Jesus Life, Teaching and Ministry

Contents
The Helping Hand, Volume 121, No. 3 3

Copyright © 2005 4
Editor’s Page 5
1. Baptism and Temptations 6
2. The Miracles 12
3. The Trials and Opposition 18
4. The Triumph 24
5. The Beattitudes 30
6. Practices of Piety 36
7. The Purpose of the Parables 42
8. The Unforgiving Servant 48
9. Final Accounting 54
10. Luke’s Mission Statement 60
11. Jairus’ Daughter Restored 66
12. The Good Samaritan 72
13. Humility and Hospitality 78
Works Cited 84
Next Quarter’s Lessons 86
The Helping Hand, Volume 121, No. 3
June — August 2005
Jesus’ Life, Teachings, and Ministry
Lesson Date Page
Editor’s Page 5
Unit I — Jesus’ Life
1. Baptism and Temptations June 4 6
2. The Miracles June 11 12
3. The Trials and Opposition June 18 18
4. The Triumph June 25 24
Unit II — Jesus’ Ministry of Teaching
5. The Beattitudes July 2 30
6. Practices of Piety July 9 36
7. The Purpose of the Parables July 16 42
8. The Unforgiving Servant July 23 48
9. Final Accounting July 30 54
Unit III — Jesus’ Ministry of Compassion
10. Luke’s Mission Statement August 6 60
11. Women Healed August 13 66
12. The Good Samaritan August 20 72
13. Humility and Hospitality August 27 78
Works Cited 84
Contributors & Bible Copyright Notices 85
Next Quarter’s Lessons 86
Andrew J. Camenga, Editor
The purposes of The Helping Hand in Bible Study are:
• to provide for adults and older youth a quarterly for personal or
group use in gaining a continually renewed knowledge of the Bible,
Christian beliefs and church life, particularly that characteristic of
Seventh Day Baptists.
• to enable such study of Christian convictions as will develop the
students’ abilities to share their faith.
• to strengthen appreciation of Seventh Day Baptist heritage and con-
viction of the Sabbath’s truths.
• to nurture moral and spiritual aspects of daily living and decision-
making.
• to provide resources for daily devotions.
• to encourage the educational ministry of Seventh Day Baptists around
the world.
Copyright © 2005
by the
Seventh Day Baptist Board of Christian Education, Inc.
Large Print Edition
Lessons and readings are based on International Bible Lessons for

