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What is a healthy view of wealth? Previous Matthew List Next Matthew 6:19-24 What is a healthy view of wealth? Image by Mathieu Stern, provided by Unsplash via Wix. Tom Faletti May 19, 2024 Matthew 6:19-24 Money and wealth Verses 19-21 What does Jesus tell us not to do in verse 19? What does Jesus tell us to do in verse 20? Jesus offers a practical reason for these two arguments. Why does Jesus say the one kind of treasure is better than the other? The problems Jesus identifies with trying to preserve the world’s treasures relate to the kinds of ways people might store up treasures in Jesus’s time: Moths eat fine clothing, which is something that wealthy people might put their wealth into – recall the parable of Lazarus and Dives (Luke 16:19-31) where the rich man dressed in purple and fine linen. The word for rust literally means “eating,” which could refer to rust corrupting metal but could also refer to vermin eating away at storehouses of grain. Thieves could break into houses and steal gold, silver, or other treasures. The contrast Jesus draws between the two kinds of treasures revolves in part around treasures that can be corrupted or taken away from us, and the secure and incorruptible treasures that will remain with us in heaven. What “treasures” do we have now that would still have value in heaven? Jesus describes these as treasures we “store up” now, so they are things that we at least partially experience now, before we go to heaven. So be not talking just about “heavenly” treasures, but also things that we experience at least partially on earth but that have lasting value in heaven. Here are some possible examples: The character we develop and demonstrate by showing patience, fortitude, or other virtues, which we will still have in heaven; the ways we experience Jesus as we respond to him by feeding the hungry, helping the poor, comforting those who are mourning or sick, educating others, etc.; the ways we live the teachings of Jesus by working to make peace or promote justice or to encourage others to live for God; etc. “Who we are” goes to heaven, so our virtues, character, and godly ways of living that made us who we are will still be there in heaven. What are some examples of earthly treasure that are corruptible or lacking in eternal value and will not be treasure in heaven? What does “Where your treasure is, there will your heart be” mean to you? How can we train ourselves to focus on the “treasures” that have heavenly value and not just earthly value? Verses 22-23 This passage is not based on the modern science of the eye but on a more simple idea that light enters our body through your eyes. A “healthy” or “sound” eye (Matthew 6:22, NRSV and NABRE, respectively), allows the light to come in fully and easily. We might think about the effect of cataracts on human eyes. A cataract clouds your eye so that not as much light gets in and what gets in is more blurry. To use that as a metaphor for our approach to wealth, In the context of the surrounding teachings, Jesus may be using the idea of the eye and light as a metaphor for the need for his disciples to have a clear view about wealth or riches. What are some spiritual or metaphorical cataracts that might keep the light of Jesus’s teachings from shining clearly into your eyes? Some of the things that might block the light are: Anxiety, fear, prejudice, pride, the desire to be thought well of by others, confirmation bias or other cognitive biases, self-centeredness, excusing our own actions in ways we would not excuse others. What are the effects or results when those things keep the light from getting in? What kind of eye do we need? What would make for a “sound” or “healthy” eye? How does the attitude expressed in the Lord’s Prayer – “Give us this day our daily bread” – which Jesus taught in the previous passage, offer guidance about how to let the light of God’s teaching about possessions shine clearly through healthy eyes in our lives? In what ways do you need a new way of “seeing” wealth if you are going to take a Christ-like approach to money, wealth, and possessions? Verse 24 What does Jesus say in this verse? The last word of the verse is the Greek word mammon , which can mean money or wealth or possessions. “Wealth” better captures the point, since there are various forms in which we might be focused on riches or possessions or assets rather than God. What are some forms of “wealth” we might be tempted to become devoted to? Regarding verses 19-20, St. Jerome said: “This must be understood not of money only, but of all our possessions. The god of a glutton is his belly; of a lover his lust; and so every man serves that to which he is in bondage; and has his heart there where his treasure is” (quoted in Thomas Aquinas, Catena aurea , p. 244). What does Jesus say about the possibility of serving two masters at once? Why do we sometimes think we can serve more than one master? Why doesn’t it work to try to serve two masters at once? Jesus does not reject all forms of wealth-holding. It is worth noting that his ministry was funded in part from the resources of wealthy women – see Luke 8:2-3. St. Jerome suggested that there is a difference between being a slave or a master of one’s money: “Let the covetous man who is called by the Christian name, hear this, that he cannot serve both Christ and riches. Yet He said not, he who has riches, but, he who is the servant of riches. For he who is the slave of money, guards his money as a slave; but he who has thrown off the yoke of his slavery, dispenses them as a master” (quoted in Thomas Aquinas, Catena aurea , p. 248). Jerome’s insight is that a person may have wealth yet be the master rather than the slave of it by how they regard it and what they do with it. In our time, it is considered irresponsible as well as imprudent to go through one’s whole work life and approach retirement without having saved up some wealth, because our social system does not provide a way for us to live in dignity in our old age if we do not have assets saved up to spend down in retirement. How can a person have riches and yet not become a servant of riches? How do we find balance in our handling of wealth? What are the practical attitudes and actions that would help us not become slaves or servants of the wealth or assets we have? In 1 Cor. 7:29-31, Paul talks about having possessions and dealings with the world but living as though you do not have them. It might be possible to apply that idea here. There are several dimensions that could be considered. First is our focus : How much attention do we give to our wealth? What is one practical thing you could do to reduce your focus on money, wealth, or possessions? Second is our spending : How much do we spend on ourselves? Just because we have wealth (if we do) does not mean we have to spend it on ourselves. Instead, we could be on the lookout for ways to use it for the kingdom of God. If you don’t currently tithe (give 10% of your income to the work of God – i.e., church, service agencies, groups working for justice, etc.), could you increase your giving to the level of a full tithe? If you already tithe and you don’t need to spend all the money you earn, could you increase your charitable giving? Regardless of your level of tithing, how could you become more open to opportunities to help others who need help? What is one thing you could do differently that would shift your amount of spending somewhat from yourself to others? Take a step back and consider this: Many Christian denominations have found value in the concept of “stewardship” – the idea that what we have is not ours, to be used for our own benefit, but a gift or loan from God to be used for his service. This might lead to a shift in our attitude toward our paycheck: Instead if thinking of it as “what I have earned,” we could think of it as “what God has given to me.” If we can get there, we can consider a further mind-shift, from “what God has given to me” (which is still me-centered), to “what God allowed me to receive in trust for his purposes.” What we hold in trust, we hold for another’s benefit. If we can view all we have as being entrusted to us by God for his benefit and the benefit of his children (i.e., for the common good), it can help us avoid becoming a slave to our money, wealth, or