Sermon and Worship Resources

Luke 12:22-34 · Do Not Worry

22 Then Jesus said to his disciples: "Therefore I tell you, do not worry about your life, what you will eat; or about your body, what you will wear. 23 Life is more than food, and the body more than clothes. 24 Consider the ravens: They do not sow or reap, they have no storeroom or barn; yet God feeds them. And how much more valuable you are than birds! 25 Who of you by worrying can add a single hour to his life? 26 Since you cannot do this very little thing, why do you worry about the rest?

27 "Consider how the lilies grow. They do not labor or spin. Yet I tell you, not even Solomon in all his splendor was dressed like one of these. 28 If that is how God clothes the grass of the field, which is here today, and tomorrow is thrown into the fire, how much more will he clothe you, O you of little faith! 29 And do not set your heart on what you will eat or drink; do not worry about it. 30 For the pagan world runs after all such things, and your Father knows that you need them. 31 But seek his kingdom, and these things will be given to you as well.

32 "Do not be afraid, little flock, for your Father has been pleased to give you the kingdom. 33 Sell your possessions and give to the poor. Provide purses for yourselves that will not wear out, a treasure in heaven that will not be exhausted, where no thief comes near and no moth destroys. 34 For where your treasure is, there your heart will be also.

When You Have Everything You Need, Except What You Need (Managing Money)

Luke 12:22-34, Luke 12:13-21

Sermon
by Maxie Dunnam

In New England, there is the grave of an old Yankee skinflint. While he was alive, he offered his future heirs their legacy in advance if they would give him 12 ½% interest on it. When he died, they put this epitapth on his tombstone:

Here lies old 12 percent
The more he saved, the less he spent
The less he spent, the more he saved
Oh Lord, can Ichabod be saved?

Now that’s a good question, and we could preach a sermon on that. You remember Jesus said on one occasion that it was as difficult for a rich man to enter the kingdom of heaven as it was for a camel to go through the eye of a needle. That’s a pretty tough saying, isn’t it?

But don’t begin to squirm too quickly. I’m not preaching on that text today. I would say parenthetically that Ichabod can be saved, because all people can be saved. But it’s hard —— hard for any of us who are in favored positions in life, as most of us are, as it relates to material wealth. In fact, no matter how little money you - have this morning - you who are gathered here you’re rich by the world’s standards. But I’m not talking to rich people today, because most of us don’t see ourselves as rich. I’m talking to all of us, because all of us have a problem with money.

However we look at it, money is a problem. It’s a problem when we don’t have enough of it; it’s a problem when we have too much of it; it’s a problem when we have enough but don’t think we have enough. Money is a problem.

But it’s also offers great potential and great blessing. And that’s the reason I want to talk about it in the context of these sermons on coping. I believe that one of the most crucial areas in life where we need to learn to cope, but more than to cope, to have a saving perspective, is in the area of our material possessions.

So, you see the title of the sermon today: “When you have everything you need except what you need to make what you have worthwhile” or the subtitle: “Managing Money, Or Not Allowing Money to Manage us.”

Let’s begin where we should begin – with the scripture. If you’ve ever doubted that Jesus was concerned about money, read the 12^th chapter of Luke. The truth is Jesus talked as much about money as he did any other subject in life. I wish we had time to read the entire 12th chapter of Luke; I hope you’ll read it sometime today or during this coming week. The pivotal issue of the chapter was illustrated with a parable Jesus told. We didn’t read that parable, but I want to tell you the story. You’ll find it in verses 15-21 of the 12th chapter. It’s a picture of a man with money. many of you now that story. A fellow had done very well. He had prospered. His land “brought forth plentifully”. In the midst of his prosperity, the fellow began to have problems - “What shall I do?” he asked, “I have nowhere to store my crops.” Note the decision that he made, and see how it fits the pattern of so many lives.

“I will do this,” he said. “I will pull down my barns, and build bigger barns, and there I will store my grain and my goods. And I will say to my soul, ‘Soul, you have ample goods laid up for many years; take your ease, eat, drink, be merry.”

Now that’s the picture that Jesus painted of one way approaching prosperity.

I want you to note two things about that man, because I think those two things speak to us. He never saw beyond himself and he never saw beyond this world. Keep that picture in mind now – as we come to the heart of our sermon today.

First of all he never saw beyond himself. That always gets us into trouble. The man never saw beyond himself. There is a Roman proverb that says that money is like sea-water - the more a man drinks the thirstier he becomes. And isn’t that the way it is with material possessions?

Think about it in your own life — at whatever level of economic prosperity you may be. The more we drink, the thirstier we become. The more we have; the more we think we need. That’s the damnable thing about money and material prosperity. It works subtly and gets a grip upon us. That’s just not a problem with the super wealthy. It really is a problem of all of us. The more we get, the more we think we need; the more we have, seemingly the more we want. So, take note in the picture that Jesus painted, the man never looked beyond himself.

Note another thing about this man: He never saw beyond this world. Listen to him: “I will do this: I will pull down my barns and build larger ones; and there I will store all my grain and my goods; and I will say to my soul, ‘Soul, you have ample goods laid up for many years; take your ease; eat, drink, and be merry”.

Now it’s very easy for us to think that has no relevance to us. It’s a story of extreme selfishness and you could never think that way. But wait! How many of us act and think as though we were going to live forever?

A way of meaning with or without money. It’s interesting how we think about and use money.

Have you heard of the wealthy world traveler to impress his mother on her 80th birthday. He paid for a highly trained parrot that could speak in four languages and sing many songs. It was one of the rarest, most accomplished parrots in the world. To further impress her, he had it shipped by air.

A few days later, he called long distance and asked, “Well, Mother, how did you like the bird I sent you?”

“He had a delicious flavor!’’she said, “although I must admit, he was a little bit tough.”

It is interesting how we think about and use money.

In our scripture lesson, Jesus was talking not just to the wealthy, but all of us. He closed his parable of the “rich fool” by applying the truth of it to everyone. After the scorching judgment to one: “Fool! This night, your soul is required of you; and the things you have prepared, whose will they be?” He speaks to us: “So is he who lays up treasure for himself, and is not rich toward God.”

He moves from that specific situation to address his disciples and us in a more general way and this is where we began our scripture reading earlier. Let me read again verses 22 and 23: “Therefore I tell you, do not be anxious about your life, what you shall eat, nor about your body, what you shall put on. For life is more than food, and the body more than clothing.” Jesus is talking about a way of meaning with or without money. He was giving an answer to persons who have ever need except what they need to make what they have worthwhile.

I see two things here - directions for a way to meaning with or without money.

One, we must have a sense of belonging. I don’t know a more tender loving word than Jesus addressed to us in our scripture lesson, verse 32, “Fear not, little flock, for it is your Father’s good pleasure to give you the Kingdom.” Doesn’t that lift our heart? What heartening hope. Whether we have money, or don’t have money, we need to hear that, don’t we? – “Fear not, little flock, it is your Father’s good pleasure to give you the Kingdom.” You see, what the Father has to offer cannot be purchased. It is a gift.

A century ago, when Phillips Brooks was probably the most popular preacher in Boston and also one of its best-known citizens, he was often seen on the Harvard campus. One day a Harvard student asked Brooks if he felt it was necessary for a Christian to have a personal relationship with Jesus Christ. Brooks was a kindly man, but also a direct one. “My young man,” he answered, “that is what Christianity is all about.”

Friends, if we don’t begin here, there’s no place to go with our relationship with God in Jesus Christ. It doesn’t matter how much treasure we lay up for ourselves Jesus said. If we’re not rich toward God, we’ll never have meaning. So, meaning begins with a sense of belonging, a sense of belonging to God.

Now a second thing. It is not enough to know that we belong, we must realize we are called to care. I doubt if there’s anything that gives more meaning to our lives than caring for someone and making a difference in their lives. I’m certain that there is no greater joy than the feeling that you have when you have been used by God. It’s interesting that Jesus talks about laying up treasures in Heaven. When Ken Kinghorn was with us in our Mini-Conference last weekend, he told about a fellow named John. John is an ordinary sort of man in terms of education and wealth. Yet, such a committed man and so perceptive in things of the spirit that he was invited to serve on the board of one of the outstanding Christian colleges of our land. On one occasion, the Finance Committee of the board on which, for some reason, he had been put, was meeting. And of course, as is he case, the conversation got around to investments. Everybody was talking about their investments and finally, somehow, the conversation focused on John, and the question was, what were John’s investments.

Without guile, but with simplicity, John said, “Oh yes, we’ve made some great investments that have really paid off. We brought a young girl over from Africa. She lived with us for awhile, and then we sent her to college and paid for her education. Then she got some advance training in Christian education. She’s back in Africa now making a tremendous contribution to the church, as well as to her country. That was one of our good investments. Then there was Tim. He became involved in drugs, in fact became the victim of drugs. No on seemed to be able to do anything about him; no one seemed care about him. We took him into our home knowing it was a risk. We didn’t have any notion that we would be able to do much for him. We felt called to him, to love him, and to give him a chance if he wanted it. Well, Tim is off drugs now. He’s living a very creative and fruitful life. He married a few months ago, married a lovely Christian girl. He has a job, and he’s able to support this wife; and we look forward to his having a happy family. Tim was one of our better investments. You get the point, don’t you? It is not enough to know that we belong, we must realize that we are called to care.

There are two common mistakes we make in seeking meaning. The first mistake is that satisfaction comes from living from our physical senses, and that we can overcome our boredom, our unhappiness, by satisfying those natural, physical, sensual needs of our lives. Someone has referred to the melancholy gaiety of the sensualist.” And I see them all around — occasionally I find myself falling into that trap. We need to remember what the poet said:

For those who seek the answer
In houses, lands and rings,
Will someday find that empty lives
and are just as empty filled with things

You see satisfying our physical senses, filling our lives with things, never brings ultimate happiness.

(The poem quoted above was quoted by Hoover Rupert in a sermon, “How Deal With the Drama of a Dull Life’!, January 21, 1971, First United Methodist Church, Kalamazoo, Michigan)

The second mistake we make in seeking meaning is that we find that meaning apart from others.

That’s what the rich fool thought, so he lived his life thinking only of himself and thinking only of this world. One of America’s richest men said, “There isn’t enough wealth in the whole world to keep a selfish person happy for more than 20 minutes.” There is no such thing as being able to be self— centered in happiness. That happiness runs out - goes dry, becomes stale.

Meaning comes when we realize that we are called to care, and when we discover that “Love is the medicine for the sickness of the world.”

One of the distressing phenomena’s of our time is the number of miserable people who appear to have everything. A part of their problem is that they scramble to the top, they use, abuse, and misuse people to get to the pinnacle of success. But there at the pinnacle, they’re friendless, lonely, and filled with guilt.

I wish you could have been in our Council on Ministries meeting last Monday night, and hear Fred Mills talk about our Jubilee Ministry. I wish you could have heard him talking about Frankie, an old black woman, whose house we’ve made more livable and secure — and how the radiant, gentle simple Christian spirit of Frankie has been so attractive to those who have gone down there to serve.

I wish you could have heard him talk about the young black fellow who was taught how to put up a suspended roof, and after it was all over, standing back and surveying the works of his hands and exclaiming, “My Lord, I wish Momma could see me now; wouldn’t she be proud of me!”

I wish you could have heard Fred say with all the power of his commitment and the depth of experience that he’s had during this three months that our Jubilee Ministry has been going on that those who are ministered to most deeply and most effectively are not those whom we seek to serve down there, who need a roof over -their head, and clothes on their body, and food in their stomachs - they are served and the Lord calls us to serve them —— but Fred is talking about the ministry that deeply matters to this congregation - the meaning that can come to our lives when we express our discipleship in caring for others.

I don’t know anything that would bring your life out of dullness, give meaning to your boredom, add an extra dimension of meaning to what is so routine and regular, and sometimes weighs us down, than to invest ourselves in caring for others.

That says Jesus will give meaning to those with or without money. And if there was one central call that Jesus made to us, it was the call to love one another, to be willing to give ourselves away.

III

That brings me to the last movement in our sermon today. Listen now: the point is not whether you have money but whether money has you. Did you get that? The point is not whether you have money but whether money has you.

The bottom line in Jesus’ picture of the rich man was that he tried to possess his soul by the possession of things outside it.

I want us to get into perspective now. We need to rise above what some have revered to as reverse greed. There are those who abhor possessions, as if they were evil in themselves. They want to be pure and they think that possessions will somehow taint them. Jesus did not teach that, he did warn of wealth – the temptations to make our money a god. You remember the warning about it being difficult for a rich man to get into heaven as it was for a camel to get through the eye of a needle. But, being aware of those temptations, we also need to know what we can do with money and how money can become our servant.

Some of you may remember Gert Behanna, an evangelist of the late 50’s and 60’s. She was one of the most unique persons I’ve ever met. She was the author of a book entitled, The Late Liz. She was a very wealthy woman and was converted late in life after a lot of pain and suffering by her misuse of money and her family’s misuse of after her conversion, she felt led to give away her sizeable fortune. She later regretted that decision. I heard her talk about how she would have enjoyed having the money that she had earlier, before her conversion, to use for the people and causes that she cared about in her maturing Christian life. Of course, God took care of her, and she made a great witness I n terms of that total surrender of her wealth to the Lord. But she did miss the joy and fun of being a steward of wealth.

So Jesus did not say wealth is evil’ he called us to keep our possessions in perspective.

His big point is not whether you have money, but whether money has you. Jesus knew that wealth can be an uncontrollable obsession, an almost inescapable addiction. Money can get a hold of a person and its grip will grow and grow until that person is under the total influence of affluence.

We need to concentrate on this for a moment. The influence of affluence.

Before we know it, the thirst for more grows in us until it is almost invisible. We begin to want more for ourselves and our family. We begin to measure our wealth by those who have more than we, and to feel pride that you have more than others.

Look at your checkbook. Do you spend more on entertainment, for instance, than you give to Christ and his church? O, no, you say – but wait…

How much did you spend on your last vacation, your last overseas trip, your last cruise? Add that to your club bills and your other entertainment. In a year’s time, how does that figure compare to your giving to the church?

What about your health and life insurance? Now I’m not against insurance. I spend a lot of money on it. But is it right, friends, to spend more money for insuring our earthly life than insuring eternal life? That’s what Jesus was talking about - keeping a perspective on earthly and eternal treasure.

I could go on and on, mentioning things like expenditures for dancing lessons, health clubs, second homes - and I’m not against any of these. Nobody wants a condominium on the Gulf in Destin more than I do! I’m almost covetous!

But listen. We need to be careful, If these added accoutrements, whatever they are, are preventing us from being the responsible financial stewards God has called us to be, we are in danger of losing our souls. That’s not my word, Jesus said that. And that’s an eternal issue: “Thou Fool, this night your soul will be required of you.”

That’s one of the reasons we’re called to tithe - to give 10% of our income to Christ and His Church. Tithing gives us the perspective we need. It keeps us to asses whether we have money, or whether money has us.

I hope you’ll remember all this when you make your pledge to the church for the coming year. I close now by reviewing.

The problem with the rich fool was that he thought only of himself and this world. Jesus gave us a way of meaning with or without money. That way includes a sense of belonging and a call to care. And Jesus’ big point was: not whether you have money but whether money has you.

When you come to the place where you have everything you need except what you need to make what you have worth while, remember what Jesus said.

“Fear not little flock, for it is your Father good pleasure to give you the Kingdom… provide your selves with purses that do not grow old, with a treasure in the heaven that does not fail, where no thief approaches, and no moth destroys. For where your treasure is, there will your heart be also.” (Luke 12: 33-3k RSV)

ChristianGlobe Networks, Inc., Collected Sermons, by Maxie Dunnam

Overview and Insights · Warnings about Coming Judgment (12:1–13:9)

As Jesus’s popularity soars, he talks more about the need to be ready to face God’s judgment (12:1). Much of what Jesus says in this section relates to righteousness and faithfulness before God. Beware of the hypocritical influence (“yeast”) of the Pharisees, Jesus says, since one day everything will be revealed for all to see (12:2–3). As a result, disciples should fear the Lord, who cares deeply about them (12:4–7). If we acknowledge Jesus before people, he will acknowledge us before the Father at the last judgment. If we disown him now, he will disown us then (12:8–9). And confessing Jesus means submitting to the Holy Spirit, who will empower us to witness before a hostile audience (12:11–12). Jesus gives the parable of the rich fool to illustrate what he has just said (12:13–21). The r…

The Baker Bible Handbook by , Baker Publishing Group, 2016

Luke 12:22-34 · Do Not Worry

Commentary · Teachings of Possessions

The section on possessions (12:13–34) can be divided into three subsections: (1) warning against greed (12:13–15), (2) the parable of the rich fool (12:16–21), and (3) worry over possessions (12:22–34). In the first paragraph (12:13–15) a man wants Jesus to arbitrate in an inheritance dispute between his brother and himself. This would be typical work for a rabbi. But Jesus refuses, insisting that this is not his role. In verse 15 he warns of the root problem: greed. A greedy person thinks that the good life is found in things, but this is a distorted perspective (12:15). This discussion leads Jesus to relate the parable of the rich fool (12:16–21). The problem with the rich fool is not that he has bumper crops or that he decides to build more storage space (12:16–18). The problem is that he invests his entire life in his possessions (cf. 12:15). He draws all his security from his material goods (12:19) and fails to reckon with God. He is living as if he will never die and has forgotten the importance of spiritual riches (12:20–21). Such a shortsighted investment in temporal things is foolishness indeed. In the last section, Jesus gives his disciples the proper perspective on riches (12:22–34). Believers should avoid anxiety about food and clothing, for true life does not consist in material possessions (cf. 12:15, 21). And if God cares for ravens and adorns flowers with such beauty, then he will provide the fundamental physical needs of believers (12:24, 27–28). Jesus is not suggesting here that work is unnecessary; we need to remember that the problem being addressed here is worry, not laziness. Worry is also senseless because it does not accomplish anything (12:25–26). No one can live even a day longer by worrying. The root problem with worry is lack of faith (12:29). It is understandable that pagans are consumed with the desire for security, but believers need to remember that the Father knows what they need (12:30). If believers make the kingdom their consuming passion, then God will take care of other needs (12:31). Disciples, then, are not to fear but to trust God (12:32). They will not draw their security from possessions, and so they will be free to give their possessions to others. If their treasure (or security) is money, then that will be their consuming passion. Making money one’s treasure is the path to insecurity, however, because it is always subject to the uncertainties of life (12:33).

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

Big Idea: Honoring God as king, and being ready for the return of the Lord, must take priority over the ordinary concerns of life.

Understanding the Text

Several themes from our last section are developed here: God’s fatherly care, the absolute priority of serving God over all other concerns, and especially the tension between material concern and true discipleship—12:22–31 is a sort of commentary on 12:15 and the parable that illustrates it. This last theme of “God and mammon” will be picked up again especially in chapter 16. It reaches an uncomfortably radical climax in the demand to sell one’s possessions here in 12:33, a demand that will be issued again in 18:22 to one particular potential disciple.

The call in 12:35–40 to be ready for the Lord’s return introduces a new section (12:35–48) that sets out a further way in which disciples will stand out from the rest of society. It applies most obviously to the period after Jesus’s earthly ministry is over and prepares for the fuller warning about “the days of the Son of Man,” which we will meet in 17:20–37 as well as in Jesus’s teaching about the future in chapter 21.

Historical and Cultural Background

Detachment from material concerns was an ideal preached by a number of ancient philosophies such as the Stoics and, most notably, the Cynics, whose founder, Diogenes, was famous for his ascetic lifestyle and rejection of social convention. But the Cynic ideal was of self-sufficiency and independence, not of trustful dependence on a higher power. Jesus does not here denigrate bodily concerns as unimportant or even evil (in the way later gnostic and Manichean thinking would do), but he puts them in perspective in relation to the service of the God who can be trusted to supply them.

The belief that Jesus would return in judgment after his death and resurrection belongs already in the tradition of Jesus’s sayings. By the time Luke wrote his Gospel, it had been strongly developed in Paul’s letters and had become a defining feature of the early Christian community.

Interpretive Insights

12:22 do not worry. “Worry” is the key term of 12:22–30. It has been used for the earthly concerns that choke the good seed (8:14) and for the domestic preoccupation that kept Martha from concentrating on “what is better” (10:41). It denotes not a proper responsibility in ensuring provision, but a distracting anxiety that closes the mind to higher concerns.

