Sermon and Worship Resources

Mark 2:1-12 · Jesus Heals a Paralytic

1 A few days later, when Jesus again entered Capernaum, the people heard that he had come home. 2 So many gathered that there was no room left, not even outside the door, and he preached the word to them. 3 Some men came, bringing to him a paralytic, carried by four of them. 4 Since they could not get him to Jesus because of the crowd, they made an opening in the roof above Jesus and, after digging through it, lowered the mat the paralyzed man was lying on. 5 When Jesus saw their faith, he said to the paralytic, "Son, your sins are forgiven."

6 Now some teachers of the law were sitting there, thinking to themselves, 7 "Why does this fellow talk like that? He's blaspheming! Who can forgive sins but God alone?"

8 Immediately Jesus knew in his spirit that this was what they were thinking in their hearts, and he said to them, "Why are you thinking these things? 9 Which is easier: to say to the paralytic, 'Your sins are forgiven,' or to say, 'Get up, take your mat and walk'? 10 But that you may know that the Son of Man has authority on earth to forgive sins . . . ." He said to the paralytic, 11 "I tell you, get up, take your mat and go home." 12 He got up, took his mat and walked out in full view of them all. This amazed everyone and they praised God, saying, "We have never seen anything like this!"

Who Does He Think He Is?

Mark 2:1-12

Sermon
by Daniel G. Mueller

"Who in the world does he think he is?" was the question buzzing around in the threatened little minds of the scribes in our Gospel lesson. Jesus had just spoken forgiveness of sins to a man and he had said it as if he really meant it! The scribes immediately took offense. "Only God can do that!" they said to themselves. "Who does he think he is, anyway?" As our Lord carried out his ministry of healing, teaching, forgiving, and loving, that came more and more to be the question about him.

The people were divided in their opinions about him. Some said, "He is a good man," while others said, "No, he is leading the people astray" (John 7:12). The religious leaders of the day condemned him saying, "This man is not from God for he does not keep the Sabbath." What they meant was that he did not obey the rules the way they wanted him to, the way their tradition taught. But others said, "How can a man who is a sinner do such great signs?" (John 9:16). His severest critics dismissed him with, "He has a demon and he is mad!" But his defenders countered, "These are not the sayings of one who has a demon; can a demon open the eyes of the blind?" (John 10:19).

With each passing day, every new miracle, every godly lesson, and every loving act of mercy, opinions about the Lord became more and more definite. Lines were drawn. Many, like the disciples, stricken by all the evidence, came to confess about him, "You are the Christ, the Son of the Living God." Many others, unwilling to admit that he was right because of all the changes that would call for in their own lives, rejected him, refusing to believe in him.

Who did he think he was, anyway? The Gospels record for us our Lord’s own testimony. This is what Jesus said about himself: "I am the Way, the Truth and the Life; no one comes to the Father but by me" (John 14:6). "I am the Bread of Life which came down from heaven" (John 6:41, 48). "I am the Light of the world; whoever follows me will not walk in darkness but will have the light of life" (John 8:12). "I am the Door; all who enter in by me will be saved ... I came that you may have life and have it abundantly; I am the Good Shepherd; the Good Shepherd lays down his life for the sheep" (John 10:9, 10, 11). "I am the Resurrection and the Life; whoever believes in me, though he die, yet shall he live and whoever lives and believes in me shall never die" (John 11:25). Jesus clearly thought that he was the Messiah, the Christ, true God. "I and the Father are one," he said (John 10:30).

The people - believers and unbelievers alike - got this message very clearly. Saint John tells us of three separate attempts on the life of our Lord before his crucifixion (John 5:18; 8:58; 10:31). All three times his enemies tried to kill him because he tried to make himself equal with God, they said. Our Lord succeeded very well in letting everyone know who he thought he was. Precisely because of his claims, they finally did kill him.

Jesus thought he was God and said so. Just thinking he was God, however, was not enough to make it true. He was not the only one of his day claiming to be the Messiah. There were many others, even during his lifetime, and since then many more, who have claimed to be God. That kind of thing still happens. Look at Mr. Moon and how his "moonies" believe in him.

On the television show, "Mash," a few years back there was a soldier who believed that he was Jesus Christ and told everybody so. He had been traumatized in battle because of all the killing he had done and, to escape from himself, he assumed the identity of Jesus. Sydney, the psychiatrist, couldn’t do anything to change his mind about it. The soldier was so convinced in his delusion that Radar began to believe it too, and received a blessing for himself and for his teddy bear.

The emperors of Rome delighted in calling themselves "god." Domitian, especially, was consumed with his divinity. An ancient historian recorded that it was dangerous to talk about the weather with Domitian. As "god" he considered himself personally responsible for the weather and if one said it was bad he took it as a personal insult. In his reign, crimes against the state were labeled "godlessness."

By themselves, then, our Lord’s words about himself would not be enough to persuade us of his godhood. The Savior knew this. He said, "If you don’t believe me, at least believe the works that I do that you may know and understand that the Father is in me and I am in the Father" (John 10:38). Jesus didn’t only say he was God; he acted like it, doing things that only God can do. And it was those deeds that persuaded the people, for they asked in sheer wonder, "When the Christ comes, will he do more signs than this man has done?" (John 7:31). How could he? Jesus did it all: healing, casting out demons, controlling nature, raising the dead, even coming back to life again himself. Many have claimed to be the Christ; many have presented themselves as "god." Only one of them all has ever died and come back to life again.

Of all the divine works of Jesus, the one most definitive sign of his godhood is the way he forgave sins. The scribes were right when they said, "Only God can forgive sins!" Jesus did it because he is God. By his own power he forgives sins.

And does he forgive! He forgave the thief dying on the cross next to his own. He forgave the woman caught in adultery. He forgave the dishonest tax collectors. He forgave the prostitutes. He forgave the woman who had been married six times. He even forgave Peter, who had betrayed him three times, swearing he didn’t know the Man. Jesus forgives sin. He forgave those who nailed him to the cross. All we can do about sin is make excuses for it or ignore it entirely, pretending it isn’t real, or be burdened by it with great guilt. Jesus takes sin away. "If we confess our sins," John wrote, Jesus "is faithful and just to forgive us our sins" and to clean up the mess of our wrongdoing (1 John 1:9).

It’s hard to see the forgiveness of sins and even harder to believe it. How can we know that Jesus really forgives us all our sins? How can we tell when we are forgiven? Is it possible to know for sure that one’s sins are forgiven? Jesus gives us the answer by giving us something we can see. After forgiving the sins of the paralytic, he asked the people there, "What’s harder to do? To forgive sins or to make a cripple walk?" That’s a good question, isn’t it? Both are far beyond our ability; both are humanly impossible; both require a miracle; both take God’s power. So, Jesus said, "To let you know that I do have power to forgive sins," he said to the paralytic, "Get up and walk!" And immediately he walked. Jesus does the impossible, even forgiving our sins. We can believe it, even though we can’t see it.

When Jesus says, "I forgive your sins," there is saving action behind those words. "This is my blood of the New Testament," Jesus said, "which is poured out for you for the forgiveness of sins" (Matthew 26:28). Forgiveness of sins is ours not only in the words of Jesus, but in his life, death, and Resurrection, the actions of forgiveness. "In him," Paul wrote, "we have redemption through his blood, the forgiveness of sins according to the riches of his grace" (Ephesians 1:7).

Jesus knows who he is. He is the Christ, the Son of God, the Savior of the world. He proved that with his words and his deeds. For all who know who they are - sinners needing grace - and believe in him, he is the greatest good there can be: forgiveness of sins, life, and salvation.

They are all ours, in Jesus’ name. Amen

CSS Publishing Co., Inc., Just Follow The Signs, by Daniel G. Mueller

Overview and Insights · Only God Can Heal and Forgive (2:1–12)

Context: Jesus Ministers with Divine Power, but Is Rejected by the Religious Leaders (2:1–3:6): The kingdom of God arrives with Jesus, but will the people receive him? Many do, but ironically the religious leaders oppose him. It’s an issue of “Who’s in charge?” In the five conflict stories of Mark 2:1–3:6, Jesus links himself with God, ministers with authority, and faces growing opposition from the Jewish leaders.

Overview: You’ve heard of faith that moves mountains. How about faith that digs through dried-mud roofs? Jesus responds to the faith of these four men by healing their paralyzed friend. But surprisingly Jesus first tells the man, “Your sins are forgiven.” The teachers of the law (scribes) are outraged and conclude: “Only God can forgive sins. This guy Jesus is claiming to be God.”…

The Baker Bible Handbook by , Baker Publishing Group, 2016

Mark 2:1-12 · Jesus Heals a Paralytic

6 Now some teachers of the law were sitting there, thinking to themselves, 7 "Why does this fellow talk like that? He's blaspheming! Who can forgive sins but God alone?"

Commentary · Jesus Heals a Paralytic

In this section, Mark narrates five stories in which Jesus exercises his unique authority as the Son of God. In each story, Jesus supersedes the authority of the law and rabbinic custom, and in each he incurs the opposition of Jewish leaders, especially the Pharisees and scribes. These five encounters demonstrate that Jesus is not the captive of any social or religious party; rather, he offers a word of both judgment and redemption to them all.

The first story, in 2:1–12, begins ostensibly as a healing story of four men who bring a paralytic to Jesus. So many people gather to hear Jesus “preach the word to them” that there is no room inside or outside the house. Finding the door to the house blocked by the crowd, the resourceful foursome digs through the mud plaster and thatch roof common to Palestinian dwellings and lowers the litter with the paralytic down to Jesus. The determination of the four friends, like that of the leper in the preceding story, illustrates that genuine faith (mentioned here in 2:5 for the first time in Mark) overcomes obstacles to get to Jesus. Just as intercessory prayer is efficacious for others, so here the faith of the four porters plays a role in the forgiveness of the paralytic’s sins. Mention of forgiveness of sins shifts the story abruptly from the paralytic to the scribes. Offended by Jesus’s pronouncement of forgiveness, the scribes accuse Jesus of blasphemy, for only God can forgive sins (Exod. 34:6–7; Ps. 103:3; Isa. 43:25; Mic. 7:18). Desiring the onlookers to know that “the Son of Man has authority on earth to forgive sins” (2:10), Jesus provides evidence of forgiveness of sins (which cannot be verified) by healing the paralytic (which can be verified). As in 1:21–28, the authority of Jesus in both spiritual and physical realms is the same authority. In answer to the scribe’s question, “Who can forgive sins but God alone?” Mark invites us to supply the name of Jesus.

In the Gospels, “Son of Man” occurs only from the mouth of Jesus as a self-designation. It occurs fourteen times in Mark, where, in agreement with its uses in the other Gospels, it refers (1) to Jesus’s future exaltation as judge (8:38; 13:26; 14:62), (2) to Jesus’s earthly authority (2:10, 28), and most frequently (3) to Jesus’s sufferings (nine times in Mark). Each use of the title refers to a divine attribute (or the fulfillment of one). “Son of Man,” therefore, does not refer to Jesus’s humanity, as might be supposed, but rather to his humiliation, authority, and exaltation in fulfillment of God’s ordained way.

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

Big Idea: In contrast to the crowds, the leaders begin to oppose Jesus’s ministry because he ignores the requirements of their oral tradition. Jesus, however, conducts his ministry not to satisfy rules but to bring sinners to forgiveness. His authority to forgive sins is proof of his divine sonship.

Understanding the Text

Jesus’s authority continues from Mark 1, but now with a polar opposite reaction: rejection rather than wonder. This begins five episodes (2:1–12, 13–17, 18–22, 23–28; 3:1–6) that center on the leaders; in each one Jesus’s opponents make disparaging comments and ask him challenging questions regarding his deliberate ignoring of the law. He responds with dominical sayings and aphorisms that highlight his authority. In 1:21–45 Jesus’s popularity with the crowds grew exponentially; in 2:1–3:6 his opposition grows even more powerfully. In 1:45 he attracted so many people that he could no longer enter the towns. In 3:6 the leaders are already plotting his death. They can not accept the new economy, the new covenant that he is in the process of establishing with his kingdom teaching (2:21–22).

Interpretive Insights

2:2 They gathered in such large numbers that there was no room left. After the Galilean ministry of 1:38–45, Jesus returns “home” to Capernaum (2:1), which he has made his headquarters (1:21; Matt. 4:13). Probably this is Peter’s home, where Jesus stays when in Capernaum (see on 1:29). He apparently slips in secretly, but his renown continues unabated from 1:33, 37, 45, as the crowds come anyway from all around and fill every corner of the house and possibly the immediate neighborhood as well. As in 1:21–22, Jesus begins by “preaching the word” of the gospel (1:15) to them. The message takes precedence over the action.

2:3 bringing to him a paralyzed man, carried by four of them. The man is completely disabled, with “paralysis,” a general term that could indicate any number of diseases or accidents that make a person unable to walk. The fact that four of his friends carry him (on a mat or poor man’s bedroll [cf. Matt. 9:2]) shows that they share his faith in Jesus’s ability to heal.

2:4 they made an opening in the roof above Jesus by digging through it and then lowered the mat. When the crippled man and his friends arrive, they find that the huge crowd at Simon’s house makes it impossible to get the man to Jesus in the normal way. However, their solution is not as difficult as it sounds in this modern age of sloping, multilayered roofs. They simply go around back, carry the man up the rear staircase (the only way to get to the roof), and dig through the roof. Galilean homes were small, one-room structures with flat roofs made out of tree limbs for a base, then mud and clay packed with thatch over it (people would entertain friends and often eat meals on the roof). It would be simple to dig through the mud, remove a few branches, and lower the man to Jesus.

2:5 Jesus saw their faith . . . “Son, your sins are forgiven.” This “faith” (see also 5:34, 36; 9:23–24; 10:52) in Jesus characterizes the paralytic and his friends. So Jesus’s statement to the man most likely involves all of them. There is double meaning in “faith” (though they intended only the first): first is the power of Jesus to miraculously heal, and then (implicit in Jesus’s statement) a faith in God’s ability to bring spiritual healing. The Baptist in 1:4 preached “a baptism of repentance for the forgiveness of sins,” so Jesus’s proclamation continues that theme, the heart of the “gospel” message (1:15). Still, this seems a strange response when they have brought the man to be healed. The key is the connection between sin and disease in the ancient world. In “your sins are forgiven” there is both physical and spiritual healing taking place. It is common to think “are forgiven” is a divine passive (i.e., God has forgiven them). But in the context it is better to call this a “performance utterance,” meaning that Jesus himself is proclaiming the forgiveness.1That certainly is how the scribes take it in the next verse. The new covenant salvation of Jeremiah 31:34 has arrived (“I will forgive their wickedness and will remember their sins no more”).

2:7 He’s blaspheming! Who can forgive sins but God alone? The “teachers of the law” (see on 1:22) are scandalized by the authority behind Jesus’s proclamation. Mark describes them “thinking to themselves,” meaning mental deliberation on the point. The “blasphemy” (or “slander”) means not that Jesus is calling himself God but that he is acting in a way only God could act (see Exod. 34:7; 2 Sam. 12:13; Isa. 6:7; 43:25). The priests, for instance, only pronounced a person ritually clean. “But God alone” (ei m? heis ho theos, “except one, God”) probably points to the Shema, the core Jewish prayer that begins, “Hear, O Israel: The Lord our God, the Lord is one” (Deut. 6:4). The Jews defined blasphemy as pronouncing the divine name in a sacrilegious way (m. Sanh.7:5). Jesus does not quite do that, but he does utter something that only God has the right to say, so it constitutes blasphemy in a broad sense.2Later, this is the charge that leads to his condemnation before the Sanhedrin (14:63–64).

2:8 Jesus knew in his spirit that this is what they were thinking in their hearts. Jesus is able to exercise omniscience on occasion, to know what people are thinking or who they are (5:30; 12:15b; 14:18; John 1:42, 47; 4:17–18). God’s knowledge of the heart and mind of people is seen in 1 Samuel 16:7; 1 Chronicles 28:9; Jeremiah 17:9–10.

2:9 Which is easier: to say to this paralyzed man, “Your sins are forgiven,” or to say, “Get up, take your mat and walk”? Jesus uses an a fortiori argument (Jewish qal wahomer argument, “from the lesser to the greater”). In the religious scope of things it takes a great deal more authority to forgive sins (an eternal decree) than to heal someone (an earthly, temporary act). But Jesus is speaking from a human point of view, where it is harder to heal than to forgive. Also, Jesus centers on which is easier to say rather than to do, and one can demonstrate forgiveness much more easily than healing.

2:10 know that the Son of Man has authority on earth to forgive sins. “That you might know” may be language borrowed from Moses’s confrontation of Pharaoh on behalf of God (Exod. 7:17; 8:10, 12; 10:2), especially Exodus 9:14, where Pharaoh is to know “that there is none like me [the Lord] in all the earth.”3The teachers of the law, like Pharaoh, are at war with God and soon will learn who he (and his Son) really is in essence. “Authority to forgive” does not mean just the right to declare a person forgiven, for the priests had the capability to declare forgiveness on those who had performed the sacrifices; rather, it denotes that Jesus himself possessed God’s authority to forgive.

2:12 He got up . . . and walked out in full view of them all. “Got up” in the Greek is “was raised”; his limbs in effect came back to life. The public nature of the miracle is emphasized. God’s presence and power in Jesus are clear to all there, so the physical miracle is an active demonstration of his spiritual authority to forgive sins. Unlike what happens in 1:44, Jesus does not order the man to tell no one; this event is obvious for all to see.

We have never seen anything like this! Once again (see 1:22, 27) everyone is “amazed,” and they “praise God” (or “give glory to God”). It is difficult to know whether the “everyone” includes the hostile scribes from 2:6–7. On the surface it seems so, but in the rest of 2:13–3:6 the leaders remain opposed to Jesus, and in 3:22 the scribes accuse him of being possessed by Beelzebul. It seems best to think that “everyone” means “all the crowds” and is in contrast with the hostile leaders. Either way, the story ends on a note of astonishment, at both the miracles and Jesus’s authority to forgive sins. Never before have any of the onlookers seen such a glorious act of power. Jesus truly is unique.

Theological Insights

From the success of Jesus’s inaugural ministry with the crowds, Mark now turns to the rejection and opposition coming from the leaders of Israel. Darkness will always hate light (John 3:19–20), and Christians should never be surprised by opposition to their ministry. At the same time, the power of God at work in Jesus was so visible that even his opponents had to marvel in amazement. God’s mercy and forgiveness are evident and must be noticed. Our God is a healing God, and the authority of Jesus over physical and spiritual illness can be seen in the church as well.

Teaching the Text

1. Jesus has the authority to heal and forgive sins. Throughout the miracle stories of Mark Jesus’s authority over human ailments, natural forces, and the cosmic powers is depicted. The apex of this authority is the dominical saying here that Jesus is the Son of Man, who has “authority to forgive sins,” for the greatest power of all inheres in the one who can bring salvation to humankind. Jesus has the power to bring both physical and spiritual healing, so the time-honored traditional title of Jesus as “the Great Physician” is wondrously portrayed in this story.

2. There is a connection between physical and spiritual healing. In Mark 1 we noted that Jesus’s baptism introduces the new age of the Spirit, and his coming is the entrance of God’s final kingdom into this world, constituting a new creation. Here the implications of this are traced, as the kingdom reality means that physical and spiritual healing are available to those who open themselves up to Jesus. The coming of God’s salvation means not only the bringing of people to God but also the restoration of the fallen creation. In Mark and Matthew this is connected to the issue of “faith” (Mark 2:5; 5:34, 36; 10:52; Matt. 9:2, 22, 29; 15:28), for faith depicts the participation of the recipients in the healing process and is connected to the experience of spiritual as well as physical healing. Jesus is involved in healing the whole person, the physical as well as the spiritual aspects of fallen humankind.

Illustrating the Text

The authority of Jesus to heal

Comparison: The U.S. Army Board Study Guide includes a section titled “Authority.” The guide defines authority as “the right to direct soldiers to do certain things. Authority is the legitimate power of leaders to direct soldiers or to take action within the scope of their position.”4In the Army, authority simply means that a commanding officer can issue an order that is binding on those under his or her command. In the same way, Jesus has authority over all of creation. When Jesus ordered demons to leave a human body, they had to obey. When Jesus ordered a body to be healed, it had to obey.

And just as a soldier is to carry out the purpose given him or her by the commanding officer, so Jesus, in his healing ministry, was carrying out the purpose of his heavenly Father. The desire of Jesus to heal was a reflection of the compassionate heart of God. In John 14:11–14 and Matthew 28:18–20 we see evidence of Jesus giving his followers authority to continue his ministry in this world.

