Name means: “Gift of the Lord.”
Also known as: Levi.
Home: Capernaum, the headquarters of Jesus’ ministry; later, Damascus.
Family: Son of Alphaeus.
Occupation: Tax collector; later, a writer and pastor in Damascus.
Special interests: Collecting Jesus’ sermons and stories. He preserved them in a book regarded by some as a new Torah because it shows Jesus fulfilling Old Testament prophecy and reshaping Mosaic law.
Best known as: The author of the Book of Matthew.
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Matthew opens his book with Jesus’ family tree to demonstrate at least three crucial facts:
1. Jesus was God’s Son yet a flesh-and-blood human being. This was a difficult concept for Matthew’s readers just as it is for many people today (see “Jesus’ Family Line” at Luke 3:23–38).
2. Jesus was Israel’s long-awaited Messiah. Note how prominently David and Abraham appear.
3. Jesus was Savior of the whole world. His genealogy reaches beyond the Jews to include other ethnic groups that populated the Middle East during Israel’s Old Testament history (see “The Women in Jesus’ Genealogy” at Matt. 1:3–6). Jesus came to “make disciples of all the nations” (28:19).
More: Genealogies may seem irrelevant to us, but they serve multiple important purposes. See “The Purpose of Genealogies” at Gen. 5:1 and “Genealogies: Records of God’s Grace” at 1 Chr. 1:29.
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Matthew’s genealogy highlights four women in Jesus’ background in addition to His mother Mary. Each was touched by scandal, and all were remembered in part as sinners and foreigners. Their inclusion shows that Jesus is the Messiah for women as well as men, and for people disparaged by others for their bloodlines or past behavior. He is the Messiah for all people, regardless of gender, ethnicity, or past mistakes.
Tamar (Matt. 1:3; Gen. 38:1–30)
• Widowed by Er, Judah’s firstborn son.
• Married Onan, Judah’s second son, who refused to consummate their marriage. His death left her childless and with no means of support.
• Sent home to her own village by her father-in-law Judah, who shirked his responsibility to provide another husband.
• Prostituted herself to trick Judah into fathering an heir to provide for her. The child continued the family line that led to Jesus. Judah acknowledged that Tamar was “more righteous than I” (Gen. 38:26).
Rahab (Matt. 1:5; Josh. 2:1–24; 6:22–25)
• A Canaanite prostitute in Jericho.
• Sheltered two Hebrew spies in exchange for protection from Israelites surrounding the city.
• Married a Hebrew and gave birth to Boaz, David’s great-grandfather.
• Praised for her trust (Heb. 11:31) and for putting faith into action (James 2:25).
Ruth (Matt. 1:5; the Book of Ruth)
• A woman from Moab, a nation born through Lot’s incest with his daughters (Gen. 19:30–38); Moab was a bitter enemy of Israel.
• Left alone and childless when her Hebrew husband died.
• Migrated to Israel with her mother-in-law Naomi.
• Married Boaz (Rahab’s son) and gave birth to Obed, making her David’s great-grandmother. Ruth and Boaz’s marriage joined hostile nations—Israel and Moab—to accomplish God’s will.
Uriah’s Wife (Matt. 1:6; 2 Sam. 11:1—12:25)
• Unnamed by Matthew but named in the Old Testament: Bathsheba, wife of Uriah the Hittite.
• Attracted King David’s interest while she was taking a bath on her roof.
• Summoned by King David, who committed adultery with her.
• Endured David’s murder of her husband and the death of the child she conceived by David as a result of their adultery.
• Married David and gave birth to a second child, David’s successor Solomon. If Bathsheba was a Hittite like Uriah, then Solomon was half-Jew, half-Gentile. However, she was more likely a Hebrew who had married a Hittite sojourner.
More: See Tamar’s profile at Gen. 38:6; Rahab’s profile at Josh. 2:3; and Ruth’s profile at Ruth 1:4. To learn more about Bathsheba, see “Scandal and Cover-Up” at 2 Sam. 11:4, 5.
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A Month-Long Journey with Jesus
The most important thing The Modern Life Study Bible can do is help people know Jesus Christ. Nothing matters more than our relationship with Him. These 31 readings, listed in the order of their occurrence in the New Testament, are a good way to begin getting acquainted with our Savior.
Day 1:
Jesus is born, then becomes a refugee as an evil king seeks to kill Him. Finally, His family returns home.
Day 2:
Jesus confronts very real temptations.
Day 3:
Jesus faces rejection based on His family, their work, and the small size of His hometown.
Day 4:
Jesus speaks out against deceit, pride, and hypocrisy.
Day 5:
Jesus judges mankind according to mercy and compassion rather than outward displays of spirituality.
Day 6:
Jesus begins to explain the kingdom of God, using stories and images from the workplace.
Day 7:
Luke describes events connected with Jesus’ birth and tells of an incident during a boyhood trip to Jerusalem.
Day 8:
Jesus goes public with His purpose and immediately encounters opposition.
Day 9:
Jesus teaches basic truths about attitudes, charity, evaluating others, and making wise decisions.
Day 10:
Jesus talks with His followers about who He is.
Day 11:
Jesus is betrayed, judged, executed, buried, resurrected, and reconnected with His followers.
Day 12:
John, one of Jesus’ followers, describes how God became a man through Christ, who is full of grace and truth.
Day 13:
Jesus explains His relationship with His Father and its implications for us.
Day 14:
Jesus teaches that He is the Bread of Life and shares how people can find Him.
Day 15:
Jesus announces that He is the Light of the World.
Day 16:
Jesus asserts that He is the Good Shepherd who seeks His Father’s lost sheep.
Day 17:
Jesus describes His relationship with some of His friends and their profound love and care for each other.
Day 18:
Jesus explains that He is the Way, the Truth, and the Life.
Day 19:
Jesus loves Peter, even though he had denied Him and was jealous of another disciple.
Day 20:
Peter explains Jesus to a massive crowd in Jerusalem and welcomes 3,000 people into the faith.
Day 21:
Paul explains how Jesus sets people free from sin and makes them acceptable to God.
Day 22:
Paul teaches about Jesus’ resurrection and the destruction of our enemy, death.
Day 23:
Paul describes Jesus’ work for us from three vantage points: before creation, in the present, and in eternity.
Day 24:
Paul explains the choices Jesus made in order to become a man, as well as the choices we should make in following Him.
Day 25:
Paul states that Jesus is Lord of all—yesterday, today, and tomorrow.
Day 26:
Paul testifies that Jesus will return and bring history to its culmination.
Day 27:
The author of Hebrews describes Jesus’ complete and wonderful work on our behalf.
Day 28:
The author of Hebrews asserts that Jesus has experienced every kind of test or trial we will ever face.
Day 29:
Jesus takes away sin, once and for all. Forgiveness is ours in Him.
Day 30:
Peter explains that our salvation in Jesus is a reality that even the angels and Old Testament prophets did not understand.
Day 31:
Jesus will rule heaven and earth and will welcome believers to eternal life with Him in heaven.
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Jesus is Immanuel, “God-With-Us” (Is. 7:14). Rather than demanding that we attempt the impossible task of reaching Him, God came to us as a human being and took up residence in our world (John 1:14). He brought a salvation that invites us not to escape the world but to engage our surroundings. Because God is with us, we can undertake the tasks He has for us right where we live and work. Since He is with us, we have the power to face the world (see “You Shall Receive Power” at Acts 1:8). And rather than taking us out of the turmoil of life in this world, Jesus walks with us through it.
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The wickedly ambitious Herod the Great stopped at nothing to advance and protect his position as the Roman-appointed king of Judea. He routinely disposed of his enemies, including one of his wives and three of his sons. It would have come as no surprise that his immediate response to the wise men’s question, “Where is He who has been born King of the Jews?” (Matt. 2:2), was to plan the infant’s extermination. Read more about this ruler’s infamy and his brutal family line in “The Herods” at Acts 12:1, 2.
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Scripture does not say what happened to the gifts that the wise men presented to Jesus. Their “gold, frankincense, and myrrh” were an expression of the Magi’s worship of the newborn King. Some have supposed that the costly gifts may have enabled Jesus’ family’s flight to Egypt (Matt. 2:13–15).
The angel’s warning to Joseph was sudden and unexpected. There was no time to save money for the journey, if saving was even an option. Jesus’ family was indisputably poor (see “A Lowly Sacrifice for the Highest” at Luke 2:22–24), and the gifts they received from the wise men probably represented more wealth than Joseph and Mary would see in a lifetime. God promises to care for His children’s needs (Matt. 6:19–34), and in this case, the offerings of strangers may have paid for a new life in a foreign land.
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The nativity story in Matthew shows Jesus as a refugee fleeing certain death in His homeland. The family found political sanctuary in Egypt, avoiding the infanticide ordered by King Herod, the ruthless ruler of Palestine.
The text does not divulge where exactly the family stayed. They may have found refuge among the one million Jews estimated to have lived in Alexandria at the time. We do know that Jesus, perhaps close to two years old at the start of the journey (Matt. 2:16), spent at least some of His formative years in Africa. When the family migrated back to Palestine (2:22, 23), they settled not in a privileged neighborhood but in Nazareth, a small town in rural Galilee.
Jesus identifies with the displaced peoples of the world. He is a worldwide Savior who understands the trauma of being forced to emigrate due to natural disasters, famine, or political unrest.
More: Africans played a significant role in biblical history. See “Africans in the Bible” at Jer. 38:7.
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In Matthew 2:18, Matthew quotes the prophet Jeremiah’s description of Rachel as wailing over the exiled tribes (Jer. 31:15). Rachel had lots of experience with tears. Her father tricked her fiancé into marrying her sister. After she did finally get married, she remained childless for years (Gen. 29:1—30:24). And just as Rachel could not be comforted, the weeping in Bethlehem could not have been quickly silenced. The murdered babies of Bethlehem and the scattered exiles of Israel shared a common bond: in both cases, innocent people suffered as a result of the proud, ungodly acts of the powerful.
The tragic account in Matthew 2 shows a wickedly jealous king slaughtering a village’s baby boys in order to protect his throne. The scene reminds us that adult sins still take the lives of countless children. Like Rachel, mothers all over the world weep for their children—many in developing nations and abusive homes.
Jesus offers comfort to all who grieve the loss of a child. The deaths of the infant boys of Bethlehem must have been a pain He carried throughout His life and onto the cross. Significantly, Jesus went out of His way to affirm and bless children, and warn adults of the perils of misleading them (Matt. 18:6, 7; 19:13–15). “Let the little children come to Me,” Jesus said, “for of such is the kingdom of heaven” (19:14).
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If we think that strength is nothing more than the power to dominate, we will always be intimidated by those who seem to have more than us—more expertise, experience, energy, intelligence. But John the Baptist had a different understanding of strength. It was a gift from God to be used for His purposes. John’s humility gave him remarkable energy (Matt. 3:5) to welcome and to serve others—in this case, the Son of God.
More: Like John, Paul challenged God’s people to cultivate humility. See “Humility: The Scandalous Virtue” at Phil. 2:3.
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The account of Jesus’ temptation in Matthew 4:1–11 demonstrates that Jesus understands exactly what we endure, because He faced the same enticements to sin that we encounter in our lives. And because He was able to resist, He can help us do the same (Heb. 2:18). He completely understands our feelings, and He can train us in practical steps toward doing right despite the appeal of doing wrong.
More: Temptation is not sin, but giving in is. See “Persistent Prayer” at Luke 11:5–13. Few Bible teachings have more practical implications than the truth that people are fallen and continually battle urges to do wrong. See “Escaping Temptation” at 1 Cor. 10:12, 13.
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The Noisy, Dirty, Smelly, Holy City
Matthew called Jerusalem “the holy city,” but it was also noisy, dirty, and smelly. Gehenna, the town garbage dump and home to countless lepers, lay just outside the gates in the Valley of Hinnom, a deep, narrow ravine. Refuse, waste materials, and dead animals were burned there. Fires smoldered continually, and with the right wind, rank smells drifted north, blanketing the city and the temple mount with noxious odors. Nevertheless, Jerusalem was holy because God’s focused presence in the temple made the city His sacred dwelling place (see “Sacred Places Everywhere” at John 1:51).
More: The Jerusalemites’ use of the Valley of Hinnom as a smoldering garbage dump was not by accident. God had condemned the site because of the human sacrifices that had been carried out there. See “The Valley of Hinnom” at Josh. 18:16.
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As we struggle to follow God in a materialistic culture, we are wise to recognize that a longing for wealth and all that it symbolizes—prestige, power, luxury, authority—can be a powerful tool in Satan’s hands. It was one of the temptations that the devil employed in his attempt to draw Christ away from His mission. When we feel tempted by wealth, Christ’s response in verse 10 challenges us. He fought off wealth’s temptation by recalling that God is life’s most valuable treasure, the only thing in the universe worthy of worship. It invites us to answer a crucial question: Who or what will we worship and serve today?
More: Most of Jesus’ followers were not wealthy, with a few exceptions that teach us important lessons about the dangers of money and the discipline required to handle it well. See “Wealthy People in the New Testament” at Matt. 27:57.
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Jesus began His public ministry with a simple but urgent call for repentance. It was a familiar message—identical, in fact, to sermons given by John the Baptist, Jesus’ forerunner (Matt. 3:2). Both men urged their listeners to change their minds and hearts for the sake of what they called “the kingdom.” But what did that mean?
Who Is the King?