12:24 Consider the ravens. Birds, of course, do have to search long hours for their food; God does not drop it into their beaks. But the point is that food is there to be found because God makes provision for all that he has created.

And how much more valuable you are than birds! Compare 12:7; 13:15–16. Such comparative valuations depend on the belief that humankind is the peak of God’s creation. They do not devalue the animal creation or justify human exploitation of animals; rather, it is because the birds really do matter to God that we can be sure that he cares for us even more.

12:25 add a single hour to your life? The alternative translation “add a single cubit to your height” hardly fits the context here. Not many people would want to be half a meter taller, and this would hardly be a “very little thing” (12:26). The “cubit” is used here as a metaphor for a period of life (compare “lifespan”). The passage is about survival, not stature, and worrying about our survival changes nothing. It may even shorten our life.

12:27 Consider how the wild flowers grow. The birds illustrated God’s care about food; now flowers indicate his care about clothing. The God who lavishes such extraordinary beauty on such short-lived and common things is hardly likely to ignore his people’s need for proper clothing.

12:29 do not worry about it. A different verb is used for “worry” this time, giving us quite a vivid metaphor: “do not be up in the air.”

12:30 your Father knows that you need them. This assurance separates the Christian from the secular world and eliminates any need for worry. In 11:9–13 it was the basis of an exhortation to persistent prayer; here not even prayer is mentioned, simply a confident expectation of God’s provision.

12:31 seek his kingdom. “The kingdom of God” means his effective rule (see on 4:43). To “seek” that rule is to place oneself under God’s control and to allow one’s priorities to be molded by his values and purpose. There may also be the sense of being eager to see God’s rule effectively established in society (as in the Lord’s Prayer [11:2]), but that seems a less central idea in this context.

these things will be given to you as well. “These things” are food and clothing, the necessities of life. The promise is that God will provide for the material needs of his loyal servants, not that they can expect to be more prosperous than others.

12:32 to give you the kingdom. The essentially active sense of the word basileia (“kingship, rule”) suggests that this phrase means “to make you kings,” an idea that will be developed more clearly in 22:28–30 specifically with reference to the Twelve. The “little flock” of those who seek God’s kingship will also be privileged to share in it, as agents through whom his rule is to be exercised.

12:33 Sell your possessions and give to the poor. Compare the practice of the early Christians in Acts 2:44–45; 4:32–37. This radical ideal needs to be balanced against practical responsibility. Peter, for instance, seems to have retained his boat and fishing tackle, and even his home in Capernaum. The itinerant lifestyle of Jesus and his disciples depended on the hospitality and support of well-wishers who had the means (cf. 8:3). But material security is to be subordinated to spiritual priorities, as the parable in 12:16–21 has underlined. See further on 18:22.

treasure in heaven. The idea is not that giving to the poor automatically “buys” a heavenly reward, but that the disciples’ orientation away from mere earthly security means that they are “rich toward God” (12:21). This is the only wealth that lasts. Compare 16:9.

12:35–36 servants waiting for their master to return. This is a parable from everyday life in a wealthy household. As the owner’s slaves are not off duty while he is away, so disciples must be ready for their Lord’s return. The point would be obvious to Christians after Jesus’s death, resurrection, and ascension. At this point in the Gospel story there has been no indication to the disciples of Jesus’s going away and coming back, and they may have seen in the parable no more than a general exhortation to be alert in God’s service, just as the Old Testament prophets had warned people to be ready for a coming “day of the Lord.”

12:37 It will be good for those servants. Literally (here and in 12:38), “Blessed are those slaves.” This unexpected beatitude makes a startling shift away from normal life. Jesus himself will recognize in 17:7–10 that this is not how slaves are treated. But Jesus turns conventional ideas of status on their head (see also 22:26–27), as he will in a more practical way in John 13:3–17. The sheer generosity of God’s reward for his faithful servants is breathtaking.

12:39 If the owner of the house had known at what hour the thief was coming. The need to be ready at all times for the Lord’s coming, and the danger of being caught unawares, is reinforced by this separate parable, which caught the imagination of early Christians (see 1 Thess. 5:2; 2 Pet. 3:10; Rev. 3:3; 16:15). The point of the comparison is, of course, the burglar’s choice of time, not his profession.

Theological Insights

The call to simple trust in God’s provision for material needs in 12:22–31 is very attractive, but it raises serious problems in the light of experience: Christians, especially those in the less affluent parts of the world, do starve and suffer from homelessness and other hardships. Faith does not seem to be an absolute guarantee that even the bare necessities will be available, and it would be a very insensitive disciple who insisted that any fellow believer who is in need must have failed to seek God’s kingdom. There seems sometimes to be an absolutism about Jesus’s teaching that needs to be balanced against other elements. This idealistic passage does not obviate either the need for hard work to provide for one’s own family or the importance of making practical provision for those less well-off.

The expectation of an eschatological coming of the Son of Man (12:35–40) will be spelled out more fully in 17:20–37, and similar language will recur in the latter part of chapter 21, though there it is woven together with the prediction of the destruction of the temple. Since the term “the Son of Man” has been used clearly and consistently in this Gospel (as in the other Gospels) as Jesus’s own title for himself, such language would naturally be understood of a return of Jesus after his ascension to heaven, a future event that became known, especially in Paul’s letters, as Jesus’s parousia. Here there is no such technical term, and it must remain uncertain how Jesus’s disciples during his ministry might have envisaged the “return/coming” in these sayings.

Teaching the Text

The pressures of modern society—relationships, work, finances, health concerns—produce extreme stress and anxiety in many people, and the teacher or preacher should have no difficulty connecting Jesus’s teaching in these verses to everyday life. How can we learn to live a life of peaceful rest in God’s sustaining power?

The problems raised in “Theological Insights” above concerning 12:22–31 are also a suitable focus for teaching that section. Consider how this simple faith in God’s material provision relates to the following:

the fact of world hunger and poverty, from which Christians do not seem to be immune

the need to make appropriate provision for our own and our families’ future

the complexities of modern socioeconomic structures and lifestyle expectations

Are there examples of Christian attitudes toward material concerns that are distinctive from surrounding secular (“pagan” [12:30]) society? Discuss what sets Christians apart.

The teacher should also discuss the implications for disciples today of Jesus’s demand to sell one’s possessions and give to the poor. Is it possible to have “treasure in heaven” while still retaining an affluent lifestyle? Where is the dividing line between normal responsible provision and ungodly affluence?

The parable in 12:35–36 suggests a state of constant “red alert.” Is that realistic in normal life? This passage may provide an opportunity to consider whether and, if so, why modern Christianity has lost some of the urgency of first-century discipleship.

What relation, if any, is there between the “being ready” Jesus speaks of here and the attempts of some Christian groups to prove the imminence of the Lord’s coming or even to predict its specific date?

Illustrating the Text

If we trust our heavenly Father, we will not worry about our material needs.

Hymn: “His Eye Is on the Sparrow,” by Civilla D. Martin and Charles H. Gabriel. This hymn (1905) was immortalized by Ethel Waters (1896–1977), an African American blues and jazz singer, and the song title became the title of her autobiography. It could be very evocative to play a recording of Ethel Waters singing the song, as it is also a piece of American history. Interestingly, Waters’s powerful voice and style enabled her to break into the previously white-dominated theater and performance world of the 1940s and 1950s before she eventually sang at Billy Graham rallies. The refrain of the song uses the image of a bird—in this case, a sparrow (see 12:6–7). The words to two of the verses are as follows:

Why should I feel discouraged, why should the shadows come,

Why should my heart be lonely, and long for heav’n and home,

When Jesus is my portion? My constant Friend is He:

His eye is on the sparrow, and I know He watches me;

His eye is on the sparrow, and I know He watches me.

[Refrain] I sing because I’m happy, I sing because I’m free,

For His eye is on the sparrow, and I know He watches me.

“Let not your heart be troubled,” His tender word I hear,

And resting on His goodness, I lose my doubts and fears;

Though by the path He leadeth, but one step I may see;

His eye is on the sparrow, and I know He watches me;

His eye is on the sparrow, and I know He watches me.

Personal Stories: While great stories of provision exist, such as George Mueller’s account of God’s meeting the needs of the orphanages that he established in England in the nineteenth century, it might be very valuable, in advance of preaching this passage, to ask members of the congregation to turn in short testimonies to God’s provision for them in specific situations through the years. This exercise seems more likely to bring encouragement than the more familiar and distant accounts because it will represent the experience of the immediate church family.

Nature: The Birds Our Teachers, by John Stott. Besides being a renowned Christian leader, scholar, and cleric, John Stott (1921–2011) was an avid birdwatcher. In this book he notes that Jesus himself told us to be birdwatchers (see Matt. 6:26; cf. Luke 12:24) and to learn from them. Stott quotes Martin Luther: “We have as many teachers and preachers as there are little birds in the air.”1He includes a chapter on sparrows (see 12:6–7) and one on ravens (see 12:24), both of which contain helpful illustrations and quotable comments.

Jesus’s disciples must always be ready for his return.

Visual: A photograph could usefully illustrate the posture of expectancy: runners waiting for the starting gun, military personnel on guard duty, a woman about to give birth. The expectancy is physical as well as mental—a posture of body as well as of attitude. Jesus’s disciples must always be ready for his return, which may be at an unexpected time.

Quote: My Utmost for His Highest, by Oswald Chambers. Reflecting on this passage, Chambers (1874–1917) writes,

The great need for the Christian worker is to be ready to face Jesus Christ at any and every turn. This is not easy, no matter what our experience is. The battle is not against sin or difficulties or circumstances, but against being so absorbed in work that we are not ready to face Jesus Christ at every turn. This is the one great need, not the facing our belief, or our creed, the question whether we are of any use, but to face Him.2

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

Dictionary

Direct Matches

Alms

Provision for the extremely needy. Alms provide what is essential to human survival: food, clothing, and shelter (1 Tim. 6:8).

Birds

The OT employs thirty-five different words for birds (both wild and domestic), but the identification of these words with known species has proved to be very difficult. Like other words for animals, terminology for birds often is employed in personal names (e.g., Jonah, Oreb, Zippor, Zipporah). There is significant evidence for fowling practices in ancient Israel, usually by means of nets and snares (Pss. 124:7; 140:5; Prov. 6:5; 7:23; Lam. 3:52; Hos. 7:12; Amos 3:5). Small birds and chickens are occasionally even depicted on Iron Age II (1000 586 BC) seals and vessels from sites such as el-Jib (Gibeon) and Tell en-Nasbeh (Mizpah).

Like other animals in the Bible, birds are depicted as agents of God. Divine agency is especially evident in instances such as the ravens feeding Elijah (1 Kings 17:4–6) and the dove bringing an olive leaf to Noah (Gen. 8:11). The Bible also employs bird-related imagery such as in descriptions of divine judgment (Prov. 30:17; Jer. 12:9). Birds may also serve as ominous signs of impending judgment (Hos. 8:1). God’s “wings” can offer both healing (Mal. 4:2 KJV, RSV) and protection (Ruth 2:12; Pss. 17:8; 36:7; 57:1; 61:4; 63:7; 91:4). The metaphor of the soul or spirit as a bird is referenced in the description of the Holy Spirit descending like a dove (Matt. 3:16; Mark 1:10; Luke 3:22; John 1:32). The observation that birds “do not sow or reap” is employed as an image of worry-free living (Luke 12:24; cf. Job 38:41; Ps. 147:9). Jesus’ reference to “when the rooster crows” (Mark 13:35) is not strictly literal but rather refers to a watch of the night: the quarter of the night after midnight.

The prominence of sacrificial birds (especially doves and pigeons) in ritual literature indicates that they were likely raised for such purposes in ancient Israel. All birds could be eaten except those listed as unclean in Lev. 11:13–19 (twenty species) and Deut. 14:12–18 (twenty-one species). Generally speaking, birds of prey and those that feed on carrion or fish were considered unclean. Birds often served as food for the poor (Matt. 10:29–31; Luke 12:6–7). Poor people could offer birds as a substitute for expensive livestock (Lev. 5:7; 12:8; 14:21–22; cf. Luke 2:24), while the poorest of the poor were permitted to bring grain (Lev. 5:11). Finally, in one purgation ritual a live bird is used to carry away impurities (Lev. 14:52–53; cf. 16:22).

Cubit

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

Weights

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

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

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

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

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

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

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

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

Linear Measurements

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

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

1 cubit = 2 spans = 6 handbreadths = 24 fingerbreadths

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

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

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

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

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

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

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

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

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

Land Area

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

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

Capacity

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

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

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

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

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

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

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

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

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

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

Liquid Volume

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

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

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

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

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

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).

Father

People in the Bible were family-centered and staunchly loyal to their kin. Families formed the foundation of society. The extended family was the source of people’s status in the community and provided the primary economic, educational, religious, and social interactions.

Marriage and divorce. Marriage in the ancient Near East was a contractual arrangement between two families, arranged by the bride’s father or a male representative. The bride’s family was paid a dowry, a “bride’s price.” Paying a dowry was not only an economic transaction but also an expression of family honor. Only the rich could afford multiple dowries. Thus, polygamy was minimal. The wedding itself was celebrated with a feast provided by the father of the groom.

The primary purpose for marriage in the ancient Near East was to produce a male heir to ensure care for the couple in their old age. The concept of inheritance was a key part of the marriage customs, especially with regard to passing along possessions and property.

Marriage among Jews in the NT era still tended to be endogamous; that is, Jews sought to marry close kin without committing incest violations (Lev. 18:6 17). A Jewish male certainly was expected to marry a Jew. Exogamy, marrying outside the remote kinship group, and certainly outside the ethnos, was understood as shaming God’s holiness. Thus, a Jew marrying a Gentile woman was not an option. The Romans did practice exogamy. For them, marrying outside one’s kinship group (not ethnos) was based predominantly on creating strategic alliances between families.

Greek and Roman law allowed both men and women to initiate divorce. In Jewish marriages, only the husband could initiate divorce proceedings. If a husband divorced his wife, he had to release her and repay the dowry. Divorce was common in cases of infertility (in particular if the woman had not provided male offspring). Ben Sira comments that barrenness in a woman is a cause of anxiety to the father (Sir. 42:9–10). Another reason for divorce was adultery (Exod. 20:14; Deut. 5:18). Jesus, though, taught a more restrictive use of divorce than the OT (Mark 10:1–12).

Children and parenting. Childbearing was considered representative of God’s blessing on a woman and her entire family, in particular her husband. In contrast to this blessing, barrenness brought shame on women, their families, and specifically their husbands.

Children were of low social status in society. Infant mortality was high. An estimated 60 percent of the children in the first-century Mediterranean society were dead by the age of sixteen.

Ancient Near Eastern and Mediterranean societies exhibited a parenting style based on their view of human nature as a mixture of good and evil tendencies. Parents relied on physical punishment to prevent evil tendencies from developing into evil deeds (Prov. 29:15). The main concern of parents was to socialize the children into family loyalty. Lack of such loyalty was punished (Lev. 20:9). At a very early stage children were taught to accept the total authority of the father. The rearing of girls was entirely the responsibility of the women. Girls were taught domestic roles and duties as soon as possible so that they could help with household tasks.

Family identity was used as a metaphor in ancient Israel to speak of fidelity, responsibility, judgment, and reconciliation. In the OT, the people of Israel often are described as children of God. In their overall relationship to God, the people of Israel are referred to in familial terms—sons and daughters, spouse, and firstborn (Exod. 4:22). God is addressed as the father of the people (Isa. 63:16; 64:8) and referred to as their mother (Isa. 49:14–17).

The church as the family of God. 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 fictive kinship, 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. Entrance into the community was granted through adopting the values of the kingdom, belief, and the initiation rite of baptism (Matt. 10:37–39; 16:24–26; Mark 8:34–38; Luke 9:23–26, 57–63; John 1:12; 3:16; 10:27–29; Acts 2:38; 16:31–33; 17:30; Rom. 10:9). Jesus’ presence as the head of the community was eventually replaced by the promised Spirit (John 14:16–18). Through the Spirit, Jesus’ ministry continues in the community of his followers, God’s family—the church. See also Adoption.

Glory

The tangible presence of God, experienced as overwhelming power and splendor. The main Hebrew word referring to glory, kabod, has the root meaning “heavy” (1 Sam. 4:18), which in other contexts can mean “intense” (Exod. 9:3; NIV: “terrible”), “wealthy” (i.e., “heavy in possessions” [Gen. 13:2]), and “high reputation” (Gen. 34:19; NIV: “most honored”). When used of God, it refers to his person and his works. God reveals his glory to Israel and to Egypt at the crossing of the sea (Exod. 14:4, 17 19). He carefully reveals his glory to Moses after Israel’s sin with the golden calf in order to assure him that he will not abandon them (33:12–23).

In the NT the glory of God is made real in the person of Jesus Christ (John 1:14; Heb. 1:3). He is, after all, the very presence of God. When he returns on the clouds, he will fully reveal God’s glory (Matt. 24:30; Mark 13:26; Luke 21:27).

Heart

Physiologically, the heart is an organ in the body, and in the Bible it is also used in a number of metaphors.

Metaphorically, the heart refers to the mind, the will, the seat of emotions, or even the whole person. It also refers to the center of something or its inner part. These metaphors come from the heart’s importance and location.

Mind. The heart refers to the mind, but not the brain, and in these cases does not involve human physiology. It is a metaphor, and while the neurophysiology of the heart may be interesting in its own right, it has no bearing on this use of language. Deuteronomy 6:5 issues the command to love God with all one’s heart, soul, and strength. When the command is repeated in the Gospels, it occurs in three variations (Matt. 22:37; Mark 12:30; Luke 10:27). Common to all three is the addition of the word “mind.” The Gospel writers want to be sure that the audience hears Jesus adding “mind,” but this addition is based on the fact that the meaning of the Hebrew word for “heart” includes the mind.

The mental activities of the metaphorical heart are abundant. The heart is where a person thinks (Gen. 6:5; Deut. 7:17; 1 Chron. 29:18; Rev. 18:7), where a person comprehends and has understanding (1 Kings 3:9; Job 17:4; Ps. 49:3; Prov. 14:13; Matt. 13:15). The heart makes plans and has intentions (Gen. 6:5; 8:21; Prov. 20:5; 1 Chron. 29:18; Jer. 23:20). One believes with the heart (Luke 24:25; Acts 8:37; Rom. 10:9). The heart is the site of wisdom, discernment, and skill (Exod. 35:34; 36:2; 1 Kings 3:9; 10:24). The heart is the place of memory (Deut. 4:9; Ps. 119:11). The heart plays the role of conscience (2 Sam. 24:10; 1 John 3:20 21).

It is often worth the effort to substitute “mind” for “heart” when reading the Bible in order to grasp the mental dimension. For example, after telling the Israelites to love God with all their heart, Moses says, “These commandments that I give you today are to be upon your hearts” (Deut. 6:6). Reading it instead as “be on your mind” changes our perspective, and in this case the idiom “on your mind” is clearer and more accurate. The following verses instruct parents to talk to their children throughout the day about God’s words. In order for parents to do this, God’s requirements and deeds need to be constantly on their minds, out of their love for him. Similarly, love for God and loyalty are expressed by meditation on and determination to obey his law (Ps. 119:11, 112). The law is not merely a list of rules; it is also a repository of a worldview in which the Lord is the only God. To live consistently with this truth requires careful, reflective thought.

Emotions and attitude. The heart, as the seat of emotion, is associated with a number of feelings and sentiments, such as gladness (Exod. 4:14; Acts 2:26), hatred (Lev. 19:17), pride (Deut. 8:14), resentment (Deut. 15:10), dread (Deut. 28:67), sympathy (Judg. 5:9), love (Judg. 16:15), sadness (1 Sam. 1:8; John 16:6), and jealousy and ambition (James 3:14). The heart is also the frame of reference for attitudes such as willingness, courage, and desire.

Heaven

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

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

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

Kingdom

A kingdom signifies the reality and extent of a king’s dominion or rule (Gen. 10:10; 20:9; Num. 32:33; 2 Kings 20:13; Esther 1:22). Some kingdoms were relatively small; others were concerted attempts to gain the whole world.

A kingdom presupposes monarchy, rule by an individual, human authority. Although kings only have as much authority as their armies and the general populace allow, they nevertheless exercise an almost absolute power, which invites either profound humility or hubris. Royal arrogance, unfortunately, is the primary motif characterizing kings in the Bible (e.g., Dan. 3).