possessions. Then we can see the things we do with our wealth as acts of service to God, as we acknowledge him as our master, rather than ourselves or our wealth. John Wesley, founder of the Methodist movement in the Church of England, understood this view of stewardship. In a sermon on money in 1760, he said: First: “Gain all you can” through your labor and effort without hurting yourself or anyone else. Second, “save all you can” and don’t waste any of what you have gained on unnecessary expenses. Third, “give all you can.” In deciding how to give, Wesley said you should think about it this way: God “placed you here not as a proprietor [owner], but a steward: As such he entrusted you, for a season, with goods of various kinds.” As a faithful steward of what the Lord has “for the present lodged in your hands,” you should first meet your own genuine needs and the needs of those dependent on you, and then “give all you can; nay, in a sound sense, all you have,” giving for the purpose of doing good to all people, and particularly to help the poor. Every expenditure we consider, he suggested, could be evaluated by whether the spending would be the action of a steward or the action of someone who thought he or she was the owner of what they possess. When we act like a steward rather than like an owner, then we are recognizing that all we have has been entrusted to us by God (Wesley, “The Use of Money” ). How would you approach wealth, money, or possessions differently if you routinely thought of them as things entrusted to you by God rather than as things you have earned or received on your own account? What is one step you might take in response to today’s insights? Bibliography See Matthew - Bibliography at https://www.faithexplored.com/matthew/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Matthew List Next

In the story of “The woman caught in adultery,” Jesus rebuffs those who seek His consent for an execution and rejects capital punishment. Previous Justice Articles Next Jesus Rejects the Death Penalty In the story of “The woman caught in adultery,” Jesus rebuffs those who seek His consent for an execution and rejects capital punishment. Image provided by Unsplash via Wix. Tom Faletti April 4, 2025 The Bible can help us evaluate the death penalty. It speaks to the value of life in many different places. One extraordinarily relevant passage is the incident in the New Testament that is often called “The woman caught in adultery” (John 8:1-11). Although that heading focuses on the woman, the story is mainly about the death penalty. A group of scribes and Pharisees bring a woman to Jesus and ask Him about the fact that the Law of Moses called for the execution by stoning of people convicted of adultery. The men know that Roman law does not allow the Jewish leaders at that time to execute people (John 18:31). In response to their inquiry, Jesus rejects capital punishment. What does it mean to “cast the first stone”? Many modern readers don’t see that Jesus is talking about capital punishment because, when Jesus says, “Let the one who is without sin be the first to throw a stone at her” (John 8:7b, NABRE), they interpret it primarily as a metaphorical statement about not judging other people. That’s not what the conversation was about. To “cast the first stone” means to initiate an execution. We can see this by going back to the original source in the Law of Moses. In the Book of Deuteronomy, Moses directs that when someone is to be stoned to death, the witnesses must be the first to raise their hands (Deut. 17:6-7) in the act of execution. Modern governments don’t execute people by stoning. They inject people with a deadly drug, or put them in a gas chamber and fill the chamber with poisonous gas, or line them up in front of a firing squad. If we apply Jesus’s words to our modern context, He is saying: “Let the one who is without sin inject the deadly drug.” “Let the one who is without sin fill the chamber with the poisonous gas.” “Let the one who is without sin pull the trigger of the gun.” When the men who questioned Jesus leave, presumably after realizing that they are not sinless, Jesus asks the woman: “Has no one condemned you?” (John 8:10b) She says, “No one,” and he replies, “Neither do I condemn you” (John 8:11) – that is, “Neither do I condemn you to death.” In this exchange, Jesus sets the conditions for capital punishment. Only those who are sinless have any right to initiate an execution. We are not sinless. And He, the Sinless One, rejects that option. We must not ignore Jesus’s words. Jesus rejects the death penalty. Why does Jesus reject capital punishment? Why would God tell us not to use the death penalty? It took Christians a long time to figure that out. We know that God loves us and that God loves sinners. We also know that all people are made in the image of God. It took us a long time to put all of that together and understand that every human being carries an infinite dignity given to them by God and that we are called to honor that dignity, even in people who have tarnished it badly. God breathed life into each of us (Gen. 2:7), and only God has a right to take that life away. Jesus took a clear stand for life when he said, "Neither do I condemn you." There are many reasons to reject the death penalty. For Christians, the foremost reason is that our Lord Jesus rejected it. Related material: Catholic Mobilizing Network is a leading voice for ending capital punishment and providing healing and justice for the families of murder victims. Their Executive Director, Krisanne Vaillancourt Murphy, invited me to include a version of this analysis in her article, In Sunday’s Gospel, Jesus signals His opposition to the death penalty , which was published by Vatican News on April 4, 2025. I have posted a blog article that highlights how, although the passage headings provided by scholars in our Bibles are often very good at helping us understand the Scriptures, the traditional heading for John 8:1-11 disguises the central meaning of the passage. You can see that post here: Jesus, the Woman Caught in Adultery, and Capital Punishment . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Justice Articles Next

What do the final hours in the life of Jesus say to us about racism in America today? Previous Justice Articles Next Stations of the Cross on Overcoming Racism What do the final hours in the life of Jesus say to us about racism in America today? The first station in the Stations of the Cross in the Church of Saint Stephen in Salmbach, Bas-Rhin, France, cropped. Gerd Eichmann, CC BY-SA 4.0 , via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Salmbach-St_Stephan-Kreuzweg-01-Jesus_wird_zum_Tode_verurteilt-gje.jpg . Tom Faletti March 1, 2024 Do the final hours in the life of Jesus say anything to us about racism in America today? The connections are numerous and compelling. I invite you to pray the “ Stations of the Cross: Overcoming Racism ,” which I wrote to explore those connections: Stations of the Cross: Overcoming Racism (PDF) The link to the PDF can be found in the Prayer Resources section of this page: Combatting Racism - Parish Resources Background The Stations of the Cross, also known as the Way of the Cross, are an ancient prayer form that Christians developed to remember the events surrounding the Passion and death of Jesus Christ. This particular version of the Stations challenges us to explore the ongoing problem of racism through the lens of the suffering of Jesus. While the Stations are often prayed in churches during the season of Lent, these Stations can be prayed anywhere, anytime. You don’t need to be in a church to reflect on the links between Jesus’s suffering and the struggles of those who endure racism in our nation today. You can download a PDF document containing the Stations here: Stations of the Cross: Overcoming Racism . You can also find a link to it and other resources under the “Prayer Resources” heading here: Combatting Racism - Parish Resources . The US bishops wrote a lengthy letter addressing the issue of racism. A PDF of that pastoral letter can be found here: Open Wide Our Hearts: The Enduring Call to Love Pastoral Letter Against Racism . Links to that letter and other statements can be found here: Combatting Racism - Statements and Letters . The unjust and racist treatment of our Black brothers and sisters as well as people of many other races and ethnicities continues to tarnish our nation. Their pain must become our pain, their cause must become our cause, until the discrimination ends and all people are truly treated equally. USCCB Links PDF of the Stations: Stations of the Cross: Overcoming Racism : https://www.usccb.org/resources/stations-of-the-cross-overcoming-racism.pdf A variety of resources on racism, including a link to the Stations: Combatting Racism - Parish Resources : https://www.usccb.org/committees/ad-hoc-committee-against-racism/combatting-racism-parish-resources (see the Prayer Resources section) U.S. Catholic Bishops' Pastoral Letter: Open Wide Our Hearts: The Enduring Call to Love – Pastoral Letter Against Racism : https://usccb.org/issues-and-action/human-life-and-dignity/racism/upload/open-wide-our-hearts.pdf Other resources: Combatting Racism - Statements and Letters : https://www.usccb.org/committees/ad-hoc-committee-against-racism/combatting-racism-statements-and-letters Copyright © 2024, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Justice Articles Next

