came all the movements that have caused so much hell here and now. If God is to practice what He preaches, then it makes it hard to believe in eternal damnation.

In the New Testament, Peter asks how many times he should forgive his brother and Jesus tells him, "I don't say 7 times, but 70 times 7" which is a way of saying "infinitely." If God commands that of us, then how does He get away with not being infinite in His forgiveness?

50. The Chart Room

Illustration

For many years, on large ocean-going ships, there has been a certain very important room. Usually it is called the chart room. Here are kept the maps, the drawings, the charts, which contain all that is known of the great waters of the world - shore lines, ocean depths, islands, reefs, rocks. Here the ship's officers check to see where they are, what their position is, how best to steer in order to reach their distant port.

When you come to church, you are checking the charts, as it were, for the guidance of that precious life of yours. As you move on from here, you will be sailing in waters you've never sailed before: every day is new, and not one is like any that were before it. You need to know all you can of what others have discovered before you. If there is some half-hidden reef on which other lives have foundered, you need to know it is there, so that you may steer carefully by.

In the Church you have the world's most complete chart room for the guidance of human life. For purposes of charting life's course, here you are exposed, more than anywhere else, to the accumulated wisdom of the ages. Elsewhere there may be as much knowledge or more, but nowhere is there more wisdom.

So we welcome you to the chart room - and may your voyage from here be smoother, safer, and more pleasant because you have checked in here today.

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