The transforming power of forgiveness

Human Experience: When Jesus healed the paralytic and proclaimed, “Son, your sins are forgiven,” he was indicating the connection between the disease (felt need) and the deeper sickness (guilt and shame that require forgiveness). To heal the body without dealing with the underlying spiritual issue of forgiveness would have left the paralytic still in need of healing. Imagine that you have a daughter who is running a high fever. She complains of chills, so you cover her with blankets until she feels warm. If you ignore the cause of the fever, have you really helped her? Jesus understood that the man’s deepest need was spiritual, and he responded to both the physical and the spiritual need. Ask your listeners this important question: “Have you received the forgiveness of God that comes through faith in Jesus Christ?”

The compassion and power of the healer

Scenario: Imagine that you and a friend decide to go on a day hike. Expecting to be gone just a few hours, you bring only a few bottles of water, two bags of trail mix, and your cell phone. The scenery and weather are so great that you lose track of time, and before you know it, the sun starts to set. Moments later, disaster strikes. Your friend falls down a steep hill and breaks his leg. You are a long way from your car, almost out of water, and your cell phone is not getting a signal. What would you do?

Chances are you would do everything you could to help and save your friend. The friends of the paralytic did everything they could to bring their friend to Jesus, even digging a hole in the roof of the house to lower him to the Lord. They believed that Jesus could heal him. If we really believe that Jesus is compassionate and has the power to heal (physically and spiritually), why would we not do everything we can to bring others to Jesus through prayer, friendship, and sharing the gospel?

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

Dictionary

Direct Matches

Bed

A surface to recline on for the purpose of sleep, convalescence, contemplation, and sexual activity. Construction ranged from a portable straw mat (Mark 6:55; Acts 9:34) to raised frames crafted of wood, metal, or stone inlaid with precious metals and jewels (Deut. 3:11; Amos 6:4) and topped with luxurious coverings (Prov. 7:16, 17; 31:22). The mats of poor people might be rolled up and stowed away during the day to save space when they slept in a common room (Luke 11:7). The rich reclined on permanent structures in rooms designated for sleeping (Exod. 8:3; 2 Kings 6:12), but people of more modest means also had bedrooms (2 Kings 4:10).

The most commonly cited use of a bed is not for sleeping (Ps. 132:3; Luke 11:7) but for convalescing (Gen. 48:2; Exod. 21:18; 2 Sam. 13:5; Ps. 41:3; Matt. 8:14; Acts 28:8) or dying (Gen. 49:33; 2 Kings 1:4, 6, 16). Elijah restores life to a boy after placing him on a bed (1 Kings 17:19; cf. Elisha in 2 Kings 4:21, 34, 35). Murder is attempted (1 Sam. 19:13, 15, 16) or accomplished (2 Sam. 4:7, 11; 2 Chron. 24:25) in bed.

The bed is for sexual activity, whether honorable (Song 1:16; Heb. 13:4) or not (Gen. 39:7, 10, 12; 49:4; 2 Sam. 13:11). People mope and mourn on beds (1 Kings 21:4; Ps. 6:6; Song 3:1; Hos. 7:14), loaf (Prov. 26:14), plot evil (Ps. 36:4; Mic. 2:1), meditate and rejoice (Pss. 4:4; 63:6; 149:5), and experience visions (Dan. 2:28; 4:5; 7:1). The bed is a metaphor for the grave (Job 7:13; 17:13; Ezek. 32:25).

Blasphemy

Any contemptuous expression that rejects God’s authority and questions his nature. Blasphemers include wicked enemies who mock God (Pss. 10:3, 13; 74:18), and God’s people who reject the authority of his word (Isa. 1:4; 5:24).

This provides the foundation for the NT material. When the Pharisees wrongfully attributed Jesus’ power to drive out demons to Beelzebul, Jesus declared that every sin and blasphemy would be forgiven, even speaking a word against the Son of Man, but not blaspheming or speaking against the Holy Spirit (Matt. 12:22 32). The Spirit’s work was evident in the powerful demonstration they had seen. To attribute Jesus’ work to Satan was a complete affront to the majesty of God.

Stephen was accused of speaking words of blasphemy against Moses and God (Acts 6:11), and Saul of Tarsus, in his vendetta against Christians, went from one synagogue to another trying to force early Christians to blaspheme (Acts 26:11). Later, knowing that he was “the worst of sinners,” he acknowledged that he was a “blasphemer and a persecutor and a violent man” (1 Tim. 1:13–16). Knowing the seriousness of the offense, Paul declared that he handed Hymenaeus and Alexander over to Satan so they would be taught not to blaspheme (1 Tim. 1:20).

The source of all blasphemy will make its appearance in the final eschatological confrontation: on the heads of the beast will be a blasphemous name (Rev. 13:1; cf. 17:3), and it will utter blasphemy against God, his temple, and his people (13:5, 6). Paul describes this same scenario in 2 Thess. 2:3–4, where “the man of lawlessness” sets himself up in God’s temple, proclaiming himself to be God. Finally, when the bowls of wrath are poured out on the earth, those who refuse to repent will curse God (Rev. 16:9, 11, 21), the final blasphemy.

Capernaum

A fishing town located on the northwest shore of the Sea of Galilee (Matt. 4:13). The town was on an important trade route and was a center for commerce in Galilee. In Capernaum, Jesus called Levi (Matthew) from his “tax booth,” probably a customs station for goods in transit (Mark 2:13 17; Matt. 9:9–13; Luke 5:27–32). There may also have been a military garrison in Capernaum, since the town’s synagogue was built by a certain centurion whose servant Jesus healed (Matt. 8:8–13; Luke 7:1–10).

Capernaum served as Jesus’ base of operations during his Galilean ministry. In Mark’s Gospel, Jesus’ teaching and healing ministry begins there (Mark 1:21–34), and this is where he returned “home” after itinerant ministry around Galilee (Matt. 9:1; Mark 2:1; 9:33). Although Peter and Andrew were originally from Bethsaida (John 1:44), they lived in Capernaum, and their fishing business was located there. It was here that Jesus healed Peter’s mother-in-law (Mark 1:29–31) and a paralyzed man whose friends lowered him through a hole in the roof (2:1–12). Jesus later pronounced judgment against the town, together with Chorazin and Bethsaida, because of the people’s unbelief despite the miracles they had seen (Matt. 11:23–24; Luke 10:15). Archaeologists have discovered a first-century home under a fifth-century church in Capernaum. Christian inscriptions in the home indicate that it was venerated by Christians, suggesting to many scholars that this was Peter’s residence.

Earth

Israel’s promised land was built on the sanctuary prototype of Eden (Gen. 13:10; Deut. 6:3; 31:20); both were defined by divine blessing, fertility, legal instruction, secure boundaries, and were orienting points for the world. Canaan was Israel’s new paradise, “flowing with milk and honey” (Exod. 3:8; Num. 13:27). Conversely, the lack of fertile land was tantamount to insecurity and judgment. As Eden illustrated for Israel, any rupture of relationship with God brought alienation between humans, God, and the land; this could ultimately bring exile, as an ethically nauseated land “vomits” people out (Lev. 18:25, 28; 20:22; see also Deut. 4; 30).

For Israel, land involved both God’s covenant promise (Gen. 15:18–21; 35:9–12) and the nation’s faithful obedience (Gen. 17:1; Exod. 19:5; 1 Kings 2:1–4). Yahweh was the earth’s Lord (Ps. 97:5), Judge (Gen. 18:25), and King (Ps. 47:2, 7). Both owner and giver, he was the supreme landlord, who gifted the land to Israel (Exod. 19:5; Lev. 25:23; Josh. 22:19; Ps. 24:1). The land was God’s “inheritance” to give (1 Sam. 26:19; 2 Sam. 14:16; Ps. 79:1; Jer. 2:7). The Levites, however, did not receive an allotment of land as did the other tribes, since God was their “portion” (Num. 18:20; Ps. 73:26). Israel’s obedience was necessary both to enter and to occupy the land (Deut. 8:1–3; 11:8–9; 21:1; 27:1–3). Ironically, the earth swallowed rebellious Israelites when they accused Moses of bringing them “up out of a land flowing with milk and honey” (Num. 16:13). As the conquest shows, however, no tribe was completely obedient, taking its full “inheritance” (Josh. 13:1).

Faith

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

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

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

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

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

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

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

Forgive

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

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

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

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

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

Law

In general, Torah (Law) may be subdivided into three categories: judicial, ceremonial, and moral, though each of these may influence or overlap with the others. The OT associates the “giving of the Torah” with Moses’ first divine encounter at Mount Sinai (Exod. 19 23) following the Israelites’ deliverance from the land of Egypt, though some body of customary legislation existed before this time (Exod. 18). These instructions find expansion and elucidation in other pentateuchal texts, such as Leviticus and Deut. 12–24, indicating that God’s teachings were intended as the code of conduct and worship for Israel not only during its wilderness wanderings but also when it settled in the land of Canaan following the conquest.

More specifically, the word “law” often denotes the Ten Commandments (or “the Decalogue,” lit., the “ten words”) (Exod. 34:28; Deut. 4:13; 10:4) that were delivered to Moses (Exod. 20:1–17; Deut. 5:6–21). These commandments reflect a summary statement of the covenant and may be divided into two parts, consistent with the two tablets of stone on which they were first recorded: the first four address the individual’s relationship to God, and the last six focus on instructions concerning human relationships. Despite the apparent simplistic expression of the Decalogue, the complexity of these guidelines extends beyond individual acts and attitudes, encompassing any and all incentives, enticements, and pressures leading up to a thing forbidden. Not only should the individual refrain from doing the prohibited thing, but also he or she is obligated to practice its opposite good in order to be in compliance.

Son of Man

In the OT, the phrase “son of man” usually refers to humanity in general or to a specific individual. In Ezekiel, for instance, God addresses the prophet himself as “son of man,” possibly indicating his human status compared with God or, alternatively, highlighting his unique status as God’s prophet in contrast with the rest of humanity.

One of the most crucial OT “son of man” texts is Dan. 7 because of its influence on the “Son of Man” in the Gospel tradition. The first half of the chapter records Daniel’s vision (7:1 14), while the second half contains its interpretation (7:15–27). In the vision Daniel sees “one like a son of man, coming with the clouds of heaven” (7:13). This exalted figure contrasts with the first three beasts, which are “like a lion” (7:4), “like a bear” (7:5), and “like a leopard” (7:6). The fourth beast is so gruesome that it defies comparison with any species of the animal kingdom (7:7). Many agree that the beasts likely refer to ancient world empires; however, the referent of “one like a son of man” has given rise to much debate. The figure may refer to earthly Israel, since at this figure’s vindication he is endowed with authority and glory. This is precisely what “the holy people of the Most High” receive in verse 27. In this way, the “one like a son of man” is a symbol for the persecuted, earthly saints. Alternatively, the exalted figure could be a heavenly being such as the archangel Gabriel (9:21) or Michael (10:13; 12:1). Here “one like a son of man” is the heavenly counterpart and leader of suffering Israel and fights a cosmic battle on its behalf.

In the NT the term “Son of Man” occurs mostly in the Gospels and, with the exception of John 12:34 (where the crowd quotes Jesus), is uttered exclusively by Jesus himself. Unlike in Daniel, the epithet occurs in the Gospels with the definite article, likely indicating that the Son of Man was a known figure. In first-century Judaism many Jews believed that the Son of Man would return at the end as savior and judge. The OT provides the most helpful background for understanding the Son of Man in the Gospels.

The Son of Man sayings in the Gospels fall within three categories: earthly, suffering-resurrection, and future-vindication sayings. Starting with the earthly sayings, in Mark 2:10, for example, the Son of Man has “authority on earth to forgive sins,” and in 2:28 he exercises dominion over the Sabbath. Although in Daniel the Son of Man does not receive such authority until his appearance in Yahweh’s presence at his vindication, the Son of Man in the Gospels exercises such authority during his earthly ministry. Jesus also predicts that the Son of Man will suffer, die, and be raised again. In Mark, these suffering-resurrection predictions occur three times (8:31; 9:31; 10:33–34). Echoing Dan. 7, this plight of Jesus recalls the suffering of the holy ones caused by the little horn (v. 21). If the “one like a son of man” represents the holy ones in their vindication, then it is reasonable that he does so in their suffering as well; however, the text of Daniel is silent on this point. Finally, the clearest reference to Dan. 7 occurs in the future-vindication sayings. In Mark 13:26; 14:62 the Son of Man comes with/on the clouds, which points to his vindication over the Sanhedrin, the dominant adversaries of Jesus in Mark. Matthew appears to develop even more than Mark the judicial responsibilities of the Son of Man (Matt. 13:41–43; 25:31–33). Meanwhile, in Luke the church must stay alert and be prepared for the return of the Son of Man (12:39–40; 17:22–37; 21:34–36).

Finally, the Son of Man in Revelation is in the heavenly temple functioning as both judge and caretaker of the seven churches (Rev. 1:12–20) and reaps the saints while “seated on the cloud” (14:14–16).

Spirit

In the world of the Bible, a person was viewed as a unity of being with the pervading breath and thus imprint of the loving and holy God. The divine-human relationship consequently is portrayed in the Bible as predominantly spiritual in nature. God is spirit, and humankind may communicate with him in the spiritual realm. The ancients believed in an invisible world of spirits that held most, if not all, reasons for natural events and human actions in the visible world.

The OT writers used the common Hebrew word ruakh (“wind” or “breath”) to describe force and even life from the God of the universe. In its most revealing first instance, God’s ruakh hovered above the waters of the uncreated world (Gen. 1:2). In the next chapter of Genesis a companion word, neshamah (“breath”), is used as God breathed into Adam’s nostrils “the breath of life” (2:7). God thus breathed his own image into the first human being. Humankind’s moral obligations in the remainder of the Bible rest on this breathing act of God.

The OT authors often employ ruakh simply to denote air in motion or breath from a person’s mouth. However, special instances of the use of ruakh include references to the very life of a person (Gen. 7:22; Ps. 104:29), an attitude or emotion (Gen. 41:8; Num. 14:24; Ps. 77:3), the negative traits of pride or temper (Ps. 76:12), a generally good disposition (Prov. 11:13; 18:14), the seat of conversion (Ezek. 18:31; 36:26), and determination given by God (2 Chron. 36:22; Hag. 1:14).

The NT authors used the Greek term pneuma to convey the concept of spirit. In the world of the NT, the human spirit was understood as the divine part of human reality as distinct from the material realm. The spirit appears conscious and capable of rejoicing (Luke 1:47). Jesus was described by Luke as growing and becoming “strong in spirit” (1:80). In “spirit” Jesus “knew” what certain teachers of the law were thinking in their hearts (Mark 2:8). Likewise, Jesus “was deeply moved in spirit and troubled” at the sickness of a loved one (John 11:33). At the end of his life, Jesus gave up his spirit (John 19:30).

According to Jesus, the spirit is the place of God’s new covenant work of conversion and worship (John 3:5; 4:24). He declared the human spirit’s dependence on God and ascribed great virtue to those people who were “poor in spirit” (Matt. 5:3).

Human beings who were possessed by an evil spirit were devalued in Mediterranean society. In various places in the Synoptic Gospels and the book of Acts, either Jesus or the disciples were involved in exorcisms of such spirits (Matt. 8:28 33; Mark 1:21–28; 7:24–30; 9:14–29; 5:1–20; 9:17–29; Luke 8:26–33; 9:37–42; Acts 5:16).

The apostle Paul pointed to the spirit as the seat of conversion (Rom. 7:6; 1 Cor. 5:5). He described believers as facing a struggle between flesh and spirit in regard to living a sanctified life (Rom. 8:2–17; Gal. 5:16–17). A contradiction seems apparent in Pauline thinking as he appears to embrace Greek dualistic understanding of body (flesh) and spirit while likewise commanding that “spirit, soul and body be kept blameless” (1 Thess. 5:23). However, the Christian struggle between flesh and Spirit (the Holy Spirit) centers around the believer’s body being dead because of sin but the spirit being alive because of the crucified and resurrected Christ (Rom. 8:10). Believers therefore are encouraged to lead a holistic life, lived in the Spirit.

Word

“Word” is used in the Bible to refer to the speech of God in oral, written, or incarnate form. In each of these uses, God desires to make himself known to his people. The communication of God is always personal and relational, whether he speaks to call things into existence (Gen. 1) or to address an individual directly (Gen. 2:16 17; Exod. 3:14). The prophets and the apostles received the word of God (Deut. 18:14–22; John 16:13), some of which was proclaimed but not recorded. The greatest revelation in this regard is the person of Jesus Christ, who is called the “Word” of God (John 1:1, 14).

The psalmist declared God’s word to be an eternal object of hope and trust that gives light and direction (Ps. 119), and Jesus declared the word to be truth (John 17:17). The word is particularized and intimately connected with God himself by means of the key phrases “your word,” “the word of God,” “the word of the Lord,” “word about Christ,” and “the word of Christ” (Rom. 10:17; Col. 3:16). Our understanding of the word is informed by a variety of terms and contexts in the canon of Scripture, a collection of which is found in Ps. 119.

The theme of the word in Ps. 119 is continued and clarified in the NT, accentuating the intimate connection between the word of God and God himself. The “Word” of God is the eternal Lord Jesus Christ (John 1:1; 1 John 1:1–4), who took on flesh and blood so that we might see the glory of the eternal God. The sovereign glory of Christ as the Word of God is depicted in the vision of John in Rev. 19:13. As the Word of God, Jesus Christ ultimately gives us our lives (John 1:4; 6:33; 10:10), sustains our lives (John 5:24; 6:51, 54; 8:51), and ultimately renders a just judgment regarding our lives (John 5:30; 8:16, 26; 9:39; cf. Matt. 25:31–33; Heb. 4:12).

Direct Matches

Capernaum

A fishing town located on the northwest shore of the Sea of Galilee (Matt. 4:13). Capernaum is referred to in Luke 4:31 as a polis (“city” or “town”), so it must have been larger than a typical “village.” The town was on an important trade route and was a center for commerce in Galilee. In Capernaum, Jesus called Levi (Matthew) from his “tax booth,” probably a customs station for goods in transit (Mark 2:13–17; Matt. 9:9–13; Luke 5:27–32). There may also have been a military garrison in Capernaum, since the town’s synagogue was built by a certain centurion whose servant Jesus healed (Matt. 8:8–13; Luke 7:1–10).

Earth

The Hebrew word ’erets occurs 2,505 times in the OT and is most frequently translated “country” or “land.” “Earth” renders the Greek word gē in the NT. Not surprisingly, ’erets appears 311 times in Genesis alone, the book that initiates Israel’s landed covenant (Gen. 15:18). The primary uses of ’erets are cosmological (e.g., the earth) and geographical (e.g., the land of Israel). Other uses of ’erets include physical (e.g., the ground on which one stands) and political (e.g., governed countries) designations. Less frequently, “earth” translates the Hebrew word ’adamah (“country, ground, land, soil”).

Heaven and Earth

Israel shared the cosmology of its ancient Near Eastern neighbors. This worldview understood the earth as a “disk” upon the primeval waters (Job 38:13; Isa. 40:22), with the earth having four rims or “corners” (Ps. 135:7; Isa. 11:12). These rims were sealed at the horizon to prevent the influx of cosmic waters. God speaks to Job about the dawn grasping the edges of the earth and shaking the evil people out of it (Job 38:12–13). Similarly, the Akkadian text Hymn to the Sun-God states, “You [Shamash] are holding the ends of the earth suspended from the midst of heaven” (I:22). The earth’s boundaries were set against chaos (Ps. 104:7–9; Isa. 40:12). In this way, the Creator and the Savior cannot be separated because, taken together, God works against chaos in the mission of redemption (Ps. 74:12–17; Isa. 51:9–11). The phrase “heavens and earth” is a merism (two extremes representing the whole) for the entire universe (Gen. 1:1; Ps. 102:25). Over the earth arched a firm “vault” (Gen. 1:6). Heaven’s vault rested on the earth’s “pillars,” the mountains (Deut. 32:22; 1 Sam. 2:8). Below the heavens is the sea, part of the earth’s flat surface.

There was no term for “world” in the OT. The perception of world was basically bipartite (heaven and earth), though some tripartite expressions also occur (e.g., heaven, earth, sea [Exod. 20:11; Rev. 5:3, 13]). Though rare, some uses of ’erets may refer to the “underworld” or Sheol (Exod. 15:12; Jer. 17:13; Jon. 2:6). The earth can be regarded as the realm of the dead (Matt. 12:40; Eph. 4:9). However, the OT is less concerned with the organic structure of the earth than with what fills the earth: inhabitants (Ps. 33:14; Isa. 24:1), people groups (Gen. 18:18; Deut. 28:10), and kingdoms (Deut. 28:25; 2 Kings 19:15). The term ’erets can be used symbolically to indicate its inhabitants (Gen. 6:11). However, unlike its neighbors, Israel acknowledged no divine “Mother Earth,” given the cultural associations with female consorts.