God originally intended Israel to be governed as a theocracy, ruled by the one, true, living God (but see Gen. 17:6; Deut. 17:14 20). Israel was to be a “kingdom of priests” (Exod. 19:6), but the people demanded a king (1 Sam. 8:1–22). However, even when God granted their request, God remained King over the king and even retained ownership of the land (Lev. 25:23, 42, 55). The Israelite king was nothing more than God’s viceroy, with delegated authority. With few exceptions, most of the kings of Israel and Judah were corrupted by authority and wealth and forgot God (1 Sam. 13:13–14; 15:28; Matt. 14:6–11). But God made a covenant with David, so that one of his descendants would become a coregent in a restored theocracy, the kingdom of God (2 Sam. 7:1–29; Pss. 89:3; 132:11). In contrast to David’s more immediate descendants, this coming king would return to Jerusalem humble and mounted on a donkey (Zech. 9:9; cf. Isa. 62:11). The Gospels present Jesus Christ as this king (Matt. 21:1–9 pars.). Those who are likewise humble will inherit the land with him (Matt. 5:5).

Kingdom of God

The kingdom of God is a major theme in the Bible. While the theme is most fully developed in the NT, its origin is the OT, where the emphasis falls on God’s kingship. God is king of Israel (Exod. 15:18; Num. 23:21; Deut. 33:5; Isa. 43:15) and of all the earth (2 Kings 19:15; Pss. 29:10; 99:1 4; Isa. 6:5; Jer. 46:18). Juxtaposed to the concept of God’s present reign as king are references to a day when God will become king over his people (Isa. 24:23; 33:22; 52:7; Zeph. 3:15; Zech. 14:9). This emphasis on God’s kingship continues throughout Judaism and takes on special significance in Jewish apocalypticism and its anticipation of the kingdom of God in the age to come, which abandoned any hope for present history. Only at the end of the age will the kingdom of God come. This idea of God’s kingdom is further developed throughout the NT.

Poor

The NT advances the atmosphere of kindness and nonoppression toward the poor and those in need found in the OT. The NT church was marked by such a real and selfless generosity that its members sold their own possessions and gave to “anyone who had need” (Acts 2:45). The poor were to be treated with generosity, and needs were to be addressed whenever they were discovered (Matt. 19:21; Luke 3:11; 11:41; 12:33; 14:13; 19:8; Acts 6:1; 9:36; Rom. 15:26; Gal. 2:10).

Furthermore, because of the incarnation of Christ, in which the almighty God chose to dwell with humanity, distinctions between believers on the basis of material wealth and, more specifically, favoritism toward the rich were expressly forbidden by the NT writers (1 Cor. 11:20 22; Phil. 2:1–8; James 2:1–4).

Other specific biblical instructions regarding people in need concern those without parents and especially those without a father. Such individuals are referred to as “fatherless.” As with the provisions made for the poor, oppression of orphans or the fatherless was strictly forbidden (Exod. 22:22; Deut. 24:17; 27:19; Isa. 1:17; 10:1–2; Zech. 7:10). Furthermore, God is often referred to as the provider and helper of the orphan or fatherless (Deut. 10:18; Pss. 10:14, 18; 68:5; 146:9; Jer. 49:11). Jesus promised not to leave his followers as “orphans,” implying that he would not leave them unprotected (John 14:18). In one of the clearest statements of how Christian belief is to manifest itself, James states, “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world” (James 1:27).

Since widows are bereft of their husbands and thus similar to orphans in vulnerability and need, they are the beneficiaries of special provisions in both Testaments. Oppression was forbidden (Exod. 22:22), provisions were to be given in similar fashion to that of the poor and orphans (Deut. 24:19–21), and ample warnings were given to those who would deny justice to widows (Deut. 27:19). Jesus raised a widow’s son from death (Luke 7:14–15), a miracle especially needed because she lacked provision after her only son’s death. The apostle Paul gave specific rules to Timothy regarding who should be placed on the list of widows to receive daily food: they must be over sixty years old and must have been faithful to their husbands (1 Tim. 5:9). In the book of Revelation, a desolate city without inhabitants is aptly described as a “widow” (18:7).

Solomon

As the son and successor to David, Solomon reigned forty years over the united kingdom of Israel (c. 971 931 BC). Extensive accounts of his reign are provided in 1 Kings 1–11; 2 Chron. 1–9. Solomon, the second son born to Bathsheba, was marked out at birth as “loved by the Lord” (2 Sam. 12:24–25 NIV mg.). He succeeded his father as king, even though he was not David’s oldest living son (1 Kings 2). The building of the temple is the centerpiece of the biblical accounts of Solomon’s reign.

It is common to divide Solomon’s reign into two unequal halves (1 Kings 1–10; 11), with Solomon only becoming apostate due to the influence of foreign wives (1 Kings 11).

The immediate dissolution of the united kingdom after Solomon’s death cannot be simply blamed on the inept handling of the crisis by his son Rehoboam (1 Kings 12). Solomon’s policies put an inordinate economic burden on the North (4:7–19). His conscription of forced labor (5:13–18) and sale of twenty cities in Galilee to Hiram of Tyre (9:10–14) were resented. The raising up of a series of adversaries, including Jeroboam, was a divine judgment (11:9–13). The prophet Ahijah favored Jeroboam (11:29–39). The prophet Shemaiah prevented Rehoboam’s military invasion of the north (12:21–24). The northern tribes wanted relief from Solomon’s harsh policies (“Your father put a heavy yoke on us” [12:4]). Rehoboam was unwilling (or unable?) to compromise. Solomon’s death is reported in 1 Kings 11:41–43, but frequent allusions to him follow (e.g., 12:2, 4, 6, 9), for it was his policies that precipitated the split.

Treasure

Treasure was stored in the Jerusalem temple and palace (Josh. 6:24) and was collected from the spoils of war (Josh. 6:19), from offerings (2 Kings 12:4; Mark 12:41), and from royal gifts (2 Kings 12:18; 1 Chron. 29:3). The temple treasury contained gold, silver, other metals, and precious stones (1 Chron. 29:8). Treasuries also housed written records (Ezra 6:1). Treasure was stored in the small rooms that surrounded the sanctuary (1 Chron. 28:12; see also Jer. 38:11) and was guarded by Levites (1 Chron. 9:26). Several treasurers are named (1 Chron. 9:26; 26:20, 22; 2 Chron. 25:24). The Ethiopian eunuch who met Philip was a treasurer in the court of the Kandake (Acts 8:27). The treasury funded repairs to the temple (2 Kings 12:7; Ezra 7:20).

Invading kings frequently raided the temple treasury, including Shishak of Egypt (1 Kings 14:26), Jehoash of Israel (2 Kings 14:14), and finally Nebuchadnezzar of Babylon (2 Kings 24:13; Dan. 1:2), as foretold by Jeremiah (Jer. 15:13). On other occasions, the kings of Judah drew money from the treasury to make tribute payments to foreign rulers (1 Kings 15:18; 2 Kings 12:18; 16:8; 18:15). “Treasury” can also refer to a private account (Prov. 8:21).

Jesus taught that his followers should store up their treasures in heaven and not on earth (Matt. 6:19 21). Earthly treasures will be destroyed over time or perhaps even stolen. In this vein, he urged the rich young ruler to sell his possessions so he might have “treasure in heaven” (Matt. 19:21).

Direct Matches

Belt

Clothing serves not only the utilitarian function of protecting the body from the elements (1 Tim. 6:8; James 2:15–16) but also a number of socially constructed functions, such as identifying the status of the wearer (James 2:2–3) and expressing cultural values such as modesty and beauty. The full range of such functions is attested in the Bible, and clothing plays a prominent symbolic role in a number of texts. Evidence concerning Israelite and other ancient clothing comes not only from the Bible but also from reliefs, pottery decorations, incised ivories, and, to a limited extent, textile fragments recovered in archaeological excavations.

In biblical lands most clothing was made from the wool of sheep or goats. More expensive articles (such as the garments of priests and aristocrats) could be made from linen, a textile made from the plant fiber flax. Other items, such as sandals, belts, and undergarments, were made from leather. Biblical law forbade the mixture of woolen and linen fibers in Israelite clothing (Deut. 22:11).

Articles of Clothing

A number of specific articles of clothing can be identified in the Bible. Egyptian and Mesopotamian pictures suggest that in OT times each nation was known for a distinctive costume or hairstyle. Some notion of how Israelite costume was perceived, at least that of royalty, may be derived from the depiction of the northern king Jehu (842–814 BC) and his retinue on the Black Obelisk of Shalmaneser III. In this image Israelites are depicted wearing softly pointed caps, pointed shoes, and fringed mantles.

In OT Israel, men wore an undergarment or loincloth held in place by a belt. This loincloth could be made of linen (Jer. 13:1) or leather (2 Kings 1:8). Over this was worn an ankle-length woolen robe or tunic. The tunic of Joseph, traditionally rendered as his “coat of many colors” (Gen. 37:3 KJV, following the LXX), is perhaps better described not as colorful but as “long-sleeved” (see also 2 Sam. 13:18 NASB). The corresponding garments worn by women were similar in appearance, though sufficiently distinct that cross-dressing could be prohibited (Deut. 22:5).

Outside the tunic were worn cloaks (Exod. 22:25–26), sashes (Isa. 22:21), and mantles (1 Kings 19:19). A crafted linen sash was a marketable item (Prov. 31:24), whereas a rope belt was a poor substitute (Isa. 3:24). Both Elijah and John the Baptist wore a belt of leather (2 Kings 1:8; Matt. 3:4; Mark 1:6).

The characteristic garment of the elite was a loose-fitting, wide-sleeved, often elegantly decorated royal robe (Heb. me’il ). This garment was worn by priests (Exod. 28:4), nobility, kings, and other highly placed members of Israelite society, such as Samuel (1 Sam. 15:27–28), Jonathan (1 Sam. 18:4), Saul (1 Sam. 24:4), David (1 Chron. 15:27), David’s daughter Tamar (2 Sam. 13:18), and Ezra (Ezra 9:3).

In the NT, the inner garment was the tunic (chitōn), and the outer garment was the cloak (himation). This distinction lies behind the famous command of Jesus: “From one who takes away your cloak do not withhold your tunic either” (Luke 6:29 ESV). The Gospel of John reports that the tunic taken from Jesus at the time of his death was made seamlessly from a single piece of cloth (John 19:23).

Footwear consisted of leather sandals attached to the feet by straps (John 1:27). Sandals were removed as a sign of respect in the presence of deity (Exod. 3:5; Josh. 5:15). The exchange of footwear also played a role in formalizing various legal arrangements (Ruth 4:7–8; see also Deut. 25:9).

Special Functions of Clothing

According to Genesis, the first humans lived initially without clothing or the shame of nakedness (Gen. 2:25). After eating the forbidden fruit from the tree of the knowledge of good and evil, Adam and Eve realized that they were naked and fashioned clothing from leaves (3:7). Later, God made “garments of skin” for Adam and his wife (3:21). The significance of this story and the meaning of the divinely fashioned garments have a long history of interpretation going back to antiquity. Clearly, however, the story illustrates that a basic function of clothing is to cover nakedness—a motif that soon after this story is featured again in the story of Noah and his sons (9:21–23).

Rebekah’s ploy to secure the birthright for her son Jacob involved disguising him in the clothing of his brother Esau (Gen. 27:15; see also Saul’s use of disguise in 1 Sam. 28:8). This tale illustrates how especially in a culture in which individuals owned what would, by modern standards, be considered a limited amount of clothing, clothing itself became an extension of the individual’s identity. In the same way, Jacob himself later was tricked into thinking that one of his own sons was dead, based on the identification of an article of clothing (Gen. 37:31–33). That Isaac could detect Esau’s distinctive smell on his clothing may also indicate the infrequency with which garments were changed and laundered (Gen. 27:27; see also Matt. 10:10). So closely was clothing identified with its owner that a garment could be used as collateral or a pledge, though biblical law regulates this practice for humanitarian reasons (Exod. 22:26). Perhaps because the production of clothing was labor intensive, making clothes for someone was sometimes considered an act of intimacy or an expression of love, so that descriptions of this aspect of clothing in the Bible are quite poignant (see 1 Sam. 2:19; Acts 9:39). When clothing wore out, it was discarded and replaced (Ps. 102:26; Isa. 51:6; Luke 12:33). During the forty years in the wilderness, as a special provision to the Israelites, their clothes and shoes did not wear out (Deut. 8:4; 29:5; Neh. 9:21).

Clothing was an emblem not only of one’s identity but also of one’s office. Thus, when the authority of Elijah passed to his disciple Elisha, Elisha received his master’s cloak or mantle (2 Kings 2:13–14; see also Isa. 22:21). Examples of this function are multiplied when we consider the significance of clothing in symbolizing the role of priests in ancient Israel (e.g., Exod. 29:5–9; 39:27–31). The story of Tamar illustrates that the status of certain women was expressed by their clothing, including that of the prostitute (Gen. 38:15) and the widow (Gen. 38:14, 19).

Biblical texts reveal a rich gestural language involving clothing. In several biblical accounts, spreading the corner of one’s garment over a woman appears as a courtship or marriage ritual (Ruth 3:9; Ezek. 16:8). Giving garments as gifts was a way of honoring or elevating the recipient (Gen. 45:22; Judg. 14:12; Ezek. 16:10; Dan. 5:7), including royal investiture (Pss. 45:8; 93:1; 104:1). The guards who tortured Jesus prior to his crucifixion made light of his status as “king” by dressing him in a royal purple robe (Luke 23:11; John 19:2–3). Grasping someone’s garment, especially its hem, signified entreaty (1 Sam. 15:27–28; Zech. 8:23; Mark 5:27–28). Tearing one’s garments was a way of expressing despair or repentance (Gen. 37:29; Josh. 7:6; Judg. 11:35) or of lodging an especially strong protest (Num. 14:6; Matt. 26:65; Acts 14:14). In some cases, the tearing clothing was accompanied by the act of donning sackcloth and ashes, which signified a further degree of self-humiliation or mourning (Gen. 37:34; 2 Sam. 3:31; 2 Kings 19:1; Matt. 11:21; in Jon. 3:8 animals are included as well, perhaps to comic effect). In such instances, shoes and headwear were also removed (2 Sam. 15:30; Isa. 20:2; Ezek. 24:17). A number of these customs can be understood in terms of the correlation of nakedness with shame, and clothing with honor. Military captives often were stripped naked as a form of humiliation (Lam. 4:21; Ezek. 23:10; Amos 2:16). In Luke 8:27 Jesus encounters a demon-possessed man who neither lived in a house nor wore clothing. In this case, the lack of clothing represents the full measure of human degradation.

Clothing stands symbolically for attributes such as righteousness and salvation (Job 29:14; Ps. 132:9; Isa. 61:10), the resurrection (1 Cor. 15:53–54; 2 Cor. 5:2–4), glory and honor (Job 40:10), union with Christ (Rom. 13:14; Gal. 3:27), compassion and other virtues (Col. 3:12; 1 Pet. 5:5), and purity (Rev. 3:18).

Birds

Over 350 species of birds have been recorded in the land of modern-day Israel. The OT employs thirty-five different words for birds (both wild and domestic), but the identification of these words with known species has proved to be very difficult. Like other words for animals, terminology for birds often is employed in personal names (e.g., Jonah, Oreb, Zippor, Zipporah). There is significant evidence for fowling practices in ancient Israel, usually by means of nets and snares (Pss. 124:7; 140:5; Prov. 6:5; 7:23; Lam. 3:52; Hos. 7:12; Amos 3:5). Small birds and chickens are occasionally even depicted on Iron Age II (1000–586 BC) seals and vessels from sites such as el-Jib (Gibeon) and Tell en-Nasbeh (Mizpah).

Charity

The KJV often uses “charity” to translate the Greek word agapē, which most modern versions translate as “love.” Although in contemporary times the word “charity” is understood to consist of almsgiving (Luke 12:33; Acts 9:36), it often is used to denote a deeper Christian love for people (see, e.g., 1 Cor. 13).

Clothed

Articles of Clothing

Special Functions of Clothing

Clothes

Articles of Clothing

Special Functions of Clothing

Clothing

Articles of Clothing

Special Functions of Clothing

Dress

Articles of Clothing

Special Functions of Clothing

Eating

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

Cooking within the Seminomadic Lifestyle

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

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

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

Cooking within the Urban Lifestyle

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

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

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

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

Cooking Utensils

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

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

The Cooking of Food

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Life

Life is a complex, multifaceted concept in the Bible. Various Hebrew and Greek terms convey the idea of life. Life is described in both a natural and a theological sense.

Life in the Natural Sense

In its natural sense, “life” may convey the following: (1) the vital principle of animals and humans, (2) the length of time that one has life, (3) the complete plot and cast of characters of an individual’s lifetime, or (4) the means for maintaining life.

First, life is the vital principle of animals and humans. This use of the term is its popular sense. It refers to the quality of having an animate existence or the state of being animate. Therefore, it is expressed in terms of ability or power; one who has life has the power to act. On the other hand, “death” is its antonym; one who is dead no longer acts. In the Bible, life in this sense applies to both animals and humans; however, the quality of life differs because humans are made in the image of God (Gen. 1:26; 5:1; 9:6). Life is manifested in the breath of life, so that one who no longer has the breath of life no longer has life (Gen. 2:7; 6:17; Job 12:10; 27:3; Rev. 11:11). At the same time, life is seated in the blood. For this reason, blood should not be consumed but should instead be poured out and buried (Gen. 9:3–5; Lev. 17:10–16; Deut. 12:23–25). Although life may cease because of physical causes (whether disease, murder, accident, etc.), God is ultimately the Lord of life. He gives life through his breath of life (Gen. 2:7; Ezek. 37:4–14); he sustains life through his spirit (Ps. 104:29–30; cf. Gen. 6:3; 1 Cor. 15:45); he delivers from death (Gen. 5:24; Ps. 30:3; 1 Cor. 15); he gives life and puts to death (Deut. 32:39; 1 Sam. 2:6). Life, therefore, is first and foremost a gift from God.

In a discussion of life as the vital principle, it is important to address the question of the afterlife. The Bible affirms the significance of both the material and the immaterial components of a human being. The body is not merely a shell in which the true person is housed. Death is not the soul’s escape from the body’s prison, as evidenced by the resurrection of the dead (Ezek. 37:1–14; Dan. 12:2; Luke 14:14; 1 Cor. 15). Human beings are not created to live a disembodied existence ultimately. The fate for those who experience eternal life is the resurrection of the body made from an incorruptible source (1 Cor. 15, esp. vv. 42–50). For others, their fate lies in eternal death (Matt. 25:46; Rev. 20:6–15; 21:8).

Second, in both Testaments, “life” may also refer to the duration of animate existence—one’s lifetime. The duration of one’s life in this sense begins at birth and ends at death (Gen. 23:1; 25:7; 47:9, 28; Luke 16:25; Heb. 2:15). This period of time is brief (Ps. 90:10; James 4:14). The Bible describes two ways that one’s lifetime may be extended: first, God gives additional time to a person’s life (2 Kings 20:6; Ps. 61:6; Isa. 38:5); second, one gains longer life by living wisely and honoring God (Prov. 3:2; 4:10; 9:11; 10:27).

Third, sometimes “life” refers to the complete plot and cast of characters of an individual’s lifetime. In other words, “life” may refer to all a person’s activities and relationships (1 Sam. 18:18 KJV; Job 10:1; Luke 12:15; James 4:14).

Fourth, “life” rarely may refer to the means of livelihood (Deut. 24:6; Prov. 27:27; Matt. 6:25; Luke 12:22–23). These passages highlight two aspects of life in this sense: (1) people are responsible to guard life; (2) God gives this life because of his great concern, which exceeds his care for the birds and flowers.

Life as a Theological Concept

Beyond its natural sense, life is developed as a theological concept throughout the Bible.

Old Testament. The first chapters of Genesis set the stage for a rich theological understanding of life. First, God creates all things and prepares them for his purposes. He is the creator of life, and life is a gift from his hand. The pinnacle of his creative activity is the creation of humankind. God blesses the man (Adam) and the woman (Eve) whom he creates. God prepares a special place, a garden, for them, so that they may be able to live in perfect communion with him, under his blessing. At the center of the garden lies the tree of life. The tree of life demonstrates that the garden is both the sphere of God’s provision and the symbol of life itself. At the same time, God commands the man not to eat of the tree of the knowledge of good and evil, “for when you eat from it you will certainly die” (Gen. 2:17).