Most importantly, the kingdom exists because Jesus is King. He is the Messiah, the Savior promised in the Old Testament (1:22, 23; 2:6; Is. 7:14; Mic. 5:2). He is not only King of Israel but Lord over every nation (see “Jesus’ Family Tree” at Matt. 1:1–16 and “A Savior for the Whole World” at Matt. 8:10). At the start of His life, the wise men asked Herod where they could find the King of the Jews (2:2). As Jesus neared His death, the Roman governor Pontius Pilate asked Him, “Are you the King of the Jews?” When Jesus affirmed that He was (27:11, 12), Pilate seized upon His response as reason to crucify Him (27:37).
Where Is the Kingdom?
Foretold by Scripture and announced by John the Baptist, Jesus arrived to establish His rule. But His agenda disappointed many of His contemporaries. They looked back in awe on the brief decades of Israel’s prosperous, peaceful monarchy under David and his son Solomon (see “Solomon’s Empire” at 2 Chr. 9:26). They read Old Testament prophecies as predictions that the Messiah would reestablish that political kingdom, with some seeing the Messiah’s arrival as an opportunity to overthrow Rome’s iron rule and set up a free Jewish state. But Jesus told Pilate that His kingdom was not of this world and that no army fought on His behalf (John 18:36). He told the Pharisees that the kingdom was not outwardly observable but was “within” (Luke 17:21).
When Is the Kingdom?
No less puzzling is the question of when the kingdom has or will come. As John the Baptist and Jesus began their ministries, they declared that the kingdom was “at hand” (Matt. 3:2; 4:17). A few years later, when Jesus’ followers asked whether He was ready to restore Israel’s kingdom, He said that the timing of His reign was something that only His Father could know (Acts 1:6, 7). Sometimes the kingdom seemed to be a present reality (Matt. 12:28; 13:18–23; 21:43). At other times, it seemed to be a future hope (16:28; 20:20–23; 26:29). Theologians still debate if and in what form the kingdom has already been established, whether it is coming presently or in the future, or if it is coming at all. There is no simple way to understand this essential doctrine. Jesus’ followers have puzzled over His statements about the kingdom since the moment He made them. But many agree that Christ’s kingdom began with His birth, continues to advance as His people live out the gospel message throughout the world, and will not be ultimately realized until He returns.
What Is the Kingdom?
Although we cannot define Christ’s kingdom with precision, we can say that it has to do with Christ’s reign—and with all the people, places, and things over which He rules. This is why Jesus initiated His ministry with a call to repentance; the repentance of our sins involves a decided change of mind or purpose. In terms of the kingdom, it involves:
1. A change of allegiance. If Christ is the King, He deserves our honor, loyalty, and obedience. We put ourselves under His authority and power. Whatever He says, we do. That is the essence of our request in the Lord’s Prayer for His kingdom to come and His will to be done “on earth as it is in heaven” (6:10). The citizens of Christ’s kingdom submit to the King’s will.
2. A change of expectations. The kingdom can be difficult to perceive when the world seems to grow more distant from God by the day, which makes it tempting to live as if this present life is all that matters. But the Christian hope counts on the fact that there is far more to life than what we presently see. Jesus made extraordinary promises about a future kingdom for all who follow Him as King. The kingdom may not yet be fulfilled completely, but it has been established, is spreading, and will last forever (6:13).
3. A change of values. Modern culture prizes individual achievement, success, independence, and high social status. But kingdom ideals reflect what matters to the King. Jesus described many of His values in Matthew 5:3–10, a section of the Sermon on the Mount known as the Beatitudes (or as some call them, the “beautiful attitudes”). Kingdom people adopt the King’s values and make choices in line with those values.
4. A change of priorities. Kingdom living changes how we spend time and money. Jesus made an inescapable connection between His kingdom and our attitude toward material things (6:24–34). Without disparaging the worth of human labor or the things we need to live in this world, He challenges us to incorporate kingdom values into our pursuit of success. To “seek first the kingdom” (6:33) reshapes our goals, processes, and results.
5. A change of mission. Whether we are naturally driven to accomplish great tasks or live from day to day without purpose or direction, Jesus alters our outlook. He gives us a purpose and a mission, commanding us to live as His subjects and promote kingdom values in every part of life. He also wants us to extend His message to the far reaches of earth, giving everyone everywhere the opportunity to bow to Him as their Savior and King (28:18–20).
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1. Tyre and Sidon. A Syro-Phoenician woman’s daughter was healed (Mark 7:24–37).
2. A deserted place. Jesus fed the 5,000 (Mark 6:30–44).
3. Cana. Jesus turned water into wine at a wedding feast (John 2:1–11); a nobleman’s son was healed of a fever (4:46–54).
4. Nazareth. Jesus preached in His hometown synagogue and was rejected (Luke 4:16–30).
5. Nain. A widow’s son was raised from the dead (Luke 7:11–17).
6. Caesarea Philippi. Peter declared that Jesus is the Christ (Matt. 16:13–20).
7. Capernaum. The hometown of Peter, Andrew, James, and John, which became Jesus’ headquarters; Jesus healed Simon’s mother of a fever (Luke 4:38, 39) and performed many other miracles there. Jesus gave the Sermon on the Mount (Matt. 5–7) possibly about two miles west of Capernaum.
8. Bethsaida. A blind man received his sight after Jesus spit on his eyes (Mark 8:22–25).
9. Sea of Galilee. Jesus walked on water (Mark 6:45–52).
10. Gadara. A demon-possessed man was healed; the demons were sent into a herd of pigs (Mark 5:1–20).
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As Jesus began His public ministry in Galilee, He cried out, “Repent, for the kingdom of heaven is at hand” (Matt. 4:17). His message quickly spread, drawing huge crowds from Galilee, from nearby Syria and the Decapolis, and from as far away as Jerusalem, Judea, and places east of the Jordan River (4:24, 25).
The people came to hear about an earthly kingdom. Jesus instead introduced them to a heavenly lifestyle—the new attitudes and actions of those who intended to live under His reign. With perhaps thousands gathered on a hillside or “mountain”—the exact location is unknown—Jesus spelled out the implications of His appeal for repentance. He required far more than an outward show. He urged His listeners to make such a complete change of heart and action that they would “be perfect, just as your Father in heaven is perfect” (5:48).
Matthew presents the Sermon on the Mount as a lengthy speech detailing all at once the new lifestyle of the kingdom, holding it up like a multifaceted jewel to be examined from many different angles. But Jesus may have delivered the contents of Matthew 5–7 on multiple, separate occasions. Parts of the sermon can be found throughout the Gospels, and like many good teachers, Jesus probably drove home His message by repeating it at other times and places.
The Sermon on the Mount contains the core of Jesus’ moral and ethical teaching:
• The Beatitudes (5:3–12). True happiness comes from seeing life from God’s perspective, which is often the polar opposite of our human point of view.
• Salt and light (5:13–16). Jesus wants His followers to influence their world’s moral and spiritual climate.
• The morality of the kingdom (5:17–48). Jesus’ listeners knew the Law and the traditions added by generations of rabbis, but Jesus revealed a morality concerned not only with the letter of the Law but its spirit.
• Spiritual disciplines (6:1–18). Real faith is more than an outward show of religion. It reshapes our inner character.
• Treasures on earth (6:19–34). Jesus does not denounce earthly possessions, but He urges His listeners to make heaven’s treasures their highest priority.
• Judging between right and wrong (7:1–6). Rather than being quick to point out the moral flaws of others, we should work to remedy our own.
• Asking and receiving (7:7–12). We can take all our requests to God, relying on Him to answer us as a loving Father. Moreover, God expects us to extend to others the same kind of love.
• A challenge to obedience (7:13–29). Jesus wraps up His message with a challenge to change. Living a lifestyle worthy of the kingdom results in life and joy; disobedience to His way brings death and disaster.
When Jesus finished describing this kingdom lifestyle, the people were “astonished” at His teaching (7:28; literally “overwhelmed” or “stunned”). His voice had the ring of authority (7:29). No wonder: they were listening to the King.
The Sea of the Sermon
The location where Jesus preached the Sermon on the Mount remains unknown, but the hills near Capernaum are a traditionally accepted site. As the Lord spoke, He probably looked past His listeners down toward the Sea of Galilee, a setting closely connected with His ministry. Much of His teaching and more than half of His recorded miracles occurred on or around this body of water.
Situated some sixty miles north of Jerusalem, the Sea of Galilee is actually a freshwater lake fed by the Jordan River. Its surface is about seven hundred feet below sea level. During the first century, tens of thousands of people lived in the cities and smaller settlements that dotted the lake’s shoreline.
The Sea of Galilee supported a thriving fishing industry. Peter, Andrew, and James and John the sons of Zebedee were among Jesus’ followers who made their living as fishermen. To learn more, see “The World of the Fishermen” at Luke 5:1–11.
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Of all the virtues Christ commended in the Beatitudes, it is significant that the first is humility, being “poor in spirit,” a quality that underlies all the others:
• You cannot mourn (Matt. 5:4) without appreciating how insufficient you are to handle life by your own strength.
• You cannot be meek (5:5) unless you have experienced and admitted a need for gentleness.
• You cannot hunger and thirst for righteousness (5:6) if you consider yourself already good. Unlike a Pharisee who boasted of his righteousness, the humble tax collector of one of Jesus’ parables prayed, “God, be merciful to me a sinner!” and went away justified (Luke 18:13).
• You cannot be merciful (Matt. 5:7) without recognizing your own need for mercy.
• You cannot be pure in heart (5:8) if your heart is filled with pride.
• You cannot be a peacemaker (5:9) if you believe that you are always right.
• You cannot stand up for Christ in the face of persecution (5:10–12) without putting Him before yourself.
More: Humility is a mindset completely foreign to our world. See “Humility: The Scandalous Virtue” at Phil. 2:3.
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Following Jesus goes far beyond private spirituality. It also involves a believer’s public life, particularly through work and participation in the community. Jesus used two everyday metaphors to describe how we should impact our world. He called His followers “salt” and “light.”
In Jesus’ day, salt was used not only to season food but also to preserve it from decay. This implies that Christians help protect society from moral and spiritual decay, especially through work that affects laws and public opinion. By standing up for Jesus’ values, we help to prevent the spread of evil.
Jesus also called us “the light of the world.” Light is used both to illuminate and communicate. Jesus wants us to shine not to bring attention to ourselves but to act as a beacon, pointing people toward Him. By living in a way that reflects Jesus’ values, Christians fulfill this role, attracting people to the gospel through their actions, which become luminous with Christ’s love.
More: It was William Tyndale, in his early English translation of the Bible, who gave us the expression “the salt of the earth” (Matt. 5:13). See here for an article on his life. Spreading Christ’s message requires more than broadcasting the facts. See “Faith Impacts the World” at Mark 16:15, 16.
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Some say that Jesus was nothing more than a good teacher who wanted people to love each other. But Jesus was far more—He was and is the Son of God. And although Jesus did command us to love our neighbor (Matt. 22:39), He also taught on a wide range of complex personal and moral issues.
In this section of the Sermon on the Mount, some of Jesus’ statements sound extreme (for example, Matt. 5:22, 30, 37, 39–42), and several are easy to misinterpret. Understanding this passage begins by realizing that Jesus’ references to “the Law” and “the Prophets” (5:17) were references to the Old Testament’s moral teaching. Those Scriptures were to govern the moral conduct and character of His Jewish listeners.
Unfortunately, the people had not heard the true words of the Law and the prophets. They had instead learned a heavily doctored version of the Old Testament’s teachings. Their rabbis often stressed the letter of the Law rather than its spirit. At times they favored their own traditions over God’s actual teaching (12:9–12; 15:1–9). Sometimes they twisted the Law to fit their own agendas (19:3–8). No wonder Jesus labeled these teachers as hypocrites and warned people not to follow their example (23:1–36).
This background helps to explain a phrase that Jesus repeats in His sermon: “You have heard that it was said … but I say to you” (5:21, 22, 27, 28, 33, 34, 38, 39, 43, 44). In presenting His views, Jesus spoke with integrity and authority about murder (5:21–26), adultery (5:27–32), vows and oaths (5:33–37), vengeance (5:38–42), and love and hate (5:43–47). He began His remarks with an appeal to fulfill the Law (5:17–20) and concluded with a challenge to act as the Father would act (5:48).
As we read these words, we should not blunt the challenges they present. But we should be careful to interpret them as Jesus intended: as a correction of mistaken understandings of Old Testament law and as a fresh expression of His kingdom values.
More: Old Testament law was part of the covenant that set Israel apart as God’s people. It governed their worship, their relationship to God, and their social interactions. See “Staying Focused” at Deut. 5:1 and “The Law” at Rom. 2:12.
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At times Jesus’ demands can seem unrealistic: God’s people should never use force in self-defense, they should never contest a lawsuit, they should comply with every inconvenient demand, they should lend without reserve.
In this section of the Sermon on the Mount, it is important to remember that the Lord was addressing issues of justice with allusions to Old Testament laws dealing with public vengeance. The Law limited damages in criminal cases to no more than the loss suffered, “an eye for an eye” (Ex. 21:24, 25). However, some of Jesus’ hearers had appealed to the same texts to justify personal vengeance. Basically, they tried to take the law into their own hands.
Jesus challenged the morality of their approach. He recognized that some circumstances call for resistance and self-defense. The Law sanctioned self-protection when a person was left with no other choice (Ex. 22:2). He Himself protested when He was slapped (John 18:22, 23). But Jesus warned against needless force, particularly for the sake of revenge. Failing to defend ourselves might lead to injury or death. But vengeance inflicts harm after any immediate danger is past. A slap on the cheek is little more than an insult, leaving no reason for a violent response. Vengeance belongs to God alone (Deut. 32:35; compare Rom. 12:19–21), who often uses governing authorities to carry out His judgment (13:4).