The Theology of Land

In biblical faith, the concept of land combines geography with theology. The modern person values land more as a place to build than for its productive capacities. But from the outset, human beings and the “earth” (’erets) functioned in a symbiotic relationship with the Creator (Gen. 1:28). God even gave the land agency to “bring forth living creatures” (Gen. 1:24). The “ground” (’adamah) also provided the raw substance to make the human being (’adam [Gen. 2:7]). In turn, the human being was charged with developing and protecting the land (Gen. 2:5, 15). Showing divine care, the Noahic covenant was “between [God] and the earth” (Gen. 9:13). Thus, land was no mere onlooker; human rebellion had cosmic effects (Gen. 6:7, 17). The land could be cursed and suffer (Gen. 3:17; cf. 4:11).

For Israel, land involved both God’s covenant promise (Gen. 15:18–21; 35:9–12) and the nation’s faithful obedience (Gen. 17:1; Exod. 19:5; 1 Kings 2:1–4). Conditionality and unconditionality coexisted in Israel’s relationship of “sonship” with Yahweh (Exod. 4:22; Hos. 11:1). Yahweh was the earth’s Lord (Ps. 97:5), Judge (Gen. 18:25), and King (Ps. 47:2, 7). Both owner and giver, he was the supreme landlord, who gifted the land to Israel (Exod. 19:5; Lev. 25:23; Josh. 22:19; Ps. 24:1). The land was God’s “inheritance” to give (1 Sam. 26:19; 2 Sam. 14:16; Ps. 79:1; Jer. 2:7). The Levites, however, did not receive an allotment of land as did the other tribes, since God was their “portion” (Num. 18:20; Ps. 73:26). Israel’s obedience was necessary both to enter and to occupy the land (Deut. 8:1–3; 11:8–9; 21:1; 27:1–3). Ironically, the earth swallowed rebellious Israelites when they accused Moses of bringing them “up out of a land flowing with milk and honey” (Num. 16:13). As the conquest shows, however, no tribe was completely obedient, taking its full “inheritance” (Josh. 13:1).

Land possession had serious ethical and religious ramifications (Deut. 26:1–11). Israel was not chosen to receive a special land; rather, land was the medium of Israel’s relationship with God. Land functioned as a spiritual barometer (Ps. 78:56–64; Lam. 1:3–5). The heavens and earth stood as covenant witnesses (Deut. 4:26). Blood, in particular, could physically pollute the land (Num. 35:30–34). National sin could culminate in expulsion (Lev. 26:32–39), and eventually the land was lost (Jer. 25:1–11). For this reason, Israel’s exiles prompted a profound theological crisis.

Inheritance

The notion of inheritance connected Israel’s religious worship with practical stewardship. Land was not owned; it was passed down through patrimonial succession. God entrusted each family with an inheritance that was to be safeguarded (Lev. 25:23–28; Mic. 2:1–2). This highlights the serious crime when Naboth’s vineyard was forcibly stolen (1 Kings 21). It was Israel’s filial sonship with Yahweh and Israel’s land tenure that formed Yahweh’s solidarity with the nation. The law helped limit Israel’s attachment to mere real estate: Yahweh was to be Israel’s preoccupation (see Jer. 3:6–25). When the nation was finally exiled, the message of the new covenant transcended geographical boundaries (Jer. 32:36–44; Ezek. 36–37; cf. Lev. 26:40–45; Deut. 30:1–10). In postexilic Israel, sanctuary was prioritized (Hag. 1:9–14).

It was Israel’s redefinition of land through the exile that prepared the way for the incorporation of the Gentiles (Ezek. 47:22–23), an integration already anticipated (Isa. 56:3–7). The prophets saw a time when the nations would share in the inheritance of God previously guarded by Israel (Isa. 60; Zech. 2:11; cf. Gen. 12:3). Viewed as a political territory, land receives no substantial theological treatment in the NT; rather, inheritance surpasses covenant metaphor. Using the language of sonship and inheritance, Paul develops this new Gentile mission in Galatians (cf. Col. 1:13–14). The OT land motif fully flowers in the NT teaching of adoption (cf. 1 Pet. 1:3–5). Both curse and covenant are resolved eschatologically (Rom. 8:19–22). Inheritance is now found in Christ (Eph. 2:11–22; 1 Pet. 1:4). In the economy of the new covenant, land tenure has matured in fellowship (koinōnia). Koinōnia recalibrates the ethical significance of OT land themes, reapplying them practically through inclusion, lifestyle, economic responsibility, and social equity.

Beyond cosmological realms, heaven and earth are also theological horizons still under God’s ownership. What began as the creation mandate to fill and subdue the earth (Gen. 1:28) culminates in the new creation with Christ (Rom. 8:4–25). Under the power of Satan, the earth “lags behind” heaven. Christ’s mission brings what is qualitatively of heaven onto the earthly stage, often using signs of the budding rule of God (Matt. 6:10; Mark 2:10–11; John 3:31–36; Eph. 4:9–13; Heb. 12:25). As Israel was to stand out in a hostile world (Deut. 4:5–8), now those of Abrahamic faith stand out through Christian love (John 13:34–35; Rom. 4:9–16). According to Heb. 4:1–11, Israel’s initial rest in the land (see Exod. 33:14; Deut. 12:9) culminates in the believers’ rest in Christ (Heb. 4:3, 5). The former inheritance of space gives way to the inheritance of Christ’s presence. The OT theme of land is ultimately fulfilled in Jesus’ exhortation to “abide in me” (John 15).

Earthquake–In Palestine there have been about seventeen recorded major earthquakes in the past two millennia. One of the major sources of these earthquakes is believed to originate from the Jordan Rift Valley. In antiquity earthquakes were viewed as fearful events because the mountains, which represented everlasting durability, were disturbed. The confession of faith is pronounced in association with such phenomena (“We will not fear, though the earth give way” [Ps. 46:2]). An earthquake must have made a great impact in Amos’s day (“two years before the earthquake” [Amos 1:1; cf. Zech. 14:5]).

An earthquake has many symbolic meanings. First, the power of God and his divine presence are manifested through it (Job 9:6; Ps. 68:8; Hag. 2:6). It accompanied theophanic revelation (Exod. 19:18; Isa. 6:4; 1 Kings 19:11–12) when the glory of the Lord appeared (Ezek. 3:12). His divine presence was especially felt when earthquakes occurred during the time of the crucifixion and the resurrection of Jesus Christ (Matt. 27:54; 28:2). It led the centurion to confess of Christ, “Surely he was the Son of God!” (Matt. 27:54). God’s salvation power is represented when an earthquake comes at the appropriate moment, such as when it freed Paul and Silas from prison (Acts 16:26).

Second, it is used in the context of God’s judgment (Isa. 13:13; Amos 9:1; Nah. 1:5). It becomes the symbol of God’s anger and wrath (Ps. 18:7). God brought earthquakes upon the people to destroy evil in the world and to punish those who had sinned against him (Num. 16:31–33; Isa. 29:6; Ezek. 38:19). Earthquake activity possibly explains the background to the story of Sodom and Gomorrah (Gen. 19:24).

Third, earthquakes are said to precede the end of time (Matt. 24:7; Mark 13:8; Luke 21:11). In the apocalyptic book of Revelation, earthquakes are regular occurrences (Rev. 6:12; 11:13, 19; 16:18).

Fashion

In the NIV, “fashion” is a verb meaning “to craft, shape, form.” Often it is used pejoratively, as in the crafting of an idol out of wood, stone, or metal (Exod. 32:4; 2 Kings 19:18; Isa. 37:19; 40:19; 44:15; Hos. 13:2). Job speaks of the cunning and scheming of those who think they are wise but are godless: “their womb fashions deceit” (Job 15:35). In a positive sense, items are fashioned for God’s purpose: Aaron’s breastpiece is fashioned by “the work of skilled hands” (Exod. 28:15; cf. 39:8). God is the master craftsman who “fashioned and made the earth” (Isa. 45:18). But God’s fashioning is a synonym for creation rather than crafting; he fashions his work out of nothing.

In the KJV God’s fashioning extends to his creation of human beings (Job 10:8; 31:15; Ps. 119:73), his oversight of the human heart (Ps. 33:15), his ordaining of a person’s life span (Ps. 139:16), and his transformative work in the glorification of believers (Phil. 3:21).

The most common noun usage for the word “fashion” in the KJV OT is as a plan, blueprint, or specification (2 Kings 16:10)—for example, of the ark (Gen. 6:15), the tabernacle (Exod. 26:30), and the temple (1 Kings 6:38; Ezek. 43:11). “Fashion” is also used as a synonym for “likeness, appearance, manner, form” (Exod. 37:19; Mark 2:12; Luke 9:29; 1 Cor. 7:31; Phil. 2:8; James 1:11). Finally, Peter cautions believers against “fashioning [themselves] according to the former lusts” (1 Pet. 1:14 KJV), a warning not to model or conform to worldly desires.

Mat

A thin mattress or a makeshift bed. In several Gospel stories invalids appear with mats in public spaces (e.g., John 5:1–15). Once, a paralytic was lowered through a roof into a house on his mat (Mark 2:4). Both of these persons were able to pick up and carry their mats after being healed by Jesus (Mark 2:11–12; John 5:8–9).

Pallet

Palsy

The word “palsy” is a shorter form of “paralysis.” Jesus and the apostles cured many afflicted by paralysis (Matt. 4:24; 8:5–13; 9:2–7; Mark 2:3–11; Luke 5:18; 7:2–10; John 5:5–7; Acts 8:7; 9:34). Affecting the motor centers of the brain or spinal cord, paralysis is characterized by the extreme loss of the power of motion. It is always serious, usually irreversible, and generally sudden in onset.

Sick

(Disabilities; Disability; Deformity; Deformities; Sickness] The Bible often speaks of health, healing, disease, and illness. Good health was a sign of God’s favor, and healing was also the work of God and his divinely empowered agents. These agents included the prophets (1 Kings 17:8–23; 2 Kings 5:1–15), the apostles (Acts 3:1–10), and the messiah (Mal. 4:2). The divine prerogative of Jesus was to heal (Mark 1:32; 6:56; Matt. 4:23; 8:16; 15:30; 21:14; Luke 6:10, 17–19), and miraculous healings were a sign of his messianic office (Luke 7:20–23). Disease, on the other hand, was regarded as a sign of God’s disfavor. Within a covenantal context, God could send disease to punish the sinner (Exod. 4:11; 32:35).

The Bible assigns a wide variety of names to various diseases and their symptoms. These terms are nontechnical and generally descriptive. Some are uncertain in meaning. In most cases they describe the symptoms of the disease, not the disease itself. Diagnosis often was based on incomplete observation and nonclinical examination. The Bible also presupposes supernatural intervention in the life of a person. Healing occurred when God’s agents touched individuals, cast out demons, and resurrected the dead.

Ancient Near Eastern Influences

In the ancient Near East the knowledge of disease and medicine was precritical. Bacteria and viruses were virtually unknown. Mesopotamian literature contains many references to medicine, physicians, and medical practice. Minerals, salts, herbs, and other botanicals were used to make up treatments. Babylonian physicians also administered prescriptions accompanied by incantations. Disease was considered to be the result of a violation of a taboo or possession by a demon. The Code of Hammurabi (1750 BC) includes laws regulating the practice of medicine and surgery by physicians. In Egypt medicine and healing were connected to the gods. Tomb paintings and several papyrus documents describe the developing state of Egyptian medicine, pharmacy, and surgery.

Greek physicians admired and sought to learn the skills of the Egyptians. However, the early Greek doctor Hippocrates (460–370 BC), called the “Father of Medicine,” is credited with being the first physician to reject the belief that supernatural or divine forces cause illness. He argued that disease is the result of environmental factors, diet, and living habits, not a punishment imposed by the gods.

It is clear that the biblical world shared with the ancient Near East the same types of maladies common to tropical or subtropical climates. These include malaria, tropical fevers, dysentery, and sunstroke. The tendency of the hot climate to produce frequent droughts and famine certainly contributed to similar types of diseases throughout the Fertile Crescent. Additionally, it must be remembered that Palestine was a land bridge between the Mesopotamian and Egyptian worlds. Migrations carry not only goods and products, but also parasites, communicable disease, and epidemics.

Biblical Concept of Disease

The religious tradition of the Hebrews repudiated the magical or demonic origin of disease. Hence, moral, ethical, and spiritual factors regulated disease and illness. This was true for the individual as well as the community. The Hebrews, like the Egyptians, also recognized that much sickness arose from the individual’s relationship to the physical environment. Great stress was placed on hygiene and preventive medicine.

Pentateuchal legislation offered seven covenantal principles designed to prevent the possibility of disease and sickness: (1) Sabbath observance for humans, animals, and the land, which enforced regular periods of rest (Gen. 2:3); (2) dietary regulations, which divided food into efficient categories of clean and unclean (Lev. 11); (3) circumcision, which carried physical benefits as well as religious and moral implications (Gen. 17:9; circumcision is the only example of Hebrew surgery); (4) laws governing sexual relationships and health, including a list of forbidden degrees of marital relationships (Lev. 18–20); (5) provisions for individual sexual hygiene (Lev. 15); (6) stipulations for cleanliness and bodily purification (Lev. 14:2; 15:2); (7) sanitary and hygienic regulations for camp life (Num. 31:19; Deut. 23:12).

In NT times magical charms and incantations were used along with folk remedies in an effort to cure disease. Jesus repudiated these means. He also suggested that sickness and disease were not direct punishments for sin (John 9:2). In the Sermon on the Mount (Matt. 5–7), Jesus confirmed that the ethical and religious standards of the new covenant promoted the total health of the community and the individual.

Circulatory Diseases

Nabal most likely suffered a cerebrovascular accident or stroke (1 Sam. 25:36–38). After a heavy bout of drinking, his heart “died” (KJV; NIV: “failed”), and he became paralyzed, lapsed into a coma, and died ten days later. Psalm 137:5–6 may contain a clinical example of the symptoms of stroke. The psalmist wrote, “If I forget you, Jerusalem, may my right hand forget its skill. May my tongue cling to the roof of my mouth if I do not remember you.” This description points to a paralysis of the right side of the body (right hemiplegia) and the loss of speech (motor aphasia) that result from a stroke on the left side of the brain. Basically, the exiled psalmist is wishing upon himself the effects of a stroke if he held anything other than Jerusalem as his highest priority. Some have considered the collapse of Uzzah when he reached out to stabilize the ark of the covenant (2 Sam. 6:6–7) to be the consequence of an apoplectic seizure. But since no actual paralysis was described and death occurred immediately, this seems unlikely. It is more probable that God struck him down with an aortic aneurism or a coronary thrombosis.

Paralysis

A possible case of paralysis may be described in the shriveled (atrophic) hand of Jeroboam I (1 Kings 13:4–6). In an angry outburst Jeroboam ordered the arrest of a prophet who condemned the altar at Bethel. When Jeroboam stretched out his hand, it “shriveled up, so that he could not pull it back.” Several complicated diagnoses have been offered to explain the “withered” hand, but it is possibly an example of cataplexy, a sudden loss of muscle power following a strong emotional stimulus. After intercession by the man of God, and the subsiding of the emotional outburst, the arm was restored.

The threat against the faithless shepherd of God’s people (Zech. 11:17), which included a withered arm and blindness in the right eye, may refer to a form of paralysis known as tabes dorsalis, or locomotor ataxia. Knifelike pains in the extremities and blindness characterize this disease.

Paralysis is frequently mentioned in the NT (Matt. 8:6; 9:2, 6; 12:10; Mark 2:3–5, 9, 10; 3:1, 3, 5; Luke 5:18, 24; 6:6; John 5:3; Acts 9:33; Heb. 12:12). The exact diagnosis for each of these cases remains uncertain.

The physician Luke’s use of the Greek medical term paralelymenos (Luke 5:18, 24) suggests that some of these cases were caused by chronic organic disease. Others clearly were congenital (Acts 3:2; cf. 14:8). It is not necessary to rationalize the origin of these examples of paralysis as hysteria or pretense. The NT writers regarded the healing of these individuals by Jesus and the apostles as miraculous.

Mental Illness and Brain Disorders

Cases of mental disease are generally described in the Bible by noting the symptoms produced by the disorder. The particular cause of a mental illness in the NT is often blamed on an unknown evil spirit or spirits (Luke 8:2). Such spirits, however, were subject to God’s control and operated only within the boundaries allowed by him (1 Sam. 16:14–16, 23; 18:10; 19:9). Accordingly, in the OT “madness” and “confusion of mind” were regarded as consequences of covenantal disobedience (Deut. 28:28, 34).

It has been argued that King Saul displayed early indications of personality disorder. Symptoms included pride, self-aggrandizement (1 Sam. 11:6; 13:12; 15:9, 19), and ecstatic behavior (10:11–12). A rapid deterioration in Saul’s character transpired after David was anointed and became more popular (16:14; 18:10–11). Since Saul demonstrated fear, jealousy, a sense of persecution, and homicidal tendencies, some scholars argue that he suffered from paranoid schizophrenia.

Nebuchadnezzar suffered a rare form of monomania in which he lived like a wild beast in the field eating grass (Dan. 4:33). David, in order to save his own life, feigned insanity or perhaps epilepsy before the Philistine king Achish (1 Sam. 21:12–15).

In the NT, individuals with mental disorders went about naked, mutilated themselves, lived in tombs (Mark 5:2), and exhibited violent behavior (Matt. 8:28). Such mental disorientation was often linked to demon possession. Examples include the Syrophoenician’s child (Matt. 15:22; Mark 7:25), the demoniacs at Gerasa (Matt. 8:28; Mark 5:2; Luke 8:27) and Capernaum (Mark 1:23; Luke 4:33), a blind and mute demoniac (Matt. 12:22; Luke 11:14), and a fortune-telling slave girl (Acts 16:16). While such behavior is clinically suggestive of paranoid schizophrenia or other mental disorders, the mind-controlling influence of some extraneous negative force cannot be ruled out.

Epilepsy (grand mal) causes the afflicted person to fall to the ground, foam at the mouth, and clench or grind the teeth (Matt. 17:15; Mark 9:17–18; Luke 9:39). The description of Saul falling to the ground in an ecstatic state (1 Sam. 19:23–24) and Balaam falling with open eyes may be indicative of an epileptic seizure. In the NT, Jesus healed many who suffered from epilepsy (Matt. 4:24; 17:14–18; Mark 9:17–18; Luke 9:38–42). Some scholars have linked the light seen by Paul on the road to Damascus with the aura that some epileptics experience prior to a seizure. His subsequent blindness has also been attributed to the epileptic disturbance of the circulation of the blood in the brain.

Childhood Diseases

The cause of the death of the widow’s son at Zarephath is unknown (1 Kings 17:17–22). The death of the Shunammite woman’s son has been attributed to sunstroke (2 Kings 4:18–37), although a headache is the only symptom recorded (v. 19). In both cases there is too little evidence to present an accurate diagnosis.

In the first case, the boy at Zarephath stopped breathing (1 Kings 17:17). This may leave the door open to argue that Elijah resuscitated the child. However, in the second case, the text clearly states that the Shunammite boy died (2 Kings 4:20), implying a resurrection.

Infectious and Communicable Diseases

Fever and other calamities are listed among the punishments for covenantal infidelity (Deut. 28:22). Three different types of fever may be intentionally described here: “fever,” “inflammation,” and “scorching heat” (ESV: “fiery heat”). Fever is also mentioned frequently in the NT (Matt. 8:15; Mark 1:30–31; Luke 4:38–39; John 4:52; Acts 28:8). Both Jesus and Paul healed individuals who had a fever. A number of these fevers were likely caused by malaria, since the disease was known to be endemic to the Jordan Valley and other marshy areas in Palestine.

Several epidemics in which numerous people died of pestilence or plague are mentioned in the OT (Exod. 11:1; 12:13; Num. 14:37; Zech. 14:12). The fifth plague of Egypt (Exod. 9:3–6) has been attributed to Jordan Rift Valley fever, which is spread by flies. Bubonic plague has been blamed for the malady that struck the Philistines (1 Sam. 5–6). However, it may have been the result of a severe form of tropical dysentery. Acute bacillary dysentery contracted in the military camp may also have been responsible for the epidemic that killed a large number of the Assyrian army (2 Kings 19:35).

Parasitic Diseases

Some scholars have repeatedly argued that the “fiery serpents” (NIV: “venomous snakes”) encountered by Moses and the children of Israel (Num. 21:6–9) were in reality an infestation of the parasitic guinea worm (Dracunculus medinensis). Microscopic fleas ingested in drinking water carry the larvae of this slender nematode into the body. The larvae move from the digestive tract to the skin. The adult worm, which may grow to a length of several feet, discharges its eggs into an ulcer on the skin. Death of the host occurs because of the resulting infection of the skin ulcers.

After the conquest of Jericho, Joshua cursed the individual who would endeavor to rebuild the city (Josh. 6:26). Later, Hiel of Bethel attempted to rebuild the city and lost two of his sons as a result of the curse (1 Kings 16:34). Elisha was then asked to purify the bad water at Jericho in order to allow a new settlement (2 Kings 2:19). Elisha obliged by throwing salt into the spring and thereby making the water potable (2:20–22). Recent archaeological study has discovered the remains of certain snails in the mud-bricks used to construct Jericho in the Bronze Age. These types of snails are now known to serve as intermediate hosts for the flatworm parasite that can cause schistosomiasis. The Schistosoma haematobium trematode infects the urinary tract and the bladder. It is possible that this type of parasite was responsible for the death of Hiel’s two sons.