Christian Teaching, copyright © 2001 by the Committee on Uniform
Series. The Helping Hand is published quarterly by The Seventh Day
Baptist Board of Christian Education, Inc., 892 Route 244, P.O. Box 115,
Alfred Station, New York, 14803.
Correspondence about lessons may be sent to The Seventh Day Bap-
tist Board of Christian Education, Inc., P.O. Box 115, Alfred Station, NY
14803. You may also contact us at.
You may also reach us at sdbbce@EducatingChristians.org.
Editor’s Page
The Helping Hand in Bible Study is created to help Seventh Day Baptists
study the Bible. For that reason, much effort is made to ensure that all state-
ments in the Helping Hand accurately reflect the letter and the spirit of the
Biblical text. This effort does not result in a perfect manuscript (when working
with the printed document months after it has been printed, I am chagrined
at the “obvious” typographical errors that pop up in the Helping Hand).
Errata
Occasionally, the mistakes that are made are more than typographical er-
rors. On page 64 of the December 2004 — February 2005 issue of the Helping
Hand in Bible Study, I made the following statement: “We know that she [Ruth]
married one of Naomi’s sons—but we don’t know which one.” I was wrong.
The Bible clearly says that Ruth married Mahlon: “Moreover, I have acquired
Ruth the Moabitess, the widow of Mahlon, to be my wife …” (emphasis mine,
Ruth 4:10). I apologize for the mistake.
Check it out for yourself
Bible study tools, including the Helping Hand, can be useful for guiding
our thoughts and jogging our thinking as we read, study, and pray through
the Bible. They are not replacements for the text. Sometimes people make
mistakes and do not accurately reflect what the Bible teaches. Don’t shy away
from the tools because of this, but do not rely on them to replace your time
in diligent study of the word itself.
We are not told that the Strong’s Concordance, the Helping Hand, the Ante
Nicene Fathers, or the Daily Bread are living and active and sharper than any
two-edged sword. Nor are we told that they are profitable for teaching, re-
proof, correction, or training in righteousness. These items may make the Bible
easier for us to approach and at times can aid our understanding of what the
text meant and means. Still, they do not stand in the place of the Bible, and
we are not promised that they will help us discern the error of our ways.
Read the Bible. Check it out for yourself. When you use tools, be ready to
ask questions. Be ready to say, “That is not what the Bible teaches.” But also,
be ready to change your mind when challenged. Be ready to say, “I had not
noticed that in the Bible before and I’m glad that someone pointed it out to
me today.”
1. Baptism and Temptations
Mark 1:4-13
Daily Bible Meditations Jo Anne Kandel
Sunday Psalm 2:7-12
As a coronation Psalm for Israelite kings (who were figuratively adopted
by God), this passage outlines the rights and responsibilities of the king and
his subjects. As the true Son of God, these rights and responsibilities are also
applicable to Jesus. Both Jesus and the kings will have “the nations as Thine
inheritance” (v. 8), and must “worship the Lord with reverence’ (v. 11). As
children of God, through Christ, we also share in the responsibilities of the
subjects of the king and we receive the protection promised to them, “How
blessed are all who take refuge in Him!” (v. 12).
Monday Mark 1:4-8
When President George W. Bush briefly visited the city of Buffalo, New
York, extensive preparations were made by local planners and federal security
agents. The event was announced in the news media well before his arrival.
These proclamations and preparations are appropriate for a visiting dignitary
such as the President of the United States. The arrival of Jesus, the greatest
man who ever lived and the only Son of God was likewise announced well
before his arrival. His coming was foretold in the Old Testament, announced
by angels at his birth and, as reported here in Mark, proclaimed by John the
Baptist. Even with all the signs of the coming Messiah, many still did not
believe.
Tuesday Matthew 3:7-12
The Jewish leaders must have thought that John the Baptist was a very
strange individual indeed. He lived in the desert eating wild honey, wearing
strange clothes and proclaiming crazy ideas about the kingdom of God. He
lived like the prophets of old (see Isaiah 40:3, Jeremiah 2:2), yet he had a
more urgent message of judgment. The Sadducees and Pharisees were probably
angry when they went to see John and were called a brood of vipers. Jesus
would continue to challenge their assertions of ethnic and social superiority,
affirming that “there is no partiality with God” (Romans 2:11).
Wednesday Matthew 3:13-17
Why would Jesus, who was without sin, need to be baptized? The New
Jerome Biblical Commentary offers three reasons.
Lesson 1 Sabbath, June 4, 2005 7
First, in contrast to the Pharisees and Sadducees who wanted to distance
themselves from the common folk, Jesus may have wanted to identify him-
self with the people who had come to John to be baptized. Second, Jesus
was fulfilling God’s will by being obedient to his command. Third, Jesus was
establishing a model of Christian baptism for his believers to follow.
Thursday Mark 1:9-13
The baptism of Jesus was no ordinary baptism! What a thrill it must have
been to witness the opening up of the heavens (signifying a new phase in the
communication between heaven and earth), the decent of the dove (a symbol
of gentleness and peace), and the voice of God identifying Jesus as his beloved
son with whom he is well pleased! Jesus’ obedience by being baptized was
affirmed by the reassuring words of his Father. God still affirms and reassures
us today. Try to notice the times this week when God expresses his love and
pleasure in your actions.
Friday Matthew 12:17-21
By applying the words of Isaiah to Jesus, Matthew is reaching back to the
past, affirming present events and giving hope for the future. Quoting from
the Old Testament (v. 17) provides a foundation for the life of Jesus. Verse 18
refers to the present (first century) baptism of Jesus when the Spirit of God,
signified by the dove, rested upon him. In verse 21 Matthew places emphasis
on the future “and in his name the Gentiles will hope.” This future includes
those of all generations who believe in Christ, including you and me!
Sabbath Matthew 4:1-11
As we have seen in the above passages from Isaiah and the Psalms, the ar-
rival of Jesus was foretold, proclaimed and confirmed. However, even the Son
of God was not yet ready for ministry. Like a raw Army recruit preparing to
go to war, he needed to be rigorously tested first. In our own Christian lives it
often seems like spiritual highs are often followed by times of severe testing.
It should help us to remember that Jesus went through the same struggles
that we do and that he walks with us on our way.
Study Background Devotional
Mark Mark Matthew
1:4-13 1:1-18 12:17-21
Key Verse
A voice came out of the heavens: “You are My beloved Son, in You I am
well-pleased” (Mark 1:11).
Heart of the Lesson
What credentials and qualifications and understanding does Jesus
demonstrate for those who would minister in his name? Jesus’ authority was
declared at the time of his baptism. In facing and responding to temptations,
Jesus established his understanding of our human condition.
Questions for Studying the Text
1. Mark 1:2-3 quotes Isaiah and who? How does Mark use the quotes? What
do the quotes establish?
2. What does Mark tell us about John the Baptist? How did people respond
to John’s ministry? Why is the quote that Mark records important (vv. 7-
8)? What role did John play in the life of Jesus?
3. From where did Jesus come? Who baptized him? What happened imme-
diately after the baptism? Who saw and heard these things? Who spoke
from heaven? Explain what you think Mark wants us to learn from this
set of events.
4. What did the Spirit do to Jesus after the baptism? Did Jesus have a choice?
Describe what happened when Jesus arrived at the destination.
5. Is there a significance to the 40 days mentioned (v. 13)? Why is the record
of temptations important? Why were the wild animals worth mentioning?
What does it mean to have angels minister to Jesus? (Was their minister-
ing something like teaching, physical help, or something else?)
6. Was John arrested only 40 days after the baptism of Jesus? Does Mark re-
cord everything that happened to Jesus? What was the purpose of Mark’s
gospel? Did he include a rationale similar to the ones found in Luke 1:1-4
and John 20:30-31? If not, how can we discern his purpose?
Understanding and Living
I could see the look of disbelief in the faces of the other students. Here we
were at recess, waiting to play kickball, and the teacher chose me as one of
the team “captains.” The look of disbelief on the faces of others was probably
mirrored on mine. Both they and I knew the next hour was going to be miser-
able. What went wrong? Everything—I picked a poor team, put people in the
wrong positions, chose a poor kicking order, and otherwise led a team that
lost by a mile. Because of the choices I made, no one believed that I shared
the goal of winning. No one enjoyed “following” me onto the field.
On other days, the class enjoyed playing kickball. Other captains chose the
right mix of people, put them in the right positions, created good lineups,
and listened when good advice came. We were happy to follow our captains
onto the field. Children follow best when convinced that the leader is com-
petent, qualified, and understands the followers’ situation. This is also true
for adults.
Someone Special
One goal of the Gospel of Mark is to encourage people to follow Jesus.
The author rapidly lays evidence before readers that Jesus is worthy of trust.
As the Gospel unfolds, Mark makes the case that Jesus is someone special,
someone we should follow.
Instead of beginning with events that lead to the birth of Jesus or with lyrical
language that describes Jesus as the light that has come into the world, this
gospel immediately introduces Jesus as the Son of God (v. 1) and expects us
to begin to trust and follow him. This expectation of trust is built on several
layers of evidence.
Mightier than John
First, Mark shows that Jesus is greater than John the Baptist. He claims that
God’s prophets explained the role of John the Baptist (vv. 2-3) and showed
that the role was important: it announced to the people of Israel the contem-
porary presence and work of God. The role was also preparatory: John the
Baptist came to proclaim the arrival of God’s Anointed.
The prophets were clear, and John understood his role. Even as large
crowds (“all the country,” “all of Jerusalem”) were attracted to the message
and ministry and were responding to his call for repentance and baptism,
John the Baptist began to point to another person. John the Baptist, prophet
of God, proclaimed that Jesus was coming and was greater than John could
ever be.
10 Baptism and Temptations
Pleasing to God
Jesus was one of the people who came to see and respond to the ministry
of John. While we know that John objected to the idea of baptizing Jesus
(Matthew 3:14), Mark did not record the objection. Instead, he simply showed
that when Jesus responded to John’s call for baptism (v. 9), the heavens were
opened and a heavenly voice proclaimed, “You are My beloved Son, in You I
am well pleased” (v. 11). With these words, Mark demonstrated another layer
of evidence for trusting Jesus: he was pleasing to God.
Driven by the Spirit
Jesus knew the presence of the Spirit of God and obediently responded to
the will of God communicated through that Spirit. Mark used this to show us
that Jesus, like both King Saul (1 Samuel 10:6) and King David (1 Samuel
16:13), was part of God’s plan for his people. The author shows that the
leading of the Spirit was strong—modern translations work at expressing the
strength of that leading with words like impelled, compelled, drove, and even
pushed (v. 12). The author creates the impression that Jesus did not in any
way resist the direction the Spirit gave. Instead, with Mark’s matter-of-fact
statement, we are led to believe that this is how Jesus responded to the Spirit
throughout his life. Mark presented Jesus as one who was always led by the
Spirit of God and, therefore, as one who was worth following.
Tempted by Satan
Jesus was driven from the wilderness (where the baptism occurred) into
the wilderness (where the wild creatures roamed). While he was there, Satan
tempted him. Other gospels provide details of the temptation (Luke 4:1-13,
Matthew 4:1-11), but Mark does not. Part of the reason for that seems to be
that Mark wanted us to quickly relate to Jesus “who has been tempted in all
things as we are” (Hebrews 4:15). By avoiding detail, Mark allows the reader
to imagine what happened in the desert and allows all of us the opportunity
to trust fully that Jesus knows what it means to be tempted. Jesus is able to
understand what our life is like.
Fit to Lead
As our study passage ends, Jesus was sitting in the wilderness. However,
the gospel doesn’t stop there. In the next four verses, this gospel announces
the arrest of John the Baptist (v. 14), the beginning of Jesus’ ministry (v. 14),
the message of Jesus (v. 15), and the call of Jesus to “Follow Me” (vv. 16-17).
The first verses of this gospel lead us to the call of Simon and Andrew. When
Jesus asked them to follow him as a leader, they jumped at the chance.
We should not be surprised at the reaction of Simon and Andrew. Mark
had already established Jesus as one who was fit to lead. He was qualified
(greater that John, pleasing to God), competent (obedient to God’s Spirit,
taught by angels), and could understand those who would follow him (tempted
by Satan).
Just the Beginning
The rest of Mark reveals many episodes in the life of Jesus, each showing
that Jesus is worthy of our devotion. Mark did not want the people who heard
his gospel to be dispassionate as they listened; he wanted them to respond as
Simon and Andrew did—jumping at the call of Jesus and agreeing to follow
him.
Mark titles his work, “The beginning of the gospel of Jesus Christ” (v. 1). He
did not expect us to think that the gospel ends with the last words in chapter
16. The gospel of Jesus Christ continues today in those who have agreed to
follow him. He is fit to lead. How well will you follow?
Hints for Teaching
Lesson Goals
1. Review the story of Jesus’ baptism and temptations.
2. Show how these events established Jesus’ credentials as the Messiah.
3. Identify your own qualifications for ministering to others.
Teaching Activity
Some people find it hard to follow when they think the leader doesn’t un-
derstand the follower’s life. Share for a few minutes about times when a leader
issued a command that demonstrated a lack of understand for followers. (A
Dilbert™ cartoon may do a better job of illustrating this situation in a short
time). Contrast this with the kind of leadership we expect from Jesus.
Be aware: some people may feel that Jesus cannot understand what modern
life is really like. Be prepared to explore what the Bible teaches about Jesus’
ability to relate to our experience.
Looking Forward
Jesus uses healing to confirm that his authority is from God and to challenge
the inadequate teaching of the leaders of his day.
2. The Miracles
Mark 2:1-12
Sunday Mark 5:1-13
The vivid descriptions of the life of the demon-possesed man help us to
see what a miserable person he must have been. Did the local people chain
him to keep him from hurting himself? Did they sneak out to the tombs with
food for the man and then run away in fear? The story does not provide these
details, but it does tell us that Jesus had compassion on the man and that he
sent the evil spirits into pigs, relieving him of his misery.
While modern medicine has more effective treatments for mental illness
than those used in the first century, the healing power of Jesus is still very
important for spiritual and mental restoration.
Monday Mark 7:31-37
The two basic ways that Jesus heals people in Scripture are through his
touch and his word. In this passage, both are utilized as Jesus touches the
man’s ears, uses spit to heal his speech and then prays over him. While people
today would not take kindly to the use of spit to heal them, we should still
follow the example of Jesus by utilizing prayer and a “healing touch.” For
example, a healing touch can mean a phone call, flowers, a card or a hug.
Tuesday Mark 8:1-5
This passage illustrates the wide gulf between the broad, divine understand-
ing of Jesus and the narrow, human ideas of the disciples. Jesus, as usual,
focused on the needs of the people as he realized that they had been with
him for three days and were very hungry! Jesus also knew that his Father
could make provision for any need. In contrast, the disciples forgot the Old
Testament story of how the children of Israel were fed manna in the wilder-
ness, and focused only on the limits of their meager resources. Clearly they
had yet to grasp that Jesus was the powerful Son of God.
Wednesday Mark 8:6-10
The actions of the disciples are not explained in detail here, but I can
imagine how they must have stared in disbelief and rolled their eyes in dis-
may as Jesus very calmly sits down with the crowd and (in a manner similar
to the last supper) gives thanks, breaks the bread and distributes it. I have
never seen bread and fish multiply before my eyes, but many times I have felt
financially, spiritually or physically stretched beyond my limits and when I
look to Jesus, he very calmly tells me to give thanks to God and it will work
out. And every time, it has.
Thursday Mark 3:1-6
This passage again illustrates the willingness of Jesus to minister to the
needs of others. However, the antagonistic element of the Jewish leaders
provides a different twist to the story. Did Jesus worry about his reputation
as he challenged their authority by healing the man with the withered hand?
Certainly not! Even though challenging the authorities eventually cost him
his very life, he exhibited love and compassion. Let us strive to remember
this example of Jesus when we are tempted to be overly rigid in pursuing our
own moral and religious agendas.
Friday Mark 2:1-5
The insistence of friends to help a suffering person is as striking here as it
is in Mark 7:32 where the friends begged Jesus to lay his hands on the deaf
man. In this passage the four friends are so confident that Jesus will heal
their friend, they climb on top of the roof and tear a hole in it to lower the
man down!
There are two lessons that we can learn from these friends. First, we need to
help others, especially people with disabilities. Second, and perhaps more dif-
ficult, we need to graciously allow others to help us when we are in need.
Sabbath Mark 2:6-12
As in the previous passage of the healing of the withered hand, Jesus ex-
periences conflict with Jewish authorities. Because these scribes believed
that only God can forgive sins, (see Isaiah 43:25; 44:22), they are shocked
by Jesus’ behavior. In this case, Jesus first forgives the sins of the man who
is paralyzed and then heals him physically, creating a possible connection
between the sins of an individual and the presence of a disability. While it is
true that some sins can cause physical problems, are not all people in need of
forgiveness of sin? In this case, Jesus was simply giving the spiritual as well
as physical healing required.
Mark Mark Mark
2:1-12 2:1-12; 3:1-6; 8:1-10 7:31-37
Key Verse
“I say to you, get up, pick up your pallet and go home” (Mark 2:11).
Heart of the Lesson
Many people suffer from some aspect of their lives, and often both they
and those who would like to help feel overwhelmed and powerless. Are we
doomed to live with this sense of helplessness? The miracles affirm both the
depth of Jesus’ caring for others and his power to bring healing to situations
others would accept as hopeless.
1. When had Jesus left Capernaum? Why did he come back? How does Mark
describe the size of Jesus’ following? Was the following preventing Jesus
from doing what he wanted to do?
2. When people in Capernaum heard that Jesus was in town, what did they
do? How many of them were there? What was Jesus doing? Were there
any special guests present that day?
3. Who brings the paralyzed man? How would you describe them? What
details does Mark mention about these men? Do the other gospels give
us additional detail about this event? If so, what is that information?
4. Whose faith did Jesus see? Was it upon that faith that he acted? What was
the declaration of Jesus to the man?
5. Answer the question Jesus asked of the scribes (v. 9). Explain your answer.
How was Jesus’ healing of the paralytic supposed to show that the Son of
Man could forgive sins?
6. The Gospel of Mark refers to Jesus as both “Son of God” (1:1) and “Son of
Man” (v. 10). What do these titles mean? Can they be used interchange-
ably? If not, what does each one emphasize? Why do you think Jesus chose
to refer to himself as the “Son of Man”?
The popularity of the ministry of Jesus grew quickly. His teaching was
amazing (1:22); Unclean spirits obeyed him (1:27); He could heal the sick
(1:30) and even cure people of leprosy (1:42). As people saw and heard what
Jesus could do, they did not stay quiet and they did not stay away. Not only
did Jesus’ popularity mean that everyone knew about him, it also meant that
people wanted to be where he was.
Jesus was mobbed
Jesus wanted to go from town to town and proclaim God’s message (1:38).
However, as his popularity grew, he was no longer able to publicly enter cities
(1:45). The upside to the situation was that crowds were willing to come out
to where he was. The downside was that Jesus had to sneak away for times
of prayer (1:35) and to sneak into towns for unspecified reasons (v. 1).
The people were so excited about Jesus that they were not going to let a
little game of “hide and seek” stand in there way. When people heard that
Jesus was back in Capernaum, they mobbed his house. So many people ar-
rived at the house that there was no easy way in or out. Yet, at least for this
day, the crowd seemed to be there to hear what Jesus had to say, for we are
told that Jesus had the opportunity to speak the word to them (v. 2). Since
people were apparently able to hear him as he taught, we can’t picture this
crowd as an unruly mob, ready for any provocation to cause trouble. Instead,
it is easy to picture a large crowd, strangely quiet, pressing in on a house. I
can almost imagine people standing around the house with their ears pressed
against the wall hoping to hear something of what Jesus had to say.
They brought …
Four people, however, did not have the teaching of Jesus at the forefront
of their minds. They were intent on carrying a paralyzed man to Jesus. As
these carriers approached the house, they discovered that it was impossible
to get through to Jesus. The crowd prevented their approach. The crowd
may simply have been packed too tightly for them to get through. Part of
the hindrance may have been this crowd’s desire to hear the words of Jesus.
Imagine coming up to the back of a crowd that is desperately trying to hear
one person talk and beginning to say, “Excuse me, we need to get through.”
The crowd would probably reject the excess noise and block the people who
were making it.
16 The Miracles
They had faith
We know little about those who brought the paralyzed man. Mark says
“they came” (v. 3). We are told the crowd prevented access to Jesus. We are
told that they did not allow the crowd to stop them. They removed the roof.
They lowered the man through the roof. It seems that they dropped him right
in front of Jesus. Before Mark lets us know what Jesus thought of them, he
provided evidence of their willingness to trust (expect) what Jesus could do.
They had faith.
In many gospel accounts where faith is mentioned in connection with
healing, either the recipient of the miracle expressed faith or Jesus remarked
about the faith of the recipient. That is not observed here. Jesus saw the faith
of the carriers and seems to have acted based on their faith. The recipient’s
faith is not mentioned.
The scribes reasoned
Scribes were part of the crowd that day. You can be sure that they were
listening to every word of Jesus, parsing each word and evaluating what was
heard in terms of its likelihood to lead people away from God, its likelihood
to cause trouble for Rome, and its likelihood to undercut their position as the
authorities who could interpret God’s law. Jesus knew why they were there.
They were looking for a way to co-opt or discredit Jesus before things got
out of their control.
So, when Jesus declared that the sins of the paralyzed man were forgiven,
he provided the scribes with exactly the ammunition they had hoped to find.
They knew that only God can forgive sins and understood Jesus’ declaration
to place himself on equal footing with God. Claiming that man is equal to God
is blasphemy. When the scribes heard this claim of Jesus, their minds reeled
with the implications—soon they would decide that they had to destroy Jesus
(3:6).
Jesus demonstrated power
Instead of getting into a long and drawn-out debate with the scribes, Je-
sus decided that a demonstration would serve his purposes better. He turned
to the scribes and asked an immensely difficult question: Which is easier to
say, “Your sins are forgiven.” or “Get up, pick up your pallet and walk” (v.
9). There was no good way to answer this question. First, neither question
was all that much harder to say than the other—the words were relatively
simple. Second, it is much easier to say that sins are forgiven because there
is no physical way to refute that claim. Third, it is much easier to command
a person to get up because many prophets had already cured people of ill-
ness, but no human could forgive sin. At the logical level, Jesus presented the
scribes with a conundrum.
Jesus did not let the scribes get tied up with that mental game. Instead, he
demonstrated his power (once again). In order to show that he could claim
the power to forgive sin, Jesus turned to the paralytic man and asked him to
“get up, pick up your pallet, and go home” (v. 11).
The man walked away
The man heard the words of Jesus and obeyed.
God was glorified
The crowds heard the words of Jesus and glorified God.
How will you respond?
Mark does not record the scribes’ reaction. It’s possible that they were part
of the “all” who were amazed at Jesus’ teaching. It’s also possible that they
quietly left the area and began to look for ways to discredit Jesus (v. 16). For
us, the point isn’t about knowing how the scribes reacted. The point is that
Jesus has power over “nay-sayers,” sin, and disease. As you are confronted
by those powers, will you trust his power? Will you give glory to God?
Hints for Teaching
Lesson Goals
1. Review the story of Jesus’ healing of the paralytic.
2. Explore some ways that Jesus brings healing into our world.
3. Identify ways you can be an instrument of God’s healing in the world.
Teaching Activity
Disease is not the only destructive power in this world. Jesus demonstrates
an ability to confront nay-sayers in today’s text.
Begin your class by making a list of all the problems those who refuse to see
the work can create. Divide the list into things that are action based and things
that are word based. Discuss why those words and actions create problems.
See if there are similarities to what the scribes did to Jesus. Then, explore
ways in which we can provide opportunity for healing in those problems.
Looking Forward
Jesus is faithful to God’s will and faces a capital trial because of that
faithfulness.
3. The Trials and Opposition
Mark 14:53-65; 15:1-3
Sunday Mark 14:26-31
Because Peter is singled out in this story, it is easy to forget that the other
ten disciples also claimed that they would never deny Jesus. Yet, at the first
sign of trouble, they all ran away! At least Peter hung around to see the out-