In the case of lawsuits (Matt. 5:40), the Law allowed demanding a shirt (tunic) in pledge for a loan but prohibited taking a coat (cloak) overnight, because it was needed for warmth (Ex. 22:26, 27). But in Jesus’ day it was common to press for people to inflict heavy damages in court, in effect “suing the pants off each other.” Christ’s point was that if lawsuits have to go to extremes, it ought to be extremes of charity. Paul made a similar argument in 1 Corinthians 6:1–8.
In the command to go a second mile (Matt. 5:41), the word compels means “to requisition or press into service.” Ancient Persian law permitted postal carriers to compel private citizens to help carry their loads. The Romans sometimes inflicted similar demands on bystanders. For example, Roman soldiers compelled Simon of Cyrene to carry Jesus’ cross (27:32). Jesus was likely referring to the need to obey those in public positions of authority (see “Governmental Authority” at Rom. 13:1–7) rather than a need to obey anyone who issues a command.
When it comes to the issue of lending, Jesus was likely making a point not merely about personal charity but also about collective, societal issues of debt, loans, and repayment. Old Testament law prohibited charging interest on loans to the poor (Ex. 22:25), required that a person’s family be given the opportunity to buy back lands lost due to poverty and persons sold into slavery (see “The Redeeming Relative” at Lev. 25:25), and mandated sabbatical and Jubilee years to allow for a regular redistribution of wealth and freedom from servitude (see “The Sabbath Year” at Lev. 25:2–8 and “The Year of Jubilee” at Lev. 25:8–17). These laws were public methods of making room for mercy and justice on behalf of the society’s disadvantaged members.
Jesus challenged His followers to respond to injustice without resisting or complaining. He urged grace in place of vengeance, integrity in place of self-interest. It is through acts of sacrifice that we are able to become more like Him.
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Jesus does not expect us to meet His high moral standards unaided. When we belong to Him, we are made into new creatures. The Holy Spirit lives in us and changes us to become more like our Lord. See “New Creatures with New Character” at Galatians 5:22, 23.
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Fundraisers know that people are often motivated to donate large sums of money because of the prestige they receive in return. But Jesus denounced that motivation for giving. He much preferred the poor widow who gave the small amount she could give to the wealthy people who gave the large amounts they would give (Mark 12:41–44). These wealthy men and women may have appeared pious, but Jesus knew that behind the scenes they often neglected “the weightier matters of the law: justice and mercy and faith” (Matt. 23:23).
Here, Jesus suggests that a good way to ensure that we are giving from the right motives is to give anonymously. When the source of our gifts is known only to ourselves and God, Jesus promises that “your Father who sees in secret will Himself reward you openly” (6:4).
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Of all the scriptures on the topics of money and work, Jesus’ words from the Sermon on the Mount rank among the Bible’s most frequently cited passages. Unfortunately, they are also often misused in order to imply that Jesus was against money or that He considered everyday work a distraction from spiritual matters.
A careful reading of the text shows that Jesus condemned not work but worry (Matt. 6:25, 27, 28, 31, 34). He did not tell us to quit our daily labors but to have faith in God as the ultimate provider of our needs (6:32). God provides for us in many ways—including through our everyday jobs.
God makes us responsible for looking after our physical and material needs to the best of our abilities. But Jesus urged us not to let worry about these things overtake our minds and corrupt our values. We cannot serve God effectively if we are consumed by anxiety. Instead of worrying over what might happen, we should work toward what will happen—everything will fall into place as long as we “seek first the kingdom of God and His righteousness” (6:33).
More: God gives work as a gift so that we can serve others. See “People at Work” at Ps. 8:6. Despite what many people think, work is not a curse. See “The Toil of Work” at Gen. 3:17–19. Bringing Christ into our everyday work has a far-reaching impact on how we do our jobs. See “Your Workstyle” at Titus 2:9–11.
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People tend to read their own meaning into Jesus’ command to “judge not.” They may assume it means tolerating anything and everything. Or never calling out untruth. Or considering one belief or behavior as valid as the next.
Those would all be misapplications of the Lord’s teaching. Jesus was not commanding blind acceptance but, to rather, grace toward others. Since all of us are sinners, we need to quit picking at the failings of others and start attending to our own issues. Jesus’ point was that we should not blame, condemn, or put down others while excusing or exalting ourselves.
Jesus leaves plenty of room to evaluate and confront others, even when we acknowledge that we are imperfect. But we are to approach others as Jesus did—with empathy and fairness (Matt. 7:12) and a readiness to freely and fully forgive (6:12, 14).
More: Scripture gives clear guidelines for restoring those who have become entangled in sin. Read Matt. 18:15–17; 1 Cor. 6:1–8; and Gal. 6:1–5.
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Scribes were members of an educated class in Israel who studied Scripture and tradition and who served as copyists, editors, and teachers (see “Scribes” at Luke 20:39). But while they held positions of authority, Jesus was the ultimate Person of authority. His expertise, credibility, and power were features of who He was, not what He learned.
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Leprosy was both common and dreaded in the ancient world. Lepers were required to remove themselves from the rest of the population so that others could avoid contracting what was believed to be a highly contagious disease. To learn more about this condition, see “Leprosy” at Leviticus 13:12 and “The Leper’s Burden” at Luke 5:12–15.
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Like Jesus, the centurion was “a man under authority.” The encounter between the two offers essential lessons on authority and leadership:
• Effective leaders admit when they need help. The centurion faced a problem beyond his own power. He recruited Jesus to intervene.
• Effective leaders respond to the heart. The centurion felt compassion for his suffering servant and perceived that Jesus possessed power beyond any physician’s skill.
• Effective leaders approach others on their terms. A Roman officer could have ordered Jesus to act or offered Him money. He instead came in faith, humbly asking for help.
• Effective leaders recognize the nature of authority. The centurion understood submission. When he issued a command, his soldiers obeyed. He saw that Jesus had the same authority over illness.
• Effective leaders trust those who serve them. Good leaders are willing to put faith in others. The centurion trusted Jesus to carry out His promise.
• Effective leaders notice when someone is worthy of trust. The centurion’s faith was impressive because it was invested in the right person. Leadership based on blind faith is foolhardy, but discernment is a mark of a true leader.
More: Roman soldiers were present everywhere in Palestine. See “Roman Centurions” at Mark 15:39. As Chief Justice of the Supreme Court, Earl Warren demonstrated remarkable discernment in many landmark cases. See here for an article on his life.
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Matthew’s Gospel offers insights into Jesus’ Jewish roots and His fulfillment of Old Testament prophecies of a Messiah for Israel. But it also presents Jesus as a worldwide Savior. Note His many global connections:
Jesus’ Roots
Jesus’ genealogy includes at least two and possibly three Gentiles:
• David’s great-great-grandmother Rahab was a Canaanite (Matt. 1:5; Josh 2:1–24; 6:22–25).
• David’s great-grandmother Ruth was a Moabite (Matt. 1:5; the Book of Ruth).
• David’s lover (and later wife) Bathsheba, widow of Uriah (Matt. 1:6; 2 Sam. 11:1—12:25), may have been a Hittite like Uriah, although she was more likely a Hebrew married to a Hittite sojourner.
Wise Men from the East
The first worshipers of Jesus to appear in the Book of Matthew were not Jews but Gentiles from the East (Matt. 2:1–12). The wise men may have been astrologers from Persia (modern-day Iran; see “The Persians” at Ezra 1:8). Whatever the case, it was a group of foreigners who first came looking for the Messiah.
The Flight to Egypt
Egypt provided a refuge for the baby Jesus from an outraged Herod the Great (Matt. 2:13, 14). Centuries before, this Gentile nation saved Jacob’s family from starvation and became the land where a family grew into a nation (Gen. 41:46—46:7).
Jesus’ Childhood in Galilee
Jesus grew up in Nazareth, a small town of Galilee in the northern part of Palestine (Matt. 2:22, 23). The region’s multicultural population earned it the name “Galilee of the Gentiles” (4:15). Jesus began His ministry in Galilee, and many of His early followers were non-Jews from Syria and the Decapolis, a Gentile region of Palestine (4:23–25).
Living on the Fringes
Matthew shows Jesus breaking His culture’s hardened habits of discrimination by reaching out to Samaritans, Gentiles, and others who lived on the fringes of Jewish society:
Person or Group | Jesus’ Response |
A leper, physically diseased and religiously unclean (Matt. 8:2–4) | Touched him when others would not; healed him |
A Roman centurion (Matt. 8:5–10) | Healed his servant and praised his faith |
Two demon-possessed men from a Gentile region (Matt. 8:28–34) | Delivered them when the town rejected them |
Matthew the tax collector and his disreputable friends (Matt. 9:9–13) | Called Matthew as a disciple and dined with his friends |
A hemorrhaging woman (Matt. 9:20–22) | Healed her and praised her faith |
The Gentile cities of Tyre, Sidon, and Sodom (Matt. 11:20–24) | Said they will be better off than Jewish cities in the judgment because of Jewish unbelief |
Nineveh and the queen of the South (Matt. 12:39–42) | Praised their repentance and said they would judge the Jews of His day |
The people of Gennesaret, a Gentile region (Matt. 14:34–36) | Healed their sick |
A Canaanite woman from the region of Tyre and Sidon (Matt. 15:21–28) | Healed her daughter and praised her faith |
More: The roots of hostility between Jews and Gentiles stretched deep into Israel’s history. See “Jews, Gentiles, and Jesus” at Matt. 15:24.
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The Gospels show Jesus’ frequent encounters with demons, such as those that possessed the Gergesene men, affirming the reality of potent spiritual forces that exist beyond the visible universe.
Scripture teaches that angels are members of an order of heavenly beings that surpasses human beings in power and intelligence (Heb. 2:7; 2 Pet. 2:11; see also “Angels and the Exile” at Zech. 3:1 and “Angels” at Rev. 7:1). Unlike God, angels are not all-powerful or all-knowing (Ps. 103:20; 2 Thess. 1:7). God often sends them to announce good news, such as the birth of Jesus (Luke 1:30, 31). Or they may carry warnings of danger, such as Sodom’s looming destruction (Gen. 18:1—19:29).
Angels were especially involved during the events surrounding Jesus’ birth, resurrection, and ascension. They …
• Urged Joseph to wed Mary (Matt. 1:20).
• Warned Joseph to flee to Egypt with Mary and infant Jesus (2:13).
• Instructed Joseph to bring his family back to Palestine (2:19).
• Foretold to Zacharias the birth of John the Baptist (Luke 1:11–38).
• Announced to shepherds the birth of Christ (2:8–15).
• Strengthened Jesus in the Garden of Gethsemane (22:43).
• Rolled back the stone from Jesus’ tomb (Matt. 28:2).
• Announced Jesus’ resurrection to women at the empty tomb (Luke 24:4–7, 23; John 20:12).
• Promised Jesus’ return after His ascension (Acts 1:9–11).
The frequency of angelic involvement in human events seems to have lessened since Pentecost, possibly because of the Holy Spirit’s expanded role in the lives of Christians.
Demons are angels who rebelled against God and were cast out of heaven. They seek to undermine God’s righteous purposes in the world (1 Pet. 3:19, 20; 2 Pet. 2:4; Jude 6; see also “Demons” at Luke 11:14). Scripture gives them a variety of names: “unclean spirits” (Mark 6:7), “wicked or evil spirits” (Luke 7:21; Acts 19:12, 13), “spirit of divination” (Acts 16:16), “deceiving spirits” (1 Tim. 4:1), and “spirit of error” (1 John 4:6).
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The crowd that watched Jesus heal a paralytic responded enthusiastically to His dramatic display of power. But they overlooked His more significant ability to forgive sins, an aspect of His authority that deeply troubled the scribes.
Jesus urges us to forgive those who wrong or hurt us (Matt. 6:14, 15; 18:21–35)—a simple command in theory, but in moments of pain and anger we discover the difficulty of authentically extending forgiveness. It can feel almost impossible to lay down our hurt and reach out to pardon and embrace an offender. But that powerful act releases our own hearts from bitterness and frees a wrongdoer from paralyzing guilt. It can even change the course of a person’s life (James 5:19, 20).
Forgiveness has immeasurable power. It is as liberating as being healed of paralysis. And it is an authority that Jesus has delegated to us as His followers (John 20:23). We forgive others because He has forgiven us (Col. 3:13).
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Tax collectors in ancient times were agents who collected government levies. Some translations incorrectly call them publicans, who were usually wealthy non-Jewish men who contracted with the occupying Romans to take responsibility for a district’s taxes. They were often backed by military force. Tax collectors were hired by publicans to actually collect monies. They were Jews and usually not wealthy.
Tax collectors gathered several different taxes. Depending on the type of rule in a given Jewish province, Rome levied a land tax, a poll tax, even a tax for the operation of the temple (Matt. 17:24–27). Taxes from provinces such as Galilee, which was not under an imperial governor, remained in the province rather than going to the imperial treasury at Rome. Perhaps it was these inequities that prompted the Pharisees in the imperial province of Judea to ask Jesus, “Is it lawful to pay taxes to Caesar, or not?” (22:17).
Tax collectors often demanded more than the government required and pocketed the excess—a practice that John the Baptist specifically condemned (Luke 3:12, 13). Tax collectors were also hated because fellow citizens saw them as mercenaries working for their Roman oppressors. They were altogether despised by their fellow Jews and were often lumped together with other “sinners” (Matt. 9:10, 11; Mark 2:15).