We are not alone. We can work with groups that speak out for justice. Previous Justice Articles Next Groups That Work for Justice We are not alone. We can work with groups that speak out for justice. Image provided by Unsplash via Wix. Tom Faletti August 1, 2024 Proverbs 31:8-9 calls us to be a voice for the voiceless and to defend the rights of the poor and needy. You do not have to be a silver-tongued expert in order to be an advocate. You can join with organizations that know the issues, the facts, and how to present the concerns of the needy to people in power. Here is a list of organizations that provide advocacy for people whose voices are often not heard in the halls of power. These links may take you to their home page or advocacy page. In general, you can look for words like “Advocacy” or “Campaigns” or “Take Action” (or similar words) in an organization’s menubar, to find out how you might get involved in advocacy efforts on behalf of others. Find a group whose agenda makes sense to you, and join in their efforts to be a voice for the voiceless: Franciscan Action Network . Bread for the World . Catholic Charities USA . Catholic Relief Services . Catholic Climate Covenant . Catholics Mobilizing Network . Justice for Immigrants . NETWORK . U.S. Conference of Catholic Bishops . When you act as a voice for those who are not heard, you are showing your solidarity with Jesus, who told us we serve Him when we help the hungry, the stranger, the sick, and others in need. Copyright © 2024, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Justice Articles Next

We find hope because God’s love has been poured into our hearts through Jesus. (Paragraphs 1-4 of Spes Non Confundit) Previous Next Jubilee Year 2025: Embrace God’s Hope and Extend It to All Session 1: Why we can have hope We find hope because God’s love has been poured into our hearts through Jesus. (Read paragraphs 1-4) Link to S pes Non Confundit Photo by Tom Faletti, Capitol Hill, Washington, DC, March 29, 2024. Tom Faletti November 16, 2024 The title of Pope Francis’s document means “Hope Does Not Disappoint.” It’s easy to have hope when things are going well. But what about in the hard times? In this session, Pope Francis explores what hope is, where it comes from, and why we can have it. The Christian life flourishes when it is grounded in hope. Pope Francis draws on the words of the Apostle Paul to remind us why hope is possible even in the hard times, how even suffering can lead us to hope. Our study guide questions will help us explore how God’s love supports our hope and how Jesus Christ stands at the epicenter of God’s active love for the world. Jesus Christ is the foremost reason why we can have hope and bring hope to our world. Read paragraphs 1-4 in preparation for this session. You can use the links next to each heading to jump to that part of Pope Francis’s document. Paragraph 1 (the Jubilee is an opportunity for hope) 🔗 What does “hope” mean to you? How would you describe it? In the second part [1] of paragraph 1 , Pope Francis says that “God’s word helps us find reasons” for hope. Is there a particular passage from the Bible that has especially inspired or helped you find hope? If so, how does that passage speak to you? Suggested Activity: Take a few minutes to contemplate what life feels like to someone who is unemployed, dealing with a chronic illness, facing the fear of violence due to their background or heritage, discouraged about the future, etc. Try to feel their pain. Then consider whether there is something you could do for someone such as this – perhaps directly for someone you know, or by getting involved in a ministry in your parish or community (perhaps through Catholic Charities in your diocese or through another organization). (Section 1) A word of hope In this section, Pope Francis explores the biblical basis for the hope we have in God. Paragraph 2 (why we can have hope) 🔗 Read Romans 5:1-2,5 (we will look at verses 3 and 4 in Paragraph 4 later in this session) What does Paul tell us in Romans 5:1-2 that allows him to say that we have hope? In verse 5, Paul says that hope does not disappoint us. Why? How would you explain verse 5 in your own words? How have you experienced the love of God poured into your heart? How does knowing that God loves you so much allow you to show greater love to others? Paragraph 3 (hope is born of love) 🔗 In paragraph 3, why does Pope Francis say, “Hope is born of love”? How does Romans 5:5 help to explain this statement? Note: In paragraph 3, the Scripture cited as coming from Romans 5:19 is actually Romans 5:10. Read Romans 5:10 What is Jesus’s role in our being reconciled to God? How might being reconciled to God affect how we relate to God and to others? How does Romans 5:10 support Pope Francis’s statement that hope is born of love? How have you experienced God’s love giving you hope? In the second part of paragraph 3, Pope Francis describes the action of the Holy Spirit in giving us hope. What does he say the Holy Spirit does? How does Romans 5:5 support this understanding of the Holy Spirit? How have you experienced the Holy Spirit in your life? Read Romans 8:35 and 8:37-39 How does the fact that nothing can separate us from the love of God help us understand why we can live a life of hope? Paragraph 4 (hope requires patience) 🔗 Knowing that we all face times of suffering, Pope Francis calls our attention to Romans 5:3-4. Read Romans 5:3-4 Paul tells us that even suffering can lead to hope. He describes it as a multi-step process. What are the steps he sees that lead from suffering to hope? Think about the sequence of steps Paul suggests: suffering -> endurance -> character -> hope. Everyone is unique and not everyone experiences things in exactly the same way, but Paul’s analysis can be useful. How might suffering infuse God’s character into us? How might the experience of suffering lead to hope? In the rest of paragraph 4 (including part 2 of paragraph 4) Pope Francis explains that patience is closely linked to hope. Why is patience so important in the cultivation of hope? Pope Francis cites St. Francis of Assisi in reminding us of the value of contemplation. How might making time for contemplation help us deal with our impatience and better manage the cultural demand to treat everything as “urgent” and in need of immediate response? How might you make contemplation a more central part of your life? Suggested Activities: Spend a few minutes in quiet contemplation each day. You might find it helpful to find a good guide to contemplation from a respected Catholic or Christian author. Read and contemplate a portion of the New Testament each day. One way to approach the meditation of Scripture is through the practice of lectio divina . Pope Francis says patience is a fruit of the Holy Spirit, which is stated in Galatians 5:22-23. Read Galatians 5:22-23 Paul is telling us that God the Holy Spirit is the one who gives us the patience we need to endure the sufferings we face. How does it make you feel when you hear that God wants to give you what you need to go from suffering to hope? How have you experienced suffering leading to hope in your life? In the second part of paragraph 4, Pope Francis quotes from a translation of Romans 15:5 that describes God as “the God of all patience and encouragement.” Where do you see God’s patience in your life or in the lives of others? How does that give you hope? Closing question: Based on what we have considered in this session, if someone said to you, "How can you have hope with all that is going on in the world," how would you respond? [1] See A Note About Our Terminology for an explanation of what we mean by a “part” of a paragraph. Bibliography See Jubilee Year 2025 - Bibliography at https://www.faithexplored.com/jubilee-2025/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Jubilee 2025 Contents Next