come of events. According to Luke 22:61 Peter was close enough that “The
Lord turned and looked at Peter.” Do you think that Jesus looked at Peter with
anger, compassion or sorrow?
Monday Mark 14:43-50
This passage is filled with dramatic contrasts. Jesus is the greatest man
who ever lived, and yet he is arrested by a mob of people in the middle of the
night. Judas betrays Jesus with a kiss as if he still loved him. However, Judas
must have known that Jesus’ arrest would surely lead to his death! Because
they had been with Jesus in the temple, the Jewish leaders knew Jesus was
a gentle healer and a learned teacher. Yet they treated him like a dangerous
felon (v. 49). How do we treat Jesus? Do we only pretend to love him, as
Judas did? Do we, like Peter, deny knowing him? Or worse yet, do we run
away from him at the first sign of trouble, as the disciples did?
Tuesday Mark 14:53-59
The legal proceedings against Jesus had all the traits of a mock trial. These
events took place under the veil of darkness instead of during the day. The
trial was at the high Priest’s house instead of a courthouse. Witnesses were
utilized who were probably paid or coerced to give false testimony. Even in
unusual circumstances with the use of dishonest witnesses, they were unable
to find evidence against Christ (v. 59).
It is difficult for those of us who were brought up in a Christian society to
look at these passages from any other point of view than our own. Of course
Jesus was the Son of God! But in order to truly comprehend what Mark is talk-
ing about, we need to remember that from the standpoint of the High Priest
Jesus was a heretic. The chief priests had not been with Jesus for three years
like the disciples had been. There were other people at that time claiming to
be divine, as there are today. The leaders considered Jesus to be a liar and a
troublemaker who needed to be eliminated.
This has to be one of the most dramatic and sad stories in the Bible. There
is a progression in the three inquiries of Peter from casual questioning to ada-
mant insistence. Peter’s responses likewise move from mere annoyance to an
oath, or swearing, that he knows Jesus not. How very sad that one of those
closest to Jesus, as well as his most passionate defender, denies his relationship
with Jesus not once but three times! No wonder Peter wept bitter tears.
Friday Mark 15:1-5
Because the Jews did not have the authority to kill those they found guilty
of crimes, the responsibility for Jesus now shifts from the Jewish chief priests
to the Roman governor. The silence of Jesus (v. 5), was in contrast to the many
accusations brought against him by the chief priests. Even with the many
reasons presented by the Jewish authorities, Pilate has trouble understanding
what the fuss is about.
Sabbath Mark 15:6-15
As the fifteenth chapter of Mark continues, we again see a contrast between
Jesus and others. In this case, there is contrast between the crimes of a true
troublemaker and murderer Barabas and the sinless Jesus. Why would the
people in the crowd want a murderer turned loose rather than the compas-
sionate healer Jesus? Mark claims that the chief priests were responsible for
this poor judgment. The writer of Acts explains that the people “disowned
the Holy and Righteous One, and asked for a murderer to be granted to you”
(Acts 3:14).
Mark Mark Mark
14:53-65; 15:1b-3 14:53–15:5 14:17-21
Key Verse
Now the chief priests and the whole Council kept trying to obtain testimony
against Jesus to put Him to death, and they were not finding any (Mark
14:55).
Heart of the Lesson
Those who do what is right can be viewed as threats to the status quo of a
religious community. Why should we not give up in despair and avoid the
demands and sacrifices of doing “what is right”? Jesus showed us that living
in faithfulness to God’s plan can indeed lead to rejection and persecution.
Ultimately, however, that rejection and persecution fulfill God’s plan.
1. What events led to the capture of Jesus? Why was he standing before the
high priest?
2. How many disciples followed Jesus into the courtyard? What do other
gospels tell us about the activities of the disciples in the time between
Jesus’ arrest and resurrection?
3. What kind of testimony did the Council have against Jesus? Why were
they looking for outside testimony? Could they not give evidence about
what they had seen and heard?
4. Which question of the high priest did Jesus answer? Why did he answer
that question? What reaction was provoked? How could Jesus’ answer be
described as blasphemy?
5. Describe the treatment Jesus received at the hands of the Council. Why
did they, with their sentence, not kill Jesus on the spot? In light of that
answer, why did they even bother with the trial?
6. Why was Jesus brought to Pilate? Did Jesus claim to be the King of the
Jews? What did the title mean for Jesus? Did he use the title in the same
way that those around him were using it?
7. Did Jesus do the will of the Father? If so (and I hope you said yes), why
was he allowed to suffer these things? Why can doing the right thing bring
pain and agony?
Live at Peace with All
“If possible, so far as it depends on you, be at peace with all men” (Romans
12:18). This instruction is easy for many Christians because people generally
want to avoid conflict. While careful observation will find counter examples
(some people like creating conflict and others use conflict to get their own
way), people prefer times when relationships are peaceful.
However, this desire for peace can, at times, overwhelm God’s call to stand
up for what God declared is right. Paul’s instruction included the caveat as far
as it depends on you. The caveat was not there to say “Do whatever is neces-
sary to avoid conflict.” Instead, it called people to look for ways to maintain
peace while living within God’s will. It called people to look for peace—but
not to be afraid of making enemies. Jesus lived within the will of God and
made deadly enemies in the course of his ministry.
Making Enemies
Jesus was, in the minds of the Jerusalem leaders, a significant threat. They
wanted to destroy him. We are told “the high priests conspiring with the Jew-
ish Council looked high and low for evidence against Jesus by which they
could sentence him to death” (v. 55a, Message).
Religious leaders are not to react negatively toward someone who obeys
the will of God and calls others to repent of sin and join God’s kingdom. Yet,
the gospels make clear that Jesus expected the leaders to react in this way and
worked to prepare his disciples for the coming violence. The ministry of Jesus
collected enemies. While Jesus did not set out to make enemies, he refused
to let the fear of making enemies deter him from doing his Father’s will.
Authority
The Gospel of Mark shows that Jesus was on God’s side. It demonstrates
that the religious leaders (scribes, Pharisees, Sadducees, chief priests, etc.)
were not. While we can sympathize with the leaders—assuming that they
thought they were preparing for God’s Kingdom—Mark depicts the religious
leaders as people who enjoyed wielding power and who were afraid that
Jesus would strip them of that power. This struggle over authority is explicit
in Mark’s Gospel from the very start of Jesus’ ministry. As people listened to
Jesus, they heard a new kind of teaching—one with authority. The crowds
compared Jesus’ teaching to the scribes’ teaching and decided that Jesus spoke
with authority and the scribes did not (1:22).
22 The Trials and Opposition
Confrontation
The crowds recognized the authority with which Jesus spoke; the religious
leaders did not. The religious leaders did not like what Jesus taught and did
not like how Jesus and his disciples conducted their lives. After the initial
confrontation in Capernaum (2:1-12), the leaders used various tactics to
confront the ministry of Jesus. They approached the disciples and implied
that Jesus used bad judgment (2:16). They questioned Jesus’ leadership by
implying that he allowed the disciples to avoid important spiritual discipline
(2:18). They accused Jesus and his disciples of breaking Sabbath law (2:24).
Each early confrontation was marked by greater levels of intensity (bad judg-
ment to bad leadership to law breaking).
When those confrontations failed to derail Jesus’ ministry, Mark’ gospel
implies that the Pharisees were ready to manufacture situations to cast a bad
light upon Jesus. The first of these occurred when Jesus met a man with a
withered hand in a Synagogue on a Sabbath (3:1-6). Following the confron-
tation, the Pharisees decided that Jesus was no minor threat and began to
conspire with other groups about how to destroy him. Their action answered
Jesus’ question (3:4) in an intriguing way: For Jesus it is okay to save a life
on the Sabbath; for the Pharisees it is okay to plan to take a life. Jesus made
deadly enemies by doing the will of God.
Caught and Tried
Jesus’ enemies did not immediately discover a way to destroy him. While
they continued to confront his teaching, question his actions, and seek ways
to destroy him, their basic fear of rioting crowds prevented action when they
had Jesus in sight. In God’s timing, Judas chose to give the leaders what
they needed—an opportunity to seize Jesus in front of a sympathetic crowd
(14:43). Jesus was seized and brought to the chief priest.
The leaders had been seeking this opportunity for years. They had had
plenty of time to prepare the perfect show trial. However, their years of
planning did not include recruiting good liars (v. 55). The leaders may have
assumed that the error of Jesus’ way was so egregious that there would be no
problem finding the witnesses. When the time came, they could not present
the appropriate case before the high priest.
The high priest got tired of the charade and wanted to make sure the trial
ended with a conviction. He took matters into his own hands and peppered
Jesus with questions. Eventually he hit upon a question Jesus was willing to
answer. The answer provided the high priest with an opportunity to confirm
the original accusation that had been laid at the feet of Jesus—blasphemy
(2:7, 14:64). With the trial complete and some kind of tangible accusation
to make, Jesus was bound and brought to Pilate (as powerful as the religious
leaders were, their power did not extend to capital punishment). In front of
Pilate, the enemies of Jesus made sure that crucifixion was the result.
Live at Peace with All?
Jesus did not live at peace with all men. In fact, he made enemies of people
whom he knew would work to shorten his life. He did not seek to hide his
disdain for their poor stewardship of God’s word for the people of the land.
This aspect of Jesus’ life is one we need to keep in mind as we seek to live in
the will of God.
We are to strive to live at peace with all. However, this striving is not our
first priority. Our first priority is to live within God’s will for our lives. At times
this will mean that we live in conflict and may even create deadly enemies.
Are you ready to rock the boat to do what God has called you to do? Or, are
you avoiding God’s call in an attempt to live in peace with those who do not
and will not recognize God’s work in their midst?
Hints for Teaching
Lesson Goals
1. Review the story of Jesus’ arrest and questioning by Pilate.
2. Consider Jesus’ experiences of rejection and persecution.
3. Discuss what helps you find the strength to do the right thing even when
it leads to unpopularity.
Teaching Activity
Here is one way to illustrate standing for what is right in the face of op-
position. Before class, prepare a list of situations in which people will have
to choose between two actions. In class, read one situation at a time, assign
various spots in the room to various choices, and ask people to move to the
end of the room that represents their choice. Following the activity, talk about
what it is like to stand in opposition. Begin to explore how we choose when
it is appropriate to “go against the flow.”
Looking Forward
Jesus’ resurrection demonstrated the depth of the hopelessness in his follow-
ers. However, he provided restoration and an opportunity to work.
4. The Triumph
Mark 16:1-15
Sunday Matthew 27:62-66
It was not enough that Jesus was beaten and crucified; the chief priests and
Pharisees wanted to make sure that there was no chance of Jesus’ followers
making it look like he had risen from the dead. As powerful as these Jewish
leaders were, God had no trouble working around their plans. Jesus did rise
from the dead and even visited his disciples. Just as Jewish and Roman au-
thorities could not contain the body of Jesus in the tomb, neither could they
contain the Christian faith in the following centuries.
Monday Matthew 28:1-6b
The Roman guards were known for their toughness and for ruthlessly ex-
ecuting the decrees of Roman rulers, but v. 4 reports that they were trembling
and became like dead men at the sight of the angel. The stone blocking the
tomb is symbolic of the victory of death. However, rolled back with the angel
sitting upon it, the stone “becomes the symbol of victory over death” (New
Jerome Biblical Commentary, p. 673). Likewise, people today feel the crush-
ing weight of sin in life without God. Once men and women come to know
Jesus as savior, that weight is lifted by his victory over our sin.
Tuesday Mark 16:1-8
Even though Jesus had told his followers that he would be raised from the
dead (Mark 14:28), the fact that the women came to complete the prepara-
tions for burial indicates a lack of confidence that Jesus would indeed be
resurrected. Because most Christians have heard the story of Jesus’ overcom-
ing death over and over, we almost take it for granted. But if we meditate on
the magnitude and improbability of Jesus’ resurrection, we will understand
why the women were surprised that Jesus’ body was gone. How would we
feel if we saw a man brutally beaten, killed on a cross, and then his body
disappeared?
Wednesday Matthew 28:6c-10
Scripture readings thus far have set the stage for the final appearance of
the resurrected Jesus in person. Matthew wants to make the context of Jesus’
reappearances perfectly clear. First, Jesus announced that he would be resur-
rected. Secondly, he died and was placed in the tomb. Thirdly, the angel met
with the women at the tomb and announced, “He is not here” (v. 6). Finally,
he appeared! Of course the women felt fear and great joy. This sequence of
events is opposite of the heralding and arrival of the Jesus found in the early
chapters of the gospels. Taken together, we can see the pattern of the com-
ing of Jesus foretold, his descending from heaven, his earthly ministry, Jesus
announcing his return, and his resurrection from death. God came down to
live among us, a miracle indeed!
Some writers believe that the role of the women in the discovery of the
empty tomb illustrates that women in general have a special place in Chris-
tian ministry. While these particular women were very special to Jesus, it
seems more likely that they were just practicing one of the mundane tasks
that women are historically expected to do. In the process of simply caring for
the body of Jesus, they were in the right place at the right time to encounter
the angel of God and hear the good news.
In verse 18 Jesus claims to have all authority in heaven and on earth. This
is a dramatic contrast to the events leading up to his death when he was
taken into custody in the middle of the night, mistreated in a mock trial, and
abused and killed by men who thought they had authority. Jesus conquered
physical death and death to sin. Who do you think has the ultimate authority
now, the religious leaders, or Christ?
Sabbath Mark 16:14-20
The model of celebration and going forth illustrated in these verses is
similar to our weekly Christian experience today. We observe Sabbath, attend
worship and recharge our spiritual, physical and emotional batteries just as
the disciples did when Jesus came to be with them. Having been renewed,
we must “go into all the world and preach the gospel...” (v. 15). To keep all
those great feelings to ourselves is selfish. We need to spread the Word!
Mark Mark Matthew
16:1-15 16 28:16-20
Key Verse
“Do not be amazed; you are looking for Jesus the Nazarene, who has been
crucified. He has risen; He is not here; behold, here is the place where they
laid Him” (Mark 16:6).
Heart of the Lesson
When things continue to go from bad to worse to worst, people tend to
accept the situation as inevitable and hopeless. Is our human situation bound
to be one of hopelessness and helplessness? Jesus’ empty grave witnesses
to God’s ultimate power to exceed all human expectations.
1. When did Mary, Mary, and Salome visit the tomb? What were they going
to do? Why had this not been taken care of earlier?
2. What were they talking about on the way to the tomb? Does this surprise
you? Would you have wanted an answer to that question before going to
the tomb? With respect to the stone, what did they discover when they
arrived at the site of the tomb?
3. After entering the tomb, what did they see? What did they hear? How did
they react? What instructions were they given? Did they carry out these
instructions right away?
4. How did those “who had been with Jesus” react to the news of Jesus’
resurrection? How did the others (v. 13) react to the news of Jesus’ resur-
rection? Why do you think people had trouble believing what was being
reported? What does this tell us about how the early “reporters” were
probably treated? What did Jesus say to the eleven when he appeared
before them? Was his reproach fair?
5. What did Jesus tell these people who suffered from “unbelief and hard-
ness of heart” to do? Did they do it? Are we called to do the same thing?
Do we do it?
Jesus Died
Jesus died. After just a short time on the cross, his body ceased to function.
The soldiers who went around breaking legs to speed the death of those who
were crucified discovered that Jesus was dead before they had arrived. Those
who were gathered around the cross knew what had happened. Those who
were too afraid to be near the cross heard what happened, as well. Jesus,
the one that they called Messiah, had been captured by the religious lead-
ers in Jerusalem, tried by Pilate, and crucified by Roman soldiers. The death
disrupted plans and hopes.
Even with the shattered hopes, a few people lingered to take care of the
body of Jesus. Permission was obtained to remove the body from the cross.
Arrangements were made for wrapping the body in the appropriate burial
cloths and for placing the body in a tomb. Those who wanted Jesus dead paid
attention to where he was laid, sealed the tomb, and assigned a contingent
of soldiers to guard it. Jesus was dead, and those who had arranged for the
circumstances leading to that death wanted to make sure no one robbed them
of their proof.
Because of the timing of the approaching Sabbath, full preparation for
burial was not possible. Jesus’ body was not treated with the normal comple-
ment of spices (Luke 23:56). Still, there was no doubt in the minds of the
followers of Jesus. He was dead. Their plans had come to an abrupt end. After
the Sabbath, Mary, Mary, and Salome went to the tomb with the full intent
of finishing what they had begun—preparing the body for a long rest in the
tomb. The spices were already prepared. Applying the spices and saying a
final good-bye was about all that was left for them to do.
We know even less about how the disciples reacted to the death of Jesus
than we do about Mary, Mary, and Salome. The disciples scattered when Jesus
was arrested. A couple of them seem to have made it to the courtyard of the
place Jesus was tried. Peter denied knowing Jesus and ran off into the night.
Some evidence exists that many, but not all of them, gathered together once
they knew the death had taken place. While we can speculate about whether
they were gathering to commiserate, to plan ways out of the city, to pray, or
how to divide what was left of the group’s “purse,” we do not know what
happened. The arrest scattered them. The death created a group without a
leader. Jesus was dead and his followers were left groping for meaning.
28 The Triumph
The Surprise
For us, there is very little surprise. We know what Mary, Mary, and Salome
discovered when they arrived at the tomb—Jesus was not there; a messenger
from God was. I don’t think there is any way for us ever to re-create the kind
of shock that must of flowed through the women. An earth-shaking event had
occurred, and they were the ones given responsibility to carry the good news
to the disciples. Mark tells us that their initial response was one of fear and
a refusal to spread the word (v. 8).
Hopelessness Prevailed
They really did not know how to respond. All of the hopes they had placed
in Jesus were shattered when the Romans crucified him. Hope had turned to
hopelessness. That hopelessness was so powerful that even when a new hope
presented itself they were not ready to believe. Instead of joy and exuberant
praise, they were afraid.
Later that day, the women did track down the disciples. Mark shares that
when the women told those who had been with Jesus that he had risen from
the dead they did not believe. In fact, we are told that they “refused to believe
it” (16:11). The disciples were very much in the same boat that the women
had found themselves in. Hope had turned to hopelessness, and from that
state nothing could easily shake the disciples. Yet, the eleven were not the
only ones who had this difficulty. Jesus appeared to others and let them know
that he had risen from the dead. Yet, once again, Mark shares that as these
people told more people, the new hearers did not believe (16:13).
Like Us
We know that Jesus was raised from the dead. We know that he showed
himself to the women, to the disciples, and to other people outside of that in-
ner group of 11. I think it is frequently hard to understand how these people
would have difficulty accepting what is patently obvious to us: Jesus, as the
Son of God, had to die, be buried, and had to rise. Yet, Mark makes it clear
that the followers of Jesus did have a hard time understanding that reality.
Our lives are not the same as the lives led by the disciples. The differences
are uncountable. Still, many of the emotions and reactions that they lived with
are similar to the emotions and reactions that we live with. One of these is that
hopelessness can insert itself into our lives, if we let it. From time to time, we
may place our hope on God’s acting in a certain way (healing a family mem-
ber, bringing someone to true life, fixing the result of a test in school, hiding
from others something that we don’t want seen, etc.). When that result fails
to materialize, this misplaced hope fails and we are left with a great sense of
hopelessness. In this state, even the announcement of God’s current work in
the world may fail to restore the real hope that exists for us.
Restoration
Today’s lesson serves as a corrective. We need to constantly watch for those
times when our attitude proclaims to the world, “God is powerless and I have
no hope.” When Jesus finally appeared in person to the disciples, he berated
them for their lack of faith and hardness of heart (16:14). Jesus wanted his
disciples to believe the message that he had been raised from the dead as he
had told them he would be. He wanted them to believe this before standing
in their presence. Nonetheless, Jesus recognized where they were, let them
know that he had risen, that God was at work in the world, and that they had
a task that needed to be done (16:15).
Don’t kick yourself too hard if you discover that you have allowed hope to
turn to hopelessness. Instead, remind yourself of the wonders that God has
done, rejoice in the power he has, and begin again to work in the tasks that
he has set before you.
Hints for Teaching
Lesson Goals
1. Review Mark’s resurrection account.
2. Explore the feelings and reactions of Jesus’ followers at the empty
tomb.
3. Consider how the resurrection gives a reason to hope, even in the face of
despairing situations you may face.
Teaching Activity
While the followers of Jesus took some time after knowledge of the resur-
rection to beat back the despair that had come with Jesus’ death, hope was
restored. Ask your class members to share about times when they had given
in to despair only to have God break through and restore hope in their hope-
lesness. Talk about ways in which the resurrection of Jesus promises hope
for us in all situations, even those in which we choose outcomes that are not
the same as the ones with which we live.
Looking Back
This unit has looked at Jesus’ life and considered his baptism, miracles, op-
position, trial, crucifixion, and resurrection.
5. The Beattitudes
Matthew 5:1-16
Daily Bible Meditations Victoria Shephard
Sunday Luke 6:17-23
Some of us are so interested in popularity that we may end up compro-
mising our faith. We put our friends, whom we can see, ahead of our God,
whom we can’t. Their approval or disapproval is immediate; God’s is quieter,
delayed. Yet we pay a price in our spiritual growth, and how close we feel to
the only One who truly matters, when we put God on the back burner. Are
you putting God first in your life? If so, this verse reminds us that, though
the world may not approve of it, we are in good company—the company of
the prophets of old.
Monday Matthew 5:1-8
“Blessed are the meek: for they shall inherit the earth” (5:5, KJV). What
is meekness (or gentleness, as some translations say)? The best definition I
have heard is “strength under control.” It is not being a doormat and letting
people walk all over you, nor is it weakness. It is the opposite of self-con-
sumed and looks outward toward others rather than inward at oneself. These
are the people Jesus says are “blessed”; these are people who will “inherit
the earth” when his kingdom comes. Can you think of people you know who
truly exhibit the quality of meekness?
We are the salt of the earth, but what does this mean? Salt adds flavor
making something bland taste alive. This is what Christians should be.
True discipleship includes good works. These works show what our God is
really like. Jesus is basically telling us what we read in James—faith without
works is dead (James 2:26). As the old question goes, if you were accused in
court of being a Christian, would there be enough evidence to convict you?
Lesson 5 Sabbath, July 2, 2005 31
Verse 48 tells us to be perfect, as God is perfect. But is this even possible?
I don’t know about you, but I can’t get through a single day without needing
God’s forgiveness for something. Sometimes I can’t even get through a single
hour. I am far from the ideal espoused here.
I think God knows we will never be perfect as long as we are living in this
fallen world in these mortal bodies. Still, we are to reach for the unreachable,
that we may come as close to it as possible.
Thursday Luke 6:32-36
“Mercy” here deals with everything preceding it—loving our enemies, doing
good to all, and lending without expecting to receive back. All these things
are contrary to the way the world does things. As Christians, we should be
different. It is mercy to love someone who does not return it, to do good to
those who have never done good to you. However those around us may act,
Christian or not, we are to do as God commands. How we behave is up to
us.
Many unbelievers point to this verse as “proof” that we are not to judge
how they act or what they do. Are they right? Can we not judge anything?
We must read these verses with the rest of Matthew 7 in mind. Verses 15-
23 tell us to judge by “fruit.” We can see someone’s outer actions and judge
whether it is in keeping with God’s word or not.
Sabbath Luke 6:37-42
This passage reminds us that we receive back what we give out. “By your
standard of measure, it will be measured to you in return” (v. 38). Are we liv-
ing however we want, treating others with contempt, without consideration