More: The Jews of Jesus’ day were probably paying no less than 30 or 40 percent of their income on taxes and religious dues. See “Taxes” at Mark 12:14. Zacchaeus was called the chief tax collector of Jericho, meaning he may have been a publican. Nevertheless, he responded to Jesus’ call. See “Startling Change” at Luke 19:1–10.
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The woman in Matthew 9:20–22 had been excluded from worship and was an outcast of society for a dozen years. Jews considered women ritually unclean during menstruation, and a woman who experienced bleeding other than during her menstrual cycle was considered unclean until the bleeding stopped. Anyone who touched a menstruating woman was unclean until evening (Lev. 15:19–27).
By approaching Jesus, the woman broke a rule that held her accountable as an unclean person to stay away from others. In her desperation, she reached out and touched Jesus. The Lord perceived that power had gone out from Him and sought her out. As she explained her disease the crowd probably backed away, not wanting to contaminate themselves. But Jesus did not withdraw. He addressed her with the affectionate term “daughter” and sent her away in peace, healed at last.
When we meet outcasts in the world today, do we back away, or do we embrace them as fellow members of Christ’s family? How can we respond to their needs with Christlike love?
More: Pandita Ramabai was a social activist in India who stood up for women’s rights even when they were considered outcasts. See here for an article on this woman who rescued thousands of people from institutionalized abuse and starvation.
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Ancient funerals often included paid mourners, most often women, who helped to stir up emotion; the idea may have been that public expressions of grief were directly related to the honor of the departed. Their dirges and poems in praise of the deceased were chanted to the accompaniment of flutes or other musical instruments. To learn more, see “Mourning Women” at Isaiah 3:24–26.
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Some people imagine Jesus spending His entire life in tiny towns and on long walks in the wilderness. After all, He did begin His life in a manger surrounded by livestock and shepherds. And He seemed to endlessly wander the countryside telling parables with rural themes such as the sower and the seed, the wheat and the weeds, and the lilies of the field. But this image of Jesus—and His world—is simply incorrect.
The Palestine of Jesus’ day experienced rapid urban development. A population of up to three million people lived in preindustrial cities and towns around Jerusalem, the hub of the region. Jerusalem itself had a population that modern scholars conservatively estimate at between fifty-five thousand and ninety thousand. (Josephus, a first-century Jewish historian, placed the number at three million; the Talmud claims an incredible twelve million).
Jesus focused His ministry on Palestine’s cities (Matt. 9:35; 11:1; Luke 4:43; 13:22), and He made at least three visits to Jerusalem. His travels brought Him into contact with a wide variety of people. He attracted large numbers of women, soldiers, religious leaders, the rich, merchants, tax collectors, Gentiles, prostitutes, beggars, and the poor.
Jesus’ strategy became a pattern for His followers to imitate. Jesus sent His disciples to preach in cities (Matt. 10:5, 11–14; Luke 10:1, 8–16). The early church later spread throughout the Roman empire by establishing Christian communities in no fewer than forty cities by the close of the first century (see “Churches Unlock Communities” at Acts 11:22).
Jesus cares about urban communities, and His strategy should prompt all of His followers to ask how we are bringing His message to an increasingly urban, multicultural, and pluralistic world. His ministry should be a model for our engagement with the world.
More: Even in ancient times, Canaan was experiencing urbanization. See “Following God in the City” at Deut. 6:10. For more on the explosive start of the early church, see “The Nations of Pentecost” at Acts 2:8–11 and “The Ephesus Approach: How the Gospel Transformed a Community” at Acts 19:8–41.
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Disciple | Description |
Simon (Peter) (Mark 1:16*) | Fisherman from Galilee; Andrew’s brother |
Andrew (John 1:40*) | Fisherman from Galilee; Peter’s brother |
James (James 1:1*) | Son of Zebedee; brother of John; from Capernaum |
John (John 1:1*) | Son of Zebedee; brother of James; from Capernaum |
Philip (Acts 8:5–13*) | From Bethsaida |
Bartholomew (Nathanael) | From Cana in Galilee |
Thomas (Didymus) | Possibly also a fisherman |
Matthew (Levi) (Matt. 1:1*) | Tax collector in Capernaum; son of Alphaeus; possibly James’s brother |
James | Son of Alphaeus; possibly Matthew’s brother |
Lebbaeus Thaddaeus (Judas) | May have taken the name Thaddaeus because of the infamy that came to be attached to the name Judas |
Simon (the Canaanite) | From Cana; one of the Zealots, Jewish revolutionaries who opposed Rome |
Judas Iscariot (Matt. 26:14*) | From Kerioth; possibly the only Judean among the Twelve |
*See individual profiles at the texts indicated.
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A Generous Heart
Francis of Assisi (1182–1226) was born to a wealthy, worldly family, and at the age of twenty-two he marched off to battle dreaming of military glory. He was captured and held hostage for a year before his father could arrange his ransom. A fever during the following year caused him to experience dreams and visions that opened his mind to spiritual concerns, but when he recovered he returned to his former ambition of being a soldier. In 1205 he sought to join a battle against the Roman emperor Frederick II, but a loud voice spoke to him in a dream and sent him home.
Francis discovered that he no longer craved a worldly life, and he undertook a pilgrimage to Rome. He was shocked to discover the dilapidated state of the cathedrals where lepers and beggars languished, their needs ignored by a corrupt clergy and indifferent laity. Moved to compassion and inspired by his newfound faith, Francis proceeded to sell off family goods, assuming that the church would use the money to repair its buildings. Enraged, Francis’s father dragged him before the local bishop to reform his behavior and demand that the money be returned. Francis took off his clothes and lay them before his father, renouncing his family’s wealth and seeking a life of poverty, chastity, and obedience for the rest of his days.
Francis wandered the hills around Assisi, singing praises and restoring old chapels. In 1209 he heard a sermon based on the Gospel of Matthew which he took to heart: “Do not get any gold or silver or copper to take with you in your belts—no bag for the journey or extra shirt or sandals or a staff, for the worker is worth his keep” (Matt. 10:9, 10 NIV). Francis began preaching in and around Assisi, and as his followers grew he founded the Franciscan Order. It required adherence to a simple rule: “to follow the teachings of our Lord Jesus Christ and to walk in his footsteps.”
In Francis, the faithful found an unusual leader. He wanted Christians to pray in their native language rather than in Latin. He created the first known nativity scene, using live animals to help worshipers envision the birth of Christ. He reveled in God’s creation, referring to the sun, the moon, the earth, even bodily death, as his brothers and sisters. Francis’s understanding of the Christian’s spiritual life is perhaps best expressed by his famous prayer:
Lord, make me an instrument of Thy peace;
Where there is hatred, let me sow love;
Where there is injury, pardon;
Where there is doubt, faith;
Where there is despair, hope;
Where there is darkness, light; and
Where there is sadness, joy.
O Divine Master,
Grant that I may not so much seek to be consoled as to console;
To be understood as to understand;
To be loved as to love;
For it is in giving that we receive;
It is in pardoning that we are pardoned;
And it is in dying that we are born to eternal life.
The Franciscan Order experienced explosive growth, but with this growth came complications. After urging its followers to remain true to his original vision of a simple, selfless life, Francis resigned as head of the order. A few years before his death, Francis had a mystical encounter upon a mountaintop that left him with the five wounds of Christ—the first recorded instance of stigmata. Within two years of his death, Francis was declared a saint by the Roman Catholic Church. He remains one of the most popular saints of all time, inspiring Christ’s followers from all walks of life to actively pursue their Savior’s message of generosity: “Freely you have received, freely give” (Matt. 10:8).
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When John the Baptist wanted reassurance that Jesus was all that He claimed to be, Jesus replied with a list of things He had done that revealed God’s presence, power, and love. The most forceful evidence was His work among the poor and broken.
People all around us watch to see whether Jesus is still alive among His people. Like John, they ask whether those of us who claim to follow Christ truly have insight into who God is—or whether they should look somewhere else. They especially pay attention to our approach to the world’s suffering people, whether nearby or far away. Onlookers want to know if we care about our neighbors’ material needs as well as their spiritual needs. They want to see unmistakable evidence of Christ working within us to spread His love in every way possible.
More: Scripture has much to say about our responsibilities to the poor and needy. See “I Have Not Coveted” at Acts 20:33–38; “Christ Became Poor” at 2 Cor. 8:8, 9; and “Put Love into Action” at 1 John 3:16–21. Mother Teresa’s and Francis of Assisi’s work for the poor has made them some of the most venerated Christians in history. See here for an article on the life of Mother Teresa and here for an article on the life of Francis of Assisi.
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• A town north of the Sea of Galilee built on basalt hills two miles north of Capernaum.
• Name means “Secret.”
• Mentioned in the Talmud as a distribution center for wheat.
• Known for the black volcanic rock ruins of its synagogue. The famed cathedra Mosis, a carved judgment seat of Moses (compare Matt. 23:2), was found there (in modern-day Khirbet Kerazeh).
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The Pharisees feared Jesus as much as they hated Him. They were concerned that His popularity might draw additional Roman troops to the area and end what little independence the nation had. So they plotted to destroy Him. The mastermind of their plans was Caiaphas the high priest, a Sadducee who was equally opposed to Jesus. Learn more in “The Religious Power Broker” at Matthew 26:3–5.
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Many people wonder and worry if it is possible to commit a sin so heinous that God cannot or will not forgive it. Scripture says that this is not possible—and that it is.
The blood that Jesus Christ shed on the cross paid for all of the world’s sin (John 1:29; Rom. 5:12–21; 8:3), and there is no wrongdoing that God has not overcome through Christ. So no one ever has to be afraid of going beyond the reach of God’s grace or restorative power. No matter what our sins may be, God will forgive them if we come to Him in repentance (Acts 2:38; 1 John 1:9).
However, it is possible to put ourselves beyond the reach of God’s grace by persisting in rebellion and resisting His call to repentance. That was the sin of the Pharisees and other Jewish leaders (compare Acts 7:51, 52). When Jesus healed a demon-possessed man through the power of the Holy Spirit (Matt. 12:28), His enemies claimed that He was an agent of Satan (12:24, where Satan is called Beelzebub).
The accusation confirmed that these leaders had rejected Jesus. It also slandered the Holy Spirit and revealed that their moral nature had become so perverted that they were beyond any hope of repentance and faith—and therefore beyond forgiveness.
There is no “unpardonable sin” (12:31) for those who cry out like the tax collector in Jesus’ parable, “God, be merciful to me a sinner!” (Luke 18:13). But there is no help for those who count on their own self-righteousness, reject Christ, and slander His Holy Spirit.
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Jesus captivated listeners by putting spiritual truths into everyday terms they could understand. He probably spent most of His life working in His family’s carpentry business. Although we know little about His youth from adolescence until the start of His public ministry around age thirty, the Bible tells us that His father was a carpenter (Matt. 13:55) and that Jesus also practiced the trade (Mark 6:3). Carpenters worked not only with wood but also with metal and stone to produce household furnishings and farm implements.
Jesus may have continued His occupation even after He began to travel and teach. Rabbis of the day provided for themselves by spending anywhere from one-third to one-half of their time working, usually with their hands. Many of Jesus’ opponents were also religious teachers, and while they attacked Jesus on several fronts, they never accused Him of laziness. He was known to them as a carpenter.
That reputation passed on to the early church. One writer described Jesus as “working as a carpenter when among men, making ploughs and yokes, by which He taught the symbols of righteousness and an active life.” Jesus’ hands-on background stands out in His parables (brief scenes or stories that illustrated moral principles and explained the realities of His kingdom). Matthew 13 collects eight of His workplace analogies:
1. The parable of the sower (13:1–23) evaluates the openness of people who hear about the kingdom.
2. The parable of the wheat and the tares (weeds) (13:24–30) warns that people who pretend to be part of the kingdom cannot fool God.
3. The parable of the mustard seed (13:31, 32) promises that the kingdom will become a force to be reckoned with.
4. The parable of the leaven (13:33) describes how the kingdom quietly yet effectively expands to accomplish powerful results.
5. The parable of the hidden treasure (13:44) says that the kingdom is the most important thing anyone can possess.
6. The parable of the pearl of great price (13:45, 46) also declares that the kingdom is worth sacrificing everything to possess.
7. The parable of the dragnet (13:47–50) warns that those who accept the kingdom will be separated from those who reject it.
8. The parable of the householder (13:51, 52) calls those who understand the kingdom to share their insight with others.
Jesus’ stories connected spiritual truth with agriculture (sowing, harvesting, growing), the food industry (baking, fishing), real estate (land purchasing, home ownership), and retail (the sale of pearls). His images and language brought His message to life for ordinary people. He also demonstrated that God takes an interest in the workplace and desires us to serve Him wherever we live and work.
More: The prophets Jeremiah, Ezekiel, and Zechariah also told parables. See “The Parables of Jeremiah” at Jer. 18:1–10; “The Parables of Ezekiel” at Ezek. 15:1–8; and “The Parables of Zechariah” at Zech. 5:1–4. Like Jesus, the apostle Paul supported himself by means of a secular occupation. See “Paul’s Tentmaking” at Acts 18:1–3.
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Christian truth is inexhaustible. No matter how long we have followed Jesus or how much theology we master, we can never reach the end of what God reveals in Christ and in the Bible—a fact that Jesus addressed in His parable of the householder.
Understanding this parable starts with the question Jesus asked His followers: “Have you understood all these things?” (Matt. 13:51). “These things” refers to the series of kingdom parables that He had just told (13:1–50). The disciples answered yes. They assumed that they had absorbed everything Jesus had to say. But these men could not possibly have grasped all of the practical applications of these stories, much less the implications of an idea as complex as the kingdom of God. Scholars still debate the full meaning of what Jesus said (see “The King Declares His Kingdom” at Matt. 4:17).