You have free will. Previous Next Table of Contents You Can Choose You have free will. Tom Faletti ! Widget Didn’t Load Check your internet and refresh this page. If that doesn’t work, contact us. ! Widget Didn’t Load Check your internet and refresh this page. If that doesn’t work, contact us. Previous Table of Contents Next

Integrity means your words line up with your actions. Previous Matthew List Next Matthew 5:33-37 Integrity means your words line up with your actions. Image provided by Wix. Tom Faletti May 2, 2024 Matthew 5:33-37 Oaths: what are you saying? What did the Old Testament Law say about oaths in Leviticus 19:12? What kind of oaths were prohibited? (See also Deuteronomy 23:21-23.) In Jesus’s time, Jews made oaths and vows frequently and casually. William Barclay says they developed arcane rules for which oaths actually had to be honored and which could be ignored without repercussions (Barclay, The Gospel of Matthew, Volume 1 , p. 157). If you didn’t include God himself in your oath, it didn’t “count.” What does Jesus say about oaths? What are the reasons behind Jesus’s prohibit of these oaths? We do not have control over the heavens, the earth, or even our own bodies, so we have no right to be swearing by them. What do you think about Jesus’s rule, and why? If I leave the heavens, etc., out of my oath is it OK? Or is Jesus making a bigger point? How often do you make promises? How seriously do you take your promises? How do respond when someone says, “Promise me you’ll . . .”? Some people often signal that they are about to say something honest with a phrase such as: “I’m not going to lie to you,” “Frankly,” “To tell the truth,” etc. I sometimes wonder, when such people say other things that are not prefaced by that assurance, whether that means that what they are about to say might not be the truth. How honest are you in your everyday dealings with people? Can others count on what you are saying to be true, or do you have a tendency to shade the truth? Why does Jesus say that anything more than “Yes” or “No” comes from the evil one? Jesus is saying that a truly good person would never need to take an oath because everything he or she says would always be the truth. If a person needs to add an oath to what they are saying, it is a sign that they have already made compromises with untruthfulness that tarnish their honesty. Why do we sometimes want to embellish what we say by adding a promise? What is the purpose of adding a promise? Some reasons might be: to assure, or to impress. What would it look like to live a life where your “Yes” is so solid that no one would ever feel the need to ask you to swear that what you are saying is true? How can we foster a world where the truth is so cherished that people don’t feel the need to make oaths? Take a step back and consider this: Jesus’s words about honesty in speech are not isolated. They appear right after he asked us to squarely confront our thought life to tame lust, and asked us to be true to our marriage commitments no matter what. He is getting at something bigger than just a series of individual character issues or types of sin. He is pointing us toward true integrity. Integrity is the characteristic of a person who is solid through and through – where the inside of the person and the outside of the person match up and demonstrate a consistent morality. When you look at them, what you see on the outside is what they actually are on the inside. What they say is actually true. What they spend their time thinking about is consistent with the ethical principles they profess. What they do is what they say they will do, and what they do is what God has taught them to do. The word “integrity” comes from a Latin word that means whole or complete in the sense of being intact, unbroken, undivided. The person of integrity is undivided. Their whole being is intact. They are one person – the same person inside and out. That is what Jesus is calling us to be. How can you cultivate a character of integrity? How might you consider changing the way you talk and act – the things you say and do – in order to ensure that integrity defines your character? How might you consider changes in your thought life, so that the you on the outside matches the you on the inside and matches what God is calling you to be inside and out? Bibliography See Matthew - Bibliography at https://www.faithexplored.com/matthew/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Matthew List Next

Everyone can participate: Sharing and living the good news. [Matthew 28:11-15; 28:16-20] Previous Matthew List Next Matthew 28:11-20 Everyone can participate: Sharing and living the good news. Image provided by Wix. Tom Faletti May 31, 2024 Matthew 28:11-15 The guards’ dilemma As we discussed in Matthew 27:57-66, it is not clear whether the guards were Roman guards or Jewish guards. If they were Roman guards, it is hard to understand why they would have gone to talk with the Jewish chief priests. If they were Jewish guards, some observers wonder why they would have been concerned that the governor Pilate might cause them trouble; but one can understand their desire to avoid looking like they were derelict in their duty. On balance, it seems more likely that the guards were Jews, but we do not know. In verse 28:11, Matthew says the guards told the chief priests “everything that happened” or “all that had happened” (NRSV and NABRE, respectively). What in particular do you think the guards said? What plan do the chief priests and elders come up with to address what happened? Why would the guards need to be paid a large sum of money to say this? The chief priests might have been seen as guardians of the Torah or Old Testament Law, but now they have constructed a lie, in direct violation of the Torah, to avoid confronting a new truth that confirms the truths Jesus spoke that they already rejected. The Ignatius Catholic Study Bible describes the story concocted in verse 15 as: “A desperate fabrication by the Jerusalem leaders. Their bribe of the Roman soldiers illustrates how willful blindness hardens the heart to resist uncomfortable truths, even in the face of evidence” ( Ignatius Catholic Study Bible , fn. to 28:15, p. 60). Why is it that people sometimes sacrifice the truth to maintain the status quo? In what ways might we be at risk of resisting uncomfortable truths? Consciously or unconsciously, people sometimes choose to ignore evidence that disagrees with what they think. This can happen in matters of spiritual belief, religious observance, political analysis, business practices, social expectations, and family relations. How might we be at risk of resisting uncomfortable truths in these areas of our lives? How important is it to you to know the truth, to believe what is true, and to speak “the whole truth and nothing but the truth” regardless of the consequences? Matthew 28:16-20 The Great Commission Where do the disciples go? In Matthew, mountains are places where important things happen – for example, the Sermon on the Mount. We do not know what mountain this is. It could have been the mountain upon which Jesus was transfigured (Matthew 17:1-8). The rest of what happens in this passage occurs after they “saw” him. Why is seeing important for believing? In what ways does seeing the Lord in action give us strength to do what we are called to do? What do you think it means when Matthew says they worshipped him but some doubted? This could be an oblique reference to Thomas’s doubting before he saw the Lord (John 20:24-29) or others doubting the resurrection. If so, “some doubted” might be a parenthetical comment, not a statement of what happened after “they worshipped him.” The point is that worship was