At this point, life and death take center stage. What follows in the narrative (Gen. 3) is a presentation of the meaning of life and death as theological concepts. Adam and Eve disobey the divine commandment. As a result, they die. However, their death is not death in the natural sense. Instead, when they disobey God’s commandment, there are three results: (1) a curse is pronounced, (2) they are exiled from the garden away from God, and (3) they are prevented from eating from the tree of life (3:14–24). Death in this case is not ceasing to breathe and move but is curse and exile; in other words, to die is to be removed from the place of God’s presence and blessing and be placed under a curse. Life, then, is the opposite: to live is to be settled in the place of God’s presence and blessing.

It is also important to recognize in this narrative that obedience to God’s commandment leads to life, but disobedience to his commandment leads to death. This principle is picked up throughout the Bible. Its clearest expression is found in Lev. 18:5: “Keep my decrees and laws, for the person who obeys them will live by them.”

This narrative also draws an important connection taken up in other parts of the Bible, especially Proverbs: the connection between life and wisdom. In the garden there are two trees at the center: the tree of life and the tree of the knowledge of good and evil. Although there is some question concerning what is precisely meant by the knowledge of good and evil, it is likely that wisdom is in view. Two pieces of evidence support this conclusion: (1) knowledge and wisdom as well as good and evil are central concerns for the book of Proverbs; (2) the narrative associates the tree with wisdom. When Eve considers eating from the tree, she notices that it is like the other trees in that it has a pleasant appearance and is good for food (Gen. 2:9), but it is also distinct from the other trees because it is desirable for making one wise (3:6). By eating the fruit, she and Adam attempt to gain wisdom contrary to God’s command. As a result, this type of wisdom leads to death. However, true wisdom has the opposite effect. It leads to life, being a tree of life itself (esp. Prov. 3:18; also 3:1–2; 4:10–23; 6:23).

Although these themes—life, blessing, obedience, and wisdom—are found in various places throughout the Bible, they come together most explicitly in Deuteronomy. There devotion and obedience to God are viewed as the means of attaining wisdom and understanding (Deut. 4:5–9). Following God leads to living in the land that God had promised and enjoying his blessings there (28:1–14); however, forsaking God leads to all kinds of curses and ultimately to utter defeat and exile from the land (28:15–68). The choice to follow God and obey him or to forsake God and disobey him results in either life or death, good or bad, blessing or curse (30:15–20).

Life as a theological concept therefore has the following characteristics: being in the presence of God rather than exile, and experiencing his blessings rather than his curses. Such life may be attained through devotion and obedience to God and through the wisdom that comes from God.

New Testament. This concept of life forms the background for that of the NT as well. The NT often speaks of eternal life, especially in the writings of John. Eternal life is being in fellowship with God the Father and Jesus Christ (John 17:3). One may experience eternal life before natural death and beyond it into the eternal future (John 3:36; 5:24; 6:54; 10:28). At the same time, eternal life may refer more narrowly only to the time of perfect fellowship with God that lies beyond natural life (Matt. 25:46; Mark 10:30; Rom. 2:7). Because life consists of being in fellowship with God and living in his blessings, John can state that the one who believes in Jesus “has eternal life and will not be judged but has crossed over from death to life” (John 5:24). In other words, the person who believes in Jesus has been transferred from God’s curse to his blessing, from death to life. Furthermore, Jesus declares that he is life, and that those who believe in him will live and not die; that is, they will never be removed from his presence and blessing (John 11:25–26).

Lily

A flowering plant esteemed by the Hebrews for its beautiful blossoms. Lily decorations were in the temple as part of the garden imagery connecting the temple to the garden of Eden (1 Kings 7:19, 22, 26). The lily is prominent in the poetry of the Song of Songs (Song 2:1–2; 5:13; 6:2–3), and God used it to picture the future prosperity of Israel (Hos. 14:5). Jesus alluded to the beauty and carefree existence of lilies as he encouraged listeners not to worry about clothing (Matt. 6:28; Luke 12:27).

Oven

In biblical culture, a small cooking device cylindrical in shape and made of clay. Ovens were used for baking bread and other foods (Exod. 8:3; Lev. 2:4; 26:26; cf. “firepot” [Gen. 15:17; Jer. 36:22; Zech. 12:6]; “furnace” [Isa. 31:9; Mal. 4:1; Ps. 21:9]). The fire was built on a layer of pebbles on the oven floor. Bread was baked on the exterior surface of the oven or on the pebbles inside. Typical fuels were wood, dried grass (Matt. 6:30; Luke 12:28), and animal dung (Ezek. 4:15).

Poor

Taken together “poor,” “orphan,” and “widow” are mentioned in the NIV 280 times, evidence of God’s particular concern for those in need. “Poor” is an umbrella term for those who are physically impoverished or of diminished spirit. In biblical terms, “poor” would include most orphans and widows, though not every poor person was an orphan or widow. With over 170 references to the “poor” in the NIV, the biblical writers emphasize God’s concern for the poor. This is best summarized in Deuteronomy: “There will always be poor people in the land. Therefore I command you to be openhanded toward your fellow Israelites who are poor and needy in your land” (15:11).

The Poor

Old Testament. All sections of the OT (including the Torah, Major Prophets, Minor Prophets, and wisdom literature) contain both instructions and warnings regarding the treatment of the poor. Portions of the tithes and offerings were to be set aside for the needs of the poor (Deut. 14:28–29; 26:12–13). The law made specific provisions that allowed the poor in the land to glean from fields that they had not planted or tended (Lev. 19:9–10; 23:22). Boaz’s allowance of Ruth’s gleanings is an example (Ruth 2:7–8, 15, 23).

Favor was given to those who were kind to the poor (Job 29:12; 30:25; 31:16; Ps. 112:9; Prov. 19:17; 22:9; 28:8, 27; Isa. 58:5–7; Jer. 22:16). Inversely, those who did not care for the poor were strongly warned (Prov. 21:13; Ezek. 16:49; Amos 8:4–9). The OT often warns against oppression of the poor, with the added emphasis that God is their defender (2 Sam. 12:3–4; Job 20:19; Pss. 109:16; 140:12; Prov. 14:31; 23:11; Isa. 3:14). If a poor person made a vow, specific regulations were provided to prevent a pledge of unfair amount and to prevent the pledge from being kept overlong (Lev. 27:8; Deut. 24:12). Israelites who were hired as workers because they were impoverished were to be treated fairly and not as slaves (Lev. 25:39–42; Deut. 24:14–15). The poor were to be judged fairly, being shown neither favoritism nor oppression because of their situation (Exod. 23:3, 6; 30:15; Lev. 19:15; Job 34:19; Ps. 49:2; Isa. 10:2).

In addition, the poor were not to be disregarded in the Sabbath Year or Jubilee Year. During the Sabbath Year, the poor and the needy of the land were permitted to gather food from the land, including the fields, olive groves, and vineyards (Exod. 23:11). If a man became poor and was forced to sell his land, and if it was not redeemed by a family member, the land would be returned to the man during the Jubilee Year (Lev. 25:25–30). Also, if a man was forced to submit himself to being a hired worker, he would be redeemed in the Jubilee Year (Lev. 25:47–54).

New Testament. The NT advances the atmosphere of kindness and nonoppression toward the poor and those in need found in the OT. The NT church was marked by such a real and selfless generosity that its members sold their own possessions and gave to “anyone who had need” (Acts 2:45). The poor were to be treated with generosity, and needs were to be addressed whenever they were discovered (Matt. 19:21; Luke 3:11; 11:41; 12:33; 14:13; 19:8; Acts 6:1; 9:36; Rom. 15:26; Gal. 2:10).

Kindness to the poor was regarded as a natural manifestation of the love of God. Several NT writers considered a lack of concern and kindness toward the poor in a believer’s life cause to question the authenticity of that person’s faith (James 2:15–16; 1 John 3:17–18).

Orphans

Widows

Purse

Made typically of leather, bags or purses were used to contain either coins (Prov. 1:14; 7:20; Isa. 46:6; Luke 12:33; 22:35, 36) or stones for weighing (Deut. 25:13; Mic. 6:11). Jesus instructed seventy-two disciples not to take “purse or bag” carrying money or provisions on a short-term mission (Luke 10:4). The Hebrew word kharit in Isa. 3:22, used to describe “purses” (NIV) or “handbags” (NRSV) of wealthy Jewish women, suggests some sort of ornamentally woven pouch or satchel. See also Bag.

Sowing

The process of planting seeds. Because ancient Israel was an agricultural society, this concept is used in many biblical metaphors (Matt. 13:3; Luke 12:24; 1 Cor. 15:36–37).

Spinning and Weaving

Spinning (forming fibers into thread or yarn) and weaving (forming yarn into textiles) were the basic economic activities of women throughout the ancient world (see Exod. 35:25–26). This is reflected in the Bible in Prov. 31:10–31, where the “wife of noble character” is depicted as a proficient producer of fine textiles. The process is portrayed in some detail, including the gathering of raw materials (31:13), the skillful making of yarn with distaff and spindle (31:19), the crafting of garments and upholstery (31:22, 24), and the selling of the same (31:24). As is clear from this passage, textile production was a domestic activity, taking place not in specialized factories but in any home where sufficient labor was available. The Hebrew word for “weaver” occurs as a masculine participle, suggesting the participation of men in the craft (Exod. 35:35; Isa. 38:12).

In biblical Israel, fabric was made either from flax (a plant fiber yielding linen fabric) or wool (sheep or goat). In Isa. 19:9 the production of fine linen is particularly associated with Egypt. The most abundant evidence of spinning and weaving to survive in the archaeological record comes in the form of stone or clay loom weights and spindle whorls. Less frequently, we find fragments of the wooden parts of the loom (such as the heddle rod or beam [see 1 Sam. 17:7]), bone or ivory tools, spinning bowls, and in some cases actual textile and cordage fragments. A loom is a wooden framework on which fabric is woven. In biblical lands, both vertical (against a wall) and horizontal (parallel with the ground) looms were used. The ubiquity of these implements in excavations of domestic sites attests the universality of textile production as a home craft in the biblical world. Samson tricks Delilah into weaving his hair into a loom and tightening it with a pin (Judg. 16:13). Again, this story illustrates the fact that the typical home contained a loom.

Several ancient cultures had a patron deity of spinning and weaving, usually a female goddess: the Mesopotamian Uttu, the Egyptian Tait, and Athena in the Greek world. There are indications that Asherah was the goddess of spinning and weaving in West Semitic culture, which includes Israel and its neighbors. Evidence for spinning and weaving has been discovered at a tenth-century BC cultic site at Ta’anach in central Israel (see 2 Kings 23:7).

Metaphorically, a spider spins its web (Isa. 59:5). Jesus reverses the analogy of spinning and weaving to the natural world by stating that the lilies of the field “do not labor or spin” and yet are magnificently clothed in natural beauty, exceeding even the artificial splendor of Solomon (Matt. 6:28; Luke 12:27).

Weaving

Secondary Matches

The following suggestions occured because Luke 12:22-34 is mentioned in the definition.

Adoption

The voluntary process of granting the rights, privileges, responsibilities, and status of child or heir to an individual or group that was not originally born to the adopter. While birth occurs naturally, adoption occurs only through the exertion of will.

At least two significant figures in the OT were adopted. After Moses’ birth mother kept him alive despite Pharaoh’s command to drown every newborn Hebrew boy in the Nile (Exod. 1:22), Moses was, ironically, adopted by Pharaoh’s daughter (2:10). Esther, or Hadassah, was adopted by her uncle (or cousin) Mordecai upon the death of her parents (Esther 2:7)—this adoption plays an important part in Esther’s ability to prevent the Jewish extermination intended by Haman.

Although adoption is fairly uncommon in the OT, God’s adoption of Israel is of the utmost importance. It demonstrates God’s willingness to initiate relationship with humankind, a truth that later culminated in Jesus Christ. God chooses to adopt the nation of Israel as his child (Deut. 7:6; Isa. 1:2; Hos. 11:1) and more significantly as his firstborn son (Exod. 4:22; Jer. 31:9). Thus God singles out Israel among the nations of the earth, bestowing the highest possible honor.

The concept of adoption is more prevalent in the NT, primarily in the apostle Paul’s writings. Based on the belief that Israel’s exclusive position as the adopted firstborn son of God the Father is no longer deserved, the NT includes those who believe in Jesus Christ as adopted children of God’s eternal family (John 1:12; 11:52; Gal. 4:5; Eph. 1:5; Phil. 2:15; 1 John 3:1). The adopted children of God enjoy all the rights of a natural-born child, including the opportunity to call God “Father,” as Jesus did (e.g., Matt. 5:16; Luke 12:32). Paul in particular uses adoption to describe the Christian’s new relationship with God through the atoning sacrifice of Jesus Christ (Rom. 8:15–16, 21–23; 9:25–26).

Beans

Common and valuable for food, beans were cooked while green in the pods or after being dried. Dry beans were threshed and winnowed like cereals and other grains. Beans are mentioned twice in the NIV (2 Sam. 17:28; Ezek. 4:9).

Closet

In the KJV, “closet” refers to a private, relatively secure room (Matt. 6:6; Luke 12:3). In contrast to ostentatious, insincere prayer, Jesus urges his disciples to go into their “closet” (KJV) or, better, “inner room” (NASB), so that God receives all the focus (Matt. 6:6). The Greek word, tameion, also describes a place for keeping something of value (Matt. 24:26; Luke 12:24; cf. “storeroom” [Gk. thēsauros] in Matt. 13:52).

Cook

Cooking within the Seminomadic Lifestyle

Cooking within the Urban Lifestyle

Cooking Utensils

The Cooking of Food

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

Cooked

Cooking within the Seminomadic Lifestyle

Cooking within the Urban Lifestyle

Cooking Utensils

The Cooking of Food

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

Cooking

Cooking within the Seminomadic Lifestyle

Cooking within the Urban Lifestyle

Cooking Utensils

The Cooking of Food

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

Cooking and Heating

Cooking within the Seminomadic Lifestyle

Cooking within the Urban Lifestyle

Cooking Utensils

The Cooking of Food

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

Crawling Things

The Bible is full of teeming creatures and swarming things. These creatures, insects, often play significant roles in the stories and the events described in them. From the first chapter of the Bible to the very last book, these flying, creeping, hopping, and crawling things are prominent.

Terms for Insects

Insects are described in the Bible with both general and specific terms. In the OT, there are three general terms for insects and twenty terms used to refer to specific types of insects. In the NT, two different types of insects are referenced: gnats and locusts.

The two most common general terms for insects are variously translated. Terms and phrases used to describe them include “living creatures” (Gen. 1:20), “creatures that move along the ground” (Gen. 1:24–26; 6:7, 20; 7:8, 14, 23; 8:17, 19; Lev. 5:2; Ezek. 38:20; Hos. 2:18), that which “moves” (Gen. 9:3), “swarming things” (Lev. 11:10), “flying insects” (Lev. 11:20–21, 23; Deut. 14:19), “creatures” (Lev. 11:43), “crawling things” (Lev. 22:5; Ezek. 8:10), “reptiles” (1 Kings 4:33), “teeming creatures” (Ps. 104:25), “small creatures” (Ps. 148:10), and “sea creatures” (Hab. 1:14). The other general term for insects is used with reference to swarms of insects, typically flies (Exod. 8:21–22, 24, 29; Pss. 78:45; 105:31). Specific insects named in Scripture are listed below.

Ants. Ants are used in Proverbs as an example of and encouragement toward wisdom. In 6:6 ants serve as an example for sluggards to reform their slothful ways. Also, in 30:25 ants serve as an example of creatures that, despite their diminutive size, are wise enough to make advance preparations for the long winter.

Bees. Bees are used both literally and figuratively in Scripture. Judges 14:8 refers to honeybees, the product of which becomes the object of Samson’s riddle. The other three uses of bees in the OT are figurative of swarms of enemies against God’s people (Deut. 1:44; Ps. 118:12; Isa. 7:18).

Fleas. Fleas are referenced in the OT only by David to indicate his insignificance in comparison with King Saul (1 Sam. 24:14; 26:20). The irony of the comparison becomes clear with David’s later ascendancy.

Flies. The plague of flies follows that of gnats on Egypt (Exod. 8:20–31). Although the gnats are never said to have left Egypt, the flies are removed upon Moses’ prayer. In Eccles. 10:1 the stench of dead flies is compared to the impact that folly can have on the wise. In Isa. 7:18 flies represent Egypt being summoned by God as his avenging agents on Judah’s sin. In addition, one of the gods in Ekron was named “Baal-Zebub,” which means “lord of the flies” (2 Kings 1:2–3, 6, 16). The reference to Satan in the NT using a similar name is likely an adaptation of the OT god of Ekron (Matt. 10:25; 12:24, 27; Mark 3:22; Luke 11:15, 18–19).

Gnats. Gnats are distinguished from flies in the OT, though the distinction is not always apparent. Gnats are employed by God in the third plague on Egypt (Exod. 8:16–19), while flies form the means of punishment in the fourth plague. The two are listed together in Ps. 105:31 and appear parallel, though the former may be a reference to a swarm. Gnats were also used by Jesus to illustrate the hypocrisy of the Pharisees and the scribes (Matt. 23:24).

Hornets. The Bible uses hornets in Scripture as an agent of God’s destruction. The term occurs three times in the OT. In each occurrence these stinging insects refer to God’s expulsion of the Canaanites from the land that God promised to his people. The first two times, Exod. 23:28 and Deut. 7:20, hornets are used in reference to a promise of what God will do; the third time, Josh. 24:12, they illustrate what God did.

Locusts. Of particular interest is the use of locusts in the Bible. The term or a similar nomenclature occurs close to fifty times in the NIV. Locusts demonstrate a number of characteristics in Scripture. First, they are under God’s control (Exod. 10:13–19). As such, they have no king (Prov. 30:27). They serve God’s purposes. Second, locusts often occur in very large numbers or swarms (Judg. 6:5; Jer. 46:23; Nah. 3:15). At times, their numbers can be so large as to cause darkness in the land (Exod. 10:15). Third, in large numbers these insects have been known to ravage homes, devour the land, devastate fields, and debark trees (Exod. 10:12–15; Deut. 28:38; 1 Kings 8:37; 2 Chron. 7:13; Pss. 78:46; 105:34; Isa. 33:4; Joel 1:4–7). Due to their fierceness, they were compared to horses (Rev. 9:7). Fourth, locusts hide at night (Nah. 3:17). Finally, certain types of locusts were used as food.

Moths. Moths are referred to seven times in the OT and four times in the NT. Job uses moths to illustrate the fragility of the unrighteous before God (4:19) and the impermanence of their labors (27:18). The other references to moths in Scripture present them as the consumers of the wealth (garments) and pride of humankind as a means of God’s judgment (Job 13:28; Ps. 39:11; Isa. 50:9; 51:8; Hos. 5:12; Matt. 6:19–20; Luke 12:33; James 5:2).

Functions of Insects in Scripture

As agents in God’s judgment. Insects serve a variety of functions in Scripture. Most notably, insects serve as agents of judgment from God. The OT indicates how insects were used as judgment on both Israel and their enemies.

Moses warned of God’s judgment for Israel’s violation of the covenant. He advised Israel that as a consequence of their sin, they would expend much labor in the field but harvest little, because the locusts would consume them (Deut. 28:38).

Solomon, in his prayer of dedication at the temple, beseeched God regarding judgment that he might send in the form of grasshoppers to besiege the land. He asked that when the people of God repent and pray, God would hear and forgive (2 Chron. 6:26–30). God similarly responded by promising that when he “command[s] locusts to devour the land” as judgment for sin, and his people humble themselves and pray, he will heal and forgive (2 Chron. 7:13–14; cf. 1 Kings 8:37).

The psalmist reminded Israel of God’s wonderful works in their past, one of which was his use of insects as a means of his judgment (Ps. 78:45–46; cf. 105:34).