In NT times, Herod Agrippa apparently died of the complications of a parasitic disease, perhaps being infested by the larvae of flies (myiasis) in the bowels. Luke mentions that he was “eaten by worms” (skōlēkobrōtos [Acts 12:23]). The father of Publius also suffered from dysentery (Acts 28:8).

Physical Deformities and Abnormalities

Individuals with deformities were disqualified from priestly service (Lev. 21:18–20). The list included lameness, limb damage, and dwarfism. The deformities mentioned here might have been congenital or acquired. Mephibosheth was dropped by his nurse (2 Sam. 4:4) and perhaps suffered damage to the spinal cord. Jacob possibly sustained injury to an intervertebral disk (Gen. 32:32) causing a deformity and a limp. The woman who was “bent over” (Luke 13:10–17) might have suffered from an abnormality of the spine similar to scoliosis. It is difficult to ascertain the origin of the “shriveled hand” of the unnamed individual healed by Jesus (Matt. 12:10–13; Mark 3:1–5; Luke 6:6–10). It could be congenital in character or a paralysis caused by any number of factors.

Diseases and Disabilities of the Eyes and Ears

Physical blindness is mentioned several times in the Bible. Blindness excluded one from serving as a priest (Lev. 21:18, 20). Blindness and deafness, however, were disabilities requiring special care from the community (Lev. 19:14; Deut. 27:18). The “weak eyes” of Leah may refer to an eye condition (Gen. 29:17).

Blindness in the biblical world was caused by various factors. Leviticus 26:16 speaks of a fever that destroys the eyes. Flies probably were responsible for much of the conjunctivitis found in children. John 9:1 mentions congenital blindness, which Jesus cured using mud made from spittle and dirt (John 9:6). In Mark 8:22–26 Jesus healed a blind man by spitting in his eye and laying hands on him (cf. Matt. 20:34 with Mark 10:52).

Congenital deafness would also be associated with mutism and speech defects because a child learning to speak depends on imitation and mimicry. Jesus healed a man who was deaf and could barely talk (Mark 7:32–37). The man’s inability to say much possibly pointed to a loss of hearing early in life.

Skin Conditions

Various skin and hair abnormalities are described in the Bible. Some made the individual unclean (Lev. 13:30; 14:54). The OT speaks of “the boils of Egypt” (Deut. 28:27; cf. Exod. 9:9). Skin ailments included tumors, festering sores, boils, infections, and the itch (Deut. 28:27, 35; Isa. 3:7). Job complained of a litany of ailments: broken and festering skin (7:5), multiple wounds (9:17), black peeling skin and fever (30:30), gnawing bone pain (2:5; 19:20; 30:17), insomnia (7:3–4), and wasting away (33:21). These symptoms have been diagnosed as indications of yaws or eczema. A poultice made of figs cured Hezekiah’s boil (2 Kings 20:7).

Leprosy was once thought to be a common problem in the biblical world. Leprosy (Hansen’s disease) is a slow, progressive chronic infectious disease caused by a bacterium. Symptoms include loss of sensation and loss of parts of the body. Evidence for this type of disease in Palestine is rare. Uzziah may have had a true case of Hansen’s disease. He was quarantined until the day he died (2 Chron. 26:21).

Scholars now suggest that the symptoms of the disease described in the Bible do not fit this pattern and thus do not signify leprosy (Hansen’s disease) as it is known today. Instead, the word that English versions translate as “leprosy” (Heb. root tsr’) probably refers to different types of infectious skin disease, often characterized by a long-standing, patchy skin condition associated with peeling or flakiness and redness of skin. Evidence points more toward psoriasis, fungal infections, or dermatitis.

This disease could appear in humans (Lev. 14:2), on buildings (14:34), and on clothing (14:55). It was not limited to the extremities but could occur on the head (14:42–44). It could run its course quickly (13:5–8). It made the individual ceremonially unclean, but it was also curable (Lev. 14:3; 2 Kings 5:1–27). Individuals with the disease were not necessarily shunned (2 Kings 7; Matt. 26:6 // Mark 14:3). Moses (Exod. 4:6), Miriam (Num. 12:10), and Naaman experienced this type of skin disease (2 Kings 5:1–27). Jesus healed many suffering from skin ailments (Matt. 8:2–3; Mark 1:40–42; Luke 5:12–13), including the ten “men who had leprosy” (Luke 17:12–14).

Ailments of an Unknown Nature

Some cases in the Bible present insufficient evidence for scholars to render a clear diagnosis. King Asa suffered a disease in his feet (2 Chron. 16:12). However, in the OT the Hebrew expression for “feet” is sometimes used euphemistically for the sexual organs (Judg. 3:24 KJV). Because of this, the exact nature of the disease is ambiguous. Jehoram was afflicted with “an incurable disease of the bowels” (2 Chron. 21:18–19). Other unknown ailments factor in the deaths of the firstborn son of David and Bathsheba (2 Sam. 12:15), of Jeroboam’s son in infancy (1 Kings 14:17), of Elisha (2 Kings 13:14), and of Ezekiel’s wife (Ezek. 24:16).

Sickness

Ancient Near Eastern Influences

Biblical Concept of Disease

Circulatory Diseases

Paralysis

Mental Illness and Brain Disorders

Childhood Diseases

Infectious and Communicable Diseases

Parasitic Diseases

Physical Deformities and Abnormalities

Diseases and Disabilities of the Eyes and Ears

Skin Conditions

Ailments of an Unknown Nature

Son of Man

Old Testament and Jewish Literature

In the OT, the phrase “son of man” usually refers to humanity in general or to a specific individual. The general use of “son of man” occurs in poetic texts in which the phrase functions as a synonym for “man” or “human being” (Num. 23:19; Isa. 51:12; Pss. 144:3; 146:3). In Ps. 8:4 (ESV) the psalmist asks, “What is man that you are mindful of him, and the son of man that you care for him?” Echoing the creation of man in Gen. 1, “man” and “son of man” in this psalm have a royal status: being “crowned with glory and honor” and receiving dominion over all of God’s creation (Ps. 8:5–6). Later, in Ps. 80:17, “son of man” refers to the nation of Israel. The psalmist supplicates that God would make strong for himself the “son of man” over Israel’s enemies (80:12–16). In Ezekiel, God addresses the prophet himself as “son of man,” possibly indicating his human status compared with God or, alternatively, highlighting his unique status as God’s prophet in contrast with the rest of humanity.

One of the most crucial OT “son of man” texts is Dan. 7 because of its influence on the “Son of Man” in the Gospel tradition. Scholars debate the date of the composition of this chapter. While some argue for the sixth century BC, others prefer a second-century BC date during the oppressive reign of Antiochus IV Epiphanes. The first half of the chapter records Daniel’s vision (7:1–14), while the second half contains its interpretation (7:15–27). In the vision Daniel sees “one like a son of man, coming with the clouds of heaven” (7:13). This exalted figure contrasts with the first three beasts, which are “like a lion” (7:4), “like a bear” (7:5), and “like a leopard” (7:6). The fourth beast is so gruesome that it defies comparison with any species of the animal kingdom (7:7). Many agree that the beasts likely refer to ancient world empires; however, the referent of “one like a son of man” has given rise to much debate. The figure may refer to earthly Israel, since at this figure’s vindication he is endowed with authority and glory. This is precisely what “the holy people of the Most High” receive in v. 27. In this way, the “one like a son of man” is a symbol for the persecuted, earthly saints. Alternatively, the exalted figure could be a heavenly being such as the archangel Gabriel (Dan. 9:21) or Michael (Dan. 10:13; 12:1). Here “one like a son of man” is the heavenly counterpart and leader of suffering Israel and fights a cosmic battle on its behalf.

In subsequent Jewish literature, the “one like a son of man” from Dan. 7 becomes quite active, appearing to be a development of the static image who is “given authority, glory and sovereign power” (Dan. 7:14). In 1 En. 37–71, a text that dates from the last half of the first century BC to the first half of the first century AD, the “Son of Man” is seated upon his throne and will judge “the kings and the mighty” who have persecuted faithful Israel (46:4–8; 62:5). At that point, the faithful ones (i.e., the holy, righteous, and chosen) will be formed into a new congregation. In another Jewish text that dates from the end of the first century AD, there is a strong echo of the Danielic son of man. In 4 Ezra 13, “something like the figure of a man came up out of the heart of the sea” (v. 3a). Unlike in 1 Enoch, this figure is a warrior who destroys with fire those who attempt to wage war on him. These texts indicate that at least two traditions developed and reinterpreted the “one like a son of man” from Dan. 7. He becomes an individual who executes judgment in one tradition, and one who executes destruction in another.

New Testament

In the NT the term “Son of Man” occurs mostly in the Gospels and, with the exception of John 12:34 (where the crowd quotes Jesus), is uttered exclusively by Jesus himself. The phrase, or a variation of it, also occurs in Acts 7:56; Heb. 2:6; Rev. 1:13; 14:14. Unlike in Daniel or 1 Enoch, the epithet occurs in the Gospels with the definite article, likely indicating that the Son of Man was a known figure. Because of this and because the Son of Man in 1 Enoch and 4 Ezra have similar functions, many scholars in the mid-twentieth century speculated that in first-century Judaism many Jews believed that the Son of Man would return at the end as savior and judge. Others suggested that the significance of the phrase is found in its Aramaic background, bar ’enash’a, which in other texts means “I,” “man,” “a man,” or “someone.” Despite these alternatives, the OT provides the most helpful background for understanding the Son of Man in the Gospels.

In Acts, the vision that Stephen witnesses confirms that the Son of Man has indeed been exalted to the right hand of God (Acts 7:56). In the Gospel of John, the epithet is used as the object of the verbs “to lift up” and “to glorify,” so that the death of Jesus is a form of exaltation (John 8:28; 12:23; 13:31), which reflects his current exalted status in early Christian thinking. Finally, the Son of Man in Revelation is in the heavenly temple functioning as both judge and caretaker of the seven churches (Rev. 1:12–20) and reaps the saints while “seated on the cloud” (14:14–16).

Spirit

Old Testament

The OT writers used the common Hebrew word ruakh (“wind” or “breath”) to describe force and even life from the God of the universe. In its most revealing first instance, God’s ruakh hovered above the waters of the uncreated world (Gen. 1:2). In the next chapter of Genesis a companion word, neshamah (“breath”) is used as God breathed into Adam’s nostrils “the breath of life” (2:7). God thus breathed his own image into the first human being. Humankind’s moral obligations in the remainder of the Bible rest on this breathing act of God.

On occasion in the OT, spirits are labeled “evil” (Judg. 9:23 ESV, NRSV, NASB). In the case of an evil spirit tormenting King Saul, the spirit was identified as “from the Lord” (1 Sam. 16:14–15, 23). According to the perspective of the ancients, once a person was possessed by a divine spirit, departure of such a spirit meant possession by a different spirit (1 Sam. 16:14). Such a perspective was common in the ancient Near Eastern and Mediterranean worlds and stemmed from the religious fervor of Semitic nomads.

New Testament

The NT authors used the Greek term pneuma to convey the concept of spirit. In the world of the NT, the human spirit was understood as the divine part of human reality as distinct from the material realm. The spirit appears conscious and capable of rejoicing (Luke 1:47). Jesus was described by Luke as growing and becoming “strong in spirit” (1:80). In “spirit” Jesus “knew” what certain teachers of the law were thinking in their hearts (Mark 2:8). Likewise, Jesus “was deeply moved in spirit and troubled” at the sickness of a loved one (John 11:33). At the end of his life, Jesus gave up his spirit (John 19:30).

Human beings who were possessed by an evil spirit were devalued in Mediterranean society. In various places in the Synoptic Gospels and the book of Acts, either Jesus or the disciples were involved in exorcisms of such spirits (Matt. 8:28–33; Mark 1:21–28; 7:24–30; 9:14–29; 5:1–20; 9:17–29; Luke 8:26–33; 9:37–42; Acts 5:16).

Holy Spirit

God’s Spirit is described in the opening chapters of Genesis as partaking in creation. His Spirit likewise is seen throughout the OT as an agent in establishing God’s people as a nation and a people of his own. Leaders of Israel were chosen and possessed by the Spirit to assist in leading the people into God’s will (Deut. 34:9; Judg. 6:34; 15:14; 1 Sam. 11:6; 16:23). Typically, the moment the Spirit of God descended on a leader, miraculous fortitude, wisdom, and power resulted. The Spirit also provided whatever was needed for God’s prophets—courage, inspiration, and miracles (Num. 11:25; 1 Sam. 10:10; Isa. 11:2; Ezek. 2:2; Dan. 4:8; Joel 2:28). The office of prophet included prophesying both in the king’s court and among the people of the land. As the Spirit came on a prophet of God, the prophet would correct the king’s and others’ behavior and at times foretell the future or the outcome of possible decisions.

In the Synoptic Gospels, the Holy Spirit functions in much the same way as in the OT. One such function appears in Luke’s birth narrative when the angel answers Mary’s question as to how she might conceive while a virgin (Luke 1:34): “The Holy Spirit will come on you, and the power of the Most High will overshadow you” (1:35). The Greek verb translated “will overshadow you” is used in the LXX to describe God’s protective nature (Pss. 91:4; 140:7). Likewise, the coming of God’s Spirit presented empowerment (Acts 1:8). Thus, Mary received both divine empowerment and protection. As the birth narrative continues, Luke records how other characters in the story, Elizabeth and Zechariah, were filled with the Spirit when Mary came to visit while pregnant with Jesus and when John the Baptist, the forerunner of the Messiah, was born (1:41, 67). The evangelists record the Spirit descending on Jesus at the time of his baptism (Matt. 3:16; Mark 1:10; Luke 3:22; John 1:32–34) and describe him as full of the Spirit when he was led by the Spirit into the desert (Luke 4:1). Finally, in John’s Gospel the Spirit is the promised comforter whom Jesus will give to his followers. He will testify about Christ (John 15:26).

In the new covenant the Spirit-possession of the OT gave way to believers’ reception of the Spirit at conversion. In Acts the Holy Spirit is presented as instrumental in carrying out the mission of the church, providing power and signs as well as moving and motivating missionaries. The apostle Paul attributes to the Holy Spirit the function of imbuing believers and the church with an assortment of virtues (Gal. 5:22), gifts (Rom. 12:7–8; 1 Cor. 12:1–11), and ministers (Eph. 4:7–13). He uses the idea of life in the Spirit as a point of contrast with life in the flesh. In John’s letters the Spirit is described as providing discernment of truth (1 John 4:6). See also Holy Spirit.

Secondary Matches

The following suggestions occured because Mark 2:1-12 is mentioned in the definition.

Disabilities and Deformities

Ancient Near Eastern Influences

Biblical Concept of Disease

Circulatory Diseases

Paralysis

Mental Illness and Brain Disorders

Childhood Diseases

Infectious and Communicable Diseases

Parasitic Diseases

Physical Deformities and Abnormalities

Diseases and Disabilities of the Eyes and Ears

Skin Conditions

Ailments of an Unknown Nature

Diseases and Physical Abnormalities

Ancient Near Eastern Influences

Biblical Concept of Disease

Circulatory Diseases

Paralysis

Mental Illness and Brain Disorders

Childhood Diseases

Infectious and Communicable Diseases

Parasitic Diseases

Physical Deformities and Abnormalities

Diseases and Disabilities of the Eyes and Ears

Skin Conditions

Ailments of an Unknown Nature

Doctor

Ancient Near Eastern Influences

Biblical Concept of Disease

Circulatory Diseases

Paralysis

Mental Illness and Brain Disorders

Childhood Diseases

Infectious and Communicable Diseases

Parasitic Diseases

Physical Deformities and Abnormalities

Diseases and Disabilities of the Eyes and Ears

Skin Conditions

Ailments of an Unknown Nature

Harmony of the Gospels

The desire to harmonize the differences between the canonical Gospels can be traced back to the second century, when Tatian (a second-century apologist) combined the four Gospels into one document known as the Diatessaron (Greek for “out of four”). This combined Gospel was used in the Syrian churches in the third and fourth centuries until it was replaced by the four canonical Gospels in the fifth century.

Material Common to More than One Gospel

All four Gospels portray Jesus as leading a group of disciples, preaching, healing, performing miracles, being crucified, and being raised from the dead. Matthew was written for a Jewish or Jewish Christian audience, reminding them that Jesus fulfills the Hebrew Scriptures. Mark was written for a Gentile audience, focusing more on narrative than on teaching and portraying Jesus as a man of miraculous, powerful action. Luke shows Jesus as one who is especially concerned for the poor and those on the fringes of society. John explains that Jesus, the eternal Word of God, is not a second god, but rather the one true God, sent by the Father to renew Israel.

People who are familiar with the content of the Gospel stories often confuse the information from different accounts. For example, there is actually no single story in the Bible about a “rich young ruler”: only Matthew describes the man as young (Matt. 19:20), and only Luke mentions that the man was a ruler (Luke 18:18).

Some material is found in all four Gospels, including information about John the Baptist, the miracle of the feeding of the five thousand, and the story of the crucifixion and the resurrection (although the individual accounts of the resurrection differ). Some material appears in three Gospels, especially in Matthew, Mark, and Luke. These three Gospels have therefore been labeled the “Synoptic Gospels” (syn = together, optic = view). Stories found in all three Synoptic Gospels include the transfiguration (Matt. 17:1–13; Mark 9:2–13; Luke 9:28–36); the healing of Jairus’s daughter and of a woman with a flow of blood (Matt. 9:18–26; Mark 5:21–43; Luke 8:41–56); and the rich young ruler (Matt. 19:16–30; Mark 10:17–31; Luke 18:18–30). The details do not agree in every respect in each account, but clearly they represent the same story and exhibit linguistic dependence on the same source(s).

A significant amount of material appears in two of the four canonical Gospels. Matthew and Mark have the story of a Syrophoenician woman (Matt. 15:21–28; Mark 7:24–30), and both Mark and Luke tell the story of a widow’s offering to the temple treasury (Mark 12:41–44; Luke 21:1–4). The most significant body of teachings and sayings found in two Gospels is the material shared by Matthew and Luke. Each of the Gospels contains material that does not appear in any other Gospel. Mark has the smallest amount of such material, John the largest.

The Gospel of John and the Synoptic Gospels

Based on a study of the material common to more than one Gospel, and the material unique to one Gospel, John’s Gospel usually is seen as distinct from the other three. The most likely explanation for this is that John was written later, with knowledge of the other Gospels, and therefore the author saw no need to repeat most of this material (except what was central to his purposes). Some of the distinctive features of John’s Gospel are the use of terminology such as “love,” “light,” “life,” “truth,” “abide,” “knowledge,” “world,” and the “I am” statements. Furthermore, certain Synoptic terms are either rare or absent—for example, “kingdom,” “demons,” “power,” “pity,” “gospel,” “preach,” “repent,” “parable,” “tax collector.” More so than the Synoptics, John is written from the vantage point of the resurrection and with the aid of hindsight as well as the Spirit. This is why the author of John’s Gospel does not refrain from adding commentary to Jesus’ words (e.g., 2:21–22; 7:39; 11:51–52; 12:16).

The Synoptic Gospels are more interrelated. In passages that appear in these three Gospels, there is often very close verbal agreement between them (e.g., the healing of the leper [Matt. 8:2; Mark 1:40–44; Luke 5:12–14]; the question of Jesus’ authority [Matt. 21:23–27; Mark 11:27–33; Luke 20:1–8]), implying a common source. In many sections that are found in all three Synoptic Gospels, two agree extensively and the third diverges (e.g., Matt. 20:24–28 and Mark 10:41–45 against Luke 22:24–27). When two Gospels agree and one disagrees, Matthew and Mark often agree against Luke, and Luke and Mark often agree against Matthew; but Matthew and Luke do not often agree against Mark and never do so in regard to the order of material. At other points, the Gospel accounts diverge quite significantly when referring to the same events. The infancy narratives in Matthew are quite different from those in Luke. The two accounts of the parable of the wedding banquet (Matt. 22:2–14; Luke 14:16–24) differ so significantly that it is difficult to decide whether they are two versions of the same parable or two different stories. Reports on the resurrection diverge across all four Gospels.

It is possible that these similarities and differences can be traced back to the oral presentation of the gospel. Apostolic preaching would have formed itself into set ways of retelling the events of Jesus’ ministry through repetition. These accounts may have been told originally in Aramaic before being translated into Greek to facilitate the Gentile mission. The authors of Matthew, Mark, and Luke could have been drawing from this common tradition in writing their Gospels. There is probably a degree of truth to this theory, but it cannot explain all the data. The theory does not account for similarities and differences in the order of events, nor does it explain why Matthew and Luke always return to Mark’s order after they deviate from it. A common oral tradition does not adequately explain similar editorial comments (e.g., cf. Matt. 24:15 with Mark 13:14), which suggest a common written source.