not the automatic or immediate reaction of everyone. Harrington suggests, “Their doubts (v. 17) may involve the possibility of having such an experience at all or the propriety of worshiping Jesus” (Harrington, The Gospel According to Matthew , p. 113). Matthew does not tell about any ascension of Jesus into heaven. Perhaps he thought that was implicit. Or perhaps he thought that how Jesus returned to the Father in heaven was of little importance compared to the importance of the material he is ending with – that Jesus’s followers were directed to spread the gospel (Matthew 28:19-20, often called “the Great Commission”). Go back and re-read the first part of Matthew 28:7 and 28:10. Back at the tomb, what is the first thing the women were asked to do? Why was their task of sharing important, even though they are not among the “eleven” here? Some people have big roles that draw a lot of attention. Some people have smaller or less visible roles where they pass along the word of God in a quiet, unobtrusive way or perform other necessary but often unnoticed tasks. God uses different people in different ways. All of the roles are important. What are some ways that you might be being called or used by God in behind-the-scenes ways to help spread the good news of Jesus? How might you honor those who do the behind-the-scenes work that help make the more public and visible work of God possible? Sometimes a simple, quiet word of appreciate goes a long way. In verse 18, Jesus says that “all authority” (NRSV) or “all power” (NABRE) has been given to him. What does this mean? As he walked the earth, the fully God but fully human Jesus was restricted in space and time, and as a human exercised only limited power on earth. Having risen from the dead, he has been given, by the Father, all power and authority in heaven as well as on earth. “All authority” means that he can do whatever he chooses to do, and no other power can stop him. Notice that the Great Commission (verse 19) begins with “therefore,” meaning that it follows from Jesus’s statement about his authority in verse 18. Why does the Great Commission flow from Jesus’s authority? Do we live our daily lives as though this is true, that all authority or power has been given to Jesus? Explain. In verses 19-20, what does Jesus tell the disciples to do? What is the significance of baptizing people? What is the role of baptism in our faith? When Jesus tells them to teach people to obey everything he commanded, what do you think is included in the “everything”? Where would you look for the content of what should be taught? Matthew has been making it clear throughout his Gospel that the message of Jesus is for all people of all nations, so this ending is not surprise. As early as chapter 2 (vv. 1-12), Jesus is worshipped by Gentiles (the wise men/Magi). In Matthew 4:24-25, we see Jesus’s message reaching beyond the Jews to people in Gentile territory. In Matthew 8:5-13 he heals the servant of a (Gentile) centurion. In chapter 15, Jesus is teaching and healing Gentiles more broadly. So these final verses are the culmination of a message Matthew has been stressing throughout his Gospel. How important is the universality of the gospel to the Christian faith? How central to the faith is the idea that the gospel is meant for everyone? Different faith traditions think about the Great Commission in different ways. Some consider it to be particularly a charge for the original disciples. Some see it as a mandate for the Church as a whole, but with different people called to different tasks and not all people called to evangelize. Some consider it a command directed toward all Christians. What role do you think you are called to play in spreading the good news and making disciples? Do you think we, the Church as a whole, are doing enough to bring the gospel to “all nations”? Explain. Verse 19 is probably the clearest statement of belief in the Trinity found in the New Testament. This Gospel was probably written in the 80s (AD), which shows that even as early as then Christians recognized that God needed to be described in terms of three Persons. Some skeptics like to claim that the idea of the Trinity was created in the 300s under Constantine. This is simply not true. Although some of the final doctrinal language was worked out then, Matthew 28:19 shows that the concept of the Trinity had already been around for more than 200 years before the Council of Nicaea in AD 325 codified the doctrinal language we use to describe the Trinity. How does talking about God in terms of all three Persons of the Trinity help us to get to know God better? Do you find yourself relating more to one of the Persons of the Trinity than another – for example, do you focus more on God as Father, or relate more to Jesus than you do to the Holy Spirit? What value might there be in trying to relate to God in all three Persons of the Trinity? In verse 20, Matthew ends his Gospel with an assuring statement. What does Jesus say? Considering how daunting it might seem to spread the good news to the entire world, how is this statement comforting? How might Jesus’s assurance that he is with us always be an encouragement that spurs us on to greater efforts? Where in your life right now do you need to hear these words: “I am with you always,” even to the end of time? If you had 30 seconds to tell someone the core of the gospel, what would you include in your short testimony or witness or summary of what the Christian faith is all about? If someone asked you why they should care about Jesus – what difference does it make – how would you respond? Conclusion of Matthew’s Gospel Look back through the entire Gospel of Matthew before answering these two questions: What do you think Matthew wants his readers to do in response to his account of the life and teachings of Jesus? Please don’t stop at something simple like, “He wants us to believe.” Yes, of course he does. But what would that look like? What does he want us to do or how does he want us to live our lives as our response to Jesus? What is your favorite story, quote, or teaching from Matthew’s Gospel, or what part of this Gospel strikes you as most important or most meaningful, and why? [If you are studying together in a small group, ask everyone to respond to at least one of these questions and perhaps both, starting with the first questions and then moving to the second question after everyone who wants to share on the first question has done so.] Take a step back and consider this: Matthew’s Gospel is a call to “go” and “do” – to help those in need, to share the good news, to live a transformed life. Matthew is not content with words; he wants to us to put our faith into action. That is the core of his Gospel. Matthew hopes his Gospel will help us understand at least 5 things: First, Jesus seeks to transform our thinking in response to his downside-up view of the world, to see things from the perspective of those at the bottom of the social scale. Second, Jesus calls us to make changes in how we live our everyday lives, in order to be all that God intends us to be and not just avoid breaking the rules of the Law. Third, Jesus expects us to help those most in need and recognize that when we minister to them, we are ministering to him. Fourth, Jesus calls his followers to share with others what he has taught them and help people become part of the kingdom of heaven. Fifth, this message is meant for all people in all nations, not just an exclusive group or those we like or get along with easily. The good news is for everyone. The kingdom of heaven is open to everyone who responds. This is a visionary life we have been called to, and we have been given the privilege of receiving Jesus’s invitation to live it fully, with him. We can’t do everything, everywhere, all at once. As you end this study of the Gospel of Matthew, what is one thing you might consider doing differently starting right now – perhaps, focusing on one change you can make in how you think, how you live, who you help, how you share, and who you welcome in the life you have in Christ? Bibliography See Matthew - Bibliography at https://www.faithexplored.com/matthew/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Matthew List Next