Jesus was aware that the disciples thought they had more insight than they actually possessed, and His parable of the householder poked at their perspective. A householder—the head or master of a home—typically brings out family treasures to entertain or impress a visitor. He might unveil a family heirloom or a recent purchase. Jesus said His disciples were like householders. They would tell people about “old treasures”—the basic tenets of the gospel—and they would tell people about “new treasures”—applications of His teaching to new situations.
His disciples would be like scribes “instructed concerning the kingdom of heaven” (13:52). Scribes were highly educated students of Scripture who worked as copyists, editors, and teachers. They occupied a prestigious position, as only ordained teachers were allowed to transmit and create religious tradition. And just as Jewish scribes taught truths that had been known for centuries as well as fresh insights that applied God’s Word to new situations, the disciples were storing up Jesus’ teaching and would one day repeat and apply His words for the benefit of others. They would pass down “things new and old” (13:52).
The New Testament contains the written record of the disciples’ lifetime of discoveries. Like those early followers, we still uncover treasures both old and new, looking back to fundamental truths that never change and discerning ways to apply biblical principles to new issues.
More: Becoming a scribe required constant study, often beginning at age 14 and continuing to the age of 40. Learn more about these elite scholars in “Scribes” at Luke 20:39.
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The son of Herod the Great, Herod Antipas inherited the title of “tetrarch” (“ruler of a fourth part”). Learn about Herod Antipas’s infamous family in “The Herods” at Acts 12:1, 2.
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Herodias enjoyed her privilege and position as the wife of Palestine’s appointed ruler. But she had no control over the outspoken John the Baptist, who had publicly condemned Herodias’s marriage to Herod Antipas. A granddaughter of Herod the Great, Herodias had first married her father’s brother, Herod Philip I. Then she left Philip to marry his half brother Herod Antipas, who divorced his wife to marry Herodias.
When John denounced their immoral behavior, Herodias was determined to silence the troublesome prophet. She persuaded Herod to have John arrested and imprisoned, but she could not bring about an execution until Herod’s promise to give Herodias’s daughter Salome “whatever she might ask” (Matt. 14:7). Not many people remember Herodias’s name, but her evil cunning and violent revenge are far from forgotten two thousand years after she walked the earth.
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Knowing that God seeks a relationship with every individual on earth, many Christians enthusiastically pursue the private side of spirituality, building habits of prayer, private Bible reading, self-examination and confession, personal holiness, acts of charity, and more. But what about the public side of faith? For example:
• How do we live out our faith in public arenas such as work, school, and politics?
• How strategic and energetic is our collective witness as God’s people to a watching world?
• How do we influence our society as a whole—its ideologies, needs, and values?
These far-reaching questions have no quick answers. But the public side of Jesus’ ministry shows that we cannot ignore them. Many in His day withdrew from society to perfect a private spirituality (such as the Essenes; see “Political Parties of Jesus’ Day” at Matt. 16:1). But Jesus actively engaged His culture. He participated in its rituals. He focused on its cities (see “Jesus’ Urban Ministry” at Matt. 9:35). He interacted with its leaders. He welcomed its crowds. He particularly reached out to its poor, both the financially poor and the “poor in spirit” (5:3).
Jesus rules not only our private lives but also our public lives. As His followers we are more than private individuals. We have been made part of a “royal priesthood” and a “holy nation.” We were once “not a people,” but now we are “the people of God” (1 Pet. 2:9, 10). We must visibly act on our faith as a united community in order to powerfully impact our world.
More: Jesus used two metaphors to describe a believer’s public life, particularly in terms of work and participation in the community. See “Salt and Light” at Matt. 5:13–16.
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Telling Time in the Ancient World
Matthew records that Jesus came walking on the sea “in the fourth watch of the night,” near sunrise, meaning that the disciples had spent almost an entire night struggling against a storm.
In the ancient world, time wasn’t reckoned as precisely as it is today. When the men of Jabesh Gilead came to Saul for help, for example, he promised them, “Tomorrow, by the time the sun is hot, you shall have help” (1 Sam. 11:9), indicating that reinforcements would arrive by mid-morning. God is said to have walked in the Garden of Eden “in the cool of the day” (Gen. 3:8), or evening. However, the Hebrews did divide the period of daylight (Yom) into twelve hours:
Sunrise | 6:00 a.m. |
1st hour | 7:00 a.m. |
2nd hour | 8:00 a.m. |
3rd hour | 9:00 a.m. |
4th hour | 10:00 a.m. |
5th hour | 11:00 a.m. |
6th hour | 12:00 noon |
7th hour | 1:00 p.m. |
8th hour | 2:00 p.m. |
9th hour | 3:00 p.m. |
10th hour | 4:00 p.m. |
11th hour | 5:00 p.m. |
12th hour | 6:00 p.m. |
Depending on the season, these times could vary substantially. To complicate matters, the Romans divided the day into two twelve-hour periods beginning at midnight and noon. Nighttime was divided into “watches,” named for the changing shifts of watchmen who guarded city walls and gates. The four watches began at these approximate times:
1st watch | 6:00 p.m. |
2nd watch | 9:00 p.m. |
3rd watch | midnight |
4th watch | 3:00 a.m. |
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Jesus rebuked the scribes and Pharisees for allowing their traditions to supersede God’s clear commands. He specifically called out the stringent rabbinical rules regarding ritual washings for preparing and serving food.
Today we do not follow the rigid pronouncements of a priestly class. Yet there are countless traditions and expectations—many unspoken—that govern our behavior. As Christians, we are called at times to uphold tradition and at other times to create new patterns of life. There are no simple formulas to guide our decisions, but we can start by reflecting on questions like these:
• What values and principles does a particular tradition seek to embody? How do those align with what Christ wants?
• Why does this tradition exist? Why is it maintained? Are there solid reasons to continue it—or to end it?
• Who benefits and who suffers from maintaining this tradition? Who might be helped or hurt by a change?
More: Tradition can preserve values and beliefs for future generations. See “Remembering God’s Grace” at Ex. 12:26, 27.
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Jesus led His disciples to the seacoast towns of Tyre and Sidon, likely in search of a place to rest (Mark 7:24). He seemed to have no intention of preaching or healing in that area. But a Canaanite woman interrupted His retreat. She begged Him to deliver her daughter from demons. As a mother she was almost certainly the caregiver for her family. She had probably already attempted to heal the girl by other means.
Jesus did not encourage this woman. He pointed out that she had no ethnic or religious claim on Him. But she recognized that He could accomplish what she could not, and her courage, faith, and persistence won out.
The Canaanite woman is a powerful symbol of hope for us today. She shows that chronic and crushing troubles are no reason to give up on God. They are an opportunity for us to persist in pleading with God in faith.
More: This woman approached Jesus with utter sincerity and great respect, yet He rebuffed her. See why in “Jesus and Ethnicity” at Mark 7:24–30. Read Luke 18:1–8 to discover an interesting story through which Jesus told His followers to be persistent in prayer.
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The Jews who lived in Jesus’ day divided the world into two types of people—themselves and everyone else. Jews regarded Gentiles as morally unclean and spiritually lost. Jews were God’s people, but all others stood outside His family. Peter expressed this attitude when the Lord sent him to meet the Roman centurion Cornelius: “You know how unlawful it is for a Jewish man to keep company with or go to one of another nation,” Peter said (Acts 10:28).
The roots of this social division stretched far back into Israel’s history, when a remnant of Jews had come home from captivity in Babylon to rebuild Jerusalem around 458 B.C. Ezra, their leader, commanded them to purify themselves from all pagan influences, particularly marriages to foreign-born wives (Ezra 10:2–4). Later, after centuries of Greek and Roman domination, Jews had developed a hatred for Gentiles so strong that it led them to avoid any and all contact with foreigners if at all possible. According to Tacitus, a Roman historian, “they regard the rest of mankind with all the hatred of enemies” (Histories, 5.5).
Matthew’s Gospel shows the tension between the concepts of Jew and Gentile. Jesus was the long-awaited Christ of the Jews (Matt 15:24), the fulfillment of Old Testament messianic prophecies (for example, Matt. 1:23; 2:6, 14, 18, 23). But Jesus also broke down the wall of hatred and separation between Jews and Gentiles. By dealing with both groups alike, Jesus shattered the established systems of His day and shocked His fellow Jews.
Racism and ethnic hatred have no place in God’s plan. They originate in sinful human hearts, and Jesus repudiated the evil of bigotry wherever He found it. There is no doubt He will continue to tear down ethnic and racial walls in the modern world. And as His followers, it is our job to lead the way in showing equal acceptance and love for all peoples of the world.
More: While Matthew’s Gospel highlights the Jewish roots of Jesus, it also reveals Him as the Messiah for the whole world. See “A Savior for the Whole World” at Matt. 8:10. Samaritans were treated with scorn by their Jewish cousins because they were half-Jew, half-Gentile. See “The Road Less Traveled” at John 4:4–42.
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• A city on the west shore of the Sea of Galilee, a short distance from Tiberias.
• Also known as Taricheae and called Migdal (“Tower”), suggesting military significance.
• A flourishing center of the region’s fishing industry; shipped salted and pickled fish to Jerusalem, Damascus, and even as far as Spain.
• Also known for agriculture, shipbuilding, and trade.
• Home to a mostly Gentile population of considerable wealth.
• Boasted a hippodrome, a stadium for chariot racing.
• Likely the site of modern-day Mejdel.
Go to the Place Profiles Index.
Political Parties of Jesus’ Day
Jesus seemed acutely aware of His society’s power brokers, and He showed remarkable skill at political gamesmanship. But He functioned in a system completely unlike our own, and He never addressed or practiced politics in a formal sense. While we cannot do more than speculate on Jesus’ political leanings, we can still grapple with the political dynamics of Palestine during the first half of the first century. Jesus ministered in a tumultuous environment where at least five major political parties flourished among the Jews.
The Herodians: Defenders of the Status Quo
• Took their name from Herod the Great (37–4 B.C.) and his supporters (see “The Herods” at Acts 12:1, 2).
• Encouraged the spread of Greco-Roman culture and policies in Palestine.
• Like the Pharisees, favored local political autonomy. Fearing military intervention from Rome, they stridently resisted challengers to the status quo, including the Zealots, John the Baptist, Jesus, and the early Christians.
• Joined forces with other parties to eliminate Jesus (Matt. 22:16; Mark 3:6; 12:13).
The Pharisees: Religious Legalists
• Probably descended from a group of the faithful called the Hasidim.
• Name means “To Separate.”
• Held views similar to the Essenes but chose not to flee the larger society. Many chose to study the Law on their own, having lost respect for a corrupt priesthood.
• Many served on the Jewish Council (see “The Council” at Acts 6:12–15).
• Considered the doctors of the Law; scribes were considered laymen.
• Collected and preserved the Talmud and Mishnah, voluminous products of oral tradition and Old Testament commentary.
• Legalistic and fanatically devoted to rabbinic tradition. Some refused to eat with non-Pharisees for fear of contamination from food not ritually cleansed.
• Like the Herodians, favored local political autonomy.
• Differed with the Sadducees over the doctrine of resurrection.
• Understood the coming kingdom as a literal fulfillment of God’s promise to David of a King to reign over Israel forever.
• Developed an elaborate theology of angels and their intervention in human affairs.
The Sadducees: The Urban Elite
• May have derived from Zadok, high priest under King David.
• Included many of the aristocrats, priests, merchants, and urban elite in Jerusalem and other cities of Judea.
• Hostile to Jesus and His followers.
• Many served on the Jewish Council. Most high priests in the days of Jesus and the early church were Sadducees.
• Denied a resurrection or life after death, as well as the doctrines of everlasting punishment and a literal kingdom.
• Denied that God controls history, insisting on free will and the responsibility of humans to make wise choices according to the Law.
• Held only to the Law of Moses (the first five books of the Old Testament) as supremely authoritative.
• Denied the existence of angels.
The Zealots: Firebrands of Revolution
• Fervent nationalists who awaited an opportunity to revolt against Rome.
• Resisted paying taxes to Rome or to the temple.
• Their tax revolt led by Judas the Galilean against Rome (6 B.C.) secured Galilee’s reputation as a seedbed of revolutionaries.
• Blamed by some for the collapse of Judea to Rome in the war of A.D. 66–70. The Jewish historian Josephus claimed that they degenerated into mere assassins or sicarii (“dagger-men”).
• Sided with the Pharisees in supporting the Law.
• Opposed the Herodians and Sadducees, who tried to maintain the political status quo.
• Intolerant of the Essenes and Christians for their tendencies toward nonviolence.
• The Zealots Judas Iscariot and Simon the Canaanite were recruited by Jesus.
The Essenes: Detached Purists
• A sect of ascetics that thrived from the middle of the second century B.C. until the Jewish-Roman war of A.D. 66–70.
• Once members of the Hasidim, but unlike the Pharisees, they separated from society, withdrawing into monastic communities like Qumran, where the Dead Sea Scrolls were found.
• Known today mostly through secondary sources.
• Lived in groups that held property in common.
• Believed in the immortality of the soul, angels, and an elaborate system of end-times prophecies. Some awaited as many as three different Messiahs.
• Known for celibacy, pacifism, opposition to slavery, caring for their sick and elderly, trading only within their own sect, simple meals and dress, and rejection of all ostentatious display.
• Carefully guarded the Sabbath and paid more attention to ceremonial purity than even the Pharisees.
• Practiced ritual baptism and a communal dinner called the messianic banquet.
• May have influenced some early Christian practices and rituals.