Some have argued that the apostles or others wrote records of the words of Jesus (memorabilia), which were collected and written down topically, from which the Synoptic Gospels were composed. As the church grew numerically and geographically, various collections of these memorabilia were made. Again, this is not beyond the realm of possibility; however, working against this theory is the complete absence of any reference to such records. Furthermore, as with the oral theory, it does not explain agreement in the order of material. It does, however, highlight the probability that the evangelists were using written sources.

Markan Priority and Q

On the assumption that the writers of the Synoptic Gospels employed a written source(s), several scholars have tried to reconstruct this original written Gospel from the material in the Synoptic Gospels. This document, which scholars call the Urevangelium (German for “original Gospel”), ended up bearing very close similarities with the Gospel of Mark. This is not surprising, since nearly all of Mark is repeated in Matthew and Luke. This led to the belief that Mark was the most primitive Synoptic Gospel, and that it was a common source for Matthew and Luke.

This belief in Markan priority, which has gained increasing popularity since the nineteenth century, has helped explain the similarities among the Synoptic Gospels. Traditionally, Matthew was thought to be the first Gospel to be written, hence the order of the Gospels in our NT. This belief in Matthean priority was upheld by several early church writers such as Augustine, who saw Mark as an abridgement of Matthew (Cons. 1.2). Augustine may have been more influenced by the traditional ordering of the Gospels than by an analysis of the Gospels themselves. Mark’s Gospel does not read like an abridgement; it is the shortest Gospel, but individual sections of it typically are longer and more detailed than in Matthew.

There are many reasons why the priority of Mark is probable. It is the shortest Gospel, containing 661 verses, whereas Matthew contains 1,068 and Luke contains 1,149. When their content is compared, 97.2 percent of Mark is paralleled in Matthew, and 88.4 percent of Mark is paralleled in Luke. It is easier to understand Matthew and Luke as using Mark and choosing to add additional material to it than to think of Mark as using Matthew, Luke, or both and deciding to omit material such as the birth narratives and the Sermon on the Mount. Mark has simpler Greek, which includes an extensive use of the present tense, redundancies (e.g., Mark 1:32: “that evening after sunset”; cf. Matt. 8:16: “when evening came”; Luke 4:40: “at sunset”), and various colloquialisms (e.g., the word for “mat” in Mark 2:4). Mark alone among the Gospels uses Aramaic terms such as abba (14:36), talitha koum (5:41), and ephphatha (7:34), although Matthew also mentions Eloi, Eloi, lama sabachthani (Matt. 27:46; Mark 15:34). It is easier to see how Luke and Matthew would have “improved” Mark than the reverse.

If we accept the priority of Mark, and Luke and Matthew’s dependence upon it, there are still the sections of Matthew and Luke that bear strong similarities with each other. From an analysis of the text of Matthew and Luke, it appears that these two evangelists did not know each other’s works. If one knew of the other’s work, why the divergence in some material such as the birth narratives? Alongside this, however, there are close similarities in other material: Matthew has 4,290 words that have parallels in Luke but not in Mark, and Luke has 3,559 words that have parallels in Matthew but not in Mark. The solution appears to be that Matthew and Luke were dealing with some material that they held in common, and that each of them also had other material that he drew on independently. The material held in common is commonly called “Q” (from the German word Quelle, meaning “source”); the material unique to Matthew is called “M” and that which is unique to Luke, “L.” Whether Q was a document is unknown, although it is more likely to be a collection of sources, as is also the case with M and L.

Many scholars argue that Q was a written rather than an oral source, based on the exact word parallels in the Greek text (e.g., Matt. 6:24 and Luke 16:13, where 27 of the 28 words are exactly the same). The presence of doublets (double accounts of the same incident) in Matthew and Luke may show dependence by the respective evangelists on both a Markan and a Q source (e.g., Luke 8:16; cf. Mark 4:21; Luke 11:33; cf. Matt. 5:15). Some scholars have tried to explain the sources geographically: Markan material originated in Rome, Q material in Antioch, M in Jerusalem, and L in Caesarea, but such speculations are far from proven.

Summary

Within all of this, in seeking to understand the harmony of the Gospels, it is important to be aware of what we do not know. Many of the solutions focus on a history behind the text to which we do not have access. Modern literary critics have tended to focus more on the text itself than its prehistory. There is merit in this because it affirms the priority of the text and allows the reader to understand how a part of the text functions within the larger literary unit. It also allows the evangelists to be more than collectors of sources, to have written distinctive theological accounts. Their different emphases may explain some of the differences between the Gospels. This approach, however, also has its dangers. Some who focus on the text over its original intent distance the text from the author’s purpose and therefore open the door for subjective interpretations that deny the difference between a correct and an incorrect reading of the text. It also raises the danger of reading an ancient text through modern eyes, losing sight of the original context.

The church has been well served by four Gospel traditions. The fact that esteem for the text has stopped overharmonization has been of great benefit, as the readers of the Gospels can appreciate various hues and emphases between the different accounts of the ministry of Jesus.

Land

Heaven and Earth

The Theology of Land

Inheritance

Third, earthquakes are said to precede the end of time (Matt. 24:7; Mark 13:8; Luke 21:11). In the apocalyptic book of Revelation, earthquakes are regular occurrences (Rev. 6:12; 11:13, 19; 16:18).

Lord

Old Testament

The Hebrew word for “Lord,” yhwh (usually pronounced “Yahweh”), occurs more than 6,800 times in the OT and is in every book except Ecclesiastes and Esther. “Yahweh” is God’s personal name and is revealed as such in Exod. 3:13–14. God tells Moses to declare to the Israelites in Egypt, “I am has sent me to you” (3:14). The Hebrew behind “I am” connotes active being; the Lord is the one who is there for his people and, in the book of Exodus, does so through miraculous events (14:13–14). This demonstrates the close association between one’s name and one’s character in the ancient world. Yahweh is one who is with his people (Exod. 3:12; 6:2, 4; Isa. 26:4). Although the divine name is used before the exodus (Gen. 12:1; 15:1), it is not until the time of Moses that God reveals its redemptive significance. Nonetheless, the divine name is used in Genesis in contexts where the immanence of God is evident. In Gen. 3:8 “the Lord God . . . was walking in the garden in the cool of the day.” Further, the Lord makes a covenant with Abraham (Gen. 12; 15; 17), and the Lord will remain faithful to his covenants for a thousand generations (Deut. 7:9). Later in Israel’s history, Micah, in the face of those who worship other gods, reassures the people of Israel that Yahweh is distinct from all others, and that they will walk in his name because he will one day act to effect justice for all (Mic. 4:3–5).

The divine name also occurs as a form of address in various prayers throughout the OT (Gen. 15:2, 8; Exod. 5:22; 2 Sam. 7:18; 2 Kings 6:17), most notably in the psalms, where it occurs over two hundred times. In the psalms an abbreviated form of the name is often seen in an exclamation of praise, hallelu yah, “praise Yah[weh]” (e.g., Pss. 149:1; 150:1).

It is interesting to note the origin of the pronunciation of yhwh as “Jehovah.” To avoid breaking the third commandment, against misusing the name of God, pious Jews did not pronounce the divine name yhwh, substituting the word ’adonay (“my master”) in its place. In medieval times Jewish scholars added vowels to the consonantal text of the Hebrew Bible to aid in correct pronunciation. For yhwh, they used the vowels of ’adonay, which, when pronounced, creates a name unknown to the biblical authors, “Jehovah.”

In the postexilic period the appellation “Yahweh” occurs far less frequently, being replaced by adonay (Hebrew) or kyrios (Greek). The latter is used for Yahweh over six thousand times in the LXX. In Hellenistic literature kyrios is used to describe various gods and goddesses. The Roman emperors were also called kyrios, often with implications of deity. Some argue that the early Christians employed the title polemically to refer to Christ, the true kyrios. A clear example is found in Phil. 2:11, where it is said that every tongue will confess that “Jesus Christ is Lord” (cf. 1 Cor. 8:5–8). Kyrios was also used nonreligiously to refer to a “master” of a slave and as a term of respect to address someone of superior status (“sir”). Peter addresses Jesus as “lord” when he washes Peter’s feet (John 13:6).

New Testament

In the NT, the majority of occurrences of “Lord” (kyrios) appear in Luke-Acts and the writings of Paul, perhaps due to the predominantly Hellenistic audiences of these texts, who would know well its Greco-Roman connotations. As for Paul, the use of “Lord” by Luke may point to the deity of Jesus. In the Lukan birth narrative, Elizabeth wonders why “the mother of my Lord should come to me?” (Luke 1:43; cf. 7:19; 10:1). In Acts 1:21 the name “Jesus” is preceded by the definite form of “Lord,” reflecting an oft-repeated confessional title in Acts and Paul (Acts 15:11; 20:35; 2 Cor. 1:2). According to some, if Matthew intends a divine connotation by his use of the term “Lord,” it is more oblique. For instance, in Matt. 4:7 Jesus quotes Deut. 6:16, where “the Lord” is Yahweh and not Jesus (cf. Matt. 9:38). There are occasions in Mark where “lord,” although appearing to function in a nonreligious sense, does seem to point to Yahweh. In Mark 2:28 Jesus claims that “the Son of Man is lord even of the sabbath” (NRSV). Since the Sabbath belongs to Yahweh and falls under his sovereign authority (Exod. 20:8–11), it is quite probable that Mark’s readers would now ascribe that dominion to the Son of Man. This is not unlike his authority to forgive sins (Mark 2:10), which, as the scribes rightfully point out, is something that only Yahweh can do. In light of these usages, one cannot help but think that the use of the term in Mark 11:3, at the triumphal entry, also carries divine significance. In John, there are examples of both the nonreligious use of “lord,” as a reverent form of address (5:7; 9:36), and the religious, divine sense, particularly after the resurrection (20:28; 21:7).

It is quite likely that Jewish Christians, even before Paul, regarded Jesus as one who shares in Yahweh’s divinity. In his letter to the Corinthians, a Greek-speaking congregation, Paul uses the expression marana tha (1 Cor. 16:22), a Greek transliteration of an Aramaic phrase that means “Our Lord, come!” This term likely was a part of an early Jewish Christian liturgy. Further, there are places where Paul refers to Jesus simply as “the Lord,” suggesting a common understanding of the appellation among the early Christians (Rom. 14:6; 1 Cor. 3:5). In addition to Phil. 2:11, Paul expresses the divinity of Jesus by alluding to Deut. 6:4, the Shema, in 1 Cor. 8:6: “Yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live.” In the book of Revelation divine status is ascribed to Jesus. While in the vision of God in Rev. 4 the title is used of God (4:8, 11), at the conclusion of the book appears the invocation “Come, Lord Jesus” (22:20; cf. 22:21).

For Paul, a particularly important component of the lordship of Jesus is his resurrection, through which he becomes “the Lord of both the dead and the living” (Rom. 14:9; cf. 1:4), and his return marks the “day of the Lord,” which in the OT was the day of Yahweh (1 Thess. 5:2; cf. 5:23). Exactly how Jewish Christians could attribute such a status to Jesus and yet maintain a strict monotheism remains a matter of considerable debate. Is Christ included in the identity of the Godhead, or is he an intermediary figure (of which Second Temple Judaism had many), possessing a quasi-divine status? If Jesus is an intermediary figure, then his authority to do that which only Yahweh can (such as forgiving sins and fulfilling roles originally referring to God) suggests a very close identification between Yahweh and Jesus himself. See also Names of God; YHWH.

Medicine

Ancient Near Eastern Influences

Biblical Concept of Disease

Circulatory Diseases

Paralysis

Mental Illness and Brain Disorders

Childhood Diseases

Infectious and Communicable Diseases

Parasitic Diseases

Physical Deformities and Abnormalities

Diseases and Disabilities of the Eyes and Ears

Skin Conditions

Ailments of an Unknown Nature

Mercy

Behind the English translation “mercy” lie diverse biblical words in Hebrew (khesed, khanan, rakham) and in Greek (charis, eleos, oiktirmos, splanchnon). These words are also translated as “love,” “compassion,” “grace,” “favor,” “kindness,” “loving-kindness,” and so on, depending on context. Hence, a conceptual approach to the meaning of “mercy” is best.

God’s Mercy

Mercy as part of God’s character. Mercy is a distinguishing characteristic of the nature of God. God is called “the Father of mercies” (2 Cor. 1:3 NRSV [NIV: “Father of compassion”]). God is “rich in mercy” (Eph. 2:4; cf. 2 Sam. 24:14; Dan. 9:9). God’s mercy was demonstrated in his covenantal faithfulness to his people (1 Kings 8:23–24; Mic. 7:18–20). God redeemed the oppressed Israelites from slavery under Pharaoh because of his mercy, which was stirred when he heard their groaning and cry for help. Here, the rekindling of God’s mercy toward the Israelites was depicted in terms of remembering his covenant with Abraham, Isaac, and Jacob (Exod. 2:23–25). Mercy is a manifestation of God’s faithfulness to his covenant. Hence, God’s mercy to his covenant people never ceases (Pss. 119:132; 103:17).

God has absolute sovereignty in electing the people to whom he wills to show mercy. A classic expression appears in Exod. 33:19: “I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.” Paul quoted this to explain God’s sovereignty in electing Jacob as the recipient of God’s mercy (Rom. 9:13–15). God’s mercy cannot be acquired by human effort or desire (Rom. 9:16). God even ordered the Israelites to show no mercy to the Canaanites because of their corruption and idolatry (Deut. 7:2).

Diverse images are used to describe God’s mercy. God is compared to a loving father who has compassion on his children (Jer. 31:20; Mal. 3:17). “As a father has compassion on his children, so the Lord has compassion on those who fear him; for he knows how we are formed, he remembers that we are dust” (Ps. 103:13–14). God’s compassion is also compared to that of a nursing mother who feeds her baby at her breast (Isa. 49:15). The images of the loving father and the loving mother reflect closely the heart of God’s mercy toward his chosen people. God is especially merciful to the needy, the weak, the afflicted, and the oppressed (Exod. 2:23–24; Ps. 123:2–3; Isa. 49:13; Heb. 4:16). God is called “a father to the fatherless” and “a defender of widows” (Ps. 68:5). Sinners appeal for God’s mercy when they request forgiveness (Ps. 51:1). “Have mercy on me” is a common form of expression when the psalmist entreats God for his forgiveness (Pss. 41:4, 10; 51:1). God’s mercy is also shown in his act of salvation and blessing (Exod. 15:13; Deut. 13:17–18; Judg. 2:18; Eph. 2:4–5).

God’s mercy in redemptive history. Redemptive history is a successive demonstration of God’s mercy toward his chosen people. It was because of God’s mercy that he took the initiative to save fallen human beings (Gen. 3:15). Death was the due penalty for Adam and Eve (Gen. 2:17), but God preached the good news of mercy that the descendant of the woman would someday crush the head of the serpent. In Rev. 20:2 that ancient serpent in the garden of Eden is identified as “the devil, or Satan,” whose head was crushed by Jesus Christ on the cross and is bound by the coming Messiah “for a thousand years” and will be “thrown into the lake of burning sulfur” (Rev. 20:2, 10). In spite of God’s judgment on Cain, the first murderer, God showed mercy by putting a mark on him so that no one would kill him (Gen. 4:15). As the psalmist later confesses, God proves himself as the merciful God who “does not treat us as our sins deserve or repay us according to our iniquities” (Ps. 103:10).

Noah and his family were saved from the judgment of the flood because of God’s special mercy toward them (Gen. 6:8). Immediately after God confused the languages of human beings because of their challenge to him (Gen. 11:1–9), God showed mercy on Abram, “a wandering Aramean” (Deut. 26:5), and designated him to be the father of his chosen people (Gen. 12:1–3). Jacob’s election originated solely from God’s mercy, as Paul pointed out by quoting Scripture: “Jacob I loved, but Esau I hated” (Rom. 9:13). The exodus is also the clearest evidence of God’s demonstration of mercy toward his chosen people (Exod. 2:23–25). They were saved not by their own righteousness but rather by God’s mercy on the covenant people, who suffered under the bondage of Pharaoh’s slavery. God’s mercy reached its climax when he sent his only Son, Jesus Christ, to save sinners (Rom. 5:8). It is because of God’s mercy that we are saved, not because of our righteousness (Titus 3:5).

Christ’s Mercy

Jesus Christ lived a life full of mercy. He is, in a sense, the bodily manifestation of God’s mercy. Jesus expressed deep mercy whenever he saw the sick and the lost. The writers of the Gospels describe Jesus’ demonstrations of mercy when he healed the blind, the lame, the deaf, the leprous, the demon-possessed, and the dead (Matt. 9:36; 14:14; 20:34; Mark 1:41; 5:19; 6:34; 8:2; Luke 7:13; John 11:33). Jesus especially had compassion on the crowds, who did not have a spiritual leader, and he compared them to “sheep without a shepherd” (Matt. 9:36).

Jesus’ ministry of healing and evangelism was motivated by his deep mercy and compassion toward people in physical and spiritual need (Luke 4:16–21; cf. Isa. 61:1–2). Whenever the sick appealed to his mercy, Jesus never refused to dispense it to them (Matt. 15:22; 17:14–18). For example, he healed the two blind men who entreated his mercy (Matt. 20:30–34). When a leper, kneeling before him, entreated his mercy, Jesus touched him (risking his own uncleanness according to the law) and healed him (Matt. 8:2–3). When a centurion asked for Jesus’ mercy on his sick servant, he was willing to go and heal the sick man (Matt. 8:5–13). Jesus’ mercy was aroused especially when he saw people crying for the dead, and even he shed tears (John 11:33–35). When Jesus saw a widow crying for her dead son during a funeral procession, he comforted and had compassion on her and made her son alive (Luke 7:12–15).

According to Heb. 2:17–18, Jesus became “a merciful and faithful high priest” to make atonement for the sins of his people. He is also compared to the high priest who is able to sympathize with our weaknesses because he “has been tempted in every way, just as we are” (Heb. 4:15). His high priestly work on earth was highlighted in terms of his ministry of mercy toward his people. Like God’s mercy, Jesus’ mercy was shown in his actions of salvation (Luke 19:10; Eph. 5:2; 1 Tim. 1:14–16; Titus 3:4–7), of blessing (Mark 10:13–16), and of forgiveness (Mark 2:10; Luke 23:34). Paul’s personal experience led him to confess, “He saved us, not because of righteous things we had done, but because of his mercy” (Titus 3:5). Jesus’ character of mercy was most vividly manifested on the cross when he prayed for the forgiveness of the crucifying soldiers and the cursing crowds (Luke 23:33–37).

Human Response to God’s Mercy

What is the proper response to God’s mercy and compassion? God expects believers to show the same kind of mercy toward other people. One of the best examples is the parable of the unmerciful servant (Matt. 18:23–35). The central focus of this parable is on the unmerciful servant, to whom a tremendous mercy is shown by the king, but who refuses to show a little mercy to his fellow servant. The parable concludes with the king’s statement that no mercy will be shown to those who do not show mercy and forgiveness to others. Hence, a forgiving attitude is a must for believers, who have received immeasurable mercy from God when he forgave their sins at the time of repentance. The Lord’s Prayer also includes the believer’s forgiveness of others as being inseparably linked to the request for forgiveness from God (Matt. 6:12). Jesus affirms this idea in a subsequent statement: “For if you forgive other people when they sin against you, your heavenly Father will also forgive you. But if you do not forgive others their sins, your Father will not forgive your sins” (6:14–15).

Mercy is one of the eight blessings in the Beatitudes: “Blessed are the merciful, for they will be shown mercy” (Matt. 5:7). Jesus’ response to the critical Pharisees reveals that our merciful life should precede our religious life (9:13). According to the parable of the good Samaritan (Luke 10:25–37), the true neighbor is the one who shows mercy to the afflicted. Its conclusion, “Go and do likewise” (10:37), requires believers to show mercy to their suffering neighbors. At the last judgment the righteous are characterized by their lives of showing mercy to the hungry, the thirsty, the stranger, the unclothed, the sick, and the imprisoned (Matt. 25:37–40). In Luke 6:36, Jesus summarizes the law of mercy: “Be merciful, just as your Father is merciful.” According to James, “judgment without mercy will be shown to anyone who has not been merciful”; however, “mercy triumphs over judgment” (James 2:12–13). And according to the prophets, a merciless life is characteristic of godless people (Isa. 13:18; Jer. 6:23; 21:7; 50:42; Amos 1:11–12).

It is by God’s mercy that believers can persevere during the time of suffering (2 Cor. 4:1). Their prayer is the channel through which they draw God’s mercy. Hence, the writer of Hebrews exhorts believers to “approach God’s throne of grace with confidence, so that we may receive mercy” (Heb. 4:16).