How much do you know about the resurrection of Jesus? What does the Bible say? Take this 5-question quiz and see what you know. Previous All Special Materials Next Easter Quiz: The Resurrection of Jesus How much do you know about the resurrection of Jesus? What does the Bible say? Take this 5-question quiz and see what you know. Image by Pisit Hing, provided by Unsplash via Wix. Tom Faletti April 20, 2025 Click the following link to take this 5-question quiz and see what you know about the Resurrection: Easter Quiz: The Resurrection of Jesus Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous All Special Materials Next

Who is Jesus? – Matthew’s genealogy of Jesus. Previous Matthew List Next Matthew 1:1-17 Who is Jesus? – Matthew’s genealogy of Jesus. Image provided by Wix. Tom Faletti February 13, 2024 NOTE: Whenever the chapter and verse for a passage are underlined, please read the passage before proceeding. Matthew 1:1 Who is this Gospel about? How does Matthew identify or describe the chief character of his story? Let’s look at each of these terms: Jesus, Messiah, son of David, and son of Abraham. What does each term mean and why is it important to Matthew or significant to the Jews or early Christians? Jesus : Greek for the Hebrew name Joshua (Yeshua), which in Hebrew means “God saves,” or “Jehovah (Yahweh) is salvation,” or “Yahweh, save [us]!”. Why is this identification important for Matthew’s Gospel and for us? Messiah : Hebrew for “Anointed One”; Christ, from the Greek Christos , has the same meaning). Special people were anointed, usually kings and priests; but the “Messiah” took on a greater connotation of a savior of some kind. Why is this identification of Jesus important for Matthew’s Gospel and for us? Sneak peak: You are probably familiar with the story of the key turning point when Peter first recognizes that Jesus is the Messiah, which is told in Matt. 16:16. Son of David : The Jews expected that they would find relief from foreign occupation and domination when David’s throne was restored. God had told David that a descendant of his would be on the throne forever. Why is this identification of Jesus important for Matthew’s Gospel and for us? Consider Isaiah 9:2-7; see verse 7: “there shall be endless peace / for the throne of David and his kingdom.” (NRSV) Consider Isaiah 11:1-9; see verse 1: “a shoot shall come out from the stump of Jesse” (NRSV) – Jesse was David’s father. Consider Jeremiah 33:14-17; see verse 15: “I will cause a righteous Branch to spring up for David; and he shall execute justice and righteousness in the land” (NRSV), and verse 17: “David shall never lack a man to sit on the throne of the house of Israel” (NRSV). Sneak peak: The term “Son of David” will be used by people who were healed by Jesus and by people in Jerusalem when he entered the city on the first day of his last week on Earth, so it takes on important significance as his crucifixion nears. Son of Abraham : God made the Jewish people’s original covenant with Abraham, and all Jews trace their lineage from him (whereas not all are from the house of David). Why is this identification of Jesus important for Matthew’s Gospel and for us? David was only one part of one of the 12 tribes of Israel. Abraham was the father of the entire Jewish people. Muslims also see their lineage going back to Abraham, but it goes further than that. Through Abraham, all people were to be blessed, not just Abraham’s children: Gen. 12:2-3: “I will make of you a great nation, and . . . in you all the families of the earth shall be blessed” (NRSV). After Abraham shows his willingness to sacrifice Isaac: Gen. 22:17-18: “I will make your offspring as numerous as the stars of heaven and as the sand that is on the seashore. And . . . by your offspring shall all the nations of the earth gain blessing for themselves” (NRSV). Pick one of these identifications of Jesus and explain why it is important to you or has special meaning for you. Matt. 1:2-17 Jesus’s genealogy What names or other features of this genealogy stand out for you? It was unusual to include women in a Jewish genealogy, but Matthew’s genealogy names four: Tamar, Rahab, Ruth, and Bathsheba. . What makes these four women stand out as worthy of mention? All four of the women were from other nations; they were not Israelites: Tamar, Canaanite: Genesis 38. Rahab, from Jericho, so Canaanite: Joshua 2:1-21; 6:22-25. Ruth, Moabite: Ruth 2-4. Bathsheba, Hittite: 2 Samuel 11-12. Why would Matthew want to call attention to these foreign women in Jesus’s genealogy? What message would that send? Matthew might have included these women in part to deflect any criticism about Jesus’s birth circumstances. If the irregularities in David and Solomon’s lineage did not disqualify them from the throne of an eternal dynasty, then Jesus’s lineage does not disqualify him either. Joseph essentially adopted Jesus into the family line by taking him into his home, so he had a legitimate claim to being a son of David on the human level. Matthew’s genealogy ends with “Joseph the husband of Mary, of whom Jesus was born” (1:17 NRSV), which does not follow the standard male-line genealogy of “So-and-so, the father of So-and-such,” which might have been expected to end with “Joseph, the father of Jesus.” That would not have been accurate, as Matthew will explain shortly. When we look at God choice to make room in Jesus’s lineage for people of different backgrounds, how might that guide us in our attitudes toward people who have different backgrounds from ours? How does the presence of Gentiles in Jesus’s ancestry connect to the last two verses of Matthew’s Gospel (Mat. 28:19-20)? The good news about Jesus is meant for people of all nations. Sneak peak: Matthew spends a significant portion of his Gospel reporting Jesus’s preaching, healing, and miracles in Gentile areas. Matthew says in verse 14 that his genealogy has 3 sets of 14 generations. The number 14 might have been considered important as the numerical value of the sum of the three letters that make up David’s name in Hebrew. Matthew’s genealogy walks through the story of the Jews from the beginning with Abraham, to a high point when David was king, to the depths of despair when the Israelites were sent into exile to Babylon, and on to Jesus. How do you see Jesus serving as the climax to this story? Note: The Gospel writers were not aiming for genealogical perfection. Matthew is focused on his 3 times 14 arrangement. Luke has many more names in his list and is telling the genealogical history to make a different point. (Note: It is possible that Luke’s list is a genealogy of Mary, but there is no evidence to support the claim.) Matthew is not trying to nail down every genealogical detail. For example, considering the many decades between Rahab’s role in the Jericho story and Boaz’s role in the story of Ruth (David’s great-grandmother), Rahab could not have been the mother of Boaz. (Matthew is the only one who makes that claim; the book of Ruth, where Boaz’s story is told, does not make that claim.) Matthew’s list also doesn’t quite match up with the list in 1 Chronicles (see 1 Chron. 3:11-12). The Gospel writers were not trying to nail down every genealogical detail. They were trying to make much bigger and broader points. What do you think Matthew’s goals were in including this genealogy at the beginning of his story of Jesus? What points does he want us to take from it? It connects Jesus to the great past figures and also prepares us for the unique birth of Jesus by showing that irregularities show up in many places in the story of God’s people. Scholarly footnote: The third genealogical group, from the Exile to Jesus, is only 13 generations. Some scholars wonder if the 14th generation is Christ begetting the church. Take a step back and consider this: During Advent of 2023, my home parish posted online a musical reflection for each of the weeks of Advent. On the page Music for the Second Week of Advent ( St. Peter’s Church on Capitol Hill , https://saintpetersdc.org/pray/advent23/35171-music-for-the-second-week-of-advent ), we could listen to some lovely music including a remarkable interpretation of the genealogy of Jesus. The third musical selection on that page offered a video titled “…which was the Son of — Arvo Pärt (b.1935).” It can be found on YouTube here: Which Was the Son of... (Arvo Pärt) - Sofia Vokalensemble (“Which Was the Son of... (Arvo Pärt) - Sofia Vokalensemble.” Sofia