More: In addition to the regional politics of Palestine, Jesus and His followers lived under Rome’s potent influence. See “First-Century Roman Politics” at Luke 22:25.
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The citizens of ancient cities built walls to protect themselves from invaders. Along the walls they built massive gates that could be opened to allow traffic into the city and closed to deny entry to bandits or attacking armies.
City gates became thoroughfares of commerce and social debate. Bazaars and forums congregated around a city’s gates. Goods changed hands and decision-makers gathered to hear news and deliberate. In some cities, these gates continue to serve as a hub for public life today.
During ancient times, gates eventually became a metaphor for the economic and political life of a city. The powerful and influential did their business “in the gates.” The husband of the virtuous woman of Proverbs 31, for example, is “known in the gates, when he sits among the elders of the land” (Prov. 31:23). Boaz went to the gates to buy a marriage license in order to marry Ruth (Ruth 4:1–12; compare Deut. 25:7). War plans were drawn up and military treaties were signed in the gates (Judg. 5:8, 11). Kings sat in the gates to address their people (2 Sam. 19:8). Even conspirators hatched their plots and were exposed in the gates (Esth. 2:19–23).
When Jesus mentioned the gates of Hades, His words would have had potent political associations for His listeners, like we might have with the terms city hall, the Capitol, or the White House. The gates of Hades were not a mere spiritual abstraction but real evil forces working through human systems that included government, specifically the Roman government, which was quickly becoming more and more corrupt and anti-Christian.
Jesus alluded to a spiritual warfare of cosmic proportions. His followers battle forces that both attack individual Christians and infiltrate institutions in order to enlist them in a campaign against Christ. Satan’s guises take many forms (see “Angels and Demons” at Matt. 8:29).
Jesus promised that the gates of Hades will not succeed in the end. He offers hope to all of His followers who cope with challenging situations and battle for good against entities backed by spiritual forces of evil. In the midst of the fight, Jesus has declared, “I will build My church” (16:18).
More: During this conversation, Jesus and His disciples stood in the shadow of a city named in honor of Rome’s emperor. See Caesarea Philippi’s profile at Mark 8:27 and “You Are the Christ” at Mark 8:27–33.
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Peter liked to take charge and set his own agenda. But he found himself in over his head:
• When Jesus walked on water to reach a storm-tossed boat carrying His terrified disciples, Peter tried to confirm Jesus’ identity by demanding an invitation to join Him on the water. After a few steps, Peter was overwhelmed by the wind and the waves and quickly sank in fear (Matt. 14:22–32).
• Peter exaggerated his commitment to Christ, claiming that “even if I have to die with You, I will not deny You!” (26:35). Only a few hours later he denied having any connection to Jesus (26:69–75).
• Peter tried to singlehandedly defend Jesus against Roman soldiers who came to arrest Him, even though he had failed to “watch and pray” with Christ (26:36–46; John 18:1–11).
• Peter refused to let Jesus wash his feet at the Last Supper, then begged Him to wash his hands, feet, and head as well (13:5–11).
Peter’s leadership impulses were eventually brought under control, and he became a significant figure in the early church. Despite the false starts that resulted from Peter’s impetuous nature, Jesus enlisted this loyal follower to “feed My sheep” (21:17).
Like Peter, our leadership skills may be raw. We might be ready to jump at the first idea that enters our mind. But Jesus wants to harness our energies and talents for His glory. He has a plan for our growth, and it may require slowing down before speeding up.
More: Peter was not the only follower of Christ who seemed like an unlikely candidate to become a leader. See “Unlikely Leaders” at Matt. 26:35–74.
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The voice that the disciples heard during the Transfiguration called Jesus “My beloved Son,” a term indicating the unique relationship between Jesus and God the Father. Elsewhere, Scripture calls Jesus by names and titles that highlight other aspects of His nature, character, and mission.
Name or Title | Description |
Adam (1 Cor. 15:45) | The first Adam’s sin brought death to humankind. Jesus, “the last Adam,” brought life to humankind. |
The Alpha and the Omega (Rev. 21:6) | Jesus is eternal, “The Beginning and the End.” Alpha is the first letter of the Greek alphabet, and omega is the last. |
Apostle (Heb. 3:1) | Apostle means “messenger.” Jesus came to bring the good news of salvation to humanity. |
Jesus is the spiritual food that God gives to those who ask. | |
The chief cornerstone (Eph. 2:20) | Jesus is the church’s foundation. |
The Chief Shepherd (1 Pet. 5:4) | A title that Peter gave to Jesus to indicate His care for His flock, the church. |
From the Greek word Christos, “Messiah” or “Anointed One.” Jesus fulfills the Old Testament promise of a Messiah for God’s people. | |
The Consolation of Israel (Luke 2:25) | |
The firstborn from the dead (Col. 1:18) | Jesus overcame death to give life to those who believe in Him. |
The firstborn over all creation (Col. 1:15) | As God’s Son, Jesus rules over everything that exists. |
The Good Shepherd (John 10:11, 14; compare Heb. 13:20) | An image that Jesus employed to describe His relationship to His people. |
The head of the body, the church (Eph. 1:22, 23; 4:15, 16; Col. 1:18) | Jesus is His people’s leader and their source of life. |
High Priest (Heb. 3:1) | Like an Old Testament high priest, Jesus stands between God and people to offer an acceptable sacrifice for sin. |
Jesus is the sinless Messiah promised by God. | |
I AM (John 8:58) | A name related to the verb “to be,” which God used to reveal Himself to Moses (Ex. 3:14). |
The image of the invisible God (Col. 1:15) | Jesus expresses God in bodily form. |
Immanuel (Matt. 1:23) | “God-With-Us” (Is. 7:14). |
Jesus (Matt. 1:21; Luke 1:30; Acts 9:5) | The name that God instructed Joseph and Mary to call their Son. |
King of kings and Lord of lords (Rev. 19:16) | The formal title that indicates Jesus’ supremacy as the one to whom “every knee should bow” (Phil. 2:9–11). |
King of the Jews (Matt. 2:2; 27:11, 12; John 19:19) | As the Messiah, Jesus is Israel’s King and the fulfillment of God’s promises to David (2 Sam. 7:12–16). |
Jesus became the atoning sacrifice for sin. | |
The Light of the World (John 9:5) | Jesus brings truth and hope to light in the midst of spiritual darkness. |
Lord (Luke 2:11; 1 Cor. 2:8; Phil. 2:11) | A title indicating ultimate sovereignty. |
Mediator between God and men (1 Tim. 2:5) | Jesus reestablishes the relationship between God and humanity. |
The only begotten of the Father (John 1:14) | Jesus is God’s only Son. |
Jesus is the leader that God promised to “raise up” like Moses (Deut. 18:15, 18, 19). | |
Friends and enemies alike recognized Jesus as Teacher. | |
Jesus came to save people from their sins. | |
Seed (of Abraham; Gal. 3:16) | God made promises to Abraham and his “Seed,” identified by Paul as Christ (Gen. 13:15; 17:8). |
The Son of Abraham (Matt. 1:1) | Jesus descended from Abraham and fulfills God’s promises to Abraham (Gen. 22:18). |
The Son of David (Matt. 1:1) | Jesus descended from David and fulfills God’s promises to David (2 Sam. 7:12–16). |
Jesus is one of three Persons of the Trinity (Father, Son, and Holy Spirit). | |
The Son of Man (Matt. 18:11; John 1:51) | Though fully God, Jesus took on a human body (compare Phil. 2:5–8). |
The Word (John 1:1; Rev. 19:13) | Jesus is fully God and therefore the full expression of God. |
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A tax of half a shekel was levied annually on all Jews twenty years of age and older to fund the temple system (Ex. 30:13–15). Ironically, the agents collecting the temple tax demanded payment from the Messiah Himself. Jesus pointed out the absurdity of their requirement when He asked Peter about who is taxed by a ruler. As God’s Son and Lord of the temple, Jesus would of course be exempt from taxation. God approved Jesus’ reasoning by miraculously providing money via the mouth of a fish—a stater, or four-drachma coin, the exact amount they needed. The collectors were satisfied, and the transaction cost Peter and Jesus nothing.
When Jesus voluntarily paid the tax to avoid offending the religious hierarchy, He demonstrated how His followers should live. Our relationship with God sets us free from legalistic rules about eating, drinking, or special observances, but we should take care that our liberty does not offend others. If God’s Son paid a tax to avoid offending people who did not comprehend His identity, how much more should God’s children strive to avoid offending people who do not understand our liberty?
More: Heavy taxes in Israel had once contributed to a national uprising. See “A Tax Revolt Divides the Kingdom” at 1 Kin. 12:18, 19. The Jews of Jesus’ day paid between 30 and 40 percent of their income in taxes and religious dues. For more, see “Taxes” at Mark 12:14. To learn more about the currencies of the first century, including the shekel and the denarius, see “Money in the New Testament” at Rev. 16:21.
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Peter was stunned when Jesus told him to forgive his brother up to seventy times seven times. It was a pointed way of saying that Peter should quit keeping track of a brother’s offenses and focus on offering mercy. And Jesus told a story that revealed the great mercy God shows to us.
One servant owed a second servant one hundred denarii. The second servant owed ten thousand talents to the king. The difference between the two amounts is astronomical. One denarius was the amount a common laborer earned in a day. One talent was equal to six thousand denarii. So while the first servant could theoretically work off his debt in a few months, the second would have had to labor for sixty million days—more than 164,000 years. Yet his debt was freely and fully forgiven.
If God, who is perfect, has shown such mercy to us while we are still sinners, it is only right that we extend that same grace to people who wrong us.
More: The talent and denarius were two of many units of money in the ancient world. See “Money in the New Testament” at Rev. 16:21. For more on the immeasurable power of mercy, see “The Power of Forgiveness” at Matt. 9:4–8.
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Jesus was surrounded by people unsure about the value of family. As He explained how He intended His followers to live, critics implied that marriage vows were too difficult to keep (Matt. 19:3, 7). His own disciples wavered as they perceived the costs of keeping a commitment (19:10). Those same followers wanted to send away children to make time for more important things (19:13).
The discussion of divorce came on the heels of Jesus’ remarks about the merits of boundless forgiveness (18:21–35), an appropriate lead-in to the topic of commitment. Jesus never ignored the problems and failures of human relationships. Those shortcomings are what make forgiveness—and commitment—crucial.
These lessons were reinforced in the next scene, an encounter between Jesus and a rich man who wanted to make sure He possessed eternal life (19:16–30). The man thought he would be affirmed for how well he kept God’s rules, but Jesus surprised him with a call to wholehearted service (19:21). True wealth involved the higher commitment of serving God and others rather than the idolization of material gain (19:23, 29).
Convenience often wins out over the sacrifice required for keeping commitments. But followers of Christ need to be known for their loyalty, reliability, and devotion to marriage, family, community, work, and above all to Jesus.
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The warm welcome that Jesus extended to little children spoke loudly about their worth. The disciples who rebuked the mothers for bringing their babies to Jesus (Matt. 19:13) may have reflected the dominant Greco-Roman view of childhood as an insignificant stage of life. Children were necessary for a family’s survival but were not valued for their own sake.
Unwanted infants in pagan cultures were routinely abandoned on roadsides and at garbage dumps. Gender and economics often determined an infant’s fate: girls were left more often than boys because girls represented a financial burden while boys would eventually contribute to a family’s income. Most abandoned infants died. A few were found by others and raised to become slaves, gladiators, or prostitutes. Children were considered so unimportant that professional beggars sometimes mutilated these abandoned children and used their misery to garner sympathy from passersby.
Among the Jews, however, children had traditionally been considered a blessing from God. The Law instructed both fathers and mothers to nurture and care for children, but Jewish fathers had ultimate authority over all aspects of their children’s lives. They were obligated to teach their children God’s commands and raise them as active members of God’s chosen people (Deut. 6:6–8). Children in return were to honor their parents (5:16).
In Jewish culture, mothers usually took care of infants, who typically nursed until the age of two or three. Wealthy Greeks and Romans employed wet nurses, and as the children grew, their care was turned over to slaves. Poor women worked with babies slung on their backs, and children were taught to help in their parents’ work as soon as they were able.
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Anyone who feels underpaid and undervalued can appreciate the reaction of the workers in the parable about wages. Jesus described an employer who hired some workers for a full day, others for two-thirds of a day, others for half a day, and others for even less. Yet he paid them all the same amount. Those who had worked long and hard in the heat of the day felt abused.
The first thing to notice as we struggle to understand this parable is that none of the workers had a job before the landowner hired them (Matt. 20:3, 6, 7). They found work because of the employer’s goodwill and initiative, not because of anything they brought to the situation. Moreover, the landowner promised the first group fair wages for a day’s work, which he delivered (20:2; see also “Seventy Times Seven” at Matt. 18:21–35), and he offered the rest of the workers an undetermined amount (“whatever is right,” 20:4, 7). As it turned out, he paid everyone for a full day.
Jesus wanted His followers to grasp how grace works in the kingdom of God. They had already asked Him about who would be part of the kingdom and what benefits they would enjoy (19:16, 25, 27). Jesus was not encouraging unjust pay scales but merely illustrating the nature of God’s extravagant grace in terms that His followers could understand. In the kingdom of God, we receive grace because of the nature of the Giver, not because of our own worthiness.
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When Jesus’ disciples quarreled over who among them was greatest, He called their attention to His new style of assessing importance. He told them that attaining greatness required becoming a slave. Leading would mean taking the role of a servant. Jesus’ own example shows us what servant-leadership looks like:
• We are called by God to serve and lead.
• We intimately know the people we serve and lead.
• We care deeply about those we serve and lead.