Joel 1:4 and 2:25 describe God’s judgment on Israel for their unfaithfulness in successive waves of intensity (cf. Deut. 28:38, 42; 2 Chron. 6:28; Amos 4:9–10; 7:1–3). The devastation led to crop failure, famine, destruction of vines and fig trees, and great mourning. The severity of the judgment is described as being unlike anything anyone in the community had ever experienced (Joel 1:2–3).

Locusts are the subject of one of the visions of the prophet Amos. In the vision, God showed him the destructive power of these insects as a means of judgment. Upon seeing the vision, the prophet interceded for the people, and God relented (Amos 7:1–3).

Insects were also used as judgments on Israel’s enemies. In the plagues on Egypt, insects were the agents of the third, fourth, and eighth plagues. The third plague (Exod. 8:16–19) was gnats. Interestingly, this was the first of Moses’ signs that the magicians of Pharaoh could not reproduce. Their response to the Egyptian king was that this must be the “finger of God.” There is no record of the gnats ever leaving Egypt, unlike the other plagues.

The fourth plague was flies (Exod. 8:20–32). Here the Bible specifically indicates a distinction between the land of Goshen, where the Israelites dwelled, and the rest of the land of Egypt. The flies covered all of Egypt except Goshen. This plague led to Pharaoh’s first offer of compromise. Once Moses prayed and the flies left Egypt, Pharaoh hardened his heart.

The eighth plague was in the form of locusts (Exod. 10:1–20). In response to this plague, Pharaoh’s own officials complained to him, beseeching him to let Israel leave their country lest it be entirely destroyed. The threat of this plague led to Pharaoh’s second offer of compromise. Once the locusts began to devastate the land of Egypt, Pharaoh confessed his sin before God, but as soon as the locusts were removed, his heart again became hardened. Thus, three of the ten plagues on Egypt were in the form of insects.

At the end of a series of “woe” passages, the prophet Isaiah proclaimed God’s judgment against the enemies of his people because of their oppression. In the end, those who plundered will themselves be plundered, as if by a “swarm of locusts” (Isa. 33:1–4; cf. Jer. 51:14, 27).

Insects were also used as judgment on people who dwelled in the land of Israel prior to Israel’s occupation. Both before and after the event took place, the Bible describes how God sent hornets to help drive out the occupants of the land of Canaan in preparation for Israel’s arrival. This is described as part of God’s judgment on these nations for their sins against him (Exod. 23:28; Deut. 7:20; Josh. 24:12).

As food. Insects also are mentioned in Scripture as food. Certain types of locusts are listed as clean and eligible for consumption. The NT describes the diet of John the Baptist, which consisted of locusts and wild honey—a diet entirely dependent on insects (Matt. 3:4; Mark 1:6). The OT also notes Samson enjoying the labor of bees as food (Judg. 14:8–9).

Used figuratively. Most often, insects are used figuratively in Scripture. They are used in the proverbs of Scripture to illustrate wisdom. The sages wrote about ants (Prov. 6:6; 30:25), locusts (Prov. 30:27), and even dead flies (Eccles. 10:1) both to extol wisdom and to encourage its development in humankind.

Another figurative use of insects is in the riddle about bees and honey posed by Samson to the Philistines (Judg. 14:12–18). As noted above, Samson ate honey (Judg. 14:8–9; cf. 1 Sam. 14:25–29, 43). Also, Scripture describes the promised land as a place of “milk and honey.”

Insects also are used to symbolize pursuing enemies (Deut. 1:44; Ps. 118:12; Isa. 7:18), innumerable forces (Judg. 6:5; 7:12; Ps. 105:34; Jer. 46:23; Joel 2:25), insignificance (Num. 13:33; 1 Sam. 24:14; 26:20; Job 4:19; 27:18; Ps. 109:23; Eccles. 12:5; Isa. 40:22), vulnerability (Job 4:19), God’s incomparable nature (Job 39:20), the brevity of life (Ps. 109:23), wisdom and organization (Prov. 30:27), and an invading army (Isa. 7:18; Jer. 51:14, 27), and they are employed in a taunt against Israel’s enemies (Nah. 3:15–17), a lesson on hypocrisy (Matt. 23:24), and an image of eschatological judgment (Rev. 9:4–11).

Scriptural Truths about Insects

1. Insects are part of God’s creation. In view of all the uses of insects in Scripture, several key truths emerge. First, insects are a part of the totality of God’s creation. The very first chapter of the Bible uses one of the general terms for insects as part of God’s creative activity on the sixth day of creation (Gen. 1:24). After God reviewed the creation on that day, his assessment of it, including the insects, was that it was “good” (1:25).

2. Insects are under God’s control. A second scriptural truth related to insects in the Bible is that they are under God’s control. In Deut. 7:20 God promised to send hornets ahead of the children of Israel to prepare the promised land for their arrival. Also, in Joel 2:25, when God promised to repair the damage to the land caused by the locusts, he described them as “my great army that I sent.” Thus, the picture emerges that what God has created, he alone reserves the authority to control.

3. Insects are cared for by God. A final truth regarding insects in Scripture is that God takes care of them. Just as Jesus explained God’s care for the birds of the air (Matt. 7:26), the psalmist explained that all of God’s creation, specifically insects, “look to you to give them their food at the proper time” (Ps. 104:25–27). The conclusion of the psalmist is appropriate for all of God’s creation: “When you hide your face, they are terrified; when you take away their breath, they die and return to the dust. When you send your Spirit, they are created, and you renew the face of the ground” (104:29–30). Thus, in the end, God creates, God controls, and God cares—a lesson that all of God’s creation shares.

Garments

Articles of Clothing

Special Functions of Clothing

Heating

Cooking within the Seminomadic Lifestyle

Cooking within the Urban Lifestyle

Cooking Utensils

The Cooking of Food

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

Insects

Terms for Insects

Functions of Insects in Scripture

The psalmist reminded Israel of God’s wonderful works in their past, one of which was his use of insects as a means of his judgment (Ps. 78:45–46; cf. 105:34).

Scriptural Truths about Insects

Lord's Prayer

This prayer, found but not named as such in Matt. 6:9–13; Luke 11:2–5 (see also Did. 8.2, which follows the Matthean version), is a version of the Jewish Qaddish prayer revised around the theme of the kingdom of God and is a paradigmatic model of prayer given by Jesus to his followers.

Jesus and Prayer

Prayer was a key element of Jewish piety and devotion to God. It was a large part of meetings in synagogues, annual festivals, worship in the temple, and daily recitals of the words of the law. Jesus is remembered as withdrawing into lonely and desolate places for times of prayer (Mark 1:35; 6:46), most poignantly in the garden of Geth-semane (Mark 14:32–42 pars.). Jesus’ time in the wilderness probably was a time of prayer and fasting as well (Mark 1:12–13 pars.). Besides the Lord’s Prayer, another prayer of Jesus celebrates God’s revelation to the disciples after their short itinerant mission (Matt. 11:25–26 // Luke 10:21).

The evangelist Luke emphasizes Jesus at prayer more than any other Gospel writer. Luke’s Gospel portrays Jesus as praying at his baptism (3:21), prior to his selection of the Twelve (6:12–13), prior to Peter’s confession of him as Messiah (9:18), at his transfiguration (9:28–29), prior to his teaching on the Lord’s Prayer (11:1), for Peter (22:32), and twice while on the cross (23:34, 46). Jesus also taught much about prayer, concerning how his disciples are or are not to pray and how to show genuine devotion in the kingdom community without hypocrisy (Mark 11:24–25; Matt. 5:44 // Luke 6:28; Matt. 6:5–8; Luke 11:5–13; 18:1–14; 21:36).

In the Fourth Gospel, Jesus’ prayers underscore the unique nature of the relationship between the Father and the Son (John 11:41–42; 12:27–28). Jesus’ high priestly prayer for the disciples concerns their preservation and the role of the Holy Spirit in their lives (17:1–26). A distinctive characteristic of Jesus’ prayers is that God is addressed by the Aramaic word abba (“father”), and this became common in early Christian worship (Rom. 8:15; Gal. 4:6).

The Lord’s Prayer: Matthew and Luke

The Lord’s Prayer takes distinct forms in Matthew and in Luke (see table 2). The differences in the two prayers might be attributable to Jesus teaching two different versions. More likely, Matthew and Luke both knew the prayer from a common source (written or oral), and Matthew’s version is a more liturgical elaboration of Luke’s shorter and more “original” version. Matters are complicated somewhat by the fact that later Christian scribes had a propensity for harmonizing the two prayers and sometimes amended them in their respective manuscripts. Both prayers agree that (1) God is the Holy Father, (2) the kingdom is yet to come in its fullness, (3) followers of Jesus depend on God for their daily provisions, (4) followers of Jesus depend on God for forgiveness, (5) which is reciprocated in the forgiveness of others, and include (6) the supplication that God not let them fall into the final tribulation.

Table 2. The Lord’s Prayer in Matthew and Luke

Matthew 6:9-13….Luke 11:2-4

Our Father in heaven,….Father,

hallowed be your name,….hallowed be your name,

your kingdom come,….your kingdom come.

your will be done, on earth as it is in heaven….

Give us today our daily bread….Give us each day our daily bread.

And forgive us our debts,….Forgive us our sins,

as we also have forgiven our debtors….for we also forgive everyone who sins against us.

And lead us not into temptation,….And lead us not into temptation.

But deliver us from the evil one….

For your is the kingdom and the power and the glory forever. Amen. [added in some later manuscripts; see NIV mg.]….

The Lord’s Prayer: The Petitions

The prayer can be broken up into a number of petitions. First is the petition addressed to God as Father and self-sanctifier. God is invoked as Father, and his name represents both his character as a loving father and his authority as the master over all creation. The prayer is theocentric, and it reads literally “let your name be sanctified,” which is a plea that God’s holiness will become more and more evident. The Lord’s Prayer is not some kind of “I want” list, but rather a burst of praise expressing the hope that God’s sheer goodness and Godness will be acknowledged by all.

The second petition is for God to finally establish his kingdom. The “kingdom of God” is more akin to God’s reign, rule, or government. It is referred to rarely in the OT (e.g., Dan. 2:44; Obad. 21); much more prominent is the theme of God as “king.” In many of the psalms God already is king of Israel and the nations (e.g., Pss. 93–99), and yet the prophets could look forward to the day when Yahweh would again show himself to be king precisely through his deliverance of Israel, which would be the ultimate expression of the kingly power (e.g., Isa. 52:7; Zech. 14:9). The prayer for the coming of the kingdom of God is a prayer for God to establish his reign or rule in its final and full manifestation on earth. Although the kingdom was partially present during Jesus’ ministry by virtue of his exorcisms and healings (e.g., Mark 1:15; Luke 11:20), it still awaits its final consummation. Matthew’s version has “on earth as it is in heaven” and may indicate a millennial view of the kingdom as supplanting earthly kingdoms, resulting in the transformation of the present age. The petition does not promote escapism from the world but rather points toward its eventual redemption and transformation by the glorious power of heaven becoming a reality upon the earth.

Third is the petition for daily provision of physical needs. The “daily bread” petition looks to God as the provider and caregiver of his people. Elsewhere in the Sermon on the Mount/Plain, Jesus preaches dependence on God as a means of escaping the worry and lure of wealth and money (Matt. 6:25–33 // Luke 12:22–34). Bread was a powerful symbol for sustenance and life (e.g., Prov. 22:9; Lam. 2:12; John 6:35, 48; Sir. 29:21; 34:25). The petition assumes that God is interested in the most mundane aspects of human existence, and that he gives what is needed, not always what is wanted. God sustains his people in their hour of need as proof of his fatherly care and compassion.

Fourth is the petition for divine forgiveness in coordination with mutual forgiveness among the community of Jesus’ followers. The prayer does not ask God to forgive persons who then in turn forgive others; rather, in reverse, the prayer implies that God forgives in the same way that humans forgive each other (Matthew) or on the basis of humans forgiving each other (Luke). The role of mutual forgiveness within the new covenant community is spelled out clearly by Paul in Colossians: “Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you” (Col. 3:13).

Fifth is the petition to be spared eschatological tribulation and the malevolence of Satan. The word peirasmos can mean “testing,” “trial,” “temptation,” or even “tribulation” or “ordeal.” The prayer could constitute a plea for help in the face of personal trials and struggles in the believer’s life and in the journey of discipleship (e.g., 1 Cor. 10:13; James 1:2), or it could denote a request to be kept from the eschatological ordeal that will precede the final and full establishment of the kingdom of God (e.g., Mark 14:36, 38; Rev. 3:10). Importantly, what is feared in this prayer is not experiencing the peirasmos but rather succumbing to it—the fear of failure. In addition, the prayer asks to be delivered from ho ponēros, “evil,” or (more likely) “the evil one” (cf. Matt. 5:39)—that is, the devil or Satan. God tests his people to strengthen them and prove their faithfulness, while Satan tempts people to subdue and destroy them. This prayer acknowledges the fragility and helplessness of the human state in the face of human, spiritual, and cosmic evil. The prayer seeks liberation from evil in the coming reign of God’s eschatological kingdom.

The Lord’s Prayer: The Theology

The theological framework, ethical exhortation, and social dynamics created or presupposed by the prayer are as follows.

First, God is the Father of the followers of Jesus. This is axiomatic in the Gospels and is repeated by the Christian prayer that addresses God the Father as “Abba” (Rom. 8:15; Gal. 4:6).

Second, an overarching importance is attached to the kingdom of God as the context in which all prayer is prayed. The tension of the prayer—the very fact of needs and the threat of continuing perils—exists only because God’s plan to restore Israel and renew creation has not yet been put into full effect. God’s kingdom has broken into the world through the work of the Son of God and the giving of the Holy Spirit, and yet it still awaits a final consummation, when God is “all in all” (1 Cor. 15:28) and finally repossesses the world for himself. The prayer presupposes the “now” and the “not yet” of God’s saving action and balances prayers of triumph and lament in light of current temptations and the coming victory of God.

Third, in this prayer salvation not only is spiritual (understood as going to heaven when one dies) but also involves the physical well-being of a person and healthy relationships within the believing community. Just as God is concerned with physical human needs, so should humans be with their fellow humans. If human beings forgive, then God also forgives them. Human relations are to mirror the values of heaven and the vision of the kingdom.

Fourth, the world order currently exists in partial subjugation to evil powers opposed to God’s rule, which is simply part of the dire situation of “this age.” The prayer presupposes an apocalyptic worldview characterized by dualism (God/Satan, good/evil, present/future, etc.), the necessity of encountering and persevering against evil, and divine intervention to put the world order right and replace it with the kingdom of God.

Fifth, discipleship involves a variety of traits and characteristics. This prayer depicts the disciple as trusting and as exhibiting faith in God’s purpose and plan. The prayer presumes that disciples cling to God in dependence upon him in their day-to-day need. The prayer assumes that disciples try to imitate God in reflecting goodness, love, holiness, and peace in their respective communities. The prayer also admonishes endurance in the face of trials and persistence (not repetitiveness) in the discipline of prayer.

Sixth, although the prayer does not have an explicit Christology, one can be found implicitly. It seems implied that Jesus is a mediator between the Father and the disciples, and that he possesses an important role in the final manifestation of the kingdom. It is, after all, the disciples of Jesus who are promised a special place in the kingdom and a special relationship with the God of Israel.

Summary

The Lord’s Prayer has remained a common thread in the devotional life of followers of Jesus for two millennia because it is simple, memorable, poignant, and yet profound. It is not the prayer of an elite few; it belongs to all who cry out to God as Father and see the way to God in Jesus Christ, the exalted Lord and Messiah of Israel. As teachings of Jesus hold immeasurable significance for the life, faith, praxis, and service of his followers, this prayer encapsulates a motif of Jesus’ own mission: God as king and the love of God for his own people.

Materialism

Both the OT and the NT view wealth as ultimately a result of God’s blessing (Prov. 10:22). Abraham shows the right attitude by refusing to accept plunder from the king of Sodom, recognizing God as the sole source of his riches (Gen. 14:23). Solomon’s wealth was seen as God’s favor (1 Kings 3:13). Wealth and riches are said to be in the house of persons “who fear the Lord” (Ps. 112:1–3). However, material success alone is not necessarily an indication of God’s approval, nor is poverty a sign of God’s disfavor. Fundamentally, neither poverty nor wealth can be superficially tied to divine displeasure or favor.

Balanced view. The Bible articulates a balanced view of wealth. It warns against having an arrogant attitude by failing to acknowledge that the source of wealth is God (Deut. 8:17–18). There is danger in trusting in riches (Pss. 52:7; 62:10). The rich are charged not to be haughty, and to set their hopes not on uncertain riches but rather on God (1 Tim. 6:17–18). The love of money is described as the root of all kinds of evil (1 Tim. 6:9–10), and it is therefore extremely difficult for a rich person to enter the kingdom of God (Matt. 19:24). The foolishness of materialism, making riches the center of one’s life, is shown in the parable of the wealthy farmer (Luke 12:15–21). Instead of monetary greed, the spirit of contentment is commended, because even if lacking on the material level, one still has the Lord (Luke 12:15; Phil. 4:11; Heb. 13:5). Material possessions should be gained rightly; effort and diligence are required (Gen. 3:19; Prov. 10:4). Obtaining wealth through dishonesty and ill-gotten gains is denounced and condemned (Prov. 11:26; 13:11; Jer. 17:11; Mic. 6:12).

God-centered perspective. Wealth and material possessions are to be viewed from a God-centered perspective. God is the one who provides everything; thus we should trust him for our daily needs (Matt. 6:25–34; Luke 11:3). Job’s confession in a time of loss, “The Lord gave and the Lord has taken away; may the name of the Lord be praised,” shows an admirable attitude to emulate (Job 1:21). God is the owner of all things, and we are simply stewards and administrators of God’s wealth. We need to remember that one day we will be accountable for the use of our wealth (1 Cor. 10:31). Jesus teaches us to seek the kingdom of God first rather than his material blessings (Luke 12:31–33). Anything that draws us away from serving God should be avoided. We cannot serve both God and mammon (Matt. 6:24). Our treasures are to be in heaven, meaning that our central focus should be on matters pertaining to the kingdom: “Where your treasure is, there your heart will be also” (Luke 12:32–34).

Responsibility and generosity. With the possession of wealth comes the duty to give generously to those in need (Prov. 11:24; 28:27). Prosperity is given as a means to do good; thus we ought to be rich in good deeds (1 Tim. 6:18). Although it is a duty of the covenant community to take care of the needy in the OT, it still emphasizes the voluntary heart (Deut. 15:5–11). In 2 Cor. 9:7, Paul presents the principle of giving in the NT: “Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver.” It should be not an exaction but a willing gift (9:5).

The Christian should emulate Jesus: “Though he was rich, yet for [our] sake he became poor, so that [we] through his poverty might become rich” (2 Cor. 8:9). Therefore, material offerings to Christ should not be a burden (1 Cor. 9:11). Sacrificial giving is an expression of love to the Lord (2 Cor. 9:12). It also generates thanksgiving to God from those who receive it (2 Cor. 9:11). Worldly wealth should also be used for evangelistic purposes (Luke 16:8). If we are faithful in the use of money, we can be trusted with the kingdom’s spiritual riches (Luke 16:12–13). Although riches do not have eternal value in themselves, their proper use has eternal consequences (Luke 12:33; 1 Tim. 6:19). One of the qualifications of a church overseer is to be free from the love of money, and a deacon must not pursue dishonest gain (1 Tim. 3:3, 8). A good name is to be chosen over great riches (Prov. 22:1). James condemns as sinful the attitude of favoring the wealthy over the poor. Nonpreferential love is the answer to prejudicial favoritism (James 2:1–9).

Myrtle Tree

Orphan

The Poor

Orphans

Widows

Pine Tree

Plants

Poverty

The Poor

Orphans

Widows

Riches

Sash

Articles of Clothing

Special Functions of Clothing

Self-Esteem

The modern concept of “self-esteem” may have roots in individualism, but Scripture conceives of it in relation to God and community. Creation grounds positive self-regard in dignity, blessing, and authority bestowed by God (Gen. 1:26–28; Pss. 8; 139:13–16), hence the concern that God preserve one from oppression, illness, and shame (Ps. 71). Self-esteem is not absolute, unlimited self-regard, but rather a healthy valuing of oneself and others as beloved, gifted by, and responsible to God (Rom. 12:3–8; contrast Ps. 14).