Paralysis

Ancient Near Eastern Influences

Biblical Concept of Disease

Circulatory Diseases

Paralysis

Mental Illness and Brain Disorders

Childhood Diseases

Infectious and Communicable Diseases

Parasitic Diseases

Physical Deformities and Abnormalities

Diseases and Disabilities of the Eyes and Ears

Skin Conditions

Ailments of an Unknown Nature

Physician

Ancient Near Eastern Influences

Biblical Concept of Disease

Circulatory Diseases

Paralysis

Mental Illness and Brain Disorders

Childhood Diseases

Infectious and Communicable Diseases

Parasitic Diseases

Physical Deformities and Abnormalities

Diseases and Disabilities of the Eyes and Ears

Skin Conditions

Ailments of an Unknown Nature

Synoptic Gospels

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

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

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

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

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

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

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

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

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1. Tearing the Roof Off

Illustration

Larry Powell

It seems the scribes were always around. In our scripture we learn that Jesus was at his home in Capernaum. When word spread throughout the community, a great crowd gathered inside and out the house, prevailing upon Jesus to teach them. We are told that some of the scribes "were sitting there questioning in their hearts." Why were they there anyway? Out of curiosity? To heckle? To find fault? Were they acquaintances of Jesus that they could come into his home and find a place to sit while so many others were standing? I don’t know ... but it seems the Scriptures always bear the same foreboding comment, "the scribes were sitting there," or "nearby." At any rate, on this particular occasion, they got their eyes full.

First, there was a commotion. Four men were literally dismantling the roof of the house. When a large enough opening had been torn away, down came a pallet with a man on it. Although the Scriptures do not mention the scribe’s reaction to the paralytic’s rather crude entrance, we can imagine the sudden changing of their sophisticated expressions as they tugged nervously at their robes and mumbled beneath their breath. However, they may not have been surprised at all ... they had joked among themselves that the Nazarene’s clientele included harlots, tax collectors, the sick, unstable, ne’er-do-wells, and common sinners. Perhaps such an abrupt intrusion through the roof did not impress them at all, but was rather consistent with the kind of people attracted by the unorthodox carpenter. But again, that was but the beginning.

Jesus made bold to forgive the paralytic’s sins! The scribes could sit still no longer: "Who can forgive sins but God alone?" Jesus replied, "Why do you question me like this? Let me ask you a question; which is easier to say to a paralytic, ‘Your sins are forgiven,’ or ‘Rise, take up your pallet and walk?’ " In a word, it is a small matter to mouth the words, "Your sins are forgiven." It is true that anyone can repeat these words whether they have the authority or not but in order that the scribes might know that Jesus possessed the authority, he did something more. Turning to the paralytic, he said, "Rise, take up your pallet and go home." To their astonishment, the paralytic did just that. He had received a double portion inasmuch as his sins had been forgiven and he had been physically healed. Additionally, the scribes had something to think about.

I want to say a word about the persistent souls who tore the roof off the house. Their determination is to be admired. Have you ever entertained the thought of visiting a sick friend or shut-in but decided against it because the weather was threatening, or the temperature was uncomfortable, or you were tired? Even the best of intentions are sometimes easily discouraged. Here were four men who could have turned away from the house when they saw such a crowd, thinking "we’ll come again later." But no, they pushed their way through the crowd with the paralytic, climbed to the roof and made up their minds to get inside. They loved their friend enough to go to some extra effort, and they had absolute faith that the man inside could heal him. I hope I have a few friends like that. The paralytic owed a great deal of his recovery to his friends. What a combination: loving friends, persistent faith, and the touch of Christ!

2. I'm Ashamed of You...

Illustration

Staff

A father and son were driving along and the father was coming down pretty hard on the teenager for not measuring up to the father's expectations. After a few choice words the father said, "Frankly, I'm just ashamed of you. You still don't have a job. When George Washington was your age he was working hard as a surveyor in the wilderness."

This young man, who obviously had no self-esteem issues, quickly fired right back. "Well, put in those terms, Dad, I'm ashamed of you, too. When Washington was your age he was President of the United States."

3. What Would We Do Without Friends - Sermon Starter

Illustration

Brett Blair

After Jesus had completed his tour of the synagogues he returned to Capernaum to rest for a few days. The news got out quickly that he had arrived and soon the house was filled to overflowing with people and people even spilled out into the streets.

Into this crowd came four men carrying on a stretcher a friend of theirs who was paralyzed. So jammed was the narrow street that they could not get through. But they were as resourceful as they were determined. Thus, we read, that they climbed on top of the house and cut a hole through the roof of the house and lowered this cripple down.

For a few moments this morning I would like for us to examine the dynamics of this story by taking a look at the principle characters involved.

1. The first thing I would note would be the intercession of his friends.
2. The second personality in the story was the crowd
3. The third personality in the story is the cripple

4. He's The Clumsy One

Illustration

Brett Blair

Perhaps you have heard about the father who introduced his children:

"This is Pete. He's the clumsy one of the lot."

"That's Kathy coming in with mud on her shoes. She's the sloppy one."

"As always, Mike's last. He'll be late for his own funeral, I promise you."

That dad did a thorough job of labeling his children with their faults and mistakes. People do it to us and to those we love all the time. They remind us of our failures, our errors, our sins, and they won't let us live them down. Try as you may to free yourself from the past, there are people who will continue to remind you of it. But I say to you this day, you have a chance to begin again.

When we don't let people forget their past, when we don't forgive, we label people with those mistakes. We refuse to see them as more than the sum total of their errors. On the other hand, when we forgive, we gently pry the doer of the hurtful deed away from the deed itself, and we say that the past is just that--past--over and done with.

5. Miracles Are Part of Our Lives

Illustration

Edward F. Markquart

The word, "miracle," and the experience of the miraculous, is in no way confined to Biblical times or the first century. The word, "miracle," and the experience of the miraculous, is very much part of our modern world and our everyday lives. In spite of all the technological advances and scientific sophistication that is part of the modern world, the word, "miracle," is still very much part of our contemporary vocabulary and the experience of the miraculous is very much part of our everyday lives.

Let me illustrate. You open the refrigerator door and you pull out a jar of Miracle Whip, a mayonnaise that spreads so nicely across your bread. Or you pull out a small, flat bag and put it into the microwave, and "wallah!," it puffs up and you have instant popcorn, and you say, "What a miracle!" ..... You go out to the garden and you pour Miracle Grow onto your plants and they flourish so splendidly, thanks to Miracle Grow. ... A rocket is shot up into the air and a man for the first time plants a footprint on the moon, and everybody called it a miracle. ... It wasn't that many years ago that penicillin was discovered and everyone called it a miracle drug. Soon after that, in the early 1950s, Dr. Salk discovered the Salk vaccine to vaccinated against polio and all of our parents said it was a miracle, that children didn't have to fear polio any more. And more recently, the smallpox vaccinate was given to children throughout the whole earth and there is not one case of smallpox anywhere on the globe and everybody would agree that is a miracle. And when a vaccination or the equivalent is discovered for cancer or cancers, the headlines will shout for joy: "Miracle drug found for cancer!" ... There was a car accident the other day and the body of the car was totally smashed, and those who saw the car exclaimed: "It is a miracle that anyone came out of that car alive." ... Births and adoptions often evoke the word, miracle. A baby is born, and the parents almost automatically say, "This is a miracle," and the parents who have been struggling with infertility for five, ten, or fifteen years, when their child is born, truly believe that their child is a miraculous gift from God.

The word, "miracle," and the experience of the miraculous is very much part of our modern lives, even in a scientific age. Our intuitive definition of a miracle isn't so much "magic happened" or natural laws were violated; but that the sequence of events and timing of events convince us that God has intervened and saved us or helped us. And miracles are very much part of our lives.

6. Forgiveness Is...

Illustration

George Roemisch

Forgiveness is the windblown bud which blooms in placid beauty at Verdun.

Forgiveness is the tiny slate-gray sparrow which has built its nest of twigs and string among the shards of glass upon the wall of shame.

Forgiveness is the child who laughs in merry ecstasy beneath the toothed fence that closes Da Nang.

Forgiveness is the fragrance of the violet which still clings fast to the heel that crushed it.

Forgiveness is the broken dream which hides itself within the corner of the mind oft called forgetfulness, so that it will not bring pain to the dreamer.

Forgiveness is the reed which stands up straight and green when nature’s mighty rampage halts, full spent.

Forgiveness is a God who will not leave us after all we've done.

7. Eyes on the Unseen

Illustration

Larry Powell

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

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

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

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

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

8. Forgiveness Is for Heroes

Illustration

Edward F. Markquart

Sometimes people say that forgiveness is intended to speak to individuals but not to nations. I feel differently about this. I see the cycle of violence and revenge repeated between ethnic groups and nations. We clearly see this escalating cycle of violence and revenge between the Palestinians and the Israelis, between the nations of Pakistan and India, between the USA and Russia during the Cold War. So many nations get into this pattern and cycle of escalating revenge and violence. "You bomb me and I will bomb you back even worse. You kill some of my citizens and I will kill even more of your citizens." We witness a gradually escalating scale of violence. Sometimes, people can use the language of justice simply as verbal cover-up for revenge.

Forgiveness is for heroes, because true forgiveness takes great courage of heart. Thomas Kepler once wrote that "forgiveness is for heroes." Lawrence Stern, the eighteenth century novelist, wrote that "only the brave know how to forgive." Only the brave know how to forgive, because forgiveness takes great courage when everyone around you is shouting for a "pound of flesh" and revenge. C. S. Lewis wrote that "everybody thinks forgiveness is a good idea until they have something serious to forgive."

9. Jerry's Faith

Illustration

John E. Sumwalt

In the Lutheran parochial school I attended as a child I was taught to fear God, and that I risked punishment for sin. When I was 17 years old, my younger sister died of a brain tumor, and I began to question everything that I had been taught. I could not understand how God could allow this. Her death left me confused and angry. I became more of a doubter than a believer. I came to the conclusion that I could only believe in myself. I pushed myself, I worked hard; I became an over-achiever and eventually a workaholic. This program propelled me to financial success, but it was accompanied by personal failure. I learned that the love of money can bring financial gains that are accompanied by personal loss.

I became an empty person. I couldn't stand success and began to self-destruct. I lost everything, my friends, those who had pretended to be my friends and my family. It was all like an unbelievable soap opera -- and before it was over I learned quite a bit about the judicial system, the Mafia, extortion and revenge. There were times when I feared for my life and for the lives of the members of my family. It was the kind of situation that causes one to think about taking his own life.

But I wasn't ready for that option. The love I had for my children gave me courage and made me determined to try again. I wanted to be a believer in something bigger than myself, but it was difficult. It would take a miracle. I carefully planned a comeback. I wanted to be successful again and not make some of the same mistakes. The task seemed monumental.

In the process I met an independent preacher named Andy. He worked for me on a part-time basis and we soon became friends. He wasn't pushy with his religion, so I decided to go to one of his church services on a Wednesday night. It was quite unusual to say the least. Wednesday night was testimony night. The opening song service was quite an experience. The songs had beautiful melodies and were easy to sing. When they sang songs like "He Touched Me" and "O, How I Love Jesus," I noticed that many had tears in their eyes as they sang with great feeling. I felt touched by this, and quite uncomfortable. The testimonies that followed were as impressive to me as the song service. People spoke about what God had done for them, how God answered prayer and healed them. Was this real? Do they know a different God than I do, I wondered? It was all so confusing.

I didn't know if I could believe it, but I went back to observe more. I knew these people had something I didn't have. I guess it was a simple faith in God. It seemed like a good way to live, but I still wondered if it was real. If there was no God, I think we would have to invent one to keep our sanity. I tried to keep an open mind on the subject. I found myself reading the Bible because I was hungry for truth.

One Saturday night my mother called to tell me that my grandmother was gravely ill. I needed strength to face this so I went to church the next morning before going to the hospital to see her. That morning Andy spoke of the healing power of Jesus. I cornered him after church and said, "Andy, are you sure he heals today?" He was sure. I marked several of the healing promises in my Bible and then I went to the hospital. As I entered the waiting room, I saw that many of my relatives were there to pay their last visit to Grandma. The pastor of her church was about to get on the elevator after praying with her. I stopped him for a brief talk. I said, "Don't you believe God has the ability to heal people?" He assured me he believed that God does have the power to heal, but he added that we all have a time to die. I knew he was right, but a voice in the back of my mind said, "Prove me and know that I am God."

I followed my cousin and his wife into Grandma's room in the intensive care unit. When I spoke to Grandma she regained consciousness, and her smile told me that she was pleased to see her oldest grandson. I got right to the point. "Grandma, do you want me to pray that God will heal you?" She agreed. The four of us held hands and I prayed for her healing. It was a special moment. The nurses and other members of the hospital staff who were present stood with tears in their eyes. When I finished I had a feeling that Grandma was healed. My cousin's wife knew it, also. Grandma fell into a deep sleep. When we went out to the waiting room, my relatives were talking about Grandma being ready to pass away. The doctor had told them that she would not live through the day. I said, "Grandma is not going to die today. She is healed." I went home and then back to the church for the Sunday evening service.

On Monday morning my mother called to tell me that Grandma had made a complete recovery. I said, "What did the doctor have to say about this recovery?" She answered, "He said it was a miracle." I believe God knew just what I needed. I had the audacity to take God at his word, and God cared enough not to let me make a fool of myself.

Author's Note: Gerald Wagner shared this story of his grandmother's healing with a new member class in our church in the Spring of 1990. It is printed here in his own words. Mr. Wagner, an independent semi-truck driver, lives in Kenissha, Wisconsin.

10. Forgiveness Is an Every Day Reality

Illustration

Scott Hoezee

Some while back I visited an online greeting card website to send an electronic anniversary card to some friends. As I was glancing through this website's menu of choices, I noticed they had a separate category of cards devoted to "Forgiveness." Since that is a pretty vital theological category, I naturally was drawn to check out those cards. Mostly they were humorous intended to be used for relatively minor hurts. "Forget about it," "Don't worry about it" were the sentiments of two cards. Another expressed forgiveness by saying, "Everybody is a work in progress."

Strikingly, however, on this website, as probably in most Hallmark stores, forgiveness cards were categorized right along with birthday and get well cards. That is, they were what could be called "Occasional Cards." You don't send a "Get Well" card just any old time, but occasionally you need such a sentiment and that's when you purchase and send just such a card. So also you may not need a forgiveness card very often, but once in a while such a thing may be handy. Seen this way, forgiveness becomes a "now and then" matter. No doubt this reflects the way a lot of people think. But it cuts against the grain of the New Testament and of a passage like Matthew 18 where the assumption of Jesus seems to be that forgiveness is an ongoing, daily reality for each one of us. Not only are we ourselves forgiven on a regular basis by God and by others, we must then turn around and forgive those who have hurt us. It's not an occasional reality. It's every day.

11. A Costly Thing

Illustration

William Barclay

There is one eternal principal which will be valid as long as the world lasts. The principle is:

Forgiveness is a costly thing.

Human forgiveness is costly. A son or a daughter may go wrong; a father or a mother may forgive; but that forgiveness has brought tears ... There was a price of a broken heart to pay. Divine forgiveness is costly. God is love, but God is holiness. God, least of all, can break the great moral laws on which the universe is built. Sin must have its punishment or the very structure of life disintegrates. And God alone can pay the terrible price that is necessary before men can be forgiven. Forgiveness is never a case of saying: "It's all right; it doesn't matter." Forgiveness is the most costly thing in the world.

12. A Simple Answer

Illustration

Lee Griess

Could that have been Judas' greatest downfall, the inability to see himself as a sinner and hence receive God's forgiveness? For without that sense of forgiveness, life holds little joy and the future is hopeless. Someone once said that the person who knows himself or herself to be a sinner and does not know God's forgiveness is like an overweight person who fears stepping on a scale.

There once was a very bitter man who was sick in soul, mind, and body. He was in the hospital in wretched condition, not because his body had been invaded by a virus or infected with some germ, but because his anger and contempt had poisoned his soul. One day, when he was at his lowest, he said to his nurse, "Won't you give me something to end it all?" Much to the man's surprise, the nurse said, "All right. I will." She went to the nightstand and pulled out the Gideon Bible and began to read, "For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have eternal life." When she finished she said, "There, if you will believe that, it will end it all. God loves you, forgives you and accepts you as his child."

Such a simple answer. But it worked for that man. He realized after much soul-searching that she had spoken truly. And over a period of some time, he came to believe and accept God's love for him.

There is a way to God. Jesus died to provide it. We may not be Mary or that "woman of the city," but there are sins that weigh upon our hearts. There are scars and cuts that we have inflicted on others. There is a darkness within each of us that no one knows of but God. But that same One, our loving God, sees all and forgives all and calls us to God.

Remember, the one who is forgiven little loves little. But the one who is forgiven much loves with all the heart! May that be true of us. In Jesus' name. Amen.

13. CHEEK-TURNING POWER

Illustration

John H. Krahn

How many of us are in the process of developing ulcers? How many of us are carrying resentments? How much damage is being done internally because we will not forgive someone who hurt us deeply? How much of our daily life is being colored grey by an angry mind quarreling in fantasy bouts with an adversary, an ex-husband, an ex-wife, a relative, a neighbor, a fellow worker, or even a fellow parishioner? Who are suffering from high blood pressure or even heart problems because they have not forgiven completely?

In the face of all of this, we consider the love chapter in the Bible, 1 Corinthians 13, for some very good advice. Saint Paul, inspired by the Holy Spirit, writes, "Love is not irritable or resentful ..."

Snow is hardly news in many parts of our nation. After a blizzard, it takes a snowplow to tackle the snowdrifts and help us become mobile again. Resentments are like snowdrifts, and forgiveness is the snowplow. In the Christian life forgiveness is a snowplow that opens roads again, removing barriers so that we can communicate and listen to those with whom we had been at odds.

When a person offends us, we feel like punching him out. Many a child has done just that on the way home from school at a predetermined spot. Those of us who are mature are more sophisticated but no less harmful as we unleash a lethal tongue, or verbally stab people behind their backs. God reminds us in the epistle that love is not resentful.

Our Lord Jesus Christ gave us some pretty tough advice while he was alive. On the subject we are considering, he says, "But if anyone strikes you on the right cheek, turn to him the other also." Jesus states that the mere fact that we have been wronged does not give us the license to do wrong. Followers of Jesus are not to retaliate but must even be willing to suffer the same injury again. Cheek-turning power is no easy matter. It is perhaps as powerful a weapon as there is toward maintaining and even improving most human relationships. When I have been wise enough to use it, I can tell you firsthand that it works.

Love is the language of forgiveness. Love does not resent, it forgives. Cheek-turning love is Christian love in action. On our own, we seldom have the power to turn the other cheek. Such power is only possible when Jesus Christ lives within us. It comes when we practice the presence of God, inviting Jesus’ indwelling through prayer. Then as we partake of his body and blood, we not only receive forgiveness for ourselves, but we also receive the powerful presence of Jesus Christ: a presence that can cause a cheek to turn and a life of loving forgiveness to plow through snowdrifts of resentment.

14. Jesus Takes Command

Illustration

Phillip Yancy

Only one miracle made it into all four gospels. It transpired on the grassy hills by the shores of the Sea of Galilee at a time when Jesus' popularity and also his vulnerability was cresting. Wherever he went, a throng that included many deranged and afflicted trailed behind.

The day before the big miracle, Jesus crossed the lake to elude the masses. Herod had just executed John the Baptist, Jesus' relative, his forerunner and friend, and Jesus needed time alone to grieve. Doubtless, John's death provoked somber thoughts of the fate awaiting him.

Alas, there would be no secluded retreat. A huge swarm of yesterday's multitude made the ten-mile journey around the lake and soon hundreds, even thousands of people clamored around Jesus. "He had compassion on them," says Mark, "because they were like sheep without a shepherd." Instead of spending the day renewing his spirit, Jesus spent it healing the sick, always an energy drain, and speaking to a crowd large enough to fill a modern basketball arena.

The issue of food came up. What to do? There are at least five thousand men, not to mention the women and children! Send them away, suggested one disciple. Buy them dinner, said Jesus. What? Is he kidding? We're talking eight months' wages!

Then Jesus took command in a way none of them had seen before. Have the people sit down in groups of fifty, he said. It was like a political rally--festive, orderly, hierarchical--exactly what one might expect from a Messiah figure.

Unavoidably, we moderns read Jesus' life backwards, knowing how it turns out. That day, no one but Jesus had a clue. Murmurs rustled through the group on the packed hillside. Is he the one? Could it be? In the wilderness, Satan had dangled before Jesus the prospects of a crowd-pleasing miracle. Now, not to please a crowd but merely to settle their stomachs, Jesus took two salted fish and five small loaves of bread and performed the miracle everyone was waiting for.

Three of the Gospels leave it at that. "They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces of bread and fish," reports Mark with masterful understatement. Only John tells what happened next. Jesus got his time alone, at last. As the disciples rowed back across the lake, fighting a storm all the way, Jesus spent the night on a mount, alone in prayer. Later that night he rejoined them by walking across the water.