• We willingly sacrifice our own convenience to meet the needs of people we serve and lead.
Nehemiah embraced the kind of servant-leadership that Jesus praised. Learn more in “Leadership Principles from Nehemiah: Leaders Resist Underhanded Politics” at Nehemiah 6:5–9. Discover the powerful image Jesus used when He compared true leadership to slavery in “Slaves” at Romans 6:16.
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Jerusalem was overflowing with an influx of religious pilgrims. The city’s preparations for the Passover created the perfect moment for Jesus to enter Jerusalem to the loud cheers of people who were familiar with His ministry. Jesus’ confidence was no doubt bolstered by the fact that two prophets had foretold His arrival in Jerusalem (Is. 62:11; Zech. 9:9). But as Jesus entered the city, He demonstrated not pride but humility.
The Messiah did not plan a parade of chariots, trumpets, and orchestrated ceremony. He did not ride into town on a prancing war horse. Rather than walking arm-in-arm with powerful officials and other prominent citizens, He was accompanied by a small band of fishermen, rural Galileans, even a former tax collector. He arrived on a donkey, a common beast of burden.
At the end of the parade route, Jesus did not seek a welcome from city leaders. He marched to the temple, where He overthrew tables of businesses that manipulated the poor and made the house of worship into a place of profit (Matt. 21:12, 13). He focused on the blind, the lame, and children (21:14–16). And when He completed the day’s tasks, He spent the night in a humble house in nearby Bethany (21:17).
As Jesus prepared to die, He focused His final activities on people in need of His love, forgiveness, and hope—people without privilege and power (Luke 4:18).
Like Jesus, we must resist the temptation to be popular only with the powerful and elite. The King calls us to invite others to join His humble procession—anyone is welcome.
More: Jesus surrounded Himself with people who had low social standing and little influence. See “Ordinary People at the Cross” at Matt. 27:32.
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When Israel’s top leaders attacked Jesus with threatening questions, He answered with questions of His own. His interaction with the chief priests and elders reveals two important considerations:
1. The motives of the challengers. The scribes and Pharisees were not looking to understand the reach or source of Jesus’ authority. They wanted solely to protect their own interests and power. Their behavior prompts us to examine how often we question or resist people in authority simply because we are afraid or jealous of them.
2. The confidence of Jesus. The Lord’s attackers were unable to force the reaction they wanted from Him because He knew with absolute certainty who He was and whose authority He wielded (Matt. 28:18). His response encourages us to remember that no one can intimidate us without our permission. People may threaten and confront us, but we are the only ones who can allow ourselves to feel fear. Fear cannot control us when we live as confident followers of the King.
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Jesus’ startling statement about harlots entering the kingdom of God was not an endorsement of their profession but a condemnation of the self-righteousness and unbelief of Israel’s religious leaders. Faith was the key to the kingdom, and prostitutes showed more faith in Jesus than those who claimed to be religious.
Despite laws against adultery and bans on the ritual sexual activities that took place in many pagan temples, prostitutes were common in Hebrew society (see “Prostitutes in the Ancient World” at Judg. 16:1). In Jesus’ day they endured the scorn of the religious elite, especially the Pharisees, who avoided contact with anyone they regarded as sinful.
By contrast, Jesus was known as a friend of sinners who welcomed people who knew they needed forgiveness (Matt. 11:19; Luke 7:36–50). His words show that people do not have to become good before they meet God. He responds to faith no matter how troubled our past. The Lord never wants us to hold back in trusting Him. He wants us to be among the first to enter His kingdom.
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The Bible is usually more precise in its vocabulary for what the English language simply calls “love.” The Greek language employed by New Testament authors had four different words for love:
1. Erōs was used in the context of male-female relationships and included physical desire, craving, and longing. This word for love does not appear in the New Testament.
2. Stergos denoted affection and was often applied to the mutual love between family members. This word is also not used in the New Testament.
3. Philos reflected the concern and care of friends for each other—what we call brotherly love. Peter and Jesus discussed this kind of love when the Lord sent Peter to care for His followers (John 21:15–17).
4. Agapē described a supreme love involving a conscious and deliberate choice to do good for another. It is powered by the choice of the one who shows love, not the worthiness of the one who receives it. Agapē is best seen in God’s love for the world (3:16). It is also the love that God calls His followers to display (1 Cor. 13:1–13).
When Jesus spoke the greatest of the commandments, He called us to agapē-love. He commanded an ongoing, conscious choice to graciously serve God and others while expecting nothing in return. As His followers, we learn this kind of love from Him. He takes the initiative to first love us, and we pass along that same love to others (1 John 3:11–24). His constant care for us empowers us to sustain love as an act of the will rather than as a fleeting expression of emotion. We can love even when we feel weary or rejected. God wants to use us to bring His love to our families, workplaces, and communities. People everywhere need His intentional expression of compassion and grace.
More: The Bible invites us to discover love’s true nature through its portrayal of love from many angles. See “Love Is as Strong as Death” at Song 8:6.
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The Sadducees tried to trap Jesus in front of a crowd with a question on serial marriage relationships. They attempted to corner Him regarding His teaching on the resurrection, a belief they rejected.
Jesus exposed their thinly veiled plot and at the same time affirmed the resurrection. He used the very Scriptures they loved to quote (Matt. 22:32 is from Ex. 3:6) and refused to let them twist things to their advantage. He cut to the heart of the matter.
There is nothing wrong with being discreet or stating things subtly and diplomatically. Sometimes we need to plant seeds in another person’s thinking and allow time for an idea to take root. But here Jesus challenged selfish manipulation and trickery. The world should know His followers as people who speak the truth.
More: Speaking the truth in love is one of the main qualities of Christlike character. Read Eph. 4:15.
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Jesus drew on a grim image as He denounced the self-righteous Pharisees. At the end of a Jewish funeral procession—a slow march that onlookers were obliged to join—the body was placed in a tomb on a rock shelf. Once the flesh had decomposed, bones were collected and removed, allowing the shelf to be reused. Since Jews were made ritually unclean by touching graves (Num. 19:16), the rocks used to seal tombs were whitewashed as a warning to stay away. The glaze gave the outside of a tomb a clean appearance, even though inside corpses were decomposing.
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The word tithe means “a tenth part.” In the Old Testament, God commanded the Israelites to give tithes—a tenth of their produce or income—for three reasons:
1. To support the Levites, who were responsible for the tabernacle and worship (see “Sharing the Wealth” at Num. 18:20–24).
2. To support feasts and sacrifices (see “Celebrating Abundance” at Deut. 14:22–26).
3. To set aside resources to assist the poor, orphans, widows, and foreigners (see “The Third-Year Tithe and Government Aid” at Deut. 14:28, 29).
In the New Testament, neither Christ nor the apostles give explicit instructions about tithing. Jesus clearly endorsed the practice, however, as He did all the dictates of the Law (Matt. 5:17–20; 23:23). He denounced the Pharisees for hypocritically ignoring the “weightier matters” of the Law, such as justice, mercy, and faith, but those important issues did not negate other matters such as tithing. As Christians evaluate the practice of tithing today, several principles emerge:
1. Our allegiance is not to Old Testament law but to Christ.
2. Our giving should spring from a love of Christ rather than a sense of obligation. Abraham gave the first tithe (Gen. 14:17–20) as an expression of gratitude when God rescued him in battle. Scripture always puts worship at the heart of tithing.
3. Everything we have ultimately comes from and belongs to God, not only what we give away but also what we keep. God claims 100 percent of our income, not just 10 percent.
4. Ten percent is a good starting point for giving. But studies indicate that on average, Christians in the United States give away nowhere near that much to faith-based ministries or to charities of any kind.
5. The New Testament is clear that vocational Christian workers have a right to financial support from those to whom they minister (1 Cor. 9:13, 14; Gal. 6:6). Many churches and other ministries assist the needy, and it seems legitimate to encourage members of a Christian community to donate money to those priorities.
6. No matter how much we give or to whom, Jesus indicates that our first priority should be to ensure that justice is carried out around us. We are to show mercy to our neighbors. Rather than just talk about our faith, we are to put it into action.
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• Palestine’s leading city throughout much of the biblical era.
• Well-situated for defense on two triangular ridges that converged to the south, bordered by the Kidron Valley on the east and the Valley of Hinnom on the west.
• Appears in the Bible as early as Abraham (Gen. 14:18), and the site had likely been inhabited for centuries before then.
• Captured by David and made Israel’s capital.
• Site of Solomon’s temple during the monarchy and Herod’s temple during the first century.
• Population in Jesus’ day was probably 60,000 to 70,000, though estimates range all the way from 40,000 to 12 million.
• Besieged and destroyed by Rome in A.D. 70.
• Relatively small but densely populated with numerous suburbs.
Long before and after Christ, Jerusalem has been esteemed as far more than an ordinary city. And as the center of Israel’s government, culture, and religion, it bore the brunt of Jesus’ anguished cry over the Jews’ rejection of Him (Matt. 23:37, 38).
Even though Jesus visited Jerusalem several times, most of its population never responded to the Son of God. Nor did the city welcome His followers when they brought the message of His resurrection. The place known as the holy city (4:5) rejected the Holy One of Israel, the Son of God.
More: To learn about Jerusalem in the Old Testament era, see its other profile at Ps. 122:2, 3.
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Jesus’ parable of talents offers a vital lesson on success. God measures our achievements not by how much we have but by what we do with what He gives us. We are managers entrusted with resources and responsibilities. He evaluates whether we use those gifts to obey and honor Him. Finding success as our culture measures it, in terms of wealth, prestige, power, or fame, doesn’t matter in the long run. What counts is faithfully serving the Lord (Matt. 25:21, 23). We must avoid the fate of the third servant, wasting our lives by failing to carry out our Master’s business.
More: A talent was an immense amount of money. See “Seventy Times Seven” at Matt. 18:21–35. Jesus told a different version of this parable in Luke 19:15–27.
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As high priest, Caiaphas was the most influential member of the Sanhedrin, the ruling council and supreme court of the Jews (see “The Council” at Acts 6:12–15). The position afforded him vast authority but little job security. High priests served at Rome’s pleasure, and between 37 B.C. and A.D. 67, the empire appointed no fewer than twenty-eight men to the position. The fact that Caiaphas kept his job for eighteen years points to his uncommon political savvy. Some have suggested it is evidence of a corrupt alliance with Rome.
Yet even if Caiaphas was in league with Rome, his goal was to protect Israel’s interests. He feared that the slightest civil disorder would mobilize Roman troops and crush the nation. When Jesus drew vast crowds and performed astounding miracles—especially His raising of Lazarus from the dead—Caiaphas decided that He would have to be done away with (John 11:45–50).
This led to a well-conceived plot in which Jesus was arrested, brought to an illegal trial, and confronted with false evidence (Matt. 26:3, 4, 57–68). By playing Pilate (the Roman governor) and Herod (the Jewish king) against each other, and by encouraging a mob mentality from the people (Luke 22:66—23:25), Caiaphas successfully orchestrated Jesus’ conviction and execution.
Caiaphas was stunned when the movement that he thought he had killed came roaring back to life. The apostles began preaching the gospel in Jerusalem and all over the Roman empire with great success. Like Jesus, they performed miracles that drew the people’s attention and prompted a response to the saving message about Christ (Acts 3:1—4:13).
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Name means: “Depressed.”
Also known as: Joseph.
Home: Jerusalem.
Occupation: High priest of Israel from A.D. 18 to 36.
Family: Son-in-law of Annas, also a high priest. Both were Sadducees (see “Political Parties of Jesus’ Day” at Matt. 16:1) born to aristocratic families in Israel.
Special interests: Maintaining the political and religious status quo.
Best known as: The judge at the trial leading to Jesus’ crucifixion.
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The woman who anointed Jesus was Mary, Lazarus’s sister (see “Funeral Preparations” at John 12:1–8). As she poured oil on His head, what the disciples saw as waste, the Lord saw as worship. The tension between the two still exists. Christians argue over whether it is right to spend millions on new church facilities when so many poor and homeless sleep in the streets. For more about the incident at Simon’s home, see “A Parting Gift” at Mark 14:3–9. See also “Sparing No Expense” at 1 Kings 5:5.
More: Spikenard was a fragrant, costly oil imported from Asia. See “The Fragrance of Love” at Song 1:12–14. Mary’s act was the first step in preparing Jesus’ body for the grave. See “A Burial Fit for a King” at Mark 15:42—16:1.
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The New Testament never mentions Judas Iscariot without a reminder that he was the man who betrayed Jesus (for example, Matt. 10:4; Mark 3:19; John 12:4). To this day the name Judas is a symbol of betrayal.
The Gospels suggest that Judas was motivated to betray Jesus by his greed. But the amount that the priests paid him to hand over Jesus—thirty pieces of silver—was relatively small. Besides, he had access to the disciples’ money box and apparently was known for helping himself to its contents (12:6).
Some have suggested that Judas believed that his betrayal would force Jesus to assert His true power and overthrow the Romans. Others say that Judas became convinced that Jesus was a false Messiah and that the true Messiah was yet to come. Or perhaps he was upset by Jesus’ seemingly casual attitude toward the Law and didn’t like how He associated with sinners or apparently violated the Sabbath. No one can say exactly why Judas turned against Jesus. He remains a shadowy figure, unknown by his companions, unfaithful to his Lord, unmourned in his death.
More: After Judas took his own life, his death was ironically memorialized with the purchase of a plot of ground for a cemetery. See “Field of Blood” at Acts 1:19. The New Testament mentions several other Judases. One was a brother of Jesus and probably the author of the Book of Jude (Matt. 13:55; see also the introduction to Jude).