for their worth in God’s eyes? We need to realize there is a final accounting
where we will have to answer for all our actions in this life, good or bad.
What will your actions say for or against you?
Study Devotional
Matthew Luke
5:1-16 6:17-23
Key Verse
Blessed are those who hunger and thirst for righteousness, for they shall
be satisfied (Matthew 5:6).
Heart of the Lesson
Culture and the media re-enforce one another in equating “the good life”
with material wealth, unbeatable power, and sensual pleasures. Still people
feel there is never enough; there must be more! Where and how can people
find that which brings true happiness and real living? Jesus taught that true
happiness is found not in what one possesses and controls but in the spirit
in which one gives and lives, and how one’s life glorifies God.
1. Where did Jesus go when he saw the crowds? Who came to Jesus? Who
was the primary audience for Jesus’ teaching?
2. How does Jesus use the word blessed? What does he mean by the word?
How many times does Jesus repeat the phrase “blessed are”? Why was it
important enough to repeat so many times? What did he want the disciples
to learn?
3. Do you know people who are poor in spirit? How do you recognize that
trait in them? Are there other passages in Scripture that help you under-
stand what Jesus means by the phrase?
4. What about each of the other traits that Jesus mentions? Can you describe
how you would notice that trait in other people? How can you develop
the trait in yourself? Why would you want to develop those traits?
5. Jesus uses the formula, “Blessed are … for …” Would you like to receive
all things Jesus describes in the second part of these formulaic sayings?
Beyond their proximity, does anything tie these things together?
6. How were the disciples salt? In what way were they light?
7. Who is supposed to receive glory for the good works you do? How can
you make that happen?
Understanding and Living C. Justin Camenga
Verses one and two make an important point: this portion of Jesus’ teach-
ing was not to the multitude. The crowd waited below as Jesus spoke to his
disciples. These verses seem peripheral until we realize how crucial these
disciples were to become. The disciples had relationships and access to Jesus.
The crowds would see them as important. The Pharisees would regard them
as sources of information.
For Jesus, it was necessary to replace the disciples’ illusions of importance
with attitudes and conduct which would strengthen and steady them as they
came to understand his nature, purpose, and methods. As a good teacher, he
began with something the disciples already knew: blessedness.
What are Blessings?
At the time of Jesus, many things were considered blessings because they
were regarded as coming from God. Bread was a blessing; wine was a bless-
ing; children were blessings; circumcision was a blessing; a husband or wife
was a blessing. Wealth, long life, the death of enemies, a bargain, a welcome
visitor, an inheritance, a good crop, a wise friend—all were blessings.
Is Everything in Life a Blessing?
In Fiddler on the Roof, the tailor comes to sit with Tevye’s family just before
Friday evening’s meal. As the Sabbath candles are lit, the mother realizes there
will be an additional guest and says sarcastically, “Another blessing!” What
she meant was, “This, on top of every other burden!” One person’s blessing
is almost always someone else’s sacrifice.
God-sent blessings created a problem for the thoughtful: If God were the
omnipotent creator of all things, he was also the ultimate source of death,
famine, pain, sickness and poverty. Were all these to be considered blessings?
As the disciples talked about what they left behind and the persecution Jesus
promised, they may have asked similar questions (Mark 10:28-30). The Be-
atitudes could be considered a portion of Jesus’ corrective instruction.
Can God Also Receive Blessings?
Many Jewish prayers began “Blessed are you, O Lord...” Other standard
phrases followed which included a title and a blessing. “King of the World, who
gives bread to the earth” was one phrase often used at meals. The common
belief was that acknowledging God as the source of all things was a blessing
mankind could give back to God.
Many of us can remember being compelled to write thank-you notes for gifts
we received as children. As adults, we notice that we do not always receive
34 The Beattitudes
acknowledgement for gifts we give, and it is tempting to reward those who
are thankful and to pay less attention to those who are not. When people
notice our efforts, gifts, hospitality, or consideration, it feels like a blessing.
Jesus noticed too (Luke 17:11-18), and remarked about thankfulness. Yes,
God can receive blessings.
Did you answer my question? What are Blessings?
There was a partial answer, but I wanted to contrast what people thought
and think about blessings with Jesus’ teaching in this passage. For the chosen
people in the time of Jesus, blessings were considered much like we think of
them—something good that happens unexpectedly. Blessedness is the feeling
that accompanies such an event. Jesus redefined blessedness for the disciples
and for all his future followers in the beatitudes. His teaching: blessedness is
the state of being someone else’s blessing. Being a blessing is more blessed
than receiving a blessing.
How often we avoid the possibility of being blessings. How narrow is our
circle of sacrifice and concern. How intent we become upon our own needs
and desires when others impose their distress on us. And how often we feel
justified to be “honest” in evaluating our priorities. How measured our giving;
how careful our loving; how intent we are to respect privacy, to avoid getting
involved, to deny responsibility for others—and how insufficient, meager,
scanty, and inadequate are the results compared to the opportunities for the
Kingdom of God.
Some who have accepted the duty of being blessings have reported surprise
that the ones who persecuted and reviled them and uttered all manner of evil
against them falsely were not the pagan unbelievers from whom they had
expected mistreatment, but rather the close church and family friends from
whom they had expected understanding and support. This kind of behavior
is toxic to personal and church growth.
It is sometimes important to bless the undeserving, the uninteresting, the
backslidden, and the stranger. It is sometimes urgent to be involved in the
private and shameful difficulties of people, to wade into the messiness with
confidence that it is Jesus’ directive to all disciples until he returns.
Isn’t this sort of thing better handled by trained and qualified experts?
Sometimes we may need to assist in convincing people to see the need
for expert help, but it isn’t years of training that develops an ability to show
mercy, to seek righteousness, or to be pure in heart. No degree is available
for learning how to be persecuted for personal righteousness, or to possess a
spirit that is controlled by scriptural precepts and spiritual insight. A spiritual
life requires involvement—not only in worship, Bible study, self-examination,
personal correction, self-control, and prayer—but also in the burdens and
weaknesses of other believers. This is not a goal only for mature Christians;
it is a necessary part of spiritual life for all believers.
The strengths and talents of each believer are best utilized when they are
used to support the weaknesses of those who struggle to overcome the tempta-
tions and sins which limit their spiritual maturity. It does not require courage to
confront these weaknesses—it requires obedience. It is impossible to imagine
how churches would grow if every member were dedicated to being blessings
instead of constantly desiring blessings for themselves and those they love.
You’re saying that being saved and personal righteousness isn’t enough?
It’s a good beginning. God has a further goal. He frees us from our burdens
so that we can do the same thing for others. May those who read this consider
carefully how to bless others outside the small circle of our friends. God grants
his blessing of salvation to the undeserving and showers his goodness on the
ungrateful with a purpose. He apparently expects the same from us.
Hints for Teaching
Lesson Goals
1. Review the Beatitudes and explain each in its context.
2. Apply the Beatitudes to present-day situations.
3. Compare the picture of happiness described in the Beatitudes with the
picture of happiness we get from media.
Teaching Activity
The author of this lesson wrote the following verse:
We’ve looked at blessings from both sides now,
From give and take—and yet somehow
It’s receiving blessings we admire
And toward that end we do aspire.
Consider having your class discuss the problem described in the verse and
name specific ways they can be blessings to others.
Looking Forward
Jesus teaches the disciples about the danger of practicing religious expression
in order to impress other people and reminds them that almsgiving, praying,
and forgiving are important.
6. Practices of Piety
Matthew 6:1-14
Sunday James 5:13-18
James is concerned with the role the church has in healing the sick. He
tells us that the elders should anoint the sick person with oil, “in the name of
the Lord” (v. 14). In other words, the oil is a symbol of healing, the elders the
instrument, and God the healer. Next, James says that some sickness is caused
by sin (v. 15). Not all sickness is caused by sin, as the word “if” implies, but
some is. When it is, confession of our sin is the way to find healing (v. 16).
Monday Mark 11:20-25
This passage is not carté blanché to ask God for anything, and if we have
enough faith, we’ll receive it. (“I have faith that God will give me a Ferrari.”)
We must be within the will of God. The withering of the fig tree was within
the will of God because it provided an opportunity for Jesus to teach the
disciples about prayer and the importance of believing that God will answer.
We need faith only the size of a mustard seed (Matthew 17:20), but we must
have some faith.
This passage is dedicated to all who have ever sought God without being
sure if they would find him. Perhaps they were even sidetracked at various
points in the journey.
Jesus tells us that as long as persons persist in their search, God will not
give them stones or snakes. He will not give them any less than himself. Have
you lost sight of who God is? Seek him, and Jesus promises that you will find
the One who loves more than any mere person could.
Wednesday Luke 11:5-13
Parents have a tendency to get upset when their children keep asking them
for the same things over and over. Yet here Jesus commands us to keep ask-
ing God for our needs and wants. We don’t have to fear pestering God; we
should ask and keep on asking until we get an answer, whether that be “yes,”
“no,” or “wait.” God wants us to keep talking to him about our needs, wants,
fears, triumphs—everything. Even when we have nothing new to add since
the last time we prayed, he delights to hear from his children.
Thursday Matthew 6:1-8
Many charities honor those who give large sums of money to them. Maybe
they publish the name, give a plaque at a ceremony, or provide honor in some
other way. Charities need to do this to keep the donations coming in—a large
donation can make a huge difference to their budgets.
But God warns us against this kind of giving. Those people have their re-
ward in the public recognition they receive. Our reward is much greater—that
of heaven. The only person who should know about our giving is God.
This has always been a difficult prayer for me to pray. “Forgive us our debts,
as we also have forgiven our debtors” (v. 12). I am imperfect in forgiving, un-
able to forgive every slight against me. I feel as if I am praying a curse against
myself when I say this prayer. Yet, forgiveness—God’s forgiveness of us and
our forgiveness of others—is so important that Jesus included it in what’s be-
come known as the “Lord’s Prayer.” It is non-negotiable; we are commanded
to forgive others, no matter what the slight against us was.
It is significant that Jesus did not say, “If you fast” in this passage, but rather,
“When you fast.” Our Lord himself takes fasting for granted. It is mentioned
along with prayer and giving to the poor as Christian duties. So when should
we fast?
Fasting should be done when necessary. It should always be joined with
prayer and repentance. Fasting is a serious practice and takes time. We must
make the time to seek God and his will if we are going to do this.
Matthew Matthew Luke
6:1-14 6:1-18 11:5-13
Key Verse
Beware of practicing your righteousness before men to be noticed by them;
otherwise you have no reward with your Father who is in heaven (Matthew
6:1).
Heart of the Lesson
Our society tends to recognize and reward people who make visible their
religious activities and practices. How can people engage in the important
and vital spiritual disciplines without falling into the temptation of doing
it to be seen by others? Jesus emphasized the importance of engaging in
spiritual disciplines that sustain and strengthen a close personal relationship
with God rather than in public displays designed for recognition.
1. With what warning does this passage start? What is the consequence for fail-
ing to heed his warning? Does that consequence mean anything to you?
2. What negative example does Jesus use for giving to the poor? What reward is
received? What alternative does Jesus command? What does Jesus say will be
the outcome of the behavior? How can we practice what Jesus commands?
3. What was the problem with the hypocrite’s prayer? What was the problem
with the Gentile’s prayer? How can we avoid those problems? Does Jesus’
command rule out corporate prayer? What motivates the wrong kind of
prayers?
4. Have you ever repeated the prayer recorded in verses 9-13? Do you have
it memorized? Does it mean anything to you? Why do you think Jesus
included it in this instruction?
5. With respect to “debts,” is it possible for us to treat people in the same
way that God has treated us?
6. What are you going to do to reduce your desire for the acclaim of people
and increase your willingness to devote your life to God? How can we
avoid “stewardship” activities that stoke the human desire for “recogni-
tion by people”?
Jesus used negative examples drawn from the conduct of religious officials
as he explained to the disciples how their activities were to differ. This selec-
tion of scripture contains the Lord’s Prayer and other important teachings
about rewards, service, prayer and forgiveness.
Jesus’ descriptions of the less-than-admirable characteristics of some reli-
gious leaders during the time of his earthly ministry are familiar to us. The
conduct of these egocentric religious hypocrites had been a major factor in
people’s diminished regard of God and of religious matters. Much like our own
age, historic religious zeal had been diminished to cultural heritage—they
retained a form of religion with no power.
What is Piety?
Piety is an archaic word. Even among Christians, it is hardly ever a com-
pliment; used derisively, it describes an individual who overemphasizes the
importance of exhibiting religious form. I remember an individual who was
asked to say grace before a meal—a grace which continued for at least five
minutes. I recall a visitor to our home who would get up noisily very early,
turn on a light, and open the bedroom door an inch or two so that anyone
passing by could see a form kneeling beside the bed for “morning prayer.” God
knows whether the piety was genuine, but the prayers were not “in secret.”
I would like to believe that both examples above were guileless, sincere, and
devout. They are not, however, desirable models for what is described as
genuine here. I distinguish the difference below.
Public Piety:
Most of us recognize that there is a pathological form of piety which is
insincere, manipulative, and affected. It can be seen in a person who afflicts
others with comments, facial expressions, and attitudes which imply moral
superiority. It is a piety that requires a human audience. If well-performed, it
may temporarily result in elevated respect, but the eventual outcome is ridi-
cule—especially when used to change the behavior of congregations, children
or spouses (I don’t want to say here how I know this for sure).
Private Piety:
What is here called genuine piety is invisible. It is practiced in private and
brings spiritual strength and resilience not related to church attendance or
public worship. The Old Testament is filled with examples of prophets warn-
ing the people that public worship alone was not sufficient (Isaiah 1:10-17,
for example). Jesus re-emphasized here and elsewhere the importance of
40 Practices of Piety
private piety. Today private righteousness is jeopardized by idols the Chosen
People never knew. Perhaps you are not one who hurriedly read these notes
on the way to church, but sacrificed valuable time meditating on the daily
Bible readings and personally applied the lesson.
Take time to be holy,
The world rushes on;
Spend much time in secret
with Jesus alone.
By looking to Jesus,
Like Him you will be -
Your friends in your conduct
His likeness will see
Should this passage change our practice of public prayer?
In our account, Jesus said, “This then, is how you should pray” (v. 9, NIV).
Jesus did not say here, “This is what you should pray.” In my opinion, the
“This” could refer not only to the prayer which follows, but to the preceding
principles for praying as well. These principles are: not in sacred or secular
public areas (v. 5), not even in common rooms of a home (v. 6), behind closed
doors in private space—secretly (v. 6), neither rambling nor repetitive (v. 7),
without explanation—God knows (v. 8).
Public prayer is not prohibited here. Though nearly all of Jesus’ prayers
were in secret, Jesus prayed publicly (John 11:41-42). His longest recorded
prayer (John 17) was with his disciples in attendance and for them—and
for all future believers. Many people today attach a mystic significance to
repeating the Lord’s Prayer—almost as if God could be forced to hear their
requests by appending the “exact words of Jesus.” Jesus’ instructions to the
disciples indicate that the widespread misunderstanding of prayer was mixed
with magical thinking (as it sometimes is today).
Jesus criticized the Pharisees’ public prayer in Matthew 23, but it is clear
that it is the public piousness and private greedy motivation of those who
“for a pretense [made] long prayers” that is condemned. Public piety never
balances personal unrighteousness (cf. Matthew 23:5-8, 14).
Daniel is an interesting example of prayer that was private and public at
the same time. His enemies knew (probably by watching the Jerusalem-facing
windows of Daniel’s house) that Daniel prayed privately in his house three
times a day. Thinking to use Daniel’s private piousness to destroy him, these
enemies proposed a decree to King Darius forbidding all prayer except to
himself. When Daniel knew about the decree, he continued praying as before
(Daniel 6:10). Daniel’s prayer brought him to the lion’s den, and the events
there demonstrated Daniel’s faith and God’s power to the Persian king. Prayer
should conform us to God’s will, not the reverse.
Jesus’ teaching should change our practice of public prayer. Do we really
believe that God pays more attention to public prayer? Do we really think
that if a pastor prays, the requests are more likely to be granted? Where in
Scripture can we prove that God hears many more clearly than one? Have
we ever thought that using the exact words of Jabez (1 Chronicles 4:10) or
Jesus will be more effective than our own words? It is not that there should
be less public prayer, but that there should be much more secret prayer.
So Private Prayer Produces Personal Piety?
Prayer—meditative effort to conform our attitudes and perspective to
God’s will—produces piety. Reciting requests to make life less difficult is not
meditation. Meditation and requests are parts of prayer, as are confession,
thanksgiving and praise.
From whom would you like your reward?
Hints for Teaching
Lesson Goals
1. Review what Jesus taught about prayer in this passage.
2. Suggest some guidelines for prayer and other spiritual disciplines.
3. Have class members describe how they feel when others “show off” their
religious practices and celebrate the personal relationship with God that
comes through private disciplines.
Teaching Activity
Many people today like to separate life into that which is public and that
which is private. Some think that these two worlds do not intersect and have
little to do with each other. Ask your class to discuss if our sense of that which
is “public” and that which is “private/secret” is used in this passage by Jesus
in a similar way. How do we know that Jesus was not asking his disciples to
hide their devotion to God and his righteousness?
Looking Forward
Jesus used parables to encourage the crowds to think about what he said and
explained parables to teach the disciples what he meant.
7. The Purpose of the Parables
Matthew 13:9-17
Sunday Psalm 78:1-7
Children learn from stories. One of the best ways to teach children some-
thing is to tell them a story. There is something about a story that makes it
memorable, where simply giving them the rule or any other point you want
to teach won’t work. So it’s no wonder that God uses parables to teach us,
his children. Parables are easy to remember so that we can pass them on to
our children. Telling and retelling the stories that make us who we are, both
as Christians and as Seventh Day Baptists, is vital to keeping our faith alive
and growing.
Monday Isaiah 6:1-10
One of Jesus’ main modes of teaching was through parables. These little
stories made his teachings easy to remember and pass on to others. Yet the
very fact that these were stories rather than plain teaching hid the meaning
from some. In Isaiah, we find that the purpose of parables was not merely
to tell an easy-to-remember story, but to hide the truth from those who did
not want to hear it. They would just hear a cute story while failing to “see,”
“hear,” and “understand” the meaning of it (Isaiah 6:10). Only those who
searched would understand the true meaning.
Tuesday Mark 4:1-9
Jesus’ references to soil and sowing seem out of step with the lives most of
us lead. We don’t worry about growing crops and getting a good yield. Most
of us drive to the local supermarket where we find everything we could ever
need from produce to ready-made sliced bread. Jesus knew his audience and
evoked images to which they could relate. When we witness to others, do we
use images to which they can relate?
What does the sower sow in this story? Good deeds, prayer, going to church
every week? No, the sower only sows the word. The word is the most impor-
tant thing. Words are important to God. It is how he created the world, and it
is how he calls us out of darkness into Christ. We are saved by grace through
faith, but how does that faith come to be? Romans 10:17 gives the answer,
“So faith comes from hearing, and hearing by the word of Christ.” By staying
in his word each day, we can learn how to live lives pleasing to God.
Thursday Matthew 13:1-9
Jesus ended many of his parables with the words, “He who has ears, let
him hear.” Of course, everyone to whom he was speaking had physical ears
to hear his words, but many of them did not have the spiritual ears to discern
the meaning.
What about the stories of our own lives, the trials and triumphs we all go
through? Do we look for meaning behind the events, searching for God among
what often seems like meaningless days filled with meaningless events? Do
we have ears to hear what God may be saying to us?
“Blessed are your eyes, because they see; and your ears, because they hear,”
Jesus said. But verse 17 makes it clear that this statement does not apply to
the parable he told just before this. So what is it that the disciples saw and
heard that “many prophets and righteous men” (v. 17) didn’t? The disciples
had something greater than any of the great people of the Old Testament.
They were privileged to see the Messiah and the Gospel in all its fullness.
Their faith that God would keep his promises had become sight—they had
Jesus with them, the living Word.
Some people think that the first two types of soil in this parable are about
non-Christians, and the last two are about Christians. This may be true, but
it completely misses Jesus’ point. He wasn’t making a point about the saved
and unsaved; he was making the point that we should all aspire to fourth soil
type, preparing our hearts to yield a good crop for him. The first three are less
than we should be if we claim to be Christians. The first three bear no fruit.
Are you satisfied to be a type three soil? Jesus calls us to more.
Matthew Matthew Mark
13:9-17 13:1-23 4:10-20
Key Verse
“He who has ears, let him hear” (Matthew 13:9).
Heart of the Lesson
Discussions about the meaning of life can seem complex, abstract, and
impractical. How can we find a way to communicate and explore that
which concerns us most deeply? Jesus taught in parables that drew from
the everyday life of everyday people. The parables helped the disciples think
about the deeper truth Jesus sought to communicate.
1. When and where did Jesus tell this parable? To whom was it told?
2. What was Jesus’ purpose for parables? Did Jesus use parables to help the
crowds understand God’s Kingdom? How were the disciples supposed to
learn from the parables?
3. Explain what Jesus meant by the call, “He who has ears, let him hear”
(v. 9). Where else did he use that call? Was it always used for the same
purpose?
4. What do those who have have (v. 12)? What will be removed from those
who do not have? What does this statement tell us about parables? Does
it give us a warning about how we should live?
5. Why were the righteous unable to see and hear (v. 17)? Why were the
disciples able to do what the “righteous” could not?
6. Does Jesus’ use of parables indicate that we should use them in our teach-
ing and outreach? Did Jesus ever command his disciples to teach using
them? Are there examples in Scripture of people other than Jesus using
parables? If so, how were they used? What can we learn from how they
were used?
Jesus finished speaking to the multitude by telling them the parable of the
sower and the seed. His disciples questioned his teaching methods. Jesus re-
plied that there is a crucial difference between them and the multitude. The
rest of today’s scripture portion is an expansion of those differences. Jesus
quoted Isaiah, who prophesied that he would be rejected. It was with this
knowledge that Jesus spoke to the multitude.
Parables: A Back Door to a Closed Mind
Those of us who have tried to confront individuals involved in willful sin
can certainly appreciate some of the difficulties which Jesus faced as he spoke
to the crowd. They certainly had not come to learn; Jesus was entertainment.
Stories about water into wine and instant healing engendered curiosity, much
as a new movie or show would today. We can imagine people asking their
friends, “Have you gone to see Jesus? What did you think of him?” Prophets
long before Jesus had encountered this passive waywardness.
They came—not to learn—to judge what Jesus said by their own standards.
If you have ever paid attention to a sermon by agreeing or disagreeing with
each sentence, you understand the attitude of the crowd. Each of us carries
values, opinions, and convictions which we use to help interpret what we
see and hear. If these internalized systems are dynamic, continually adding,
expanding, and revising earlier judgments, all is well. If these systems be-
come rigid, learning ceases and change becomes impossible. Anything new
or different becomes suspect, and persons who advocate differing viewpoints
are ignored or considered dangerous. Such people may consider themselves
steadfast, but they are really stubborn; they may feel organized and disci-