Self-esteem draws strength from the community’s defining story. The people of Israel are commanded to teach their children their narrative of promise, oppression, and deliverance (Deut. 6), and prophetic words of divine assurance help restore the exiles’ corporate identity, preparing them for return to the land (e.g., Isa. 54). Similarly, Jesus pledges the Father’s care for the disciples as persons, forming them as a community and freeing them for lives of trust and contentment as God’s beloved children (Luke 12:32–34; Phil. 4:10–20).

Suffering

The Bible has much to say about suffering. While in the OT suffering is regularly an indication of divine displeasure (Lev. 26:16–36; Deut. 28:20–68; Ps. 44:10–12; Isa. 1:25; cf. Heb. 10:26–31), in the NT it becomes the means by which blessing comes to humanity.

The Bible often shows that sinfulness results in suffering (Gen. 2:17; 6:5–7; Exod. 32:33; 2 Sam. 12:13–18; Rom. 1:18; 1 Cor. 11:27–30). Job’s friends mistakenly assume that he has suffered because of disobedience (Job 4:7–9; 8:3–4, 20; 11:6). Job passionately defends himself (12:4; 23:10), and in the final chapter of the book God commends Job and condemns his friends for their accusations (42:7–8; cf. 1:1, 22; 2:10). The writer makes clear that suffering is not necessarily evidence of sinfulness. Like Job’s friends, Jesus’ disciples assume that blindness is an indication of sinfulness (John 9:1–2). Jesus rejects this simplistic notion of retributive suffering (John 9:3, 6–7; cf. Luke 13:1–5).

The prayers of suffering people are expressed in the sixteen communal and thirty-seven individual laments in the book of Psalms. Within the laments the writers describe their problems, express feelings, make requests, ask questions (“How long, Lord?” [13:1]; “Why have you forsaken me?” [22:1]), and lodge complaints against God (“My eyes fail, looking for my God [69:3]), enemies (“You have made us an object of derision to our neighbors, and our enemies mock us” [80:6]), and even themselves (“I am a worm and not a man” [22:6]).

The NT writers reveal that Jesus’ suffering was prophesied in the OT (Mark 9:12; 14:21; Luke 18:31–32; 24:46; Acts 3:18; 17:3; 26:22–23; 1 Pet. 1:11; referring to OT texts such as Ps. 22; Isa. 52:13–53:12; Zech. 13:7). The Lord Jesus is presented as the answer to human suffering: (1) Through the incarnation, God’s Son personally experienced human suffering (Phil. 2:6–8; Heb. 2:9; 5:8). (2) Through his suffering, Christ paid the price for sin (Rom. 4:25; 3:25–26), so that believers are set free from sin (Rom. 6:6, 18, 22) and helped in temptation (Heb. 2:18). (3) Christ Jesus intercedes for his suffering followers (Rom. 8:34–35). (4) Christ is the example in suffering (1 Pet. 2:21; 4:1; cf. Phil. 3:10; 2 Cor. 1:5; 4:10; 1 Pet. 4:13), and though he died once for sins (Heb. 10:12), he continues to suffer as his church suffers (Acts 9:4–5). (5) Christ provides hope of resurrection (Rom. 6:5; 1 Cor. 15:20–26; Phil. 3:10–11) and a future life without suffering or death (Rev. 21:4).

There are many NT examples of suffering believers (John 15:20–21; Acts 4:3; 5:18; 7:57–60; 8:1–3; 12:1–5; 14:19; 16:22–24; 18:17; 2 Cor. 6:4–5, 8–10; Heb. 10:32; 1 Pet. 5:9; Rev. 2:10). Suffering is part of God’s plan for his people (Acts 9:16; 1 Thess. 3:2–4) and is part of what it means to be a follower of Christ Jesus (Acts 14:22; Rom. 8:17; Phil. 1:29; 1 Pet. 2:21; 4:12).

The NT writers repeatedly mention the benefits of suffering, for it has become part of God’s work of redemption. The suffering of believers accompanies the proclamation and advancement of the gospel (Acts 5:41–42; 9:15–16; 2 Cor. 4:10–11; 6:2–10; Phil. 1:12, 27–29; 1 Thess. 2:14–16; 2 Tim. 1:8; 4:5) and results in salvation (Matt. 10:22; 2 Cor. 1:6; 1 Thess. 2:16; 2 Tim. 2:10; Heb. 10:39), faith (Heb. 10:32–34, 38–39; 1 Pet. 1:7), the kingdom of God (Acts 14:22), resurrection from the dead (Phil. 3:10–11), and the crown of life (Rev. 2:10). It is an essential part of the development toward Christian maturity (Rom. 5:3–4; 2 Cor. 4:11; Heb. 12:4; James 1:3–4; 1 Pet. 1:7; 4:1).

Suffering is associated with knowing Christ (Phil. 3:10); daily inward renewal (2 Cor. 4:16); purity, understanding, patience, kindness, sincere love, truthful speech, the power of God (2 Cor. 4:4–10); comfort and endurance (2 Cor. 1:6); obedience (Heb. 5:8); blessing (1 Pet. 3:14; 4:14); glory (Rom. 8:17; 2 Cor. 4:17); and joy (Matt. 5:12; Acts 5:41; 2 Cor. 6:10; 12:10; James 1:2; 1 Pet. 1:6; 4:13). Other positive results of Christian suffering include perseverance (Rom. 5:3; James 1:3), character and hope (Rom. 5:4), strength (2 Cor. 12:10), and maturity and completeness (James 1:4). Present suffering is light and momentary when compared to future glory (Matt. 5:10–12; Acts 14:22; Rom. 8:18; 2 Cor. 4:17; Heb. 10:34–36; 1 Pet. 1:5–7; 4:12–13).

Throughout the Bible, believers are instructed to help those who suffer. The OT law provides principles for assisting the poor, the disadvantaged, and the oppressed (Exod. 20:10; 21:2; 23:11; Lev. 19:13, 34; 25:10, 35; Deut. 14:28–29; 15:1–2; 24:19–21). Jesus regularly taught his followers to help the poor (Matt. 5:42; 6:3; 19:21; 25:34–36; Luke 4:18; 12:33; 14:13, 21). It is believers’ responsibility to show mercy (Matt. 5:7; 9:13), be generous (Rom. 12:8; 2 Cor. 8:7; 1 Tim. 6:18), mourn with mourners (Rom. 12:15), carry other’s burdens (Gal. 6:1–2), and visit prisoners (Matt. 25:36, 43). See also Servant of the Lord.

Trees

Wealth and Materialism

Weaver

Showing 1 to 50 of301 results

1. Free From Worry

Illustration

Donald Trump, the famous businessman, has a net worth of 3 billion dollars. There is a story about Trump's generosity with a stranger. It is said that Trump's limousine broke down on the Garden State Parkway on the way home from Atlantic City during a weekend excursion. An unemployed auto mechanic stopped to help, succeeded in getting the limo running and then refused to accept any payment for his services. Trump was so impressed that the next day he sent flowers to the mechanic's wife and a certified letter stating that the man's mortgage had been paid in full. Trump refuses to confirm or deny the story or say exactly what he did for the Good Samaritan. "I don't do those kinds of things for publicity," he said.

What a deal that would be, to have someone really rich taking care of you. If you knew that they had money and that they would gladly help you, you could be free from many a worry. You would have financial security. But that kind of security is hard to come by. Even Trump had to face bankruptcy. If you don't have a endless supply of money, can you ever be secure?

That's what Jesus is saying. He's saying that you can be secure. Make for yourselves purses and wallets that will never wear out. Give it away. Give it to the poor. Out of the treasures of your heart, give, and you will be secure in heaven and free from worry here on earth.

2. Parable of the HIdden Need

Illustration

"Should I replace the bandage on his ankle?" inquired the nurse of the doctor. "It looks well enough to be removed now."

"Yes, give him a new bandage," said the doctor. "He doesn't really need it there but I want him to come back, so I can check up on something else about him. Without the bandage he won't return."

Many times patients are brought to the doctor by members of their family for some hidden reason because the patient will not come for the true reason. This is done to avoid unnecessary rebellion or anxiety. It is important that the trouble be ascertained and the cure administered.

People sometimes come to church for some selfish reason, but whatever brings them can lead to a good result. Many ask the question, "Why did this happen to me?" Defeats sometimes set the stage for victory. Those who suffer great sorrow may become equipped to give understanding love and help to others. The alcoholic may be more willing to receive assistance from one who suffered the same failing.

Thousands of good deeds are performed daily in patterns that circumvent the barriers of human pride. Each of us may ask, "What hidden blessings has God in store today?" Challenging difficulties can cause us to build character and faith or give us opportunity to serve others in Christ's spirit.

3. A Spiritual Geography

Illustration

Richard Patt

In her book called Dakota, Kathleen Norris, a best-selling writer and poet, tells how she and her husband, also a writer, moved away from the heady literary atmosphere and advantages of New York City to one of the most remote towns in America, Lemmon, South Dakota. She relates how most of her friends were shocked by their contemplated move. The prospects for even reasonable survival as thinking persons seemed as remote as the little town they chose to live in. But Kathleen Norris subtitled her book "A Spiritual Geography," because it was in that sparse geography that she found her own spirit more than ever. In Lemmon, South Dakota, she blossomed as the person and writer she suspected she could be. Most of her self-discovery was pleasing and would have been impossible had she insisted on remaining in the "safe" literary environment of New York. Jesus says, "Fear not, little flock, for it is your Father's good pleasure to give you the kingdom," and we might add, "kingdoms you never dreamed possible." People find this out when they take the plunge. What are we afraid of?

4. A Palace in Heaven

Illustration

Richard J. Fairchild

There is a legend from the first century about the disciple Thomas who was sent by Christ to India.

Thomas was employed by the local king Gundaphorus to build a new palace, and he was given money to buy materials and hire workmen. Thomas gave the money to the poor, but always assured the king that his palace was rising steadily. The king became suspicious when Thomas kept putting off his requests to see the work in progress and finally sent for Thomas. "Have you built my Palace?", he asked.

"Yes", Thomas replied.

"Then we shall go and see it now," said the King.

Thomas answered: "You can not see it now, but when you depart this life you shall see it. I have built you a palace in heaven by giving your money to the poor and needy of your kingdom."

The King was furious and had Thomas thrown in prison. All that night he considered how he should put Thomas to death. It seems good to me, the king said, to flay him and burn him with fire. But that night the king's brother dies and sees the kings palace in heaven which has been built by Thomas' charitable work. He makes a request to return to earth. His dead body is suddenly revived; he tells his brother of the magnificent palace awaiting him in heaven. Thomas is freed from prison and the king and his brother become Christians.

5. Affluenza

Illustration

Mickey Anders

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

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

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

3. An unsustainable addiction to economic growth.

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

6. Offering Ourselves to Serve

Illustration

Craig Brian Larson

In 1972, NASA launched the exploratory space probe Pioneer 10. According to Leon Jaroff in Time, the satellite's primary mission was to reach Jupiter, photograph the planet and its moons, and beam data to earth about Jupiter's magnetic field, radiation belts, and atmosphere. Scientists regarded this as a bold plan, for at that time no earth satellite had ever gone beyond Mars, and they feared the asteroid belt would destroy the satellite before it could reach its target. But Pioneer 10 accomplished its mission and much, much more. Swinging past the giant planet in November 1973, Jupiter's immense gravity hurled Pioneer 10 at a higher rate of speed toward the edge of the solar system. At one billion miles from the sun, Pioneer 10 passed Saturn. At some two billion miles, it hurtled past Uranus; Neptune at nearly three billion miles; Pluto at almost four billion miles. By 1997, twenty-five years after its launch, Pioneer 10 was more than six billion miles from the sun. Radio communications were finally lost with Pioneer 10, at the edges of our solar system, on January 23, 2003.

But despite that immense distance, Pioneer 10 continued to beam back radio signals to scientists on Earth. "Perhaps most remarkable," writes Jaroff, "those signals emanate from an 8-watt transmitter, which radiates about as much power as a bedroom night light, and takes more than nine hours to reach Earth.'" The Little Satellite That Could was not qualified to do what it did. Engineers designed Pioneer 10 with a useful life of just three years. But it kept going and going. By simple longevity, its tiny 8-watt transmitter radio accomplished more than anyone thought possible.

So it is when you and I offer ourselves to God in faithful obedience. It's just incredible what God can do through little 8-watt transmitters like me and you, when we're turned on for him.

7. When We Are Young

Illustration

Donald J. Shelby

When we are young, our dreams are big and exciting, and we believe we will realize them all. We will have our own prestigious law firm, be a renowned surgeon, a media superstar, president of the corporation, Nobel Prize winning scientist, sing like (Pavarotti), dance like (Fred Astaire), write like Camus, paint like Wyeth, and play golf like Jack Nicklaus. Every young couple who gets married is sure that theirs is going to be the ideal marriage, the perfect union. We don't have to dispute such dreaming, nor disparage ambition and idealism. In fact, give me an idealist any day over a cynic especially a 21-year-old cynic.

Yet, those who have weathered turnings of the seasons know that between the dream and the reality falleth the shadow, as T. S. Eliot observed. Along about age 30 or 35, that shadow descends, and we (may) learn that we do not possess the gifts we imagined we had, that we are not going to sing, paint, or play golf like anyone but ourselves. This is the time when we become too old to be young, and are still too young to be old; time when we must saddle our dreams and accept the fact that some of them will not come true, that certain ambitions will not be met.

8. People Get Ready! - Sermon Starter

Illustration

Brett Blair

Curtis Mayfield passed away in 1999. At the height of the Civil Rights struggle Mayfield, the lead singer of The Impressions, wrote his most memorable lyrics. Listen to the Chorus:

People get ready
There's a train, a comin'
You don't need no baggage
You just get on board

All you need is faith
To hear the diesels hummin'
Don't need no ticket,
You just thank the Lord

In that turbulent decade Curtis Mayfield was calling people to a higher purpose. The chaos of the 60's left this nation in much confusion from the Six-Day War to Viet Nam, from the assassination of JFK to Martin Luther King. There were many reasons to be concerned during those ten years. But Mayfield, like many others, understood that something great was on the horizon. He could hear it like the distant hummin' of a diesel engine. You don't need no baggage; all you need is faith; don't need no ticket; you just get on board.

People get ready. This is the very message that Jesus is giving to his disciples. They are to be ready. They are not to be afraid; they are to sell their possessions—don't need no baggage. They are to be dressed for service and ready to open the door when the master returns.

The train is coming. One day Jesus will return and we must be ready. But how are we to prepare ourselves? For the answer to that question we must look closely at our text this morning. There are three ways for the people of God to get ready.

We are to get ready by ridding our lives of fear.
We are to get ready through spiritual discipline.
We are to get ready by watching for the Master's return.

9. If I Should Die Before I Wake

Illustration

Brett Blair

You're are familiar with the childhood prayer "Now I lay me down to sleep, " but I was little surprised to learn that it is a shortened version of an Old English prayer, which goes like this:

Matthew, Mark, Luke, and John,
bless the bed that I lie on.
Before I lay me down to sleep,
I give my soul to Christ to keep.

Four corners to my bed,
four angels there aspread,
two to foot, and two to head,
and two to carry me when I'm dead.

I go by sea, I go by land,
the Lord made me by his right hand.
If any danger comes to me,
Sweet Jesus Christ, deliver me.

He's the branch, and I'm the flower,
pray God send me a happy hour.
And if I die before I wake,
I pray that Christ my soul will take.

The prayer has an important refrain, that Christ is the keeper, the caretaker of our soul. And, when we slip into the unconsciousness of the night I suppose, on a daily bases, we are never nearer death. It was out of this fear of sleep that this prayer was written. At night, when we are vulnerable, we want someone watching over us. So, we prepare ourselves with a prayer: If I should die before I wake... Our text this morning asks us to be prepared, to be dressed ready for service. We are to keep our lamps burning for we do not know when our Lord returns.

10. We Need God

Illustration

King Duncan

Jimmy Stewart was one of Hollywood's most loved and most respected actors. According to all accounts, Stewart's character and integrity were byproducts of being raised by loving and honorable parents. He himself once wrote of his father's wise and loving advice to him before Jimmy went off to fight in World War II. In a letter, Alex Stewart wrote, "My dear Jim boy, Soon after you read this letter, you will be on your way to the worst sort of danger . . . I am banking on the enclosed copy of the 91st Psalm. The thing that takes the place of fear and worry is the promise of these words . . . I can say no more . . . I love you more than I can tell you. Dad." Part of the 91st Psalm reads, "For he shall give his angels charge over thee, to keep thee in all thy ways."

This is the proper antidote to the anxiety that many of us feel in this turbulent world in which we live. God is with us regardless of what the future may bring. What we need to do is to regain our connection with God. We need to focus less our financial resources for security and more on the Rock of ages. Read the signs of the times. They will tell you we need God more than ever before.

11. Labor For The Lord

Illustration

Glen Pierpoint

Our labor for the Lord is:

a labor of love (I Thes 1:3).
a labor not in vain (I Cor 15:58).
a labor known by Christ (Rev 2:2).
a labor God does not forget (Heb 6:10).
a labor which is to be done together (I Cor 3:9).
a labor for eternal things (Col 1:28-9).
a labor which is to reward (I Cor 3:8).
a labor done to be accepted by Him (II Cor 5:9).
a labor which doesn't have an end (Luke 10:2).

12. Number One on the List

Illustration

Brett Blair

Ivy Lee (1877–1934) was an American publicity expert and worked as a consultant for a number of businesses. One of those was for Charles Schwab, who was then president of Bethlehem Steel. Schwab was obsessed with efficiency and wanted Bethlehem Steel to become more productive. Ivy Lee was brought in.

Schwab asked: “Show me a way to get more things done.”

Lee: “Give me 15 minutes with each of your executives”

Schwab: “How much will it cost me?”

Lee: “Nothing. Unless it works. After three months, you can send me a check for whatever you feel it’s worth to you.”

Schwab agreed and during those 15 minutes with each executive, Lee laid out the following five step method:

At the end of each working day, write down the five most important things you need to accomplish tomorrow. Do not write down more than five tasks.
Prioritize those items in order of their true importance.
When you arrive tomorrow, concentrate only on the first task. Work until the first task is finished before moving on to the second task.
Approach the rest of your list in the same way. Don’t worry if you’ve only finished one or two by the end of the day; the others can wait.
Repeat this process every working day.

It’s simple right? Well, Schwab and his team starting using this method. It worked well, very well. After a couple months of outstanding production from his staff Schwab sent a $25,000 check to Lee. Adjusted for inflation that's $400,000 today!

Today this simple approach is called the The Ivy Lee Method. It's a million dollar productivity approach for a lot of companies. If we were to apply the Ivy Lee Method to Christianity what would it look like? I think all of would agree that Love God and Love your neighbor would be #1 on the list. But after that? What would come after that. I think this text is a good candidate for #2: So do not worry, saying, 'What shall we eat?' or 'What shall we drink?' or 'What shall we wear?' Rather seek first his kingdom and his righteousness, and all these things will be given to you. Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own.

In fact isn't that the Ivy Lee method itself? Let's call it the Jesus Method: Trust in God; pursue what is Good, and don't worry about tomorrow. And today your needs will be met.

13. Storing What We Do Not Need

Illustration

Staff

Jesus did not condemn the man for eating, drinking and being merry, nor even for being rich. Rather the man was called foolish for building bigger barns. The point of the story is that the entrepreneur was planning to store more of his wealth than he needed to eat, drink and be merry. Look again at the words of the story. The man says, "What shall I do for I have nowhere to store my crops?" Not true! He has barns. His problem is that his harvest has been so great that his present storage facilities will not hold all of the grain. So he decides, "I will tear down my barns and build larger ones, and there I will store all my grain. Then and only then will I have ample goods to eat, drink and be merry." Again, not true! He already has ample goods. He does not have to live in the moment. He has barns for his future. They may not be as big as he would like, but he has plenty to eat, drink and be merry. The man already has enough wealth to enjoy Shalom. He has a sense of well-being and security because God has generously blessed his land with fruitfulness. Fortune has smiled on him and he has been able to accumulate a sizable portion of this world's goods.

The point of the story is not that there is something wrong with amassing some wealth, but that he was intending to store it all by building bigger barns and storing it. He was called "foolish" because he did not recognize that his wealth had brought him happiness and that it could do the same for others if only it were not locked up in those bigger barns. His sin was not that he had become wealthy, but that he wanted to hoard all his wealth. His sin was not that he ate, drank and was merry, but that he was withholding the means for others to do the same. He had become a bottleneck in the flow of Shalom blessings to others.