Vokalensemble , 23 Oct. 2017, https://www.youtube.com/watch?v=WyPmFBpiF7E ). In this piece, a choir sings a beautiful musical selection telling the genealogy of Jesus as presented in the Gospel of Luke. The commentary on the page posted by St. Peter’s Parish acknowledged that “it can be dull to hear about Jesus’s genealogy,” but went on to say: “Estonian composer Arvo Pärt has set Luke’s version of this genealogy in such a way that it is no burden to hear Jesus’s family tree. Rather, Pärt’s music seems something like an overture to the whole biblical narrative, an epic tale on par with Lord of the Rings or Chronicles of Narnia. We are not bored by Jesus’s family tree; we are overwhelmed with wonder at its sweep across time.” This is beautiful! Jesus takes his place within an entire history of the working of God in our world, so that he can save all of the people in that genealogy, all of the people who descended from them, and indeed all human beings, wherever they fall in human history. God loved this world and the people he created so much that he chose to embed Himself in the world he created, in the history of that world, in the person of Jesus. That is what we celebrate at Christmas — not a pleasant story about a sweet little baby, but rather an audacious story about a God who loved his creation so much that he was not afraid to get his hands dirty and assume our genealogy, to become one of us so that we could become like him. Glory in the story — the story of God coming among us at Christmas! We can embrace Joseph as a role model of one who was willing, as Mary did, to say “Yes” to God, so that God could do his great work of salvation among us. What is one way you can say “Yes” to God, that will allow God to do something new in your life or the lives of those around you? Bibliography See Matthew - Bibliography at https://www.faithexplored.com/matthew/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Matthew List Next

What matters the most? What do your words reveal? Previous Matthew List Next Matthew 12:1-37 What matters the most? What do your words reveal? Image by Jamie Sreet, provided by Unsplash via Wix. Cropped. Tom Faletti September 9, 2024 Matthew now presents a sharpening of the opposition to Jesus, which will eventually lead to his death. Jesus is criticized for two matters that relate to the Jewish rules for honoring the Sabbath. Matthew 12:1-8 Plucking grain on the Sabbath In this first incident, how does Jesus end up at cross-purposes with the Pharisees? What do his disciples do, and what is the Pharisees’ complaint? Although Jesus does not mention this, the Old Testament prohibition of work on the Sabbath prohibited harvesting on the Sabbath (Exodus 34:21); it did not explicitly prohibit plucking grain and Deuteronomy 23:24-25 even allowed plucking your neighbors grapes or grain to fill our hunger, so it would be difficult to argue that plucking was prohibited on the Sabbath. The Pharisees extended the rule, as they did so many other rules, to the extreme. Jesus offers 4 different answers to their complaint: In verses 3-4, what does Jesus say, and what does it mean? David and his followers ate bread from the altar in 1 Sam. 21:1-6 [under the high priest Ahimelech – Mark wrongly says Abiathar; Matthew leaves out the name]. They and the disciples were both responding to the same legitimate concern: hunger. In verses 5-6, what does Jesus say, and what does it mean? The priests in the Temple do work on the Sabbath, but that is not a sin. The Sabbath rule is not the only or highest rule. In verse 7, what does Jesus say, and what does it mean? Hosea 6:6 says God wants mercy, not sacrifice. The Pharisees are focusing on the wrong concerns and failing to value what is more important: mercy. In verse 8, what does Jesus say, and what does it mean? Jesus, the Son of Man, is lord of the Sabbath. He has ultimate authority over the Sabbath. At the time Matthew is writing, Matthew’s community probably used these arguments as defenses when criticized by the Jews for being lax in following the Old Testament Law. In Mark, Jesus also says that the Sabbath was made for man, not man for the Sabbath (Mark 2:27). Jesus is saying that the Sabbath regulation had a limited purpose and the Pharisees were trying to give it a paramount, overpowering purpose. What is the limited but valuable purpose of the Sabbath? If one has a proper sense of the valuable but limited purpose of the Sabbath, why is the disciples’ plucking food to eat not a violation of the point of the Sabbath? Jesus is declaring himself the lord of the Sabbath. What does that make him out to be? As lord of the Sabbath, Jesus is declaring that human needs take precedence over Sabbath rules. How might we balance the freedom to do good on the Sabbath with the call to honor the Sabbath? How can we decide what is appropriate to do on the Sabbath? How might we sometimes fall into the trap of placing a higher priority on following rules than on achieving God’s loving, merciful purposes? Matthew 12:9-14 Healing on the Sabbath What is the second thing Jesus is criticized for? The Pharisees were so committed to not working on the Sabbath that when they were at war with the Greeks in the times of the Maccabees and when Roman attacked Jerusalem in 63 BC, they did not resist attack on Sabbath days, which led to some serious defeats (Barclay, The Gospel of Matthew, Volume 2 , pp. 31-32). What is Jesus’s response to their criticism of his healing on the Sabbath? It seems so obvious when Jesus says it: You would pull your sheep out of a ditch on the Sabbath. How much more precious is a human being than a sheep. But how might we be slide into placing a higher value on things than on people? How is our society prone to place a higher value on things than on people? When or where in our society is there a tendency to place a higher value on rules and regulations, on procedure and protocol, than on helping people? How would you sum up in a phrase the “rule” Jesus is modeling that supersedes our human rules? Verse 14 is an ominous turn in Jesus’s ministry. What have the Pharisees now decided to do? Matthew 12:15-21 Jesus as the fulfillment of the Old Testament “Servant” of the Lord When Jesus learns that the Pharisees want to kill him, what does he do in verse 15? Jesus is being careful not to precipitate an attempt to kill him before the proper time when he has completed his work on Earth. And yet it does not deter him from his work. Although he changes location, he doesn’t change what he is doing. Jesus continues to do his thing. What can we learn from Jesus as he increases his carefulness but continues his ministry? Does this offer any insight for how to deal with opposition when we are doing God’s work? Does Jesus’s situation help us understand why he orders people (unsuccessfully) not to publicize what he has done for them (verse 16)? Matthew says what is going on here fulfills an Old Testament prophecy. Re-read verses 18-20 , which are a quote from Isaiah 42:1-4. What did Isaiah say about God’s chosen servant? Which elements of the prophecy correspond to what Jesus is doing with the people and how he is dealing with the Pharisees? In what ways does Jesus bring justice? In what ways does Jesus nurture, not break, the bruised reed, and strengthen, not quench, the smoldering wick? How has Jesus been like that in your life? Matthew 12:22-37 The blasphemy of the Pharisees What miracle does Jesus perform in verse 22? How do the Pharisees react, and why is this so serious? They blaspheme by saying that Jesus is working for Satan – i.e., that God is evil. What are Jesus’s 3 arguments in response to their claim (vv. 25-26, 27-28, and 29)? vv. 25-26: If Jesus is healing by the power of Satan, then Satan is destroying his own kingdom. vv. 27-28: If exorcisms performed by Jewish exorcists are judged as being done by the Spirit of God, then it is hypocritical to judge Jesus differently. vv. 29: If Jesus casts out demons, and thereby steals people back from Satan, he must have greater power than Satan – a power to bind Satan. But if that is happening then God’s Kingdom is breaking into our world. Do you see a battle going on in our day between the kingdom of God and the kingdom of Satan, where the good that comes from God faces the bad that comes from evil forces? In verses 31-32, Jesus says there is only one unforgivable