plined, but they are really inflexible; they may consider themselves liberal or
conservative, but they are really close-minded; they may believe they are the
custodians of truth, but they are really opposed to change. If you only listen
to one political party’s viewpoint, or always turn to one news program, or sit
in church reading your own selections from scripture when the sermon topic
or presentation (or pastor) is irritating, or if you believe that the people you
dislike could never have valuable insights, you can probably recognize the
mindset which confronted Jesus. The people who came to hear him brought at-
titudes which were not much different from our own. Sorry—did that hurt?
If you have had the experience of teaching, you know that drama is a de-
pendable aid in keeping people attentive. Prophets, priests and preachers
(and parents) know that confrontation—even dramatic confrontation—cannot
46 The Purpose of the Parables
produce change. When used skillfully, it sometimes produces confession and
sorrow (about being found out), but more often it produces denial, justifica-
tion, excuses, anger, and a refusal to listen.
Parables circumvent this difficulty. It is impossible either to agree or dis-
agree with a parable. They are entertaining, memorable analogous stories
contrived to bypass hearers’ resistance and deposit broader understanding or
concepts where they can produce change. All parables have agendas. When
Nathan the prophet was sent to confront King David (2 Samuel 12:1-4), he
told David a parable. Though David was blind to his own sins [the murder of
Uriah (2 Samuel 11:14-27) and his adultery with Bathsheba (2 Samuel 11:1-
5)], he saw clearly the evil in the parable and was ready to order the death
of the imaginary perpetrator. Nathan needed only four words to have David
see the magnitude of his own sin: “You are the man.”
We are surrounded by parables today. We are confronted with a multitude
of agendas. Lifestyles, speech patterns, attitudes, and personalities compete
for inclusion in our value systems. But that is not all; virtual reality invites us
to enter other worlds, participate in virtual warfare, virtual creation, virtual
contests, virtual discovery, virtual government, virtual murder, virtual robbery,
and virtual families. Virtual cinema enlarges the scale of the modern parables,
entrancing the eyegate with images that earlier could only be imagined.
Excuse me, but what is your point?
Parables are stories with agendas, like commercials—only longer. They are
usually used with children, since they do not make their appeal directly to the
intellect, but try to find a roundabout path to change or add to value systems
without making the person aware of the intended result. Parables are fiction,
and I suggest the disciples were surprised and disturbed that their master
would utilize such a potentially insulting, common technique to speak about
the Kingdom of Heaven.
Jesus defends the method as appropriate for the disease, which he diag-
noses in verse 15.
Heart trouble: gross (heavy-hearted) and coarse from cynicism and worldly
humor.
Ear Dullness: No ear problem, but the will is preoccupied with internal
matters.
Closed Eyes: The universal human sign for ignoring external events.
No Understanding: The predictable result of the three conditions above.
I suggest that Jesus used parables to interest and intrigue those who would
turn and be healed. If they heard the parables, they would discuss them with
others. If they discussed the parables, they would gain understanding, which
would open their eyes and sharpen their hearing, which would increase their
understanding, which would heal their heart.
As a pastor or friend, I occasionally spend long sessions (well, they sure seem
long!) with people who are preoccupied with themselves. At other times, I am
amazed to find how many hours have flown as I spend time with people who
are preoccupied with the Lord Jesus Christ. Many Christians avoid those in
their church who can’t wait to tell about their latest pain, heartbreak, movie,
or injustice. It is a good habit to listen carefully and sympathetically to what
we would rather not hear—for we overlook how far we have yet to go if we
meditate on how far we have come. Occasionally God uses these less desirable
encounters to remind us of the progress he expects in our Christian walk.
Hints for Teaching
Lesson Goals
1. Review what Jesus said about why he taught in parables.
2. Explore how experiences from daily life can be used to explain spiritual
truth.
3. Describe why it is sometimes difficult to discuss spiritual matters and ex-
plore ways to overcome this difficulty.
Teaching Activity
One day, a teacher said something that made a confusing concept “click.”
In that moment, everything shifted from being fuzzy to being clear. Some
people talk about such times as “ah-ha” moments—moments when you can
shout, “I finally understand!”
Most in your class have had those kinds of moments. Talk about them.
You can move from there to examine Jesus’ use of parables: did they help
the disciples have “ah-ha” moments? Can we help people who just don’t get
Christ’s good news to hear? What stories might help them see God’s Kingdom
in a new way?
Looking Forward
Jesus provided instruction regarding forgiving others and illustrated with a
parable.
8. The Unforgiving Servant
Matthew 18:21-35
Sunday Daniel 9:4-10
Daniel intercedes not only on behalf of himself, but his whole country. He
challenges us to pray not just for ourselves and our family and friends, but
nationally, for our country as a whole. This is in harmony with 2 Chronicles
7:14 which states, “…if my people, who are called by my name, will humble
themselves and pray and seek my face and turn from their wicked ways, then
will I hear from heaven and will forgive their sin and heal their land” (NIV).
Is your country in your prayers?
Monday Psalm 32:1-5
Forgiveness is an integral part of Christian theology, made possible through
Jesus’ wonderful sacrifice. But how many Christians pray only “gimmee”
prayers: “God gimmee this, and gimmee that”? In all their asking do they
forget to ask for one very important thing–forgiveness? We all have sin. In the
psalms David says, “There is no one who does good, not even one” (14:3).
Prayer is more than just asking God to give us things we want. We should also
ask for the forgiveness we need. We should begin by first confessing, second
asking for forgiveness, and then requesting.
Tuesday Psalm 86:1-7
We don’t have to twist God’s arm to get him to forgive. We don’t have to
go through a certain ritual, say certain words, or wear specific garments. God
stands “ready to forgive” (v. 5) as soon as we ask. All we need is a change
of heart. “The sacrifices of God are a broken spirit; A broken and a contrite
heart, O God, you will not despise” (Psalm 51:17). That’s it. God wants to
forgive his children. That’s why Jesus came. I know I mess up every day. Is
there anything you have done lately for which you need to ask forgiveness?
Wednesday Luke 17:1-5
We can cause others to stumble by refusing to forgive them for something
they have apologized for. I’ve seen this in my own life when I have stumbled
in my walk, have said I am sorry, and have had forgiveness withheld. But I
never knew it was a Biblical principle at work until I came across this pas-
sage. We are like Christ when we can extend forgiveness to an erring brother
or sister who has repented. If God has forgiven, who are we not to forgive?
Thursday 2 Corinthians 2:5-11
There are certainly times when Christian discipline must be exercised
against someone who has strayed from the faith in either belief or lifestyle.
I have (rightfully) been on the receiving end of discipline.
Paul reminds us that the punishment should not be compounded by with-
holding forgiveness and comfort from the person. Those who have been
disciplined are in need of extra love and support. This ties in with yesterday’s
reading about how withholding forgiveness can cause a person to stumble.
The person was in need of correction, but when repentance has come, we
need to be ready to help that person walk and avoid stumbling.
We have no way to pay our “debt” toward God. He forgives us freely, with
no strings attached. Peter thought he was being generous by offering to for-
give a whole seven times. Jesus corrects him by saying, “I do not say to you,
up to seven times, but up to seventy times seven” (v. 22), essentially mean-
ing, “As many times as he asks.” God does not place a number on how many
times he will forgive us. He expects the same from us when we are dealing
with others.
The first slave forgot what the king had just done, and now demanded the
amount he was owed from the second slave. Sure, the first slave was owed
about 100 days’ wages—no small amount. It is, however, small in comparison
to the debt he had been forgiven—somewhere between 30 and 100 million
days’ worth of peasant’s wages (and possibly more money than was in Judea
at the time Jesus told the parable, IVP Commentary).
Jesus’ point isn’t about money; it’s about our sin debt to God (an amount
impossible to ever repay), and the sins of others against us (paltry in com-
parison to our debt). We need to extend to others the same forgiveness that
God has given us.
Matthew Matthew 2 Corinthians
18:21-35 18:1-35 2:5-11
Key Verse
And the lord of that slave felt compassion and released him and forgave
him the debt (Matthew 18:27).
Heart of the Lesson
Most people desire forgiveness when they have wronged another but find it
difficult to forgive others. Can we afford the consequences of living with such
inconsistency? This parable goes beyond a limited view of forgiveness; it calls
us to a spirit of forgiveness based on God’s overwhelming forgiveness.
1. Read Matthew 18:1-20. What seems to prompt the question Peter asks
in verse 21? What led Peter to ask this question? What has Jesus already
taught about the believer’s approach to sin and forgiveness?
2. When Peter used the word “brother” in his question, was he referring to
genetic family or fellow believers? How certain can you be of your an-
swer?
3. What does it mean to sin against a brother? What does it mean to forgive
someone who has sinned against you? What does this forgiveness look
like? What change does it make in your behavior and attitude?
4. To what does Jesus compare the Kingdom of Heaven? What is the focus
of the parable? Who are the characters? What does each person do? What
is done to each person?
5. How do you react to the reinstatement of debt in the parable (that which
was forgiven was imposed again)? Does that seem just to you? Does Jesus
indicate that the reinstatement of debt was a just act? Did Jesus intend
for the parable to teach us anything about the justice of God? What does
the parable teach us about the Kingdom of Heaven?
6. What warning does Jesus give at the end of the parable? What does this
warning mean for your life? Does this teaching apply to everyone with
whom we relate, or is it constrained to relationships between believers?
Peter’s question (v. 21) follows Jesus’ teaching about various matters (vv.
1-20). The number of times a brother’s sin should be forgiven is translated
“seventy times seven” in many English versions of the Bible (v. 22). Other
versions translate the number as “seventy-seven” (NIV, NJB). Since Jesus’
reply was in contrast to Peter’s “Up to seven times?” some feel that it is un-
reasonable to assume that the exact number is of importance. Vine’s Greek
Dictionary under the subject seventy times relates Jesus’ answer to Lamech’s
declaration about revenge in Genesis 4:24. But after extensive references to
the opinions of Winer, W.F. Moulton, his translator, and J.H. Moulton, Vine
concludes “…God’s forgiveness is limitless, so should man’s be.” Like today’s
title, this conclusion is not based on Scripture.
I quarrel with the title this week, because it can so easily be misunder-
stood. (Editor’s note: The title for the lesson this week is “Free to Forgive.”)
God’s forgiveness is not “free” in the sense that it cost nothing. It is not free
in the sense that there are no requirements and conditions. It is not free in
the sense that anyone can obtain it. It is not free in the sense that there are
no consequences. It is free only in the sense that it is given by God without
continuing resentment, anger, or disaffection to those who have accepted his
son as lord and savior, who have recognized their specific sinfulness and ap-
pealed to him, and who have appropriately forgiven others.
We must recognize the context into which today’s parable is set. Just above
the passage for this week’s study, in Matthew 18:15-17, Jesus talks about the
procedure for confronting a brother (someone within the congregation) who
has sinned. Verse 17 sets limits to forgiveness. We are NOT “free” to forgive
anyone carelessly. but we are commanded to forgive freely (that is, as often
as necessary) under certain conditions, or to withhold forgiveness until those
conditions are met.
What Forgiveness is NOT:
Forgiveness is not letting bygones be bygones. Forgiveness is not ignoring
sins in others with the expectation that they will ignore ours. Forgiveness is
not thinking that because there is so much good in the worst of us, and so
much bad in the best of us it isn’t our place to judge the rest of us. It is not
assuming that we are okay. It isn’t being polite to those we dislike, or civil to
those who dislike us, or courteous to hypocrites. Forgiveness is never exercised
on oneself, and it cannot happen without the offender’s knowledge.
52 The Unforgiving Servant
It is evident from the Bible that forgiveness does not reduce the consequenc-
es of sin. In 2 Samuel 12 (mentioned in last week’s study) Nathan confronted
David with his sin, and lists four penalties in verses 10-12, and the death of
his child with Uriah’s wife(v. 14). Samson did not recover his sight; Saul did
not recover his kingdom; Adam and Eve did not remain in the garden; and
Moses did not enter the Promised Land. Forgiveness is not possible without
the sinner’s acknowledgment of sin and repentance.
What Repentance is Not:
Repentance is not sorrow at being found out. It is not a promise to stop
sinning. It is not regret. In Hebrews 12:17 we are reminded that Esau sold
his birthright to Jacob for food, and afterward wanted Abraham’s blessing,
but “found no place of repentance, though he sought it carefully with tears”
(KJV). It is not an emotional experience, nor is it an automatic response to
confrontation. It is not an exercise of the will.
But this is contrary to what I’ve always believed!
I know. But I have heard Paul Manuel argue quite persuasively (and disturb-
ingly) that God never forgives unless there is a change of mind accompanied
by a turning from sin, and that we are never held to a higher standard than
God. The Bible passage today deals with sin in the assembly (the church). In
Matthew 18:15-17, the procedure for dealing with a member’s sin is explained.
If there is no change of mind, no corresponding change in practice—the mem-
ber is to be shunned, treated as a pagan or a tax collector.
When the enraged crowd was stoning Steven, he cried “Lord, lay not this
sin to their charge” (Acts 7:60, KJV). Here Steven did not presume to forgive,
but submitted his request to God—perhaps copying the prayer of Jesus as he
was being crucified (Luke 23:34). In 2 Timothy 4:14 Paul writes of the harm
done to him by Alexander the coppersmith, and then adds, “The Lord reward
him according to his works” (KJV). Though the words and tone differ from
the two examples above, in all three there is the submission of the offense
to God.
In the three instances mentioned, the offenses were committed by people
outside the community of believers. I suggest that this is still an option for
Christians today when an offense is committed by unsaved people outside the
church family. Whenever such offenses and sins we experience from others
are submitted to God for judgment we are freed from resentment and anger
and can be confident that those who sin against us will have a merciful, just
judge. Among Christians, however, there are other requirements.
There is still more for us here. Many churches have neglected the Bible’s
clear teaching on confrontation and the steps to reconciliation or expulsion
made clear in Matthew 18:15-17. Churches filled with unforgiving members
who will not confront their own sin or that of other members cannot be free
to forgive. For some infernal reason, we are often content to let other Chris-
tians continue in wayward and sinful ways, assuming it is someone else’s
responsibility. In loving families, however, confrontation and correction are
frequent and routine. In 1 John 1 the writer speaks of fellowship, and defines
the conditions under which it occurs. Verses 8 -10 speak through centuries
for our benefit:
If we say we have no sin, we deceive ourselves, and the truth is not in us. If we
confess our sins, he is faithful and just, and will forgive our sins and cleanse
us from all unrighteousness. If we say we have not sinned, we make him a liar,
and his word is not in us (RSV).
Hints for Teaching
Lesson Goals
1. Review the parable and what it teaches about forgiveness.
2. Consider reasons why it is sometimes difficult to forgive others.
3. Recall and celebrate times when class members have sought and received
forgiveness.
Teaching Activity
Create a “Top 10” list of reasons we do not want to forgive others. Talk about
what the list shows about our understanding of what it means to forgive. Look
for ways in which the list uncovers false understandings of forgiveness.
If class time permits, explore ways in which the list demonstrates a ten-
dency to value our own wisdom (what we think is right in a situation) over
God’s (what he has declared is the right way to handle a situation).
Looking Forward
Jesus describes the Son of Man coming in glory and an accompanying scene
of judgment.
9. Final Accounting
Matthew 25:31-46
Sunday Psalm 14
“There is no one who does good, not even one” (v. 3). Paul quotes this verse
in Romans 3:10 to show the wickedness of every person. While the fool may
say, “There is no God,” it isn’t just fools who avoid good; nobody does good.
Without God working in our hearts, no one would seek for God. Without
Christ, no one could do good. It’s God’s work in the world that turns us from
fools into disciples. We are not just to take his message to the world, but to
do good in such a way that unsaved people notice the difference.
Monday Proverbs 3:27-33
Good deeds are not optional if we call ourselves followers of Christ. God
expects us to do good. Faith saves us, but, as James says, “Faith without works
is dead” (James 2:26). How will a non-Christian ever see the effect of Christ
if our lives are no different than theirs? One of the differences in our lives
should be the good things we do. Consider the old saying that is often true:
“You may be the only Bible some people read.” We need to be a good transla-
tion. How can you be Christ to people in your city, school, or workplace?
Tuesday Luke 6:27-31
Love our enemies? How are we to do that? Is it even possible? It is difficult,
but I believe it’s possible for two reasons. 1) Love is not like. We can love
someone without liking the bad things they do or have done to us or those
we care for. 2) God would not tell us to do something that we can’t do with
his help. Loving our enemies, like last’s week study on forgiveness, is one of
those “God things” where we need his help. Who is your enemy? Will you ask
God to help you love them?
Wednesday 1 Timothy 6:13-19
Have you ever known someone who makes money their god, and hoards
it? I do, and I sometimes wonder why they do so. It’s not going with us when
we die, so what’s the point? Paul reminds us that money is no god; it is just
a tool like any other gift from God, to be used for God’s glory. We are to be
generous with what we have, to share with others. Yes, we should take care
of ourselves and our families, but we should also “be rich in good works”
(v.18) and give charitably.
Thursday 1 John 3:11-17
Love is not warm fuzzy feelings toward another person. Love is a choice, a
verb. It is only truly seen when in action. John tells us to help out our needy
brothers and sisters in Christ. This doesn’t apply to those who are lazy or
unwilling to work (2 Thessalonians 3:10), but to those who have fallen on
hard times. To fail to help is to prove that the love of God is not in you (v.
17). Wow! Those are strong words! Love that is not expressed in action is
not love at all.
There’s a song by Twila Paris, called “How Beautiful,” which compares
Christ’s works while he was here with the church. We are now his body on
earth. I wonder if Ms. Paris had this passage in mind when she wrote that
song. Jesus tells us that serving other Christians is like serving him. Imagine
the most humble service you do for a fellow Christian—it is as though you
were doing it for Christ himself! Is there some good you can do for a brother
or sister, however small?
Yesterday’s reading was about how doing good to other Christians is like
doing good to Christ. Today we see what happens when we fail to do some-
thing we can. When we see a need we can fill and fail to fill it, it is as though
we denied doing it for Jesus.
We are held to a very high standard. These are not suggestions. The strong
language says that these things are not optional! When we do not do these
things, we are acting like the goats.
Study Devotional
Matthew Luke
25:31-46 6:27-31
Key Verse
The King will answer and say to them, “Truly I say to you, to the extent that
you did it to one of these brothers of Mine, even the least of them, you did
it to Me” (Matthew 25:40).
Heart of the Lesson
Many people claim there is a tension between religious devotion and
involvement in such social concerns as poverty, hunger, and compassion
for those who are rejected. How can we best express our devotion and
commitment? Christ, to whom we are finally accountable, meets us in our
world today through those who are in need.
1. Which parables does Matthew record right before this text? What are those
parables about? What did Jesus want his listeners to learn from them? How
do those parables introduce this passage? Is the study text a parable?
2. Who is the king? Who gathers before the king? What does the king do to
those who have gathered before him?
3. What does the king say to those on his right? How do they respond? Why
do you think they responded in that way?
4. What does the king say to those on his left? How do they respond? Why
do you think they responded in that way? What does Jesus say happens
to these people?
5. What seems to be the purpose of this teaching of Jesus? Why do you think
the author of Matthew chose to include this teaching of Jesus?
6. How does Jesus want his disciples to respond to the hungry, thirsty, naked,
sick, and imprisoned? Is your answer to this question based only on this
text? If not, what other passages support your understanding of Jesus’
expectation?
7. How closely does this text’s picture of the judgment fit with your under-
standing of judgment and salvation? Does our behavior influence what
will happen in the judgment?
The Context:
The passage today is the final part of Jesus’ final words to his disciples
which begins in Matthew 24. He begins by speaking of the events that will
occur in the final days of the world system, giving specific instructions to
believers who will be living then. Chapter 25 begins with two parables: the
wise and foolish virgins, and the talents. After the above passage, Jesus tells
his disciples that two days later the Passover would be celebrated, and he
would be delivered up to be crucified (Matthew 26:2).
Where to draw the line?
Sue and I were in Denver for a pastors meeting. Driving to where we were
staying, we noticed a man standing in traffic with a large sign that read, “I’m
not lying. I need a drink.” We drove past him, amused. The next afternoon we
were nearing the same corner, and noticed the same man and sign. The car
ahead of us slowed and we saw the driver’s side window opening. “How can
anyone be stupid enough to give that drunk anything?” I asked Sue. As we
watched, the car ahead of us stopped. Out of the window a female hand ap-
peared, holding a large clear glass tumbler with ice. The other hand appeared
with an opened bottle of spring water, which she poured into the tumbler,
handed it to the man, and drove away, rolling up the window.
I had just finished donating platelets at the Red Cross building in Portland,
Oregon. On the way home, while stopped at a traffic light, my attention was
drawn to a couple with a small baby and a dog. Their sign, propped against a
telephone pole, read “Homeless, Broke, Anything Will Help. God Bless.” The
light was long, so I rolled down my window. “What do you need?” I asked.
“Could you take us back to our group?” the girl asked. Baby, dog, sign, and
the couple were quickly loaded. Since it was only just after noon, I asked them
why they had quit so early. “It’s the end of our shift,” the man replied “Bob
and Ruby take over at one, and we have to get the baby back to her mom.
We only rented her for two hours.” I digested the information for a couple of
blocks. “Which of you own the dog?” I asked. “He belongs to the group,” the
girl informed me. “Animal lovers are better givers.” I considered how to ask
the next question. “How long have you been together?” I asked, displaying
my worldly knowledge. Both laughed. “Since about nine this morning,” the
girl said. “Rick here pays me by the hour to sit with him.”
We were returning from a delightful Pacific Coast afternoon when we saw
a car on the side of the road, hood raised, and emergency lights flashing. I
58 Final Accounting
parked ahead of them on the roadside, and Sue and I walked back to meet an
elderly couple. “It just died,” the man informed me. Sue called AAA on our
cell phone, and the lady accepted a 38-mile ride to their home, leaving her
husband with the car. As I escorted her to the door of their home, she opened
her purse, and turned to present me with a ten-dollar bill. “We don’t accept
payment,” I told her. “Just offer help to the next person with car trouble.” “You
better take the money,” she said. “We never stop to help strangers.”
The cashier at Shari’s must have been new, because I was an impatient
sixth in line waiting to pay our bill and get back on the road. The man ahead
of me signaled to a waitress. “What number booth was across from ours? He
asked her. “That would be eleven,” she replied. He handed her a few dollars.
“How much is their bill?” he asked. She hesitated, so he continued in what he
assumed was a confidential voice. “He’s forgotten his wallet, and she has no
money. I want to pay their bill, but I want you to tell them they’ve won two
free meals for being, uh, this month’s most-in-love couple.” The conspiratorial
smiles made me sorry I was leaving so soon.
The call came around two o’clock (no–not afternoon). “I’m at the Justice
Center,” he said—referring to Multnomah County’s alias for jail. “They’ve
just released me. Could you drive down here and take me home?” He’s the
sort of person you can’t take anywhere, so I thought it would be a great idea
to help him. He came into the waiting area wearing only boxer shorts and
sandals—shirtless, sockless, smiling and waving. “I’m really hungry, Let’s eat
at Denny’s—my treat!” he shouted enthusiastically. He retrieved his personal
effects, hung his wallet over the waistband of his boxer shorts, and extended
his hand. “Thanks for being a good friend,” he yelled. A uniformed officer
approached us. “Get him out of here!” he ordered. On the street, his man-
ner changed. “Sorry about that,” he said in a normal voice, “but they don’t
keep crazy people in there very long. Have you got a work shirt in your car?
Denny’s won’t let me eat there without a shirt.”
The stories above are true, and there are many more. Some names have
probably been changed because I don’t remember the real ones. Pastors have