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Name means: “Praise.”
Home: Probably Kerioth in southern Judah.
Family: Son of Simon Iscariot.
Occupation: Unknown; as the man who kept track of money for Jesus and the disciples, he may have had experience in finance or accounting. John calls him a thief (John 12:6).
Best known as: The disciple who betrayed Jesus to His enemies.
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Jesus was close to the end of His earthly ministry. His life was about to suffer an agonizing finish at the hands of His enemies. Those He had trained to succeed Him would assume leadership of His new movement, a transition that would prove near catastrophic. During those final days and hours, His followers began to fall apart:
• Bravado caused them to overstate their commitment (Matt. 26:35). When the moment of decision came, they deserted their Lord (26:56).
• When Jesus asked them to keep watch with Him during His final hours of freedom, they twice fell asleep (26:40, 43).
• As Jesus endured mockery and beatings, Peter, who had led the others in vowing their loyalty (26:35), denied even knowing his Master (26:69–75).
The disciples hardly seem to have had what was needed to continue the work that Jesus began. But even after an experience of excruciating suffering and glorious resurrection, Jesus returned to these same followers and announced that they were still His chosen leaders to continue His work. He even affirmed His commitment to stick with them to the end (28:19, 20).
Jesus’ treatment of the disciples shows that failure is not an unforgivable act. In fact, it seems to be necessary to create character. It is not meant to eliminate but to transform the weak and wavering. Christ does not look for perfect people but for faithful followers who can experience His forgiveness, learn, and grow.
Like Jesus, we should stick with people even when they stumble. Shortcomings can open up bright futures. And Jesus gives all of us freedom to fail.
More: The Twelve were all men, but women also played an important role in Jesus’ life and ministry. See “The Women Who Followed Jesus” at Luke 8:1–3. God has always valued devotion over perfection. See “The Hall of Faith” at Heb. 11:1–40.
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Jesus chose a familiar place as the site of some of His final prayers. The area around Jerusalem was rich with olive groves, and many of its inhabitants worked at the commercial oil presses, or gethsemanes, to produce the city’s only exported product. Jesus often went alone or with His disciples to this particular garden for prayer or relaxation, so Judas had no trouble finding Him when he led an armed party of religious leaders and soldiers to arrest Him (John 18:1, 2). The exact site of the garden is unknown, but it may have been located on the Mount of Olives, just east of Jerusalem across the Kidron Valley, opposite the temple (Mark 13:3; John 18:1).
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As Jesus stood trial before Caiaphas and the Jewish elders, He was trapped in a situation with no good way out. These religious leaders were determined to destroy Him by any means, even resorting to calling untruthful witnesses. The scene was so maliciously distorted that there was no possible response that would make any difference in the outcome. So Jesus remained silent.
As their anger intensified, the high priest placed Jesus “under oath by the living God,” legally requiring Jesus to answer—and answer truthfully. When Caiaphas finally coerced a response out of Him, Jesus provided Caiaphas with the exact response he wanted—a claim to be “the Christ, the Son of God.” Jesus’ accusers could now impose their prearranged verdict.
Some situations cannot be salvaged. There is no way out, and the worst is sure to happen. Like Jesus, however, we can take hope that even in those moments, God remains in control. He will see that justice is done (Rom. 12:19).
More: Daniel was also sentenced to death by a prearranged verdict, thrown into a lions’ den for worshiping God. Yet God preserved his life, and Daniel emerged as a model of integrity and faith. Read Dan. 6:1–28.
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Unlike many who rise to prominence, Jesus never lost touch with normal people. He did not insulate Himself from difficulties by cushioning His life or associating only with the powerful, wealthy, and privileged. His birth, life, and death involved very ordinary people.
Jesus surrounded Himself with people who had little social standing or influence. The events surrounding His birth involved a minor priest and his barren wife, a small-town girl and a poor carpenter, shepherds, an elderly woman, and three foreigners. His closest adult friends were fishermen, and He was known for hanging out with tax collectors and prostitutes. During His final days and hours an ordinary visitor to Jerusalem—a resident of northern Africa—was compelled to carry His cross. Others showed curiosity about Him, demonstrated understanding and loyalty, or acted with compassion. These humble people were uniquely able to perceive His message about true values and needs.
Ordinary People Who Saw Jesus to the Cross
Simon the leper, once an untouchable outcast | Hosted Jesus as his houseguest (Matt. 26:6). |
An unnamed woman (probably Mary of Bethany; see “Mary’s Devotion” at John 11:2; compare 12:1–8) | Anointed Jesus’ head with expensive ointment (Matt. 26:7). |
An unnamed homeowner in Jerusalem | Opened his home to Jesus and the Twelve for their last meal together (Matt. 26:18). |
The disciples, Jesus’ chosen successors from rural Galilee | Proclaimed their faith (Matt. 26:35) and joined Jesus in the Garden of Gethsemane during the final hours before His arrest (26:40, 43, 56). |
An unnamed servant girl | Asked Peter about his association with Jesus (Matt. 26:69). |
Another girl in the crowd | Also asked Peter about his relationship with Jesus (Matt. 26:71). |
Unnamed crowd members | Also inquired if Peter knew Jesus (Matt. 26:71). |
Judas | Betrayed Christ; later broke down with guilt and committed suicide (Matt. 27:3–5). |
Barabbas, a convicted criminal | Was freed instead of Jesus because of a mob’s demands (Matt. 27:16, 26). |
Simon of Cyrene, a man in the crowd | Was conscripted to carry Jesus’ cross (Matt. 27:32). |
Two dying thieves | Were executed with Jesus (Matt. 27:38, 44). |
An unnamed crowd member | Offered Jesus a drink as He was in His death throes (Matt. 27:48). |
An unnamed Roman centurion | Observed that Jesus must be the Son of God (Matt. 27:54). |
Some loyal women from Galilee | Looked on from afar (Matt. 27:55, 56). |
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Wealthy People in the New Testament
Unlike Joseph of Arimathea, most of Jesus’ followers were not wealthy. But we can learn about the dangers and disciplines of money from other wealthy people noted in the New Testament. Then and now, God calls His followers to use whatever we have at our disposal to show compassion, mercy, and justice to all.
Person:
Zacchaeus the tax collector (Luke 19:1–10)
How They Handled Their Wealth:
• Before faith, cheated citizens and abused the poor.
• After faith, repented and made restitution.
Lessons to Learn:
• Ill-gotten gain must be repaid.
• God saves and changes us—all the way down to our finances.
Person:
Joseph of Arimathea (Matt. 27:57–61; Mark 15:42–46; Luke 23:50–53)
How They Handled Their Wealth:
• Prepaid his own funeral.
• Donated his tomb for Jesus’ burial.
Lessons to Learn:
• Forsaking earthly treasures for the lasting kingdom of God will be rewarded.
Persons:
Female supporters of Christ (Luke 8:1–3*; 23:55—24:10; Mark 15:40; 16:1)
How They Handled Their Wealth:
• Supported Jesus’ work.
• Assisted in Jesus’ burial (probably donated expensive perfume).
Lessons to Learn:
• Generosity should characterize those who follow Jesus.
Person:
Roman centurion who believed (Matt. 8:5–13; Luke 7:1–5)
How They Handled Their Wealth:
• Showed kindness toward the Jews.
• Paid for the construction of a synagogue.
• Showed compassion for his ailing servant.
Lessons to Learn:
• Authentic love for others shows in the things we do and the projects we support.
Person:
Rich young ruler (Matt. 19:16–30; Mark 10:17–31; Luke 18:18–30)
How They Handled Their Wealth:
• Unwilling to part with his wealth when tested by Jesus.
Lessons to Learn:
• Those who cling to wealth find it difficult or impossible to enter God’s kingdom.
• Righteousness cannot be earned and must be received as a gift.
• “Many who are first will be last, and the last first” (Matt. 19:30).
Person:
Philemon (Philem. 1*)
How They Handled Their Wealth:
• Owned slaves and other property.
• Was urged to forgive a runaway slave and accept him as a brother in Christ.
Lessons to Learn:
• People are more valuable than property.
Person:
Joseph, called Barnabas (Acts 4:36, 37*)
How They Handled Their Wealth:
• Sold land and gave the proceeds to other followers of Jesus.
Lessons to Learn:
• Partnership in the gospel means putting your money at the disposal of fellow believers in need.
Persons:
Ananias and Sapphira (Acts 5:1*)
How They Handled Their Wealth:
• Sold land and tried to deceive the church about the proceeds to gain a good reputation.
Lessons to Learn:
• God is not fooled by gracious appearances but sees the heart and acts accordingly.
Persons:
Rich Christians disapproved of by James (James 2:1–7)
How They Handled Their Wealth:
• Exploited the tendency of people to cater to the wealthy.
• Dragged other Christians into court and slandered Jesus.
Lessons to Learn:
• God favors those who are rich in faith; they will inherit the kingdom.
Person:
Lydia (Acts 16:14*, 40)
How They Handled Their Wealth:
• Hosted the first European church in her home.
Lessons to Learn:
• We should use our homes and resources to accomplish God’s purposes.
Person:
Cornelius the centurion (Acts 10:1*)
How They Handled Their Wealth:
• Generous to the poor.
• Sought out Peter concerning the faith.
Lessons to Learn:
• Fear of God should prompt us to admit our need for a Savior.
Person:
The Ethiopian treasurer (Acts 8:26–40)
How They Handled Their Wealth:
• Traveled to Jerusalem to nurture his belief in God.
• Invited Philip to explain more about the faith.
Lessons to Learn:
• Stewardship of money and study of Scripture go hand in hand—as do business trips and opportunities for worship.
Person:
Simon the sorcerer (Acts 8:9–25)
How They Handled Their Wealth:
• Craved spiritual power and thought it could be bottled and sold.
Lessons to Learn:
• God’s gifts cannot be bought.
*See individual profiles at texts indicated.
More: Wealth is a major topic in the New Testament. Jesus often warned about its dangers. Read Matt. 6:24; Mark 10:17–31; and Luke 12:13–21. Likewise, Paul challenged believers to use their resources in a Christlike way. See “Christians and Money” at 1 Tim. 6:6–19.
Go to the Insight Index.
The women who went to the tomb on the first Easter Sunday were exceedingly frightened by what they found—or rather, by what they did not find. The tomb was empty!
God understands how it feels when He sends startling spiritual events to invade our safe worlds. He helps us overcome our fears and sort out whatever comes our way. He sent an angel to comfort and enlighten Mary and Mary Magdalene about the truth of Christ’s resurrection. He sent an angel to Joseph when he was troubled by Mary’s inexplicable pregnancy (Matt. 1:18–25).
Many other people in Scripture were no less troubled by the occurrence of spiritual events and realities. The help they received from God included messages from angels. But He also sent other people, dramatic and even miraculous demonstrations of His power, stirring promises, and the enormous comfort of His Word. God appreciates the impact of spiritual light suddenly shining in a dark world. He helps us overcome the shock not only of what He has spoken but also the fact that He has spoken.
Will we respond to His message? No matter how uncomfortable we may feel about new adventures in faith, we dare not avoid them. God opens up these uneasy places in our lives to draw us to Him.
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Jesus sent His followers to make disciples of all the nations (ethnē, “peoples”; Matt. 28:19). That mandate may seem obvious to us who know that two thousands years of Christian outreach have been based on this and similar passages. Christianity has spread from its Middle Eastern roots to become a global religion followed by roughly one-third of the world’s population.
Modern technology would seem to make expanding that outreach even further a relatively simple task. In many ways, however, we still resemble Jesus’ original disciples. They wanted a local hero, a Messiah just for Israel, one who would keep their customs and confirm their prejudices. They were no doubt stunned by the scope and implications of the cross-cultural vision that Jesus presented. He was more than the King of the Jews. He was the global Christ, the Savior of the entire world.
Jesus had tried to open their eyes to this fact since the start of His ministry. Matthew recorded again and again His work among Gentiles (for example, Matt. 8:10; 15:24). He even cited Isaiah 42:1–4, highlighting that Jesus would “declare justice to the Gentiles [nations] … and in His name Gentiles will trust” (Matt. 12:14–21). Yet now the disciples had a hard time believing their Lord’s words. Could He really be interested in all the nations? They certainly were not.
It is easy to nod in agreement with the idea that Jesus cares for the whole world. But it is even easier to follow a Christ that fits comfortably into the worldview of our own culture.
Culture, after all, is the key. Jesus told His Galilean followers to make disciples, and they did—Jewish disciples. They experienced profound culture shock when the Holy Spirit brought new groups into the burgeoning church, including Hellenist disciples (Acts 6:1–7), Samaritan disciples (8:4–25), and eventually Gentile disciples from a variety of backgrounds (10:1—11:18; 15:1–21). As the gospel spread to people of different cultures, there was always the danger of ethnic and racial factions going their separate ways. Paul urged Christians to pursue unity in the body of Christ and charity among the peoples of the world (see “One People” at Rom. 11:13–24).
The bulk of new disciples today are non-Caucasian and non-Western. Not surprisingly, they bring widely different cultural perspectives into the church. One of the greatest challenges we will face as we move together into the future is the same difficulty that the original disciples faced at the inauguration of the Christian movement: not merely to acknowledge but to act on the fact that Jesus truly is Lord of all the nations.
More: God’s plan to make disciples of people throughout the world was part of His overall, long-term objective of making His name great among the nations. See “Great Among the Nations” at Mal. 1:11. The spread of the gospel to the rest of the world began just a few days after Jesus spoke the words recorded in Matt. 28:19. See “The Nations of Pentecost” at Acts 2:8–11.
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