15. Forgiveness

Illustration

Kendall K. McCabe

Forgiveness is part of the action of the Holy Spirit in our lives. More accurately, it is the action of Christ through the Holy Spirit in our midst. By the power of the Spirit, Christ is present both forgiving us and forgiving through us. The Spirit is given to us by Christ himself. He breathed upon the disciples and they received the Holy Spirit.

In one of her books, Corrie Ten Boom tells of meeting the guard from the concentration camp where she and her family had been held by the Nazis. She had been speaking at a large church meeting, and after the meeting he had come forward. He put out his hand to her, and she instinctively pulled back, remembering the horrors to which that hand had been put or in which it had cooperated, but then, she testified, something came over her, she knew not what, and she reached out and grasped his hand and extended her forgiveness as the tears rolled down his cheeks.

There will be those who say this is merely sentimental and who grit their teeth, as they demand more obvious vengeance; I cannot judge them. I only know that to forgive in such a manner is beyond human comprehension; it is the work of God and can only be done by us through the grace of God at work in us. Nor, is it an attitude we Christians carry around with us all the time, like little Mary Sunshines. Corrie Ten Boom received the grace to forgive in the moment the grace was needed, and not before. Our Lord, upon the cross, forgave his executioners while he was being nailed to it; there was no plenary absolution in advance. Forgiveness, like the resurrection, breaks in upon us through shut doors.

We are called and sent to participate in Christ's message of forgiveness because we have been forgiven. "As the Father has sent me, even so I send you." Christ was sent to be the agent of reconciliation, and we are to be such agents in the world. It seems to me a sad fact that forgiveness has been for sale in the church during so much of its history, when it should have been given away.

16. HAVING A REALLY GOOD FIGHT

Illustration

John H. Krahn

I believe it was the Mills Brothers who made popular the song, "You Always Hurt the One You Love." Fighting is one of the realities of married life. Unfortunately, most of us do not handle it well. Fighting is a negative way of communicating some very strong feelings. If we accept the premise that the point of all communication is to get closer to each other, then we might seek more constructive and positive ways of communicating our strong feelings rather than destructive fighting. Although space doesn’t permit us to consider all the suggestions for what I call "good fighting," let me mention just a few. Discover what you are really fighting about. What’s really underneath it all, then stick to the subject, don’t bring up past history. No name calling. Remember you are fighting with the one you love - hurt her and you are hurting yourself and your marriage.

Back to the Mills Brothers ... if we are able to hurt the one we love more than anyone else, then we, as a spouse, have the greatest ability to bring healing to our relationship. If we really want to heal the other person, we can. Healing not only after fights but throughout life. Healing comes through a gentle touch or by saying "I’m sorry" and really meaning it. Healing also comes through forgiving one another and accepting each other’s limitations.

Jesus Christ is the greatest facilitator of healing in marriage. He gives us the power to forgive our spouse - not because he/she deserves it but because he/she needs it. We forgive not only for his sake but for our sake and for our marriage’s sake. For marriage is something that we are in together, and when one or the other is hurting, both of us are hurting, and our marriage is hurting.

Those who are wise, work hard at their marriages. Those who are wiser work hard too, but they also invite God’s help in loving each other. If God wants your marriage to work, and he certainly does, then he is anxious to give you whatever you need to make it work. Both of you must keep strong in the Lord. There is a little Christian saying that goes, "When I try, I fail. When I trust, He succeeds." The best thing we can do in our marriage is not try so hard but to trust even harder.

As people, there will be those moments when we cannot help but express negative feelings to our spouse. Be careful not to try to hurt the person, but rather attempt to express how his/her actions are hurting you. Tell it like it is. Don’t hold back. But let the Lord help you share your strong communication in a loving manner. When you have a fight, have a good one.

17. Bear the Burden

Illustration

David Augsburger

Forgiveness is hard. Especially in a marriage tense with past troubles, tormented by fears of rejection and humiliation, and torn by suspicion and distrust. Forgiveness hurts. Especially when it must be extended to a husband or wife who doesn't deserve it, who hasn't earned it, who may misuse it. It hurts to forgive. Forgiveness costs. Especially in marriage when it means accepting instead of demanding repayment for the wrong done; where it means releasing the other instead of exacting revenge; where it means reaching out in love instead of relinquishing resentments. It costs to forgive...Stated psychologically, forgiveness takes place when the person who was offended and justly angered by the offender bears his own anger, and lets the other go free. Anger cannot be ignored, denied, or forgotten without doing treachery in hidden ways. It must be dealt with responsibly, honestly, in a decisive act of the will. Either the injured and justifiably angry person vents his feelings on the other in retaliation (That is an attempt at achieving justice as accuser, judge, and hangman all in one) or the injured person may choose to accept his angry feelings, bear the burden of them personally, find release through confession and prayer and set the other person free. This is forgiveness.

18. Forgiveness: Where Ordinary Folks Struggle

Illustration

Scott Hoezee

Recently the Templeton Foundation, which has campaigned for an increase in what it calls "forgiveness research," funded a major nationwide study on people's attitudes toward forgiveness. Co-sponsored by the University of Michigan and the National Institute for Mental Health, the study found that 75% of Americans are "very confident" that they have been forgiven by God for their past offenses. The lead researcher, Dr. Loren Toussaint, expressed great surprise at such high confidence, especially since many of these same people are not regular church attenders. Still, three-quarters of the people surveyed had few doubts about God's penchant to let bygones be bygones.

The picture was less bright, however, when it came to interpersonal relations. Only about half of the people surveyed claimed that they were certain that they had forgiven others. Most people admitted that whereas God may be a galaxy-class forgiver, ordinary folks struggle. It's difficult to forgive other people with whom you are angry. It's even difficult to forgive yourself sometimes. But where forgiveness does take place, the study found a link between forgiveness and better health. The more prone a person is to grant forgiveness, the less likely he or she will suffer from any stress-related illnesses.

19. It Only Takes One

Illustration

King Duncan

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

20. FORGIVENESS: PART II

Illustration

John H. Krahn

God wants us to be willing to forgive others as he has forgiven us. "This is well and good," we may be thinking, "but I’ve really been hurt and disappointed in life." "I’m tired of two-faced people." "Phonies go home," I sometimes feel like shouting. "How hard I try to be nice, and I know that I meet people more than halfway."

How blind we all are. How blind to our own inadequacies. So often we are the two-faced phonies. We frequently see ourselves through the eyes of our mother or father - people who understandably have some difficulty seeing our faults. Believe me, we have faults. If we were able to read the minds of others, how painfully evident our inadequacies would become.

Forgiveness is something we need both from God and from one another. Those around us also need to be touched by our forgiving love. Someone who abused us may very well not deserve our love but needs it. Someone who irritates us by an obnoxious personality does not deserve our love but needs it. Someone who has shunned our every effort of kindness does not deserve another effort but might need it. "But how hard it is to love some people," we protest. Who said it would be easy? Crucifixion was never sought. Being a follower of Christ is not a snap. When it becomes easy, we probably were sidetracked somewhere and are now following another leader.

In our relationships with one another, in our families and our church, we must bury the hatchet. When we do, let’s not leave the handle above the ground. God knows we need forgiveness. I need it. You need it. We all need it. Forgiveness brings healing ... with God ... with others ... and within ourselves. Look at the cross again and see the greatest sermon on love ever preached, then think, Jesus loves me. Look around, and before too long you’ll find someone who really needs your forgiving love. Now there is but one thing left to do ... give it!

21. A Way to God

Illustration

King Duncan

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

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

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

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

What do you mean, what did I say?"

That last part. What was it again?"

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

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

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

22. Pastoral Prayer for First Sunday of Lent

Illustration

Joel D. Kline

Gracious God, how blessed we are to live and serve as a community of Your people. Gifted with the beauty of creation surrounding us, lead us into significant relationships that nurture and challenge us, as we experience the promise of life, and are grateful.

Lead us now, O God, as we seek, in this season of Lent, to journey with our eyes fixed on Jesus.

Lead us in righteousness, that our journey might be a journey in which we embrace Christ's ways of compassion and justice, grace and mercy, hope and right living.

Lead us, God, in peace, as we seek to keep our eyes fixed on Jesus.

Fill us with a peace that passes all human understanding, a peace the world cannot give to us, neither can it take away.

But, holy God, let us never be satisfied with personal peace alone. Lead us into paths of peacemaking and reconciliation. And God, we pray that You might soften the hearts of those world leaders who are far more inclined to wage war than to seek peace.

God, where there is brokenness, form us into instruments of forgiveness.
Where there is despair, make of us channels of Your hope.
Where there is division, may we be empowered to bring healing and wholeness.
Where darkness abounds, grant us courage to walk in the light, our eyes fixed on Jesus, the light of the world.

God of healing and compassion,

We hold before You now those in special need of Your healing touch …

God, make us mindful of those among us this day who silently hold hurts and brokenness within them. Teach us to look into one another's eyes and hearts.

We pray for those experiencing pain in their significant relationships, those who are yearning for new beginnings in life. We pray, O God, for young people facing untold pressures and challenges, and for older persons seeking to come to terms with limitations and losses. Whatever our life situations, O God, lead us in paths of right living, our eyes fixed on Jesus Christ our Lord, through whom we pray. Amen.

23. Looking with Magic Eyes

Illustration

William L. Self

In 1983 Mehmet Ali Agca was in the midst of the crowd in St. Peter's Square. He pulled a gun out of his pocket and tried to assassinate Pope John Paul II. He was arrested and imprisoned. In January 1984 the Pope visited the prison, and when he walked through the cell door, he said to the young man, "I forgive you."

The papers in the city of Rome made much of it, but one editorial writer made a significant statement. "Of course the Pope forgives the man who tried to kill him. After all, he is the Pope, and forgiveness is his business."

Strangely enough, what he said about the Pope is true about us. Forgiveness is the business of every Christian. But forgiveness is scarce in our culture, although it is terribly needed. We bury the hatchet with people, but then we keep a road map of exactly where we buried it. We put our resentments in cold storage, but we're ready to let them thaw out again whenever we need them. We take grudges down to the lake to drown them, but we remember the location in the water so we can find them again. We take the cancelled note, tear it up and say, "They don't owe us anything anymore," but we hang onto the wastebasket. We talk about forgiveness more than we forgive.

24. The Flip Side of Love

Illustration

John R. Aurelio

A lot of damage can occur in a family. Parents can be hurt. Children can be hurt. But there is always hope in a home where forgiveness is present. John R. Aurelio, in his book Colors!, gives us a beautiful portrayal of this side of God.

On the sixth day, God created Father Adam and Mother Eve.

On the seventh day, as God was resting, they asked Him if He would give them something special to commemorate their birthday. So God reached into His treasure chest and took out a sacred coin. Written on it was the word "LOVE."

On the eighth day, Father Adam and Mother Eve sinned. As they left the Garden of Eden, they asked God for an assurance that He would not abandon them.

"You have the coin," He told them."But, the coin says LOVE," they answered. "We have lost love. How ever will we find it again?"

"Turn it over," God said.

On the other side of the coin was written the word "FORGIVENESS."

Aurelio goes on to say that there is no love without forgiveness and no forgiveness without love. They are the two sides of the same coin.

25. For What Are We Fishing?

Illustration

J. Ellsworth Kalas

The Synoptic accounts of this story include the miraculous catch. Kalas treats the Lukan passage in the following way:

If this is where the story ended [i.e. with the miraculous catch], it would be an interesting but rather inconsequential little miracle. It might feed our desire for a gospel of success in business and good grades in school,but it would hardly be worthy of our Lord Jesus Christ.

Fortunately, Simon Peter saw more than just the miracle. He was captured by the Lord behind the miracle. Thus, instead of responding with the bravado of a winner, he pleaded for forgiveness. Falling at Jesus’ knees, he begged,"Depart from me, for I am a sinful man, O Lord." (Luke 5:8)

At first glance, that may seem an unlikely reaction to a moment of success. Sometimes, however, it is the experience of achievement which forces us to see how superficial our victories are. Andre Thornton, star home-run hitter with the Cleveland Indians and an exemplary Christian, has predicted that there may be a very real religious awakening among athletes as a result of the exorbitant salaries so many are now receiving. He feels that when they find themselves suddenly so financially secure they will realize how little their wealth really means, and will thus be driven to look for deeper values.

The truth is, a person can have full nets but still have an empty life. After you’ve sold the fish in the market and have put a share of the money in the bank, you may still feel an emptiness deeper than empty nets and a yearning more poignant than the desire for economic security.

26. He Forgives and Forgets

Illustration

David H. Bolton

In A Forgiving God in an Unforgiving World, Ron Lee Davis retells the true story of a priest in the Philippines, a much-loved man of God who carried the burden of a secret sin he had committed many years before. He had repented but still had no peace, no sense of God's forgiveness.

In his parish was a woman who deeply loved God and who claimed to have visions in which she spoke with Christ and he with her. The priest, however, was skeptical. To test her he said, "The next time you speak with Christ, I want you to ask him what sin your priest committed while he was in seminary." The woman agreed. A few days later the priest asked., "Well, did Christ visit you in your dreams?"

"Yes, he did," she replied.

"And did you ask him what sin I committed in seminary?"

"Yes."

"Well, what did he say?"

"He said, 'I don't remember'"

This is what God wants you to know about the forgiveness He freely offers you. When your sins are forgiven, they are forgotten. The past—with its sins, hurts brokenness, and self-recrimination—is gone, dead, crucified, remembered no more. What God forgives, He forgets.

27. Everyday Miracles

Illustration

Leonard Sweet

Kentucky farmer and philosopher Wendell Berry is a poet who consistently invites us to look again at the every day, common things of life. He makes the case that turning water into wine is a relatively small miracle compared to turning water (and soil and sunlight) into grapes. Many times we are so transfixed by the humongous miracles God is capable of that we forget the humble, every day miracles that go on all around us. Wendell Berry's way of putting this is: "We are alive within mystery, by miracle." (Life is a Miracle: An Essay Against Modern Superstition [Washington, D.C.: Counterpoint, 2000], 45).

28. I Was Praying

Illustration

Thomas Tewell

A six year old girl named Ruby Bridges taught the world an unforgettable lesson about forgiveness. In 1960, Ruby walked into the William France Elementary School in New Orleans, Louisiana the first day after a federal judge mandated the desegregation of the New Orleans school district. Ruby was the only African American student in the entire school. Every day she walked through a gauntlet of angry adults who insulted her with racial slurs and foul language. Robert Coles, the Harvard psychologist, interviewed Ruby Bridges in the midst of this pressure packed situation. Coles had seen the little girl walking through the crowd with her lips moving. He asked, what she was saying? Was she talking back to them?

"No!" she replied.

"Then what were you saying?" Coles asked.

"I was praying!"

"Praying?" Robert Coles said in a surprised voice. "Why were you praying?"

Ruby said, "I usually pray before I go to school but this particular morning I forgot so I prayed as I walked into the school."

"What did you pray?" Robert Coles asked.

I prayed, "God forgive them. That's what Jesus did on the cross." Dr. Coles said that Ruby Bridges' gracious act of forgiveness transformed his own life. Ruby Bridges reminds all of us that the only motivation for forgiveness is gratitude.

29. The Social Healing

Illustration

Roy W. Howard

The other day while visiting someone in a nursing home I stepped out of the elevator and into a room where frail men and women were slumped in wheel chairs in a posture that made my neck hurt looking at them. Their chins were on their chests or their heads were leaning limply on one shoulder. Some were drooling. All the chairs were lined up in front of a television showing a soap opera and the sound was much too loud for anyone, even those hard of hearing. It was a miserable sight. But then something unexpected happened.

A young girl, maybe 7 or 8 years old, stepped away from her mother who was visiting someone else. With her mother's encouragement this little girl placed her hand upon the hand of man slumped in a wheelchair, numb, the living dead. She looked at him and smiled as she said her name. "What's your name?" she asked. And, I believe I witnessed a healing taking place in the living room of that nursing home. The man tilted his head up slightly and looked at her. His face broke into a smile and he said his name. Then the little girl went from person to person in each wheelchair offering the same healing touch and the same welcoming benediction. No one tossed a wheelchair out the window and no one danced a jig, but I believe we all experienced, for a moment, the restoration of the community of life where everyone has a place. This is the social healing that Jesus brings through people like this little girl.

30. Healing - Gone With One Call

Illustration

Philip Yancey

Even back then I was searching for hard evidence of God as an alternative to faith. And one day I found it on television, of all places. While randomly flipping a dial, I came across a mass healing service being conducted by Kathryn Kuhlman. I watched for a few minutes as she brought various people up on the stage and interviewed them. Each one told an amazing story of supernatural healing. Cancer, heart conditions, paralysis it was like a medical encyclopedia up there. As I watched Kuhlman's program, my doubts gradually melted away. At last I had found something real and tangible. Kuhlman asked a musician to sing her favorite song, "He Touched Me. That's what I needed, I thought; a touch, a personal touch from God. She held out that promise, and I lunged for it.

Three weeks later when Kathryn Kuhlman came to a neighboring state, I skipped classes and traveled half a day to attend one of her meetings. The atmosphere was unbelievably charged soft organ music in the background; the murmuring sound of people praying aloud, some in strange tongues; and every few minutes a happy interruption when someone would stand and claim, "I'm healed!" One person especially made an impression, a man from Milwaukee who had been carried into the meeting on a stretcher. When he walked yes, walked onstage, we all cheered wildly. He told us he was a physician, and I was even more impressed. He had incurable lung cancer, he said, and was told he had six months to live. But now, tonight, he believed God had healed him. He was walking for the first time in months. He felt great. Praise God! I wrote down the man's name and practically floated out of that meeting. I had never known such certainty of faith before. My search was over; I had seen proof of a living God in those people on the stage. If he could work tangible miracles in them, then surely he had something wonderful in store for me.

I wanted to contact the man of faith I had seen at the meeting, so much so that exactly one week later I phoned Directory Assistance in Milwaukee and got the physician's number. When I dialed it, a woman answered the phone. "May I please speak to Dr. S_____," I said. Long silence. "Who are you?" she said at last. I figured she was just screening calls from patients or something. I gave my name and told her I admired Dr. S_____ and had wanted to talk to him ever since the Kathryn Kuhlman meeting. I had been very moved by his story, I said. Another long silence. Then she spoke in a flat voice, pronouncing each word slowly. "My...husband...is...dead." Just that one sentence, nothing more, and she hung up.

I can't tell you how that devastated me. I was wasted. I half-staggered into the next room, where my sister was sitting. "Richard, what's wrong?" she asked. "Are you all right?" No, I was not all right. But I couldn't talk about it. I was crying. My mother and sister tried to pry some explanation out of me. But what could I tell them? For me, the certainty I had staked my life on had died with that phone call. A flame had flared bright for one fine, shining week and then gone dark, like a dying star.

31. Jesus Feeds the Five Thousand - Sermon Starter

Illustration

Brett Blair

Philip stood looking out at the masses that were now approaching. I'm not sure what was on his mind, perhaps thrilled by the success they were having. Jesus, watching over Philip's shoulder, asks, "Philip, where shall we find bread for these people to eat?" Philips gives a realistic appraisal of the situation: Eight months wages would not be enough to feed everyone so much as a little nibble. But we are let in on a little secret. Jesus is testing and I think teasing Philip a bit here. Jesus already knows he will feed them by multiplying five small barley loaves and two small fish.

Jesus is ahead of Philip. He is the pacesetter. He is out in front of them all, minutes ahead sizing up the situation providing the solutions before we even know what the problems are. He is the unique one, the measure by which all others gauge their lives.

The feeding of the five thousand is a miracle on a grand scale but if we concentrate too hard on the miracle we will miss the message in the background.

1. What are we to learn from a small meal?
2. What are we to learn from this big miracle?
3. What are we to learn from the long awaited messiah?

32. How Does Jesus Show He Is the Greatest?

Illustration

Sigurd Grindheim

Imagine that the Bible was lost and somebody today was given the task of recording, to the best of their ability, the deeds and words of the Son of God. They were to give an account of the good influence that Jesus had had in people's lives. What do you think would have been recorded as the first instance through which Jesus showed his greatness? Imagine that there would be a poll among the Christians of the 21st century where they were to answer the question: how does Jesus show you that he is the greatest?

One thing that probably wouldn't make the top ten: Jesus showing up at a small town wedding, making water into wine. But that's what the apostle John reports as Jesus' primary miracle, when he revealed his glory to the disciples, when he showed them his greatness.

Why couldn't Jesus have found a better purpose when he performed his first miracle? Why couldn't he have intervened in some of the many political conflicts of the time and put an end to war? Why couldn't he have done something with the world's food supply and put an end to world hunger? Why did he choose a small town wedding where he had to provide some more wine? These people had been partying for days and they had probably had enough to drink already. Why does Jesus choose to provide wine at a rural wedding when he would reveal his glory?

This story tells me that Jesus' concern is to help individuals and make them happy.