more opportunity than almost anyone else to meet and socialize with what
Jesus called “the least of these brothers of mine” (NIV). This is mostly because
when strangers (and I do mean strange) come to church functions, no one
else invites them to their homes. We did, and our children were exposed to a
variety of unusual personalities. Some few of them were horrible examples,
but we detected no inclination for our children to mimic their behavior or
language, and these provided opportunities to discuss and explain the unac-
ceptable behaviors. They provided unique educational opportunities. Around
the Sabbath dinner table there were occasionally first-hand accounts of trag-
edy, prejudice, injustice, passion, addiction, heartbreak, and accidents. These
provided windows into an alien world, and helped all of us to appreciate the
privilege of living in a world of faith, hope, love, forgiveness, acceptance,
and community.
Let us hear the end of the stories!
When this Scripture passage is studied it is usual to stress our obligations
to help “the less fortunate.” When we pass by these opportunities to help, we
also overlook opportunities for additional insight and understanding, great
memories, and wonderful stories. I have found no place to draw a line. If you
have, consider erasing it.
Hints for Teaching
Lesson Goals
1. Review Jesus’ teaching regarding the Great Judgment.
2. Explore how our acts of service to others have a spiritual implication.
3. Identify ways we can serve God through helping others.
Teaching Activity
Many Christians want to help those in need and allow fears (realistic and
otherwise) of physical danger, financial harm, and loss of time to prevent
acting on that desire to help. In addition to the command of Christ, people
in your class may find it helpful to be reminded of the many people in this
world who are willing to help those in need. Allot some of your class period to
telling each other about times when class members were in need and helped
by strangers.
Looking Back
This unit has examined Jesus’ ministry of teaching as recorded in Matthew.
We looked at parables and considered Jesus’ teaching on forgiveness and the
connection between our present behavior and the judgment.
10. Luke’s Mission Statement
Luke 4:16-30
Daily Bible Meditations Ellen Olson
Sunday Leviticus 25:8-12
The Year of Jubilee was a special time for God’s people. They were used to
setting aside every seventh day. However, this once-in-a-lifetime experience
involved setting aside an entire year. It was a year of freedom when every-
thing returned to its original owner. This was a joyful time for those directly
affected by the freeing of property, workers, and debts.
Just as the Year of Jubilee set everything right, so also Christ freed us, set-
ting things right. Do we approach our salvation and its accompanying freedom
with the excitement and joy brought by the Year of Jubilee?
Monday 1 Kings 17:17-24
The widow already experienced a miracle from Elijah—the jar of flour
and jug of oil that never ran out. It was not until after raising her dead son,
however, that she truly believed Elijah was a man of God. Witnessing physi-
cal healing led her to believe that the word of the Lord from Elijah’s mouth
was truth.
The more we see and experience the miracles Jesus performs in our daily
lives, the more we learn to believe and depend on his truth. Sharing these
miracles with others can help them grow in their trust and faith in Jesus
also.
The people in Nazareth were amazed at Jesus’ wisdom and miraculous
powers. However, because they knew his background, they refused to take
him seriously, even taking offense at him. His hometown missed out on a
wonderful message.
Our young people often come back from summer or from college all fired
up for the Lord. Sometimes we let the details we know about their lives block
the validity of what they say. We need to be sure we listen to young people
in our church carefully and be certain we are not missing an important mes-
sage.
This is another version of the story read yesterday. Jesus teaches, people
are amazed, and people take offense. Not only did Jesus’ hometown miss his
Lesson 10 Sabbath, August 6, 2005 61
message, they also missed his miracles. The people in his hometown lacked
faith.
Do we miss out on miracles because we too quickly take offense or reject
the messenger? As Christians, we need to be careful about the messages to
which we listen, as too often the preachers of miracles have questionable
theology. However, we need to be careful that people who preach miracles
with wrong motives or theology do not turn us off to the true miracles of God.
Our skepticism should not become a lack of faith.
Jesus depended on God’s word throughout his entire ministry. He used the
words of Scripture to rebuke the devil earlier in this chapter. He used God’s
word later in his ministry during his preaching and teaching. He recalled God’s
word as he lay dying on the cross (John 19:28-30) reminding himself that his
death was necessary for the fulfillment of Scripture. Here, at the very start
of his ministry, he uses Scripture to proclaim his mission and to announce
himself as Messiah. We need to rely on Scripture extensively, just as Jesus
did, at the beginning and throughout our ministry.
Friday Luke 4:20-24
Jesus used God’s Word itself to proclaim himself as Messiah. He was not
a showoff or braggart. He did not call undue attention to himself. He simply
used the inspired words of Isaiah to speak the message he needed to share.
The listeners were left to draw their own conclusions.
God’s message is simple. When conveying our beliefs to others we don’t
need to jazz them up or candy-coat them. We just need to give the basics as
explained in Scripture and leave it to the hearer to decide to accept or reject
the message.
Sometimes the truth hurts. Jesus was not trying to cause a riot; he was
merely telling the truth. It was a truth that the crowd in the synagogue didn’t
want to hear because it meant admitting they were wrong and Jesus was right.
No one likes to be wrong, so they decided to be angry.
When people hear the truth of Jesus Christ, they have to admit they are
wrong before they can have a relationship with him. People today don’t like to
be wrong either, and that is why the message of Christ often gets responded
to with anger even today.
Luke Luke Matthew
4:16-30 4:14-30 13:54-58
Key Verse
The Spirit of the Lord is upon Me, because He anointed Me to preach the
gospel to the poor (Luke 4:18).
Heart of the Lesson
People question their ultimate goals and purpose. How and where does one
find clear direction for life? In exploring that question, Christians ask, “What
is my vocation—what is God calling me to do and be?” Jesus declared his
calling to be a ministry of compassion to those who live in poverty, bondage,
oppression, and with disabilities.
1. In what town did these events occur? What was Jesus’ relationship to the
town?
2. Locate in Isaiah the quote Jesus read. What was the original context?
Explain the meaning people would have likely assigned to these words of
Isaiah when they first heard them. Did Jesus use the words in the same
way Isaiah did? Did Jesus provide new meaning for the words? What does
the phrase “the favorable year of the Lord” mean?
3. What did Jesus say when he sat down? How did the people respond to
this teaching? Is it initially positive or negative? Does their reaction make
sense to you?
4. Do you think that Jesus’ response was intended to settle the crowd? Was it
intended to provoke the crowd? What in the text leads you to think that?
What was the gist of Jesus’ message?
5. Why did the people respond with rage? Can you empathize with the reac-
tion of the people? Do you think that Jesus was taken by surprise? What
did the people want to do to Jesus? What happened?
6. Consider the passage from Isaiah that Jesus read. Some people consider
this passage Jesus’ “mission statement.” Can you explain why some would
come to that conclusion? What is your judgment of that understanding?
Understanding and Living Jeanne Yurke
Back to Nazareth
Having a visiting rabbi for a Sabbath Day gathering could create some
excitement in a small town like Nazareth. We can well-imagine the mixture
of emotions as Jesus, who had grown up there, was invited to read Scripture
and expound on it. Jesus followed the tradition of rabbis by standing while
reading from the scroll and then sitting while delivering his remarks (Gelden-
huys, 167; Marshall, 184; Morris, 106).
The “sermon” Jesus preached was powerful. All these centuries later we
still might not realize its full impact!
Power of God’s Word
Those in attendance were probably well acquainted with the Scripture por-
tion which Jesus read, so when he stopped reading they could complete more
of that text in their minds. It would be as if someone declared: “For God so
loved the world…” and others finished John 3:16. Some might go on to recite
the next verse, too. That day Jesus read from Isaiah 61. “Today this Scripture
has been fulfilled in your hearing” (v. 21) probably referred to more than the
quoted portion. (Read for yourself to see what Jesus quoted and what was
prophesied through Isaiah immediately afterwards.)
Prophecy not only foretells, it also forth-tells. God’s message speaks about the
future, but it has the power to speak to every generation as well. Looking at these
verses from Isaiah one scholar (Young, 459, 463, and 465) concluded: “What is
pictured here reflects partly upon the exile but describes also New Testament and
eternal relationships. It is the Messianic work, which no prophet in himself could
carry out; hence the speaker not merely announces but also dispenses the great
gifts of God. He preaches good tidings to the afflicted, i.e. he evangelizes them in
that he declares to them deliverance from their bondage. He speaks, however, not
of himself but as one sent from God. His purpose is to bind up the broken of heart.
Their sins have weighed them down so that their heart is, as it were, broken, and
there is no heart left in them. Healing is accomplished through the proclamation
of liberty to the captives. Isaiah employs a phrase used in the law of the year of
jubilee, which occurred every fiftieth year after the seven sabbatical periods. …
Instead of the shame that now hangs over the people they will receive double honor
or glory, and instead of their confusion they will give a ringing cry with respect to
their portion. … It will be so simple to identify the godly that everyone who sees
them will recognize and acknowledge that God has blessed them.”
Jesus let the Scripture speak for itself. Just as the people knew the text, so
they knew some of its meaning. Luke observed that Jesus “began to say to
64 Luke’s Mission Statement
them,” implying that he said more than “Today this Scripture has been ful-
filled in your hearing.” Whatever else Jesus said as “commentary” on Isaiah
61 Luke characterized as “gracious words” (v. 22).
Human Reactions
Having heard about what Jesus had done in Capernaum, the people of Nazareth
began wondering if such fulfillment were possible. Jesus knew what they were
thinking and responded directly (v. 23). Unfortunately, they could not synchronize
their hearts and their minds. Maybe they believed what they had heard, but they
knew Jesus as “Joseph’s son” (v. 22), and so they rejected Jesus’ self-disclosure.
The only person who could fulfill the prophecies given through Isaiah would be
the Messiah, and Jesus, in their minds, could not have been he.
Is their anger, causing them to act as a mob, difficult for us to understand?
What we sometimes forget is the intensity of their feelings against sharing God’s
goodness with Gentiles. Jesus said that a prophet is generally not “accepted in
his hometown” (v. 24), but he used Elijah and Elisha as illustrations (vv. 25-
27) of God’s servants who helped people outside of their community of faith.
Suggesting that he would go where he was accepted, even among Gentiles,
was more than they wanted to hear! A biblical scholar (Morris, 108) points out:
“In all this we have a commentary on the third temptation. The people tried to
put Jesus into the position Satan had suggested. But He did not let them.” So,
although their actions were disappointing, they were in keeping with prevail-
ing societal attitudes and they also fit the Biblical context (Jesus’ temptations
took place immediately before he began his public ministries).
The people were rejecting the very message they so desperately needed!
They were bound by traditions, imprisoned by cultural prejudices, blinded by
emotions, and living in spiritual ruin. Instead of rejoicing in divine promises
of freedom, vision, and renewal, they reacted with anger. They were trapped
in their old ways—they could not accept the brand-new things of God!
Compassion Introduced
Jesus went back to Nazareth as an act of compassion. He knew that his
message would be rejected by most. He knew that their curiosity would turn
to anger. Nevertheless, Jesus wanted those who thought they were acquainted
with him to hear the divine message of freedom, even if they were not ready
to embrace it. He knew that they needed this message, and that was reason
enough for him to share it!
Compassion was at the heart of his message, because compassion filled the
heart of Jesus! What he said spoke to people’s needs and heartaches, promising
release and relief. Whenever those promises were accepted in faith, Jesus turned
them into realities, because compassion was more than the wording of ancient
promises; compassion was embodied by Jesus. The very way in which he came,
God wrapped in human form, spoke of his compassion, his “feeling with” people.
Jesus’ approach to teaching and healing modeled compassion, because minister-
ing in person brought God’s blessings to everyone around him, whether or not
they chose to accept those blessings. Going to the synagogue in Nazareth demon-
strated how much he cared for those he had known throughout his earthly life.
He could have sent a representative, but he delivered the good news in person
and with the full authority of God! The message and the divine messenger, the
Lord Jesus, are powerful displays of the heavenly Father’s compassion.
Prophecies Fulfilled
Nowadays we seem to take for granted that Jesus personally and uniquely
fulfilled the prophecies given through Isaiah and others about God’s Anointed,
the Messiah, the Christ. We might not recognize how bold Jesus’ statement
was when he made it, when he declared that such Scripture “has been ful-
filled.” Have we lost the original sense of excitement and wonder behind these
words? Can we imagine how dramatic Jesus’ fulfillment was? And, even more
importantly, do we consider what a difference Jesus still makes, because he
is the LIVING Lord?
Hints for Teaching
Lesson Goals
1. Review the story of Jesus’ declaration of his ministry.
2. Explore the ways in which people today continue Jesus’ ministry of compassion.
3. Get participants to express their own understanding of their call to par-
ticipate in Jesus’ ministry.
Teaching Activity
Read Luke 4:18-19 aloud. Talk about ways that the Gospels show us that this
passage accurately described the ministry and mission of Jesus. Discuss whether
and how Jesus included his disciples in fulfilling this mission. Based on that discus-
sion, explore ways that Jesus may want us to be involved in the same mission.
Looking Forward
Jesus raises Jairus’ daughter from the dead and, on the way to do that, a
woman with faith touches Jesus and is healed.
11. Jairus’ Daughter Restored
Luke 8:40-56
Sunday Luke 7:1-10
In Hebrews 11:1, faith is described as “being sure of what we hope for and
certain of what we do not see.” The centurion in this story is publicly com-
mended for his faith. He believed that Jesus could and would heal his servant
even without stepping foot in his house. His faith was great, and his servant
was made well. Imagine the things that could happen if we had the kind of
faith demonstrated by the centurion.
Are you being sure of what you hope for and certain of what you do not
see?
Monday Matthew 9:18-26
Jesus’ power is amazing. The woman who was bleeding for 12 years needed
only to touch the edge of his cloak to be healed. The ruler’s daughter was al-
ready dead; Jesus brought her back to life. However, it was not Jesus’ power
only that caused these miracles to happen. The faith of the people involved
played an important role. Jesus told the woman, “Your faith has healed you.’’
If the man had not sought Jesus out, his daughter would still be dead. Jesus
has the power, but we need to seek him out.
Jesus inspired passion in those around him. The two blind men, believing
that he could heal them, followed him around crying out for mercy. When
he went into a house, they went into the house as well. After they had been
healed, they spread news of Jesus throughout the whole area. They were
passionate in their desire and search for healing and equally passionate in
sharing the good news of their healing. We need to be passionate in our re-
quests to God and equally passionate in sharing the good news of the things
Jesus has done for us.
Wednesday Mark 5:24b-34
Jesus is able to free us from our suffering. The woman in this passage had
experienced real and significant suffering for a long time.
She had been unclean for 12 years and therefore unable to participate in
society. She had seen many doctors whose treatments prolonged or worsened
rather than improved her condition. In the process of trying to reduce her
suffering, she had spent all that she had. Jesus was her last and only hope.
He did not fail her. He freed her from her illness. Neither will he fail us in
our time of suffering.
Jesus was a man of compassion. He heard the need of the ruler and had
compassion. He told him not to fear. He went with him even after hearing
news of the girl’s death. He put the crowd outside and maintained privacy
and intimacy for the family. He restored the girl’s life with both father and
mother present. He returned life to normalcy by instructing the parents to
feed the child.
The miracle was that the girl was raised, but the compassion shown by
Jesus was as important to his message as the healing itself. Our compassion
as Christians is also the most important part of the message we bring to the
world.
Friday Luke 8:40-48
Jesus treated all people with respect. He was on his way to help Jairus’
daughter when the crowd pressed in on him. In the middle of it all, he felt
power going out from him. He sought out the person touching him only to
discover it was a woman, an unclean woman. At this point many of us would
have been upset, being delayed, being crowded, and being in cultural terms
violated. However, Jesus showed compassion and treated the woman with
kindness and respect.
The people we are called to serve in Christ’s name are often rough around
the edges. We are to use Jesus’ example, treating those people with kindness
and respect.
Repetition is the way children learn. We need to repeat rules and punish-
ments more than once in order for them to reach obedience. In school, they
write spelling words and repeat math facts again and again until they master
the concepts. Even as adults we need to be shown a new task we are trying
to learn many times before it is mastered. The same is true with God’s word.
The same story and the same concepts are repeated in multiple ways or places.
The message told here, that Jesus is all powerful, bears repeating.
Study Devotional
Luke Matthew
8:40-56 9:18-26
Key Verse
He said to her, “Daughter, your faith has made you well; go in peace” (Luke
8:48).
Heart of the Lesson
When people seek healing and wholeness, they may experience both hope
and despair. How can people sustain hope and find healing and wholeness?
The close relationship between faith and healing can be found in Jesus’
response to the faith of a woman who took the risk of reaching out to
touch the fringe of his clothing and in Jesus’ challenge to Jairus to have
and maintain faith in the crisis of a dying daughter.
1. From where was Jesus returning? What had he done there? Why were the
crowds waiting for him?
2. What do we know about Jairus? What did he want from Jesus? How did
he ask for that help? What does this passage tell us about Jesus’ response
to the request?
3. Did the crowd make it easy for Jesus to get to where he was going? Jesus
stopped on the way to the house. Why? How do the disciples respond to
Jesus’ question? What do we learn about Jesus from the response he gives
to Peter’s statement?
4. Why does the woman confess? To what does the woman confess? How
does Jesus respond? Can you explain what Jesus meant by that response?
Is the faith to which Jesus referred the same thing as what we call “posi-
tive thinking”? From where did the healing come?
5. What did Jesus say to Jairus when the news of his daughter’s death came?
Is that statement similar to other statements Jesus made in his ministry?
How did the father respond? After the healing, what did Jesus tell
the parents not to do? Why?
6. Consider both the woman and Jairus’ daughter. In what ways are faith,
healing, and public confession connected?
Detours
What is the difference between interruption and divine intervention? Some-
times on our way from Point A to B our plans are sidetracked. In the process of
dealing with the detour we may discover that either we are closer to Point B than
we had realized or where we are is more important than reaching Point B.
In this lesson Jesus was on his way from one place to another when he was
interrupted twice in rapid succession. The fact that he completed each task
as it came to him tells us that he understood the nature of these detours.
The Crush of the Crowd
In this description of “the interwoven pair of stories” (Marshall, 341), “Luke
says that the people pressed round Jesus (8:42), where his verb is that used of
the thorns crushing out the wheat in the parable (8:14). It must have been quite
a press” (Morris, 158)! Let’s try to imagine this scene: “Near-Eastern towns had
narrow, winding streets that were always packed during the day. Haste in an
emergency was nearly impossible in the face of street vendors, children, beg-
gars, shoppers, and animals” (NavPress, 78). The crush of such a crowd made
it difficult for Jairus to get to Jesus and then for Jesus with Jairus to get to his
daughter. At the same time, that pressing crowd made it easy for a woman to
approach Jesus without anyone, except Jesus, noticing her.
Just a Touch
There were many within that crowd who wanted Jesus’ attention. Verse 40
shows not only that the people were there to greet Jesus but they were waiting
for him. They had time before Jesus arrived to think about what he had done
for others and what he could do for them. One woman had been suffering with
a bleeding disorder “for twelve years, and could not be healed by anyone”
(v. 43). Her situation was worse than we might realize, because her illness
caused her to be considered unclean (Marshall, 344; Morris, 158; NavPress,
79). Her entire life was affected. In addition to the physical discomfort, she
was banned from worship services and had limited contact with family and
friends. The woman was suffering for what must have felt like forever!
The way in which this woman approached Jesus is informative. Verse 44
says that she “came up behind him and touched the fringe of his cloak.” She
believed that Jesus could heal her, but she did not want to draw attention to
herself. Yes, “immediately her hemorrhage stopped.” So did her excitement as
Jesus insisted that the person who had touched him say so. The people in the
crowd denied having touched Jesus. Peter told him that it was impossible to
70 Jairus’ Daughter Restored
know who had touched him, given that everyone was “pressing in on [him]”
(v. 45).
Jesus asked, “Who is the one who touched me?” (v. 45) and added (v. 46),
“Someone did touch me, for I was aware that power had gone out from me.”
Jesus made his inquiry because it was crucial for the sake of others that the
woman step forward and acknowledge that she had been healed! She needed
to tell her story, and those in the crowd needed to know that she had been
healed. As important as it was for the woman to be made well, it was even
more important that faith be expressed.
The Story within the Story
When Jesus said “your faith has made you well; go in peace.” (v. 48) he
restored the woman to her community. She could “go in peace” because of
the health, the wholeness she had received!
Meanwhile, Jairus was still concerned about getting Jesus to see his dying
daughter (v. 42) when the news came (v. 49): “Your daughter has died; do
not trouble [Jesus] anymore.”
The woman was whole, but at the same moment Jairus was shattered,
learning that his only child was dead. Luke’s detailed account reveals that the
woman had been suffering for as long as Jairus’ daughter had been alive.
Trying to understand Jairus’ mixture of emotions, one scholar has suggested:
“Jairus had to endure some tense moments while the Saviour was held up by
the healing of the woman; but, on the other hand, her miraculous cure proved
to Jairus yet again how mighty the Lord was. Thus it would have been easier
for him to believe that He would also heal his daughter. But alas, before they
can get to her, someone comes to inform him that his daughter is already
dead. The Saviour, on hearing this, … reassures the father by declaring: ‘Fear
not: only believe, and she shall be made whole’” (Geldenhuys, 261-262).
Back to Life
Saying that the girl was “about twelve years old” (v. 42) was culturally
significant. It meant that Jairus’ daughter was “the age … at which marriage
might take place” (Marshall, 343). It says more than “she had her whole life
in front of her” because, in this case, it meant Jairus’ future, the continuation
of his family tree.
Arriving at the house, surrounded by mourners, Jesus declared that the
girl was sleeping. Those who knew she had died “began laughing at him” (v.
53), but Jesus was steadfast in his mission. With the words “Child, arise!” (v.
54) “her spirit returned, and she got up” (v. 55).
Jesus had allowed only the parents and his three closest disciples to be
eyewitnesses to the miracle. “He instructed [Jairus and his wife] to tell no
one what had happened” (v. 56), presumably leaving the disciples to fill in
the mourners that there would be no funeral that day (Geldenhuys, 262).
The parents were to focus on what their daughter needed: making sure that
she had “something … to eat” (v. 55).
Ministry of Healing –
Ministry of Compassion
Both the person who set up the synagogue services and the one whose
illness had deprived her of participating in such services received what they
needed from Jesus: restoration in every form and strengthened faith! The
very way in which Jesus answered these pleas for help further demonstrated
his compassion. In the case of the woman, Jesus had insisted on public ac-
knowledgment so that she could be a full participant in society again. As one
commentator has observed: “…this marked [Jesus’] consideration for the
woman. It is equally a mark of His consideration for the little girl that when
she was raised from death she would not find herself the centre of a gaping
crowd” (Morris, 161). When Jesus responded to these requests for help, he
gave what they asked for and what they most needed. Even the detours of
life are opportunities for Jesus’ compassion to be displayed.
Hints for Teaching
Lesson Goals
1. Review the story of the hemorrhaging woman and of Jairus’ daughter.
2. Explore the role of faith in both these accounts.
3. Consider situations in your life that call for healing and wholeness, and
celebrate how faith in Christ can help achieve this.
Teaching Activity
Jairus’ daughter and the woman who touched Jesus in this passage died a long
time ago. The faith that made them well did not preserve them to this day.
The presence of faith does not always mean restoration to life and health—and