The story, so understood, is not a teaching condemning the foolishness of gathering wealth. It is rather a parable which condemns the refusal to share the wealth we do not need. It warns about the shortsightedness of failing to be a good custodian of the abundance that God entrusts to us.

14. Storing What We Do Not Need

Illustration

W. Robert McClelland

15. Then They Will Understand

Illustration

Doris Stickney

Down below the surface of a quiet pond lived a little colony of water bugs. They were a happy colony, living far away from the sun. For many months they were very busy, scurrying over the soft mud on the bottom of the pond.

They did notice that every once in a while, one of their colony seemed to lose interest in going about with his friends. Clinging to the stem of a pond lily, he gradually moved out of sight and was seen no more.

"Look!" said one of the water bugs to another. "One of our colony is climbing up the lily stalk. Where do you suppose he is going?"

Up, up, up he went slowly. Even as they watched him, the water bug disappeared from sight. His friends waited and waited but he didn't return.

"That's funny!" said one water bug to another.

"Wasn't he happy here?" asked a second water bug. "Where do you suppose he went?" wondered a third. No one had an answer. They were greatly puzzled.

Finally, one of the water bugs, a leader in the colony, gathered his friends together. "I have an idea. The next one of us who climbs up the lily stalk must promise to come back and tell us where he went and why."

"We promise," they said solemnly.

One spring day, not long after, the very water bug who had suggested the plan found himself climbing up the lily stalk. Up, up, up he went. Before he knew what was happening, he had broken through the surface of the water, and fallen onto the broad, green lily pad above.

When he awoke, he looked about with surprise. He couldn’t believe what he saw. A startling change had come to his old body. His movement revealed four silver wings and a long tail. Even as he struggled, he felt an impulse to move his wings. The warmth of the sun dried the moisture from the new body. He moved his wings again and suddenly found himself up above the water. He had become a dragonfly.

Swooping and dipping in great curves, he flew through the air. He felt exhilarated in the new atmosphere. By and by, he lighted happily on a lily pad to rest. Then it was that he chanced to look below to the bottom of the pond. Why, he was right above his old friends, the water bugs! There they were, scurrying about, just as he had been doing some time before.

Then he remembered the promise: "The next one of us who climbs up the lily stalk will come back and tell where he went and why."

Without thinking, he darted down. Suddenly he hit the surface of the water.

"I can't return!" he said in dismay. "At least I tried, but I can't keep my promise. Even if I could go back, not one of the water bugs would know me in my new body. I guess I'll just have to wait until they become dragonflies, too. Then they'll understand what happened to me, and where I went."

And the dragonfly winged off happily into his wonderful new world of sun and air.

16. The Wednesday Worry Box

Illustration

King Duncan

Sometimes, if you will just wait, problems take care of themselves. J. Arthur Rank had a system for doing that. He was one of the early pioneers of the film industry in Great Britain, and he also happened to be a devout Christian.

Rank found he couldn’t push his worries out of his mind completely; they were always slipping back in. So he finally made a pact with God to limit his worrying to Wednesday. He even made himself a little Wednesday Worry Box and he placed it on his desk. Whenever a worry cropped up, Rank wrote it out and dropped it into the Wednesday Worry Box.

Would you like to know his amazing discovery? When Wednesday rolled around, he would open that box to find that only a third of the items he had written down were still worth worrying about. The rest had managed to resolve themselves.

If you have a troubled heart, ask God to give you a new perspective. Also ask him to give you patience so that you do not jump ahead and worry about a problem that may never come. But most important of all, ask God for more faith. Faith in God is the best remedy for all our problems. Jesus put it plainly, “Do not let your hearts be troubled. You believe in God; believe also in me.”

17. Buying Grace?

Illustration

Debbie Royals

What is the first thing that comes to mind when you hear this Gospel? Do you wonder if you are one of the rich people whose wealth will make it next to impossible to get into heaven? Have you ever heard this Gospel used in stewardship campaigns in which the prescribed fix or remedy for wealth is to give it to the church, ensuring that God would look favorably on you? Does this sound familiar?

As far back as the early Church, there have been suggestions that good graces and favor with God are obtained by sharing our wealth with the church. The burden of wealth is lifted, paving the way to heaven by the simple transfer of money or possessions. In fact, there was a time when it wasn't even a suggestion – you could purchase the indulgences you needed. If you were wealthy, you were blessed in many ways. If you were poor, you were out of luck. It is no wonder that people living on the margins may hear hope in the words "many who are first will be last, and the last will be first." It suggests a certain promise of justice.

18. Bed But Not Sleep

Illustration

Brett Blair

Someone said that...

Money will buy:
A bed, but not sleep.
Books, but not brains.
Food, but not appetite.
A house, but not a home.
Medicine, but not health.
Amusement, but not happiness.
Finery, but not beauty.
A crucifix, but not a Savior.

What kind of wealth do you want? We celebrate the wealth of God's love in Jesus Christ. The wealth of God's love brings us what the wealth of the world cannot touch: Peace, understanding, fulfillment, life. These things are eternal.

19. Be Afraid of Not Living

Illustration

Maxie Dunnam

Are you afraid of dying? Listen to the poet Elsie Robinson.

“Do not be afraid of dying -- rather be afraid of not living. Do not grieve for loss by death, grieve instead for lack of life. Do not worry about facing death. Worry rather about dodging life . . . death is not the hard thing; life is the hard thing ... death can only lay you low, but life can show you up!...It is not hard to die; any fool can; every fool must die someday. But it is extremely hard to live. It takes a strong and brave, understanding person to be willing to live each day and not merely exist. You shudder and say to yourself, ‘I will die someday.’ But you’re wrong. You die every day and every day you take your choice between living and dying; between getting on and going on.”

It takes no courage to die, but it takes enormous courage to say, “I choose to live -- regardless of the cost.”

20. God’s Days

Illustration

Robert Burdette

Robert Burdette wrote this piece called God's Days:

There are two days in the week upon which and about which I never worry; two carefree days kept sacredly free from fear and apprehension. One of these days is Yesterday. Yesterday, with its cares and frets and pains and aches, all its faults, its mistakes and blunders, has passed forever beyond my recall. It was mine; it is God's.

The other day that I do not worry about is Tomorrow. Tomorrow, with all its possible adversities, its burdens, its perils, its large promise and performance, its failures and mistakes, is as far beyond my mastery as its dead sister, Yesterday. Tomorrow is God's day; it will be mine.

There is left, then, for myself but one day - Today. Any man can fight the battles of today. Any woman can carry the burdens of just one day; any man can resist the temptation of today. It is only when we will fully add the burdens of these two awful eternities - Yesterday and Tomorrow - such burdens as only the Mighty God can sustain - that we break down.

It isn't the experience of Today that drives people mad. It is the remorse of what happened Yesterday and fear of what Tomorrow might bring. These are God's Days ... Leave them to God.

21. All Shall Be Well

Illustration

Daniel B. Clendenin

The English mystic and Benedictine nun Juliana of Norwich (1342–1414) had reasons enough to worry. She lived during the Black Death that killed 75 million people in medieval Europe. Many people interpreted the bubonic plague as divine punishment, but not Juliana. In her unapologetically optimistic view of life, she believed that God loved every person and that he would redeem every tear. In her book of visions called Sixteen Revelations of Divine Love — by some accounts the first book published in English that was written by a woman — Juliana wrote one of the most well-known sentences in all of Christian history that's also the perfect antidote to worry.

In her thirteenth vision or "shewing," Juliana concluded that she was wrong to worry about the sins and sorrows of life. Jesus told her that these trials and tribulations were, in fact, "behovely" (from which we get our word "behoove"). Even our sins and anxieties are somehow incumbent uponus. They're part of our human story. Despite "all the pains that ever were, or ever shall be," Juliana believed that God longs to "comforteth readily and sweetly." He does so by reassuring us that, because of the certainty of his boundless love,

"All shall be well, and all shall be well,
and all manner of thing shall be well."

22. Baseball's Best

Illustration

Connie Mack was one of the greatest managers in the history of baseball. One of the secrets of his success was that he knew how to lead and inspire men. He knew that people were individuals. Once, when his team had clinched the pennant well before the season ended, he gave his two best pitchers the last ten days off so that they could rest up for the World Series. One pitcher spent his ten days off at the ball park; the other went fishing. Both performed brilliantly in the World Series. Mack never criticized a player in front of anyone else. He learned to wait 24 hours before discussing mistakes with players. Otherwise, he said, he dealt with the goofs too emotionally.

In the first three years as a major league baseball manager, Connie Mack's teams finished sixth, seventh, and eighth. He took the blame and demoted himself to the minor leagues to give himself time to learn how to handle men. When he came back to the major leagues again, he handled his players so successfully that he developed the best teams the world had ever known up to that time.

Mack had another secret of good management: he didn't worry. "I discovered," he explained, "that worry was threatening to wreck my career as a baseball manager. I saw how foolish it was and I forced myself to get so busy preparing to win games that I had no time left to worry over the ones that were already lost. You can't grind grain with water that has already gone down the creek."

23. When to Worry

Illustration

I'm your pastor and I am going to give you permission to worry. But, you can only worry if one of these 7 things happens to you:

Your birthday cake collapses from the weight of the candles.

You turn on the news and they're showing emergency routes out of the city.

Your twin sister forgot your birthday.

Your car horn goes off accidentally and remains stuck as you follow a group of Hell's Angels on the freeway.

The bird singing outside your window is a buzzard.

Your income tax check bounces.

Your wife says, "Good morning, Bill", and your name is George.

Other than that you don't have anything to worry about.

24. Living Against Reality

Illustration

E. Stanley Jones

"I am inwardly fashioned for faith, not for fear. Fear is not my native land; faith is. I am so mad that worry and anxiety are sand in the machinery of life; faith is the oil. I live better by faith and confidence than by fear, doubt and anxiety. In anxiety and worry, my being is gasping for breath these are not my native air. But in faith and confidence, I breathe freely these are my native air. A John Hopkins University doctor says, "We do not know why it is that worriers die sooner than the non-worriers, but that is a fact." But I, who am simple of mind, think I know; We are inwardly constructed in nerve and tissue, brain cell and soul, for faith and not for fear. God made us that way. To live by worry is to live against reality."

25. The Bell Was Ringing

Illustration

Maxie Dunnam

One of my favorite preachers, Clarence Forsberg, tells a story about a man who realized his life-long ambition by going on a safari in Africa.

"He took along his wife, even though she was not the outdoors type. They set up camp in a jungle cleaning, and as he prepared to go out the first day he presented his wife with a little silver bell. He explained, ‘There is really nothing to worry about. I'm not going to be very far away. If you have any trouble at all, just ring this bell, and I'll come right back.' He kissed her goodbye and disappeared into the jungle.

"Five minutes later he heard the bell ring. He dashed back to camp and found his wife seated quite comfortably with a tall cool drink in her hand. He asked what had happened, and she said that she had begun to worry whether he would really be able to hear the bell. She just wanted to try it out. He was patient and explained again that he would be able to hear it. She was not to ring it unless there was a genuine emergency.

"With that he went back to hunting, but five minutes later he heard the bell. When he got back the second time, his wife explained that she had begun to worry whether she'd really be able to reach the bell. She was simply moving it closer, and in the process dropped it. Now he was really annoyed. He explained how much the safari was costing, how he had looked forward to bagging a trophy, and how he really didn't appreciate running back and forth to camp. He didn't want to hear that bell again unless she was in real trouble.

"With that he left for a third time, but five minutes later the bell rang. When he got back to camp, everything was in a shambles. Camp stools were overturned, the tent was torn down, and in the midst of all the debris, he saw his wife's body; half a dozen poison arrows protruding from it, and the little silver bell clutched tightly in her hand. He surveyed the scene and then said, ‘Now that's more like it!'" (Barry Boulware, "The Best of All")

Something like that happened with the friends of Jesus. They were confused. The bell was ringing, the signals were coming. It was obvious Jesus had power. But what was the SOURCE of his power?

26. A Worry Table

Illustration

Thomas Kepler

A Worry Table: Some of us would do well to emulate the woman who realized that her fears were ruining her life, so she made for herself a "worry table." On tabulating her worries she discovered that 40 percent will never happen; 30 percent were all about decisions that cannot be altered; 12 percent were about others' criticism, most untrue; 10 percent were about my health, which gets worse as I worry; 8 percent were legitimate since life has some real problems to meet.

27. Leading the Way

Illustration

Lee Griess

A new kind of plane was on its first flight. It was full of reporters and journalists. A little while after takeoff, the captain's voice was heard over the speakers. "Ladies and gentlemen, I'm delighted to be your pilot for this plane's historic first flight. I can tell you the flight is going well. Nevertheless, I have to tell you about a minor inconvenience that has occurred. The passengers on the right side can, if they look out their window, see that the closest engine is slightly vibrating. That shouldn't worry you, because this plane is equipped with four engines and we are flying along smoothly at an acceptable altitude. As long as you are looking out the right side, you might as well look at the other engine on that side. You will notice that it is glowing, or more precisely one should say, burning. That shouldn't worry you either, since this plane is designed to fly with just two engines if necessary, and we are maintaining an acceptable altitude and speed. As long as we are looking out the plane, those of you on the left side shouldn't worry if you look out your side of the plane and notice that one engine that is supposed to be there is missing. It fell off about ten minutes ago. Let me tell you that we are amazed that the plane is doing so well without it. However, I will call your attention to something a little more serious. Along the center aisle all the way down the plane a crack has appeared. Some of you are, I suppose, able to look through the crack and may even notice the waves of the Atlantic Ocean below. In fact, those of you with very good eyesight may be able to notice a small lifeboat that was thrown from the plane. Well, ladies and gentlemen, you will be happy to know that your captain is keeping an eye on the progress of the plane from that lifeboat below."

Now, I realize that there are some situations that we ought not joke about, and a plane crash is perhaps one of them. But that little story about the plane and its pilot seemed so descriptive of our lives and the world today that I couldn't help but tell it. Sometimes we find ourselves in situations very similar to that plane flight. Everything around us seems to be falling apart and the person in charge seems to be as remote as the captain in the raft on the ocean far below.

But the person in charge of our lives is not remote. He is our Shepherd and he is leading the way. Leading us; giving us eternal life; assuring us we will never perish; and, my friends, no one can snatch you out of his hands.

28. Is Peace Possible?

Illustration

Beth Quick

Do you even believe peace is possible? I don't think most of us do. Peace makes a lovely image to think about, but isn't very grounded in the reality of the world, right? Since 9/11, our world has changed significantly, and the relative peace we once experienced in the United States – or at least the relative sense of security, seems like another lifetime, doesn't it? Fear, anxiety, stress, worry over the unknown, worry over our safety, worry over the future has replaced the calm. We're worried as travelers, worried as vacationers. We're worried on public transportation and in crowded public spaces. We're worried at special events where many people gather together. Then, we look around our world, and we see war and death and fighting. We struggle as men and women are sent across the world, separated from loved ones, to serve in the military. We struggle as we see images of destruction, and hear reports of chaos and instability.

And our worries aren't just about what's going on over there. Here, at home, in our country, we face a kind of unrest and division that I've not known before, not in my own lifetime at least. And in our own families, within the walls of our own homes, and within the confines of our own minds, we are not at peace with ourselves, with our neighbors, or with God. We are full of fear and anxiety. We are depressed, we are worried. We are making ourselves literally and figuratively sick with stress. Peace? Is it possible?

29. Let God Do the Worrying

Illustration

J. Ellsworth Kalas

I've always enjoyed this charming little story about Martin Luther. He dearly loved his wife Katie and was devoted to her, but it seems he had to struggle all the time with her dreadful habit of worry. Once when he was traveling, he wrote her this letter, "To the saintly, worrying Lady Katherine Luther, doctor at Zulsdorf and Wittenberg, my gracious, dear wife. We thank you heartily for being so worried that you can't sleep, for since you started worrying about us, a fire broke out near my door, and yesterday, no doubt due to your worry, a big stone, save for the dear angels, would have fallen and crushed us like a mouse in a trap. If you don't stop worrying, I'm afraid the earth will swallow us. Pray and let God worry. Cast your burden on the Lord."

30. Who Can Be Saved?

Illustration

Richard A. Jensen

"Zacchaeus was a wee little man, a wee little man was he ...." Many people have learned that song in Sunday school. We might be tempted to think, therefore, that this is a story "for children only." Nothing could be further from the truth. The story of Zacchaeus is one of the most important stories for children and adults in the entire Gospel of Luke. It's important because it tells us how Christians can live with wealth. It's important because the story of Zacchaeus tells how it is that we can be saved.

Zacchaeus was a man who gouged his riches out of his people in the form of additional taxes. He was a man hated by the people of Jericho. Zacchaeus was a sinner. He had broken most of the laws of his people. Zacchaeus stands quite in contrast to a rich young ruler whose story Luke has just told (Luke 18:18-30). The rich young ruler is a righteous man. He has kept most of the laws of his people. He is beloved by the people of his town.

And so, one day, Jesus came to the town of the rich young ruler. The ruler had a question for Jesus. "... what must I do to inherit eternal life?" the ruler said to Jesus (Luke 18:18).

Jesus answered the rich ruler. "You know the commandments," Jesus said. "You shall not murder; You shall not steal; You shall not bear false witness; Honor your father and mother" (Luke 18:20).

If you had been there just then you would have seen a big smile break out all over the rich ruler's face. He was tickled to death. He'd done all this! He had kept all the commandments! "I have kept all these since my youth," he said to Jesus through his broad smile (Luke 18:21). This was a man who had just found out that he would be saved. His deeds made it so.

But Jesus wasn't finished with the rich young man. "Not so fast," Jesus seems to say. "There is still one thing lacking. Sell all that you own and distribute the money to the poor, and you will have treasure in heaven; then come, follow me" (Luke 18:22).

The smile immediately left the young man's face. He was very rich. There was just no way that he was going to give up all his wealth. Not even for his salvation. Jesus reflected upon his departure: "How hard it is for those who have wealth to enter the kingdom of God!" (Luke 18:24).

Now there was a crowd observing all this. They were scandalized by Jesus' words and the ruler's departure. They knew this young man. They knew him to be an upright and honest man. They knew him to be a benefactor of the town. "If this man can't be saved," they said to Jesus, "then who can be saved?"

Jesus replied: "What is impossible for mortals is possible for God" (Luke 18:27). This is a wonderful, high-sounding answer to the question of the crowd. But what does it mean? What does it mean for you and for me? If a wonderfully righteous person like the young ruler can be turned away from salvation, what hope is there for us? None of us lives up to the standards of the rich young ruler. None of us has kept all the commandments. Is salvation a possibility for us at all?

"Who then can be saved?" Luke's answer: Zacchaeus can be saved! Sinners can be saved! "What is impossible for mortals is possible for God." "For the Son of Man came to seek out and save the lost" (Luke 19:10).

31. The Road to Emmaus - Sermon Starter

Illustration

Brett Blair

A friend shared with me a beautiful legend about a king who decided to set aside a special day to honor his greatest subject. When the big day arrived, there was a large gathering in the palace courtyard. Four finalists were brought forward, and from these four, the king would select the winner.

The first person presented was a wealthy philanthropist. The king was told that this man was highly deserving of the honor because of his humanitarian efforts. He had given much of his wealth to the poor.

The second person was a celebrated physician. The king was told that this doctor was highly deserving of the honor because he had rendered faithful and dedicated service to the sick for many years.

The third person was a distinguished judge. The king was told that the judge was worthy because he was noted for his wisdom, his fairness, and his brilliant decisions.

The fourth person presented was an elderly woman. Everyone was quite surprised to see her there, because her manner was quite humble, as was her dress. She hardly looked the part of someone who would be honored as the greatest subject in the kingdom. What chance could she possibly have, when compared to the other three, who had accomplished so much? Even so, there was something about her the look of love in her face, the understanding in her eyes, her quiet confidence.

The king was intrigued, to say the least, and somewhat puzzled by her presence. He asked who she was. The answer came: "You see the philanthropist, the doctor, and the judge? Well, she was their teacher!"

That woman had no wealth, no fortune, and no title, but she had unselfishly given her life to produce great people. There is nothing more powerful or more Christlike than sacrificial love

The king could not see the value in the humble lady. He missed the significance of the teacher. Often we miss the value of those around us. I think it would surprise us to know how often we miss the presence of Christ just as Cleopas and his brother missed the significance of the stranger on the road to Emmaus.