How different this is from so many religious ideas about who Jesus is and what he does. Some people have thought that a follower of Jesus should abstain from marriage. Some people seem to think that a good Christian must not be too lighthearted, but that a good Christian must be very serious. How very different the real Jesus is. He comes to a wedding. And he decides to perform his first miracle to help people enjoy themselves and have fun.

33. Does Forgiveness Really Exist?

Illustration

Scott H. Bowerman

Pastor Tom Long tells of the time he was at the checkout table at the library at Princeton Seminary when a friend of his, a pastoral counselor, approached staggering under the weight of a stack of books. Tom teased him a little, asking what a pastoral counselor was doing with all those books. And the fellow replied he was doing some research on forgiveness. Tom says he was surprised and puzzled. "Research on forgiveness? What are you trying to find out?"

The counselor thought for a moment and replied, "I guess I'm trying to find out if forgiveness really exists or not. You know, I see so little evidence of it in my work."

34. How Can God Know All About Us?

Illustration

Unknown

A man named Gerhard Dirks, the "father of the modern computer," was one who had to face up to life's most important question. During the years of the Second World War he made many inventions that led to the development of the first computers. He and his family escaped from Hitler's Germany and later Russian occupation to the west. He was a brilliant man, reported to have an IQ of 208. He had over 140 patents with IBM and even attempted theoretically to reconstruct the human brain. But he became completely bewildered and shaken when confronted with the complexity and utter impossibility of such a reconstruction. He didn't know what to do or where to run. He had to face a choice: Either the human brain came about by a fantastic chance or by intelligent planning. Dirks re-established contact with an old friend and found out this friend had become a Christian. He saw the change in this man from being selfish and impatient to being patient and at peace. But, Dirks clung to his atheism because he could not understand how God can know all about us, every person in the entire world. He couldn't understand where God could possibly store all the information about every person that ever lived.

Dirks went with his friend to a discussion group where a man talked about God. Someone asked "What do you say to someone who thinks they are not a sinner?" The leader of the meeting told the man to take four pieces of paper and number them 1 to 4 and write a list of things on each piece of paper. On page 1, he said: write down every time you can remember when you said "yes" and meant "no" or said "no" and meant "yes." Then write down every time you can remember when you told an outright lie. Write down every time you gave someone a shady answer, every time you made a promise and broke it and every time you made a promise and never intended to keep it.

On page 2 write what it is that you hide from everybody. You don't have to show this to anyone, but to yourself. And, write down something that, if anyone found out about it, something inside you would wither.

On page 3 he said make a list of friends to whom you have done something that you would not want them to do to you. Never mind if they did something to provoke you, just put down your part.

On page 4 write the names of the people for whom you have done something good, and done it without hope of any compensation or reward of any kind. He then said "I think that any man who does that honestly will see that he is a sinner and that he is desperately in the need of salvation. He will know that the sin and the wrong he has written down is only the tip of an iceberg."

Dirks went home and did it, and the imbalance between paper 4 and papers 1, 2, and 3 were self-evident. He had to admit he was a sinner. And, suddenly it hit him. He knew where God stored data. He got his answer without even looking for it. God stored the information about Dirks IN DIRKS. Everything he had ever thought, seen, heard, said, done - everything was there in his own mind. He was his own "file." Every human being was his own "file." Now, he lost all his excuses for not believing in the Savior. People CAN change, because he saw the real changes in his friend. And, there is information for a final judgment - because every person carries his own data. He realized that he did not like himself and the way he lived. Just like when a computer has errors he needed to be "debugged." He fell onto his knees and prayed "Lord Jesus Christ, have mercy on me and wash me in your blood."

In a few minutes he stopped crying. He knew that something had happened. A wall had come down, the wall that had stood between him and his Creator. He hadn't known the wall was there, until it came down. It was the wall that Christ had demolished. Now, for the first time in his life, he knew what it meant to have fellowship with his Heavenly Father. Then he thought, it wasn't a wall, it was more like a sphere made of stone - a sphere that formed a prison. It had kept him in, and God out. He was now free of that prison!

35. The Law and the Gospel

Illustration

David Ernst

The primary purpose of the Law is, like a mirror, to teach man the true knowledge of his sin. We see this in the example of the publican. The publicans were tax-collectors for the Roman imperialists. They were Jews, but were not respected by their people. They were considered traitors and thieves, with some justification.

So the publican did not approach God with pride, demanding what was owed him. On the contrary, he approached the Lord with maximum humility and true repentance. Repentance is essential to receive the forgiveness of sins in Christ. That is why the Law should be preached to unrepentant sinners, but the Gospel to those who are troubled by their sins and terrified of damnation.

The Law demands, threatens and condemns; the Gospel promises, gives and confirms our forgiveness and salvation. God offers forgiveness of sins only in the Good News that we are saved because Christ fulfilled the Law, suffered, died and rose from the dead for us. So let us draw near to God in humility and repentance, of course, but also in the hope and faith that we are justified through faith, not by works, and that in Christ we are children of God.

36. A MIRACLE AWAITS YOU EVERY DAY

Illustration

John H. Krahn

Every human being experiences many wonderful miracles every day. Unfortunately, most of us do not recognize them. But just what is a miracle? A miracle is something extraordinary that happens which is not easily explained. It is a stroke of God’s divine genius which adds specialness to ordinary life.

I enjoy photography. Often as I look at books of photographs I am amazed that most of the truly renowned pictures are of commonplace things. I feel that I could have taken that picture and become famous too! Perhaps I could have taken the magnificent picture, but first I would have had to notice how great it was. This is the problem. The renowned pictures, God’s miracles, are there every day of our lives, but our eyes are not open to see them.

Why don’t we see these miracles that are happening all the time in the most common places? Remember the last time you went on vacation? Coming home, the same old house looks different when you first walk in the door. Why? Because a blanket of daily anxieties, fears, depressions, problems, and difficulties were temporarily lifted while you were away.

During his annual physical, a friend of mine was shocked to learn that he had a disease which would claim his life in less than a year. A month later, the doctor realized he had made a mistake in his diagnosis, and my friend, Art, was told he would live. Although the doctor’s error caused many negative feelings during the month after the initial diagnosis, it also had its positive side. Art later reflected, "I began to see the beauty of God’s creation in a way I hadn’t seen it before. With the length of my life now limited, I began to make the most out of every moment." Art continues to discover God’s miracles every day.

What blinds us to the beauty of a budding tree, the ever-changing formations of interesting clouds, or a spring rain making small circles in a mud puddle, is the toil of daily living. God is performing miracles every day, but we are so caught up in ourselves and our problems that we can no longer see the beautiful robin perched in the tree.

Waking up each morning, we need to really open our eyes to God’s miraculous world. If we do, we will discover the miracle that awaits us every day. Looking a little harder, we may even find two.

37. In Love's Service

Illustration

Maxie Dunnam

Thornton Wilder has a three-minute play entitled The Angel That Troubled The Water. It’s based on the story of Jesus at the pool of Bethesda. In it there are three characters: a doctor with a secret burden, praying that the angel may come; a confirmed invalid who has waited long for healing and upbraids the doctor for seeking healing for himself; and the angel who stirs the water to bring about the healing.

The angel says to the doctor, “Draw back, physician. This moment is not for you.”

But the doctor answers, “Surely the angels are wise. Your eyes can see the nets in which my wings are caught.” The angel passes him in haste, but speaks again to him, “Without your wound, where would your power be? In love’s service, only the wounded can serve.”

If we can believe that -- that in love’s service only the wounded can serve -- then we can bear our suffering graciously, even joyously.

38. A Sense of Awe

Illustration

J. Ellsworth Kalas

I consider it divine good fortune that we have a scripture lesson so early in the year which encourages us to ponder a miracle. You and I need to become more sensitive to the possibility of miracles. Such a sensitivity will help us recognize present miracles, which we either do not see or which we take for granted; and it will prepare us to receive still more miracles.

Walt Whitman felt that "each part and tag" of his own person was a miracle, and that "a mouse is miracle enough to confound sextillions of infidels." He reminded us that we are surrounded by the glorious and the miraculous and do not know it. Science ought to have increased our sense of awe, as it has unfolded the marvels of the heavens above and mysteries of our bodies within; but we take the attitude that if we know how far it is to a given planet, we have, therefore, encompassed all its significance. We need to know that God is at work in our world. The affairs of this world, and of our individual lives, often seem to be out of control. At such times we can be reassured by the knowledge that God has worked wonderfully in days past, and that he is still at work.

39. Your Father Loves You

Illustration

James Packer

"We all, like sheep, have gone astray, each of us has turned to his own way; and the LORD has laid on him the iniquity of us all" (Isa. 53:6). Commenting on this verse Martin Luther wrote: "All the prophets did foresee in Spirit that Christ should become the greatest transgressor, murderer, adulterer, thief, rebel, blasphemer, etc., that ever was or could be in all the world. For he, being made a sacrifice for the sins of the whole world is not now an innocent person and without sins...but a sinner." He was, of course, talking about the imputing of our wrongdoing to Christ as our substitute.

Luther continues: "Our most merciful Father...sent his only Son into the world and laid upon him...the sins of all men saying: Be thou Peter that denier; Paul that persecutor, blasphemer and cruel oppressor; David that adulterer; that sinner which did eat the apple in Paradise; that thief which hanged upon the cross; and briefly be thou the person which hath committed the sins of all men; see therefore that thou pay and satisfy for them. Here now comes the law and saith: I find him a sinner...therefore let him die upon the cross. And so he setteth upon him and killeth him. By this means the whole world is purged and cleansed from all sins."

The presentation of the death of Christ as the substitute exhibits the love of the cross more richly, fully, gloriously, and glowingly than any other account of it. Luther saw this and gloried in it. He once wrote to a friend: "Learn to know Christ and him crucified. Learn to sing to him, and say, 'Lord Jesus, you are my righteousness, I am your sin. You have taken upon yourself what is mine and given me what is yours. You became what you were not, so that I might become what I was not.'" What a great and wonderful exchange! Was there ever such love?

40. Forgiveness Is Not Innate

Illustration

Will Willimon

William Willimon writes: "The human animal is not supposed to be good at forgiveness. Forgiveness is not some innate, natural human emotion.

Vengeance, retribution, violence, these are natural human qualities. It is natural for the human animal to defend itself, to snarl and crouch into a defensive position when attacked, to howl when wronged, to bite back when bitten. Forgiveness is not natural. It is not a universal human virtue."

41. An Example of Christ-like Thinking

Illustration

Staff

Patti Davis, the daughter of Ronald Reagan said that her dad made a lasting impression on her the day after the assassination attempt of 1982. She says, "The following day my father said he knew his physical healing was directly dependent on his ability to forgive John Hinckley. By showing me that forgiveness is the key to everything, including physical health and healing, he gave me an example of Christ-like thinking."

42. Parable of the Correction Fluid

Illustration

"What is the little blue bottle? Ink?" the lady asked the secretary.

"No, that is stencil correction fluid. It covers up the mistakes you make, when you cut or type a stencil."

"Oh," said Margaret, "show me how it works."

"Well, you place your stencil sheet in the typewriter, set the ribbon at off and whatever you type the letters cut holes in the stencil where the ink may come through. When you cut a wrong letter or word, this correction fluid fills in the hole and quickly dries."

"That's good," said Margaret. "Too bad we can't cover up our mistakes as quickly."

"Well," said the secretary, "this does more than cover up the mistakes. It makes it possible to cut another word right where the former mistake was made."

With material things man has learned to repair in many ways, so that machinery and other materials may be made as good as new, but the human problem of learning to right wrongs, to forget and forgive the past is much more difficult.

With Christ as a Saviour showing the way of mercy and forgiveness and His hope for mankind to learn the lessons of love and restoration, we have an example. Children ought early to be taught the ways of forgiveness. Real happiness in the mature years depending on the skill of restoring the rightful mind through the ways of loving fellowship.

Thanksgiving and Christmas help greatly to achieve the spirit of forgiveness and love. They help to nullify the effects of jealousy and greed.

43. Taking the Lumps and All

Illustration

Gary D. Stratman

In his book Down from Troy, surgeon Richard Selzer starts out with memories of his youth. He had great admiration and respect for his mother. In a brief aside, he had to admit she was unable to cook anything without lumps. Mashed potatoes, applesauce, oatmeal, all had lumps. "To this day," he said, "I have some problems facing those foods."

Even for the greatest of cooks, part of the adventure of eating is a few lumps along the way. That should make us think... We want this homogenized, completely smooth dish to be apart of our thinking and believing, as well. We want things to go down smoothly, and not everything does.

At the heart of the faith, even for believers, there are some lumps. The biggest one for many of us is Jesus' teaching on forgiveness. In our creed we say, 'we believe in the forgiveness of sins." Every Sunday, we ask not only for forgiveness of our debts, but we pray that we will forgive our debtors. Do we really believe that? Or is that a lump we disguise in different ways?

44. Unforgiveness is What Ails Us

Illustration

Michael P. Green

The famous psychiatrist Karl Menninger said that if he could convince the patients in his psychiatric hospitals that their sins are forgiven, 75 percent of them could walk out the next day. So often we do not take God at his word!

45. The Forgiveness Business

Illustration

Brian Stoffregen

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

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

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

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

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

46. It's In Your Hands

Illustration

Max Lucado

Jungle Aviation and Radio Service (JAARS), the flying department of Wycliffe Bible Translators had flown thousands of hours over a 25 year span without one fatal accident before April 7, 1972. On that day, a Piper Aztec lost its right engine and crashed in Papua New Guinea, killing all seven persons aboard. The Aztec had just rolled out of the Wycliffe maintenance hangar the day before following a 100 hour inspection. The chief mechanic was stunned when he heard the news of the crash. Reviewing in his mind each step he had performed in inspecting that right engine, he suddenly recoiled in horror. He remembered that he had been interrupted while tightening a fuel line and had never returned to finish the job! That faulty connection had allowed raw fuel to spray out and catch fire while the Aztec was in flight.

The mechanic's guilt at being responsible for the deaths of his companions crushed him. For days he did not know what to do. The other mechanics tried to help him, as did his own family. But when the family of Doug Hunt, the pilot who was killed in the accident, was preparing to return to their home in New Zealand, the mechanic knew he had to see them, talk with them and beg their forgiveness. He could barely get out the words as he sobbed in their presence. "That hand there," he said, looking at his own right hand, "took Doug's life." Glennis Hunt, Doug's widow, embraced him. "Glennis sat by me and held the hand that took her husband's life," he later wrote, "and another JAARS pilot sat on my other side with a demonstration of love, comfort, and forgiveness. That was the most significant first step in the healing process."

47. Love Your Enemy

Illustration

Tim Carpenter

Corrie Tin Boon survived the Holocaust, but her family did not. They were Dutch Christians caught by the Nazis for hiding Jews in their home. She watched the horrors of the genocide from Auschwitz, and barely survived.

Following the war, she became famous for her book "The Hiding Place," which shared the story of her family. The popularity of the book gave her the opportunity to share her faith with thousands of people on speaking tours.

One such evening, after she had spoken about the forgiveness of Christ, a man approached her whom she recognized as one of the guards from Auschwitz. She immediately felt all of the horror, pain and hatred from those years of persecution.

He told her that he had listened to her talk, and informed her that he had been a guard at the death camp. She told him that she recognized him. Crying, he asked if he might receive the forgiveness of Christ of which she had spoken. She thought to herself that she could not, but she remembered the command of Christ to love your enemy and to forgive seventy times seven the person who has wronged you.

She prayed that Jesus might give her the strength to forgive the man, and as she prayed, she felt a sensation begin in her heart and flow through her hand as it touched his. Then she heard herself saying, "In the name of Jesus Christ, I forgive you."

The man collapsed to her feet and wept a prayer of thanks. She later discovered that he had become a minister of the gospel, and that many people had come to Christ through his ministry.

We never know how far God can spread the love that we give. Indeed, we have perhaps received love from someone that was born from such an act of loving forgiveness in someone else. We love our enemies because we recognize that Christ died for them, too. We love our enemies because we know that the power of love is stronger than any depth to which we can fall.

48. Tending to Spiritual Wounds

Illustration

Scott Hoezee

Human beings created in the image of God need to be held accountable. If a shark bites you while you are swimming off the California coast, you would never talk about forgiving the shark, much less of trying to find ways to communicate why what he did hurt you. He's just a shark! He thought you were a seal. That's that.

But it's very different when a person acts like a shark and takes a bite out of your soul. Here is someone who must be dealt with as a responsible moral agent. Here's someone who needs to know the damage she did, including if that means your saying, "I can't forgive you right now. I am that hurt. I've got to recover before I will have a chance to rally the resources I'll need to forgive you." If someone is mangled in a car accident, the first priority is to get the physical wounds healed. If there are mental wounds like post-traumatic stress syndrome or the like, then they need to be healed with therapy eventually.

But even if you are a therapist who passes by the accident, you'd be a fool to kneel down next to the wrecked car and say, "Let's talk about this accident so you can deal with it in a healthy psychological way." Of course not! Even a therapist would need to grab a hankie and staunch the flow of blood first. Get to the other stuff later. So also with great spiritual wounds: the immediate injuries need to be tended to first. Then, sometime later, you may be in a position to move on toward forgiving the one who inflicted the wounds.

And, of course, there are any number of phenomena that can make forgiveness a long, tortured process. It is exceedingly hard to forgive people who refuse to admit they were wrong. It is very difficult to proffer forgiveness to people who slap the gift of grace out of your hand saying, "Keep your forgiveness! I don't want it!" It is difficult to forgive the person who won't speak with you, refuses to look at you or meet with you.

49. Forgiveness Written in Stone

Illustration

Brett Blair & Stephen Felker

A story is told of two friends who were walking through the desert. During some point of the journey they had an argument, and one friend slapped the other one in the face. The one who got slapped was hurt, but without saying anything, wrote in the sand, "Today my best friends slapped me in the face."

They kept on walking until they found an oasis, where they decided to take a bath. The one who had been slapped got stuck in the mire and started drowning, but the friend saved him. After he recovered from nearly drowning, he wrote on a stone, "Today my best friend saved my life."

There's a lesson there: When someone hurts us we should write it down in sand where winds of forgiveness can erase it away. But, when someone does something good for us, it's our duty to engrave it in stone where no wind can ever erase it.

So real forgiveness leaves the sins of others and our hurts in the past. Yet Jesus understands the difficulty of such forgiveness. To keep on forgiving is a God-like characteristic. It is contrary to human nature. So he tells the parable of an unmerciful servant which will help us obey His commandment to keep on forgiving.

50. Doubting Thomas

Illustration

Richard A. Jensen

Tommy Russo tried and tried to go to church with his wife. Sophia Russo was the one who had been brought up in the church. Her parents had been very devout Christian people. With Tommy's parents it was completely different. They didn't attend church and they didn't make their kids attend either. At this point in their marriage, therefore, Tommy and Sophia Russo faced a real dilemma. Tommy had promised he'd give church a try. And he did. But the whole thing left him sort of cold. He just couldn't buy it all. There was just too much there that was unbelievable!

Tommy tried talking to Sophia about it one Sunday after they had been to church. "Can't we find some kind of compromise on this religion thing?" Tommy asked. But Sophia would have none of it. Her Christian faith meant the world to her. She was not about to compromise. She was not about to give up her faith practices. "You promised," she said to Tommy. "You said you would give it a try."

"But I have tried," Tommy replied. "How long do I have to go on with this anyway? I've been to church with you just about every Sunday for this whole first year of our marriage. Isn't that trying? What more do you want from me? Enough is enough. There's just too much about church and all that I just can't believe."

"What can you believe about it all?" Sophia asked.

"Jesus," Tommy blurted out after a few moments of silence. "I like Jesus. He makes a lot of sense to me at times. There's some very good advice about life in his teachings. But to buy into Jesus I've got to buy into too much other stuff that is not helpful at all. In fact, it just confuses the issue. Take this Virgin Mary business, for example. I mean, come on! Get serious. Stuff like that just doesn't happen. And what's the use of it anyway? Does it make Jesus any better than he already is? I don't think so. And then there's the miracles and the final miracle: 'he was raised from the dead.' I feel the same way about that as I do about his birth. So what? Jesus was a great man, a great teacher. I don't need all this miracle business. I honestly doubt that it really happened that way. Maybe the disciples just made it up for all we know."

At the end of their discussion, however, Tommy agreed to keep his promise and go with her on Sundays for a few more months. One Sunday the gospel reading caught him up short. It was about Thomas. That was his name. Thomas had doubts. So did he. He liked what Thomas had to say about Jesus being raised from the dead. "Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe." Tommy Russo couldn't have put it better himself. "If only I could see his body," he thought to himself. "If only I could touch his body. That's the way we Thomas people are."

Tommy's mind got fixed on the Bible's doubting Thomas. That's all he could think about for the rest of the service. That's what he thought about when he and Sophia went up for communion. "If only I could see his body. If I only could touch his body." And then Tommy's reverie was interrupted by the pastor's words. The words jolted his consciousness. It was just a simple word. "This is my body given for you."

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