this reality can be painful. As you teach this lesson, be sensitive to those who
feel that God has left their faith unanswered. Be ready to talk about situations
that seem broken and to seek ways in which God’s faithfulness can be seen.
Looking Forward
Jesus uses a story to “put teeth” in the command to love your neighbor.
12. The Good Samaritan
Luke 10:25-37
Sunday Deuteronomy 6:1-9
“You shall love the Lord your God with all your heart, with all your soul,
and with all your strength.” These words were central to the Israelites’ faith
and function. They were to teach them, talk about them, carry them, and write
them on their homes. God promised that if they kept this commandment,
they would prosper. Loving God was to be the foundation for everything the
Israelites did, and if they loved God, everything else would turn out all right
as well. Even today, if we truly love God above all else, everything will fall
into place and we will prosper.
Monday Leviticus 19:11-18
When raising children, parents often try to explain the reasoning and
thought behind the family’s rules and norms. However, when reasonable
explanation doesn’t work to convince a child and belligerence or arguing con-
tinues, the words, “You’ll do it just because I said so,” are frequently heard. In
this passage a similar thing happens. The Israelites are given a list of rules. I
am sure there were very good reasons for those rules which could have been
explained in great detail. However, the reason given for keeping those rules
is simply, “I AM the Lord.” That should be reason enough for us all.
Love is the core message of Christianity—God’s love for us, our love for
God, and our love for others. Love is why we were made and given freedom
to choose sin. Love is why God continued to lead Israel through both the good
and the bad. Love is why Jesus came to earth and died on the cross. Jesus
emphasized the importance of love in this passage. If we love the Lord with
all our heart, soul, and mind and love our neighbor as we love ourselves, the
world will be much closer to the one envisioned at creation.
In our church we have people with differing opinions on many issues. We
have differences about how we keep the Sabbath. We have differences about
how we celebrate holidays. We have differing opinions about the second com-
ing. Yet, despite our differences we generally function as a healthy church
involved in ministry to our community. How? Because like the teacher who
was able to move beyond the arguments, questions, and nitpicking of the
Pharisees and Saducees, we understand the central message of salvation. Our
churches, like Jesus and like the teacher in the story, need to avoid majoring
on the minors and focus on the greatest commandments, loving others and
loving God.
What must I do to inherit eternal life? This was a difficult question. Before
Jesus died, a system of sacrifices was set up to atone for sins. In addition, the
Jews had set up a laundry list of do’s and don’ts. Getting into heaven could
be hard work. The questioning man was able to see God’s pattern through-
out history and scripture. He pointed to the need to love God with all your
heart, strength, and mind and love your neighbor. Even after Jesus died and
rose again these two remain central to salvation. If we accept Jesus as Savior,
then loving God and loving our neighbor will be a natural outpouring of that
decision.
Friday Luke 10:30-37
This is one of the first stories children learn in Sabbath school. Presented
in its simplest form, two men didn’t help and one did, making him the good
neighbor. As children age they learn the complexities of the situation. They
learn that the priest and Levite were religious men, and that one of the rea-
sons they didn’t stop may have been concern about being made unclean. They
also learn that the Samaritans were looked down on by the Jews and were
even considered their enemies. All of those facts add interest and depth to the
story; however, the basic concept of the story remains the same. Our actions
speak louder than anything else.
Sabbath Romans 13:8-14
Every August as horse racing season in Saratoga, New York, approaches we
hear the ad, “...the time is now, the place is Saratoga.” In Romans Chapter 13,
God presents us with a similar message—the time is now, the place is here.
Love is described here as being the fulfillment of the law. If we love God
and our neighbor, we will automatically be keeping the ten commandments.
However, the knowledge that love is the key is not enough. We need to put
that knowledge into practice, and we need to do it now.
Study Devotional
Luke Matthew
10:25-37 22:34-40
Key Verse
You shall love the Lord your God with all your heart, and with all your soul,
and with all your strength, and with all your mind; and your neighbor as
yourself (Luke 10:27).
Heart of the Lesson
We don’t have to look far to find human tragedy that could have been
avoided had someone cared enough to help. How can we counter this trend?
Jesus taught that the way to true life is through love of God and neighbor.
Through the story of the Good Samaritan, Jesus taught that the neighbor
is one who shows mercy to another.
1. Who stands up to question Jesus? What is his question? Does Jesus an-
swer the first question asked? What answer is given for the lawyer’s first
question? Does Jesus approve of the answer?
2. What is the lawyer’s follow-up question? What does Scripture tell us mo-
tivated that question? Is that motive one to which Christians today are
prone?
3. How did Jesus answer the follow-up question? Did he use the same method
he had used for the first question? Why do you think Jesus chose to an-
swer in that way?
4. Can we learn anything about how to respond to challenges from the way
Jesus chose to answer them? Is it okay for people in the public eye to refuse
to answer questions directly and choose to re-direct the conversation?
5. Explain Jesus’ parable. What question does Jesus ask at the end? How
does the lawyer answer? What command does Jesus give to the lawyer? Is
that command one that applies to all the followers of Jesus? Explain your
answer. (Does every command of Jesus apply to all of his followers?)
6. What is mercy? How is it shown? When did you last show mercy? Have
you ever avoided being merciful due to time or budget constraints?
A Lawyer Tests Jesus
One of Jesus’ most familiar parables was told in response to an encounter
Jesus had with “a lawyer,” someone who had studied God’s law thoroughly
and was prepared to discuss at length its finer points.
Verse 25 tells us that this “lawyer stood up and put (Jesus) to the test.” Have
you ever seen a student test a teacher? Maybe you were that teacher being tested,
or maybe you were that student who was doing the testing. Either way, a student
asks a teacher a question, not to learn the answer (because the student already
knows the answer to that question) but to give the teacher a hard time, perhaps
even to cause some embarrassment if the response is not made quickly enough
or if it is somehow inaccurate. Such was the scene here. The “lawyer,” identified
in the New International Version as “an expert in the law,” “stood up,” presum-
ably to make a comment or to offer some helpful instruction to those who were
gathered, but he really wanted an excuse to put Jesus on the spot.
The man asked, “Teacher, what shall I do to inherit eternal life?” In good
rabbinical fashion Jesus answered with a question or two of his own: “What is
written in the Law? How does it read to you?” (v. 26). When the lawyer respond-
ed by quoting from Deuteronomy 6:5 and Leviticus 19:18, Jesus replied, “You
have answered correctly” and then he quoted from Leviticus 18:5 and Ezekiel
20:11 to make it clear that the man needed to “do this and … live.” (vv. 27-28).
In other words, it was not enough merely to recite God’s law; in order to live
in ways pleasing to God a person must put into action what God’s law requires,
the essence of which is love: love for God and love for one’s neighbor.
100% - PLUS a Gold Star!
Now, if we had been that lawyer, we might have left it at that. After all,
Jesus had said in front of everyone who was there that the question had been
“answered correctly.” Receiving 100%, however, was not enough for that
“expert.” Instead, he wanted to receive some extra credit. Remember, he had
planned to “test” Jesus, and he had not really done that. So, “wishing to jus-
tify himself, he said to Jesus, ‘And who is my neighbor?’” (v. 29). Generously,
even compassionately, Jesus told his parable to help the lawyer understand
the true meaning of the law of love, the fact that “love (is) an inner disposi-
tion, not an outward qualification” (Marshall, 442).
A Story About Compassion
As Jesus told his story his hearers could picture the scene quite vividly: “The
rocky, tortuous road from Jerusalem to Jericho has through all the centuries
76 The Good Samaritan
been notorious as a place where robbers all too often attack travelers” (Gelden-
huys, 311). “(It) runs down a steep descent through desolate country. The
distance is about seventeen miles and the road descends more than 3,000
feet. It is the kind of wild country in which robbers might well be safe. Jesus
[did] not say that the robbers of his story robbed the man: that would be
understood. He [concentrated] on their violent ill-treatment of the traveler.
They left him half dead” (Morris, 189). Then, one by one, Jesus introduced
three men, any of whom could have assisted the severely injured man. Com-
ing along one at a time highlighted “the point … that the road was lonely,
and a man might lie a long time before help arrived” (Marshall, 448).
The first man who “by chance … was going down that road” was “a priest”
(v. 31). He was caught in an ethical dilemma: The only way he could know
for sure that the man was still alive and in need of assistance was by getting
close to him, but, if the man were already dead and he happened to make
contact with the dead body, he would become ritually unclean. “Not only did
he not help, he went to the other side of the road. He deliberately avoided
any possibility of contact. Other factors may have weighed with him, such as
the possibility that the robbers might return, the nature of his business, and
so on. We do not know. We do know that the priest left the man where he
was in his suffering and his need” (Morris, 189).
The second man on the scene was “a Levite” (v. 32). “What happened in
the case of the priest was repeated. … In NT times the Levites were … infe-
rior to the priests but nevertheless a privileged group in Jewish society. They
were responsible for the liturgy in the temple and for policing it. … It may
be assumed that the same kind of motives for not helping were in the mind
of the Levite as in the case of the priest” (Marshall, 448-449).
The third man “who was on a journey” was “a Samaritan” and when he saw
the injured man “he felt compassion” for him (v. 33). That feeling of compas-
sion moved him to help: He went to the beaten man, tended to his wounds, put
him on his own beast of burden, and transported him to a place where he could
recuperate. Because the compassionate traveler needed to resume his journey,
he gave the innkeeper two days’ wages to care for the man in his absence,
promising that on his return trip he would reimburse any further expenses.
Living Compassionately
Jesus carefully selected the details for the story he told. First “a priest”
and then “a Levite” passed by the injured man. Those hearing the story were
ready for the hero to be introduced, and they assumed it would be a Jewish
layman as the ultimate condemnation of the religious leaders, the clergy as it
were, who had “passed by on the other side.” To their surprise the hero was
“a Samaritan”! Jesus had given the role of the good guy to an enemy of the
Jews, a person whose very heritage disgusted them.
All these centuries later we refer to this story as “the parable of the good
Samaritan.” By doing that we are playing into the same prejudice that was
evident in Jesus’ audience, because we are implying that this Samaritan was
different from other Samaritans in the fact that he was “good.” Maybe we
need a lesson in compassion ourselves, starting with renaming the story. (One
suggestion is “the parable of the genuine neighbor.”)
Jesus’ parable teaches that to live now and forever as God’s people means
showing compassion, even when it inconveniences us, even when it makes
our lives messy, even when it challenges our traditional understanding, and
even when it costs us something personally. A real neighbor does these things.
Jesus would tell us to “go and do the same” (v. 37).
Hints for Teaching
Lesson Goals
1. Review the story of the Good Samaritan.
2. Explore the historical context of the story and put it in modern terms.
3. Consider the implications for your behavior of Jesus’ teaching regarding
who your neighbor is and how you are called to act.
Teaching Activity
Split your class in two. Ask one half to write an “interior monologue” (what
the person thinks to himself) for the Samaritan as he progresses through the
story Jesus told. Ask the other half to write one for the wounded man.
When you bring the class back together, share the monologues with each
other. As the teacher, listen carefully for items that enhance our ability to show
mercy today and for items that stand as obstacles. Highlight those items after
the monologues are shared and use them to talk about ways in which we do
and don’t show mercy as we should.
Looking Forward
Jesus uses parables to help his disciples think about hospitality and
humility.
13. Humility and Hospitality
Luke 14:7-24
Sunday Ephesians 4:1-6
This verse calls for believers to bear with one another in love. This can be
tricky sometimes, especially if the person is really annoying. Paul, however,
gives us some pointers on how to do this. We need to be humble. Thinking
less of ourselves often helps us get along better with others. We need to be
gentle. Remember the other person is fragile. We need to be patient. God is
certainly patient with us. We need to maintain unity in the church. Stay fo-
cused on our church’s mission and that all believers are an important part of
that mission. If we remember these things we can more easily bear with one
another in love.
Monday Philippians 2:1-8
Christ was our ultimate example of humility. He gave up his Godly form
to come to earth as a man. He endured all of the frustrations and limitations
of manhood. He obeyed his Father even to the point of death. Paul asks us to
have the same mind that Christ had. That involves having the same level of
humility, because humility is the core of unity and fellowship in Christ. We
are to avoid selfish ambitions and conceit. We are to think of others better
than ourselves. We are to look out for the interest of others. A tall order, but
one made easier when we keep our eyes on Christ, our example of humility.
Tuesday 1 Peter 5:3-10
How much time does it take you to get ready each morning? There are
some who grab the first thing they see in the closet, take a quick shower,
and run a comb through their hair. On the other side of the coin are those
who ponder their clothing choice, take long showers, and blow dry their hair
carefully in front of the mirror. Peter asks us here to be sure our adornment
is not merely outward. We need to put on the beauty of a gentle and quiet
spirit daily, including humbly. The time we take to prepare our inside is as
important as the time to prepare our outside.
Few had the honor of being invited to the wedding banquet. Unfortunately,
they did not accept the honor, rejecting the invitation, and treating the mes-
sengers with disrespect or worse. The king then opened up the banquet to any
willing to come, asking only that they wear a wedding garment. He ignored
the guests’ character and reputations as long as they were willing to come
on his terms. That is how God chooses his people today. He invites all kinds
of characters, merely asking them to meet his terms of entrance. We need to
be accepting of the people God has invited.
Jesus was willing to help people in all circumstances. He was eating at the
home of one the the rulers of the Pharisees. He knew he was being watched.
He knew it was the Sabbath. Despite the risks, Jesus took pity on the man
with dropsy, and healed him. He put the man’s needs first. He went on to
point out that those present would take pity on an animal fallen into a pit on
the Sabbath and pull him out. Once again Jesus was clear that the needs of
people are a priority in God’s kingdom.
Friday Luke 14:7-14
At our wedding, my Great Uncle came through the reception line and
gave my new husband these words of wisdom: “Don’t be selfish.” My uncle
understood that in a truly successful marriage there is little or no room for
selfishness.
Jesus has the same message in this story for his followers. Don’t be selfish.
Humble yourself. Be willing to give yourself the lowest place. Be accepting of
all people. Help those who cannot or will not repay you. When you do this,
a remarkable thing happens. In humbling yourself, you will be exalted and
blessed.
In the Message version of the Bible verse 15 is stated this way, “How for-
tunate the one who gets to eat dinner in God’s kingdom!” Jesus followed up
that comment with the story of the great supper. This story makes several
truths clear. Everyone gets an invitation to God’s banquet. Not everyone ac-
cepts that invitation. People often refuse God’s invitation because they are too
busy focusing on themselves. We need to remember these truths in our daily
lives. Be willing to talk to anyone about God. Don’t be discouraged if your
words are rejected. Make sure God remains a priority in your life. Remember,
“How fortunate the one who gets to eat dinner in God’s kingdom!”
Study Devotional
Luke 1 Peter
14:7-24 5:3-10
Key Verse
Go out into the highways and along the hedges, and compel them to come
in, so that my house may be filled (Luke 14:23).
Heart of the Lesson
We tend to put ourselves first, but this makes community-forming difficult.
How can we affirm individual worth while maintaining community? Jesus
taught that we need to view things from a new perspective: We need to
view ourselves with humility, but graciously accept the recognition and
esteem offered by others; not only do we need to graciously receive others
into community, we also need gratefully to accept the invitation to become
part of the community.
Luke 14:7-11
1. What were the guests doing? How did Jesus choose to respond? Why
would Jesus want to make that point? What implies rank in your society?
Does Jesus’ teaching apply in those situations?
Luke 14:12-14
2. Jesus implies that a reward on earth precludes a later reward (echoing
the Sermon on the Mount). How should we approach the good to which
God has called us?
Luke 14:15-24
3. What prompts Jesus’ parable? How does the parable respond to the guest’s
comment? What instruction should we take from the parable?
All
4. These texts touch on our call to humility and hospitality. Explain how the
Christian can walk in these traits. Consider your life. Are you promoting
yourself above others? Do you only help those you know will return the
favor? Do you refuse invitations because you think you have something
better to do? Is Jesus calling you to change your behavior?
“Me-Me-Me”: The World Vocalizes
Humans are selfish. If selflessness or humility came automatically, these
would not be seen as evidence of God’s Spirit at work! (Galatians 5:22-26.)
Jesus, the person who deserved to be number one in life, showed the genuine
humility God’s people should display. Here Jesus addressed “invited guests” after he
“noticed how they had been picking out the places of honor at the table” (v. 7). An-
cient dining customs placed the most important person in a formal gathering either
“at the head end of the table or the middle of the middle couch” (Marshall, 581) and
“the places of honor” to the immediate right and left of that person. An individual’s
“honor” could be determined by the distance from the honored guest.
Like “musical chairs” in which participants scramble for seats, these people
were so concerned about their places that they lost sight of everyone else.
Their mad dash to secure “places of honor” might land them in obscure seats
later, if the host determined that others were more worthy of those seats.
Were that to happen, they would be embarrassed.
Changing the Seating Arrangement
The wisdom Jesus shared “was not intended by him as mere precepts of
etiquette, but as a lesson on eternal truths. The Lord [did] not here recom-
mend the practice of false humility, but [called] attention to the fact that, just
as at a wedding-feast the occupying of seats of honour does not depend on
a person’s self-assertive attitude but on the discretion of the host, so also a
place of honour in the kingdom of heaven does not depend on self-assertive-
ness or on a man’s opinion of himself but on the righteous judgment of God”
(Geldenhuys, 389-390).
The idea of taking “the last place” and allowing the inviter to say, “Friend,
move up higher” (v. 10) apparently was not understood, because the jubilant
comment made about enjoying God’s banquet (v. 15) implied that those who
were listening to Jesus assumed they would share in that great feast. In their
minds they had reservations for “places of honor” in the kingdom of heaven.
Jesus confronted this misunderstanding with a parable.
Excuses, Excuses
Without refrigeration it was essential to issue two invitations when planning
a big party. The first invitation was issued to everyone the host wanted to have
come. Response to that first invitation gave the host the actual number of guests,
so that the proper amount of food could be prepared. The second invitation was
issued to those who had accepted the first one, letting them know that it was time
82 Humility and Hospitality
to come. Of course, emergencies could arise, but to accept the first invitation and
then to make a poor excuse for not attending when the second invitation was
given would be considered insulting: “to refuse a second summons was a serious
breach of etiquette” (Gould, 54). Jesus illustrated his story with three very poor
excuses—everyone hearing him would recognize them as being anything but
legitimate. The landowner would have looked at the property before purchasing
it. The man would have made sure the oxen could handle the work before buy-
ing them. And, although being a newlywed would keep a man home for a year,
that was to keep him out of the military (Deuteronomy 24:5), not to prevent him
from attending a feast, especially after he had accepted the first invitation!
New Invitations
With no way of keeping the food from spoiling, the host issued new invi-
tations. These were come-as-you-are invitations to be accepted at that very
moment. A servant was sent throughout the city to bring people to the feast.
After the servant returned, there were still seats available, so the host sent him
out again, this time instructing him: “Go out into the highways and along the
hedges, and compel them to come in, so that my house may be filled.” (v. 23).
The word compel should not be interpreted to mean force, because, after all,
how much force could one slave exert? No, compel meant that the servant was
to persuade people to come, not letting anyone decline the invitation who could
go. The farther the servant went, the more persuasive he would have to be to
convince people that they were invited to the banquet! (Morris, 234-235)
God’s Banquet
Jesus taught eternal lessons in humility and hospitality. Here are a few of
those lessons.
First, instead of watching for those “places of honor” and elbowing our way
into position to take them, we should balance our sense of self-worth with
the well-being of those around us. If we regard others as worthy of esteem
and treat them with respect, we are less likely to act selfishly. Recognizing
that God’s love has been showered on others should help us appreciate how
precious they are! At the same time, having a humble spirit is not the same as
being a doormat. God has given us talents to be used, bringing glory to God.
The balance comes when our desire to serve God well is not pursued at the
expense of others, when our attempt at excellence does not diminish others,
but rather serves to lift up everyone to a more godly way of life.
Secondly, hospitality should be extended even in a hostile world. There will
be people who seem willing to accept what we have to share with them in
Christ, but later reject what was offered them. Their excuses will seem piti-
ful, and we will wish that they could understand what their rejection means
in terms of eternity. Nevertheless, others are still waiting to be invited, so
we must continue to share God’s blessings with them! As we venture forth,
we must realize that the farther away we go from the familiar surroundings
of our faith, the more compelling our offer of hospitality needs to be. People
may realize that they are lacking “something” or “someone” in order to have
a full life, but they are reluctant to travel over unfamiliar territory to find
what they are missing. The combination of genuine humility and generous
hospitality can be the friendly persuasion they need to meet our Master.
Finally (for purposes of this study), regardless of the world’s seating ar-
rangement, we know that the most honorable place we can be is next to Jesus.
Since he took the role of a servant, today being at his right or his left means
living a life of service, service to God and service to people. So, what’s our
excuse? Let’s be where he wants us to be, sharing with others what he has
already freely given us!
Hints for Teaching
Lesson Goals
1. Review the parable(s) Jesus taught about humility and hospitality.
2. Explore the connection that Jesus makes between humility and hospital-
ity.
3. Get participants to express their own views of the connection between
humility and hospitality: How does one guide our action in regard to the
other?
Teaching Activity
Sometimes, the best way into talking about a text is through people’s initial
reaction to a concrete example.
Some Christian organizations recognize the achievements of living leaders
through banquets, plaques, monetary awards, or other public signs of ap-
proval. Discuss whether that kind of recognition is appropriate.
Looking Back
This unit has looked at texts that show portions of Jesus’ ministry of compas-
sion, his teaching about who should receive our compassion, and his call to
humility and hospitality.
Works Cited
Brown, Raymond E., ed. The New Jerome Biblical Commentary. Prentice Hall:
Englewood Cliffs, New Jersey, 1990.
Geldenhuys, Norval. The New International Commentary on the New
Testament: The Gospel of Luke. Grand Rapids: Eerdmans, 1979.
Gould, Dana. Shepherd’s Notes: Luke. Nashville: Broadman & Holman,
1998.
Marshall, I. Howard. New International Greek Testament Commentary:
Commentary on Luke. Grand Rapids: Eerdmans, 1979.
Morris, Leon. Tyndale New Testament Commentaries: The Gospel According
to St. Luke. Grand Rapids: Eerdmans, 1977.
NavPress’ LifeChange: Bible Study on the Book of Luke. Colorado Springs:
NavPress, 1995.
Young, Edward J. The Book of Isaiah: Volume 3, Chapters 40-66. Grand Rapids:
Eerdmans, 1992.
Bible Versions
NKJV The Holy Bible, New King James Version. Thomas Nelson, Inc.
Copyright © 1982.
The Message by Eugene H. Peterson, Copyright (c) 1993, 1994, 1995, 1996,
2000. Used by permission of NavPress Publishing Group. All rights
reserved. When quotations from The Message text are used in non-
saleable media, such as church bulletins, orders of service, posters,
transparencies, or similar media, a complete copyright notice is not
required, but the title The Message must appear at the end of each
quotation. Permission requests for commercial and non-commercial
use that exceed the above guidelines must be directed to and approved
in writing by NavPress, Rights and Permissions, P.O. Box 35001,
Colorado Springs, CO 80935.
Contributors
Daily Bible Meditations