32. What Have You Done for Me?

Illustration

George Bass

When Count Nicholas Zinzendorf was a young man, he had an experience in an art gallery that changed his life forever. He was born an aristocrat and had always known wealth and luxury, and he was an extremely gifted individual. Zinzendorf had been reared and trained for a diplomatic career in the Court at Dresden. Beyond all of this, it has been said of him that he was a child of God. One day, on a trip to Paris, he stopped for a rest in Dusseldorf; during his stay in the city, he visited the art gallery. There he caught sight of Domenico Feti's painting of the crucified Jesus that he calls "Ecce Homo." The artist had written two short lines in Latin beneath the painting:

Hoc feci pro te:
Quid facid pro me?

This is what I did for you:
what have you done for me?

As the story goes, when his eyes met the eyes of the thorn-crowned Savior, he was filled with a sense of shame. He could not answer that question in a manner which would satisfy his own conscience. He stayed there for hours, looking at the painting of the Christ on the cross until the light failed. And when the time arrived for the gallery to be closed, he was still staring at the face of Christ, trying in vain to find an answer to the question of what he had done for Christ. He left the gallery at nightfall, but a new day was dawning for him. From that day on, he devoted his heart and soul, his life and his wealth - all that he had - to Christ, declaring, "I have but one passion; it is Jesus, Jesus only." The sight of the crucified One "high and lifted up" on the Tree made a sudden and permanent change in his life, and the resurrection bore fruit then and there in his heart and soul.

Historical Note: Nikolaus Ludwig, Reichsgraf von Zinzendorf und Pottendorf (26 May 1700 – 9 May 1760) was a German religious and social reformer, bishop of the Moravian Church, founder of the Herrnhuter Brüdergemeine, Christian mission pioneer and a major figure of 18th century Protestantism.

33. Breaking the Beale

Illustration

Staff

One of the better known treasure hunts in modern times is the quest to find the rumored wealth known as the "Beale treasure." The hunt began when an eccentric man, who left the East for the gold and silver mines of the West, returned home, supposedly hid a vast amount of wealth, then disappeared forever. All he left behind were several messages written in a mysterious code. One of those messages when deciphered told of the treasure and its approximate location. The other documents narrowed down the site. Since the Beale documents first came to light, thousands of man-hours and hundreds of thousands of dollars have been spent attempting to break the codes and find the legendary treasure.

Often, we spend our time looking for treasure in all the wrong places, when our quest, as Christians, only need begin in our own spiritual backyard.

34. A Builder or a Wrecker

Illustration

Staff

As I watched them tear a building down
A gang of men in a busy town
With a ho-heave-ho, and a lusty yell
They swung a beam and the side wall fell

I asked the foreman, "Are these men skilled,
And the men you'd hire if you wanted to build?"
He gave a laugh and said, "No, indeed,
Just common labor is all I need."

"I can easily wreck in a day or two,
What builders have taken years to do."
And I thought to myself, as I went my way
Which of these roles have I tried to play?

Am I a builder who works with care,
Measuring life by rule and square?
Am I shaping my work to a well-made plan
Patiently doing the best I can?

Or am I a wrecker who walks to town
Content with the labor of tearing down?
"O Lord let my life and my labors be
That which will build for eternity!"

35. Increasing Our Standard of Giving - Sermon Starter

Illustration

Brett Blair

Before John Wesley became the founder of the Methodist Church he was a teacher at Oxford University back in the 1700's. When he began his career he was paid 30 pounds per year - in those days a lot of money. His living expenses were 28 pounds - so he gave 2 pounds away.

The next year his income doubled - but he still managed to live on 28 pounds - so he gave away 32 pounds. The third year he earned 90 pounds - lived on 28 - and gave away 62. The fourth year he earned 120 pounds - lived on 28 - and gave away 92. One year his income was a little over 1,400 pounds - he lived on 30 and gave away nearly all of the 1,400 pounds.

Wesley felt that with increasing income, what should rise is not the Christian's standard of living but the standard of giving. Increasing our standard of giving. What a great Christian man and what a great lesson he taught us. It is the same lesson found in the parable for today. Let's take a look. The Pharisees are standing off to the side watching Jesus as was their custom. Jesus' disciples are listening intently as he tells his story. Probably on this occasion there were more than just the 12. A large number of followers are gathered around. He tells them about a steward who handled all the business affairs of a wealthy man. But the steward has squandered his master's money; he was reckless and wasteful. Notice that this story follows another story about a reckless young man who squandered his father's wealth, the prodigal son. But in this story the reckless young man does not come to his senses in time and he is fired from his job.

Then he does something so shrewd and conniving. As he is cleaning out his desk and clearing out his things he calls in his master's debtors, those who had outstanding accounts, and cut those debts in half. You owe 800 gallons of olive oil? Write me check for 400 and we will call it even. You owe a thousand bushels of wheat? Write me a check for 800 and we'll call it even. He forgives the debts that are not his to forgive, and he gains friends in the process. As a result his master commends him.

So what is Jesus' point? Well, there's not just one point there are a few. Let's take a look.

First, He Explains the Wise Use of Worldly Wealth.
Second, Trustworthiness Is Measured by Character.
Third, Our Service Must Be Singular.

36. Renouncing Everything

Illustration

Steven P. Loy

Aleksandr Solzhenitsyn served in the Russian army during World War II. He was decorated for bravery and rose to the rank of captain. In 1945, while serving on the German front, he was arrested for criticizing Stalin in letters to a friend and was sentenced to eight years in a labor camp. After completing his prison sentence, Solzhenitsyn was exiled to Kazakhstan, but after Stalin's death his position improved, and his citizenship was restored in 1956. His first novels described how grim life could be in the labor-camp system. One Day in the Life of Ivan Denisovich was permitted publication in 1962 as a result of the personal intervention of Nikita Khrushchev. In subsequent years, however, he was considered to be a dangerous and hostile critic of the soviet system. He was again arrested and imprisoned. He was accused of treason, stripped of his citizenship, and forcibly deported to the West. His deportation in 1974 allowed him to personally accept the Nobel Prize for Literature, which he had been awarded four years earlier.

In his book The Gulag Archipelago, Solzhenitsyn documents the operation of the oppressive Soviet totalitarian system from 1918 to 1956 by using personal interviews and reminiscences from his time in the camps. He tells how prisoners were able to withstand abuse and interrogation even when they had done nothing wrong. This is a small section from the book.

How can you stand your ground when you are weak and sensitive to pain, when people you love are still alive, when you are unprepared? What do you need to make you stronger than the interrogator and the whole trap?

From the moment you go in prison you must put your cozy past firmly behind you. At the very threshold, you must say to yourself: "My life is over, a little early to be sure, but there's nothing to be done about it. I shall never return to freedom. I am condemned to die - now or a little later. But later on, in truth, it will be even harder, and so the sooner the better. I no longer have any property whatsoever. For me those I love have died, and for them I have died. From today on, my body is useless and alien to me. Only my spirit and my conscience remain precious and important to me."

Confronted by such a prisoner, the interrogator will tremble. Only the man who has renounced everything can win that victory.

37. Compassion Is a Gift from God

Illustration

King Duncan

A man named Al Wiener survived the Nazi concentration camps of World War II. He entered a labor camp when he was 15. Years in those camps took their toll. Over time his weight dropped to 80 pounds and he was weak and always hungry. He was slowly starving to death.

In one labor camp he worked in a textile factory. There were German women who worked in the textile factory. They were forbidden from speaking to prisoners like Al. They were not even allowed to look them in the eye. One day a German woman pointed, motioning for Al to go to another part of the room. Al waited until no one was looking and he went to the spot she had picked out. She pointed to a crate and walked away. Al lifted the crate and found a sandwich. A precious, precious sandwich. How we take such riches for granted. Al ate the sandwich quickly while no one was looking.

Every day for two months the woman left a sandwich under that crate for him. She risked her life for him. Al says her sandwiches probably saved his life.

Al believes that God used this woman's heroic and charitable acts to save him so that today he can tell others his story and the story of millions of unfortunate people who were executed by the Nazis.

What would the world be without compassionate people, people who are willing to feel the pain of those less fortunate than themselves? Compassion is a gift from God.

38. Going Home

Illustration

Charles Krieg

A ninety-year-old woman, a priest's mother, was taken to the hospital with a number of physical problems. Her son visited her and tried to cheer her up by saying, "Now, Mom, don't worry, you are going to be home in a few days." She replied brightly, "Oh, I know that. Just don't know which home."

39. How Do You View Your Possessions?

Illustration

Peter J. Blackburn

Howard Hendricks writes, "My wife Jeanne and I once dined with a rich man from a blueblood Boston family, and I asked him, 'How in the world did you grow up in the midst of such wealth and not be consumed by materialism?'

"His answer: 'My parents taught us that everything in our home was either an idol or a tool'. So how do you view your possessions?"

40. Freedom from Worry

Illustration

Keith Wagner

Tony Compolo tells a story about a friend of his who had to take a bus trip across central India. He was in an old model bus which was packed with people, packages, furniture and even animals. Sitting across from Tony's friend was a tired man whose neatly wrapped packaged was sitting on the luggage rack over his head. The man kept dozing off and each time he would wake up in a panic fearing that his package had been stolen. This went on for hours. But then eventually he fell asleep. When he awoke his package was gone. Momentarily he panicked as he realized he had been robbed. But, being relieved that the thing that caused him constant worry was now gone, he settled back in his seat, totally relaxed and with a sense of joy he fell into a prolonged, wonderful sleep.

The man was now free of the one thing he was holding on to. I believe that is what Jesus is attempting to illustrate in this story. By letting go of the things that worry us, the things that obsess us, or the things that consume us, we discover we are free.

41. Rewards

Illustration

Thomas a Kempis

Do not be worn out by the labors which you have undertaken for My sake, and do not let tribulations ever cast you down. Instead, let My promise strengthen and comfort you under every circumstance. I am well able to reward you above all measure and degree. You shall not toil here long nor always be oppressed with griefs. A time will come when all labor and trouble will cease. Labor faithfully in My vineyard; I will be thy recompense. Life everlasting is worth all these conflict, and greater than these. Are not all plentiful labors to be endured for the sake of life eternal? Lift your face therefore to heaven; behold I and all My saints with me--who in this world had great conflicts--are now comforted, now rejoicing, now secure, now at rest, and shall remain with Me everlastingly in the kingdom of My father.

42. Scientific Materialism

Illustration

Charles Lindbergh

I “grew up as a disciple of science. I know its fascination. I have felt the godlike power man derives from his machines... [but I have] seen the science I worshiped, and the aircraft I loved, destroying the civilization I expected them to serve . . . We are in the grip of a scientific materialism, caught in a vicious cycle where our security today seems to depend on regimentation and weapons which will ruin us tomorrow . . . Unless science is controlled by a greater moral force, it will become the Antichrist prophesied by the early Christians."

Note: From Lindbergh's book written in the wake of the atomic bomb and World War II, Of Flight and Life. It is Lindbergh’s impassioned warning against the dangers of scientific materialism and the powers of technology.

43. It Isn't Fair! - Sermon Starter

Illustration

Brett Blair

One day a rich young ruler came enthusiastically running up to Jesus and asked: "What must I do to be saved?" Jesus answered: Keep the law. "This I have done from my youth up," came the reply. Yet one thing do you lack said Jesus. Go and sell all that you have and give it to the poor. Then come follow me. We are told that the young man walked away sorrowfully, for he had great wealth. Concluded the Master: It will be hard for a rich man to enter the Kingdom of God.

The disciples had been watching the dynamics of this happening and they were quite disturbed. Jewish tradition had always taught that God had especially blessed rich men and that is why he was rich. In their way of thinking, if a wealthy man could not receive salvation, then how could a poor man have any hope? They asked of Jesus: who then can be saved?

It reminds me of the movie Fiddler on the Roof. The poor Jewish milkman who lives in early 1900 Russia sings what he would do "if I were a rich man." His wife reminds him: money is a curse. He immediately shouts up to heaven: curse me God, curse me. Jesus has just turned away a wealthy man, and in the Jewish way of thinking it doesn't make any sense. In fact, I am not sure how many Methodist preachers would have the courage to do it. My entire ministry I have been waiting for a sugar daddy to come along.

But it was Simon Peter who drew the question even more clearly into focus for us. He asked what is on the mind of every one of us, only we are too sophisticated to ask it and too self-righteous to admit that we even think it. Peter didn't have any problem with that. He simply laid his cards out on the table. He said, "Lord, we have given up everything, riches and all, to follow you." What then shall we have?" In others words, what's in this for us Lord. How do we stand to profit? Where's the payoff?

In response to Peter's question, Jesus told a story. It was the harvest time of the year. At 7 A. M. a wealthy landowner went to the Town Square to hire laborers. In this story of hiring workers we learn:

The person who comes late is just as important as the one who comes early.
We really do not comprehend the nature of God's unmerited grace.
If there is any special payoff for being selected early to labor in the Lord's field, it is simply the inner satisfaction that we receive from being in God's employ.

44. Before The Sun Sets

Illustration

Staff

The supper table hadn't yet been cleared. Coffee cups were still half full. And the children had been excused from the table. They knew that something was not right between their parents, they could tell. Their mother had been tight-lipped during the earlier part of the meal. Their father had not said much which was unusual because he always had a story or two to tell. But tonight it was different. Without any protest the children left the table and went to do their homework.

When the doors had been closed and the children safely out of earshot the discussion began. It may have been nothing too much to worry about, but it was something that had been bothering her for a week now. Why, she wanted to know, did he insist on stating his opinion publicly? Why couldn't he simply remain quiet instead of having to always speak?

She had been brought up in a home where she had been taught to keep opinions to one's self. People didn't care what you thought. That's what she'd been taught by her parents. For all of her life she had followed their instruction. She couldn't remember a time when she had stated an opinion publicly. Granted, in their own home she would express herself but not in public. And now her husband had spoken once too often. She intended to let him know.

Whispered words can also be intense words. They didn't raise their voices. They didn't have to. She told him; he listened. He explained that in his home people were always encouraged to speak their mind. Let people know what you think. That's what his father had always told him.

The children knew that the discussion was over when they heard the dishes clanking in the sink. Their father walked the dog and then their mother had tucked them in.

Early the next morning, as each of the children came into the kitchen their mother confided in them.

"Last night you know that your father and I had an argument." Each of the children knew that. It had been impossible to conceal the fact.

"You may wonder why." In fact, each did.

"The cause of the argument is not really of concern to you. But I will tell you why we talked at the table. Because when we got married the minister placed his hand on ours and said, 'Don't ever let the sun go down on anger.' Your father and I have always followed that counsel. Because we have always cleared the air before retiring for the night our marriage has held together. We want you children to know that conflict will happen, differences will appear. But your marriage stands a better chance if you never let the sun go down on anger."

The children learned about one of the most important parts of their parents' relationship. They never let the sun set on their anger.

45. The Failure to Fear

Illustration

Editor James S. Hewett

You've failed many times, although you may not remember. You fell down the first time you tried to walk. You almost drowned the first time you tried to swim, didn't you? Did you hit the ball the first time you swung a bat?

Heavy hitters, the ones who hit the most home runs, also strike out a lot.

R. H. Macy failed seven times before his store in New York caught on. English novelist John Creasey got 753 rejection slips before he published 564 books. Babe Ruth struck out 1,330 times, but he also hit 714 home runs. Don't worry about failure. Worry about the chances you miss when you don't even try!

46. The Kingdom of Heaven Is Like a Professor

Illustration

The kingdom of heaven is like a professor who went off on a long sabbatical. Before he left, he called together his graduate students and gave each of them projects to work on; to one he gave five projects, to another two, and to another one, each according to their ability. The one who received five projects immediately went to work, designing experiments, building equipment, and analyzing data. She worked long and hard, and eventually she achieved good results on each project. Likewise, the one who received two projects immediately went to work, and eventually got results as well. But the student who received one project was easily discouraged, got distracted by her coursework, and eventually gave up.

After a very long time, the professor returned to settle accounts with his students. The first student said, "Professor, you gave me these projects to work on, and see, here are the results." And the professor answered, "Well done, good and faithful graduate student. You have been faithful over five projects. You shall be co-author on five publications and receive a Ph.D! (And you can expect a good letter of recommendation, too!)" Likewise the second student showed his results, and the professor said, "Well done, good and faithful student. You have been faithful over two projects. You will be co-author on two publications, and receive a Master's degree."

But the third student came and said, "Professor, I know that you are a harsh man, publishing where you did not labor, and claiming credit where you did not contribute, and I was afraid. So I kept the lab locked up and I didn't let anyone borrow any equipment. See, everything is just the way you left it." Then the professor answered, "You wicked and slothful graduate student! I will judge you by your own words. So, you knew that I was a harsh man, publishing where I did not labor, and claiming credit where I did not contribute; well then, you should have at least gotten a teaching fellowship so that I wouldn't have had to pay your salary out of my research grants! Now depart from me and from this institution ... out into the REAL world, and try to find a job. There you will have weeping and gnashing of teeth." For to everyone who has, more will be given. But to him who has not, even what little he has will be taken away. (Matthew 25:14-30)

47. We Want It Our Way

Illustration

Thomas Peterson

The story of Faust by Goethe has become part of our heritage. Faust was a man who longed for romance, academic success, and wealth. Unable to find these on his own, he made a pact with the devil. If he could be granted his wishes, have his true worth made public and enjoy its fruits, then he would give his soul to the devil. Sure enough, he enjoyed marvelous romances, fabulous successes, and much wealth. Oddly enough, when the time came, he was unwilling to keep his part of the bargain. I wonder if there is a parallel here. We put Jesus off, promising, "Just one more of this and one more of that then I will be willing to go with you, Jesus." Are we not like little Fausts, wanting to have it our way? After all, we say, we deserve it! And what do we say to Jesus when he comes to claim us?

48. Debts in Roman Society

Illustration

James R. Davis

In the ancient world cruel treatment was practiced against debtors, often without regard to the debtor's ability or intention to repay. In Athens prior to the establishment of democratic rights, a creditor could demand slave labor of his debtor or of members of the debtor's family as surety of payment.

Roman law provided punishment by imprisonment to the debtors. The reason for imprisonment and cruel treatment was to force the debtor to sell whatever property he might secretly own, or to have the debtor's relatives pay his debt.

The creditor would demand slave labor of the entire family so that the debt might be worked off. There were legal restrictions to prevent extreme cruelty, but in spite of the laws the entire system of debts and sureties was recklessly abused in the ancient world.

The prophets frequently condemned violations of the laws.

49. Missing the Christ Child

Illustration

King Duncan

Frank S. Mead once wrote a story titled, "The V.I.P." In his story the small town of Mayfair is excited over the anticipated arrival of a rich and important stranger, Henry Bascom, who is coming to spend Christmas in their town. The whole town turns out to meet him at the airport, but he's nowhere to be found. Meanwhile, a quiet man slips by the people at the airport and heads into town.

This quiet man does not appear to be a man of means. He is ignored and mistreated by the insensitive people of Mayfair. They are all caught up in a Christmas frenzy of materialism and shallow pageantry. They don't have time to help this stranger in their midst. Finally, a poor, old gentleman invites the stranger home for a meager dinner with his family.

After the dinner, the stranger returns to the airport, where two men are taking down the sign welcoming Henry Bascom. One man remarks to the other, "I can't believe we missed him. He must be in town somewhere, but we missed him." And the stranger, unnoticed by the two men, climbs onto a plane and leaves behind the town of Mayfair.

That could happen in our town, couldn't it? That could happen in our church. That could happen to our celebration of Christmas. We could get so wrapped up in a frenzy of materialism and shallow pageantry, that we could miss the Christ child altogether.

That is why on this Sunday before Christmas, we need to go right to the heart of the Christmas story. When we do we are struck by the utter simplicity of the Christmas message.

50. Your Share

Illustration

Staff

A socialist once came to see Andrew Carnegie and soon was railing against the injustice of Carnegie having so much money. In his view, wealth was meant to be divided equally. Carnegie asked his secretary for an assessment of everything he owned and at the same time looked up the figures on world population. He did a little arithmetic on a pad and then said to his secretary. "Give this gentleman 16 cents. That's his share of my wealth."

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