sin, which he says is blasphemy against the Spirit. How is the Pharisees’ attack a blasphemy against the Holy Spirit? Why would that particular sin be unforgivable? Is it that God refuses to forgive them, or is it that by refusing to recognize the Holy Spirit as good they are rejecting the source from which they would need the grace to repent of their sin and receive forgiveness? In verse 32 Jesus says that blaspheming against the Son of Man may be forgiven. Why? Perhaps because rejecting God in human form still leaves room for the movement of the Holy Spirit to lead a person to repentance. Or perhaps because it is one thing to misjudge Jesus; although he is God, he is somewhat hidden in human form. But to deny the manifest power of the Holy Spirit when it is plainly seen is to reject clear evidence. In verse 33, Jesus uses the analogy of a tree and its fruit and accuses the Pharisees of lying, because they are calling the tree (Jesus) evil even though its fruit (people being cured) is good. We sometimes evaluate people based on their actions and the effects they have (their fruit). Is this a wise strategy that we should use more regularly? Explain. In vv. 34-37, Jesus issues a more general caution about our words. It applies to the Pharisees, but it also applies to all of us, all the time. What is he saying and why? What does Jesus mean by your “heart”? What is the good treasure of storehouse of good (or evil) in our hearts? What does that mean? Is it fair to say that what comes out of a person’s mouth reveals the state of their heart? Explain. When are we most at risk of an unguarded or careless word? Some of the answers my Bible Study group offered include: when we are angry, hurt, tired, hungry, or disappointed; when we are not thinking about who the word is directed at, and when we don’t have a valid purpose for saying the word, even though it might be true. What can you do to avoid careless words? How can you bring only good out of your storehouse, so that you are not condemned by your words? Are there ways you need to deal with what is going on in your heart, so that you won’t have to work so hard to manage what comes out of your mouth? What adjustments might be needed in the state of your heart right now? We live in a world where talk is cheap and plentiful, and many people think truth is relative. How important is it to speak accurately and truthfully, to speak words that are consistent with reality as God knows it? Take a step back and consider this: In this passage, the Pharisees do what too many people in our modern world do: First, they decide what they believe. Second, they refuse to listen to the arguments and evidence offered by those who disagree with them. Third, they say whatever fits with what they believe, even if there is evidence to the contrary. Finally, they attack the people who disagree with them, sometimes viciously. We see this pattern all the time in our day. Even we ourselves may fall prey to this approach sometimes, especially on social media, where the culture encourages us to take sides and to speak without listening and with little respect. But Jesus’s rules for what comes out of our mouths apply as much when we are on social media as anywhere else. On social media, our “mouth” is our keyboard plus the “Post” or “Share” button. We may not literally speak words, but we communicate them just the same when we post. Jesus’s warning applies equally to social media: The words you communicate come out of the treasure or storehouse of your heart, for good or evil. “[B]y your words you will be justified, and by your words you will be condemned” (Matthew 12:37, NRSV). What are the ideas and attitudes in your heart that you are revealing by what you say on social media and how you say it? As Christians it is our calling and privilege to reveal Jesus to others at all times. What changes might be good for you to consider, so that everything you post and share on social media comes from the good things in your heart so that it can properly represent Christ? If you would like some suggestions for how to decide what things are appropriate to share on social media, from Christ’s perspective, see Before You Hit the Share Button . The relevant questions are: Is it true? Have you checked it? Will it build others up? Bibliography See Matthew - Bibliography at https://www.faithexplored.com/matthew/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Matthew List Next

The fields are ripe for harvest. What can we learn from the Samaritan woman and Jesus about how to tell others about Jesus? Previous Next John List John 4:27-42 (Continuation of John 4:1-42) The fields are ripe for harvest. What can we learn from the Samaritan woman and Jesus about how to tell others about Jesus? Sébastien Bourdon and workshop (1616–1671). Christ and the Samaritan Woman . 1664-1669. Cropped. Museum of Fine Arts, Boston, MA. Public domain, via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:S%C3%A9bastien_Bourdon_-_Christ_and_the_Samaritan_Woman_-_68.23_-_Museum_of_Fine_Arts.jpg . Tom Faletti January 13, 2026 John 4:27-42: In this session, we are exploring John 4:27-42. Chapter 4 begins with a long discussion between Jesus and a Samaritan woman that leads her to the edge of faith. Now, we consider some of the things Jesus said about evangelization – the process of telling people about the good news of believing in Jesus – before John takes us back to what happened next in the Samaritan woman’s town. Re-read John 4:1-42 to recall what is happening in the Samaritan woman’s interaction with Jesus at the well. Verses 27-34 When the disciples return from town, what is their reaction when they see Jesus talking to a Samaritan woman? Why do you think the disciples don’t question Jesus about the fact that he is talking to a Samaritan woman? Perhaps they don’t really want to hear his answer. Perhaps he has shown his inclusiveness previously and they don’t want to appear to be questioning his values. What might be some other reasons? Jesus ignores the Jewish rules against talking with a Samaritan woman. He clearly doesn’t think that these restrictions are important. Are there any social restrictions in your culture that you think should be ignored if they get in the way of telling other people about Jesus or living out your faith? What does the woman do now, in verse 28? Why do you think she reacts to her conversation with Jesus in this way? How would you describe the status of the woman’s spiritual growth at this point? Look at what she says, and doesn’t say, in verse 29. How much does she understand about Jesus and how much does she still need to figure out? I have only heard one song based on the story of the woman at the well, an a cappella gospel rendition of “ Jesus Gave Me Water ” by Sam Cooke with The Soul Stirrers. When the disciples want Jesus to eat (verses 31-34), what does Jesus say his food is? He says his food is to do the Father’s will and finish his work. This idea of finishing his work comes up again later in John’s Gospel. Just before he dies, Jesus says, “It is finished” (John 19:30). What is the importance of “finishing”? Would it be good for us to focus more on “finishing” what God has sent us to do? The disciples don’t understand what Jesus is saying, just as Nicodemus and the Samaritan woman didn’t understand him. He is thinking on a different level than all of them. Do we have similar difficulties “understanding” Jesus? How are we like them? What should we do about the fact that we never fully understand Jesus? Perhaps this might call us to a bit of humility – not thinking we have everything figured out but being more open to listening to other people. It also calls us to study the Bible and the core teachings of our faith, so that we can understand more; to pray, so that we can be more attuned to God’s teaching and guidance; and to trust God more, because there are some things we can’t understand until we trust. Jesus says his “food” is to do God’s will. How can we find sustenance (“food”) from doing God’s will? How might it change your life if you fully embraced the idea that “the food for my soul is to do the will of God and complete the work he has given to me”? How might that view of the Christian calling change your life? Verses 35-38 In verse 35, Jesus turns to a bigger issue that builds on what is happening in this Samaritan