Ellen Olson is a member of the Berlin, NY, Seventh Day Baptist church.
Jo Anne Kandel is pastor of the Hebron, PA, Seventh Day Baptist Church.
Victoria Shephard lives in Oakland, CA, and is church clerk and Webmaster
for the Bay Area Seventh Day Baptist Church.

C. Justin Camenga is pastor of the Pioneer Seventh Day Baptist Church in
Vancouver, WA.
Jeanne Yurke is pastor of the Raritan Valley Seventh Day Baptist Church in
Bridgewater, NJ.
Unattributed sections were written by the editor.

Bible Versions
KJV King James Version
NASB Unless otherwise designated, Scripture quotations are from the NEW
AMERICAN STANDARD BIBLE®, Copyright ©1960, 1962, 1963, 1968,
1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation.
Used with permission.
NIV Scripture quotations marked with (NIV) are from the Holy BIBLE,
NEW INTERNATIONAL VERSION® Copyright© 1973, 1978, 1984
by International Bible Society. Used by permission of Zondervan
Publishing House.
RSV Revised Standard Version of the Bible, copyright 1952 [2nd edition,
1971] by the Division of Christian Education of the National Council
of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
Next Quarter’s Lessons
September — November 2005
You Will Be My Witnesses

Unit I – The Church in Jerusalem
1. The Coming of the Spirit Acts 2 September 3
2. Life Among the Followers Acts 2, 4 September 10
3. Peter and John Heal a Lame Man Acts 3 September 17
4. The Time for Boldness Acts 4 September 24
Unit II – The Church Grows
5. Stephen Acts 6 October 1
6. The Samaritans and Philip Acts 8 October 8
7. The Ethiopian Official Acts 8 October 15
8. Cornelius and the Gentiles Acts 10 October 22
9. Peter in Prison Acts 12 October 29
Unit III – Witnessing to All the World
10. Paul Becomes a Follower Acts 9 November 5
11. Lydia: A Committed Woman Acts 16 November 12
12. Priscilla and Acquila: Team Ministry
Acts 18–19 November 19
13. Paul’s Farewell Acts 20 November 26

Jesus Life, Teaching and Ministry

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Contents

The Helping Hand, Volume 121, No. 3 3

Large Print Edition

Lessons and readings are based on International Bible Lessons for

Daily Bible Meditations

Understanding and Living

Unattributed sections were written by the editor.

You Will Be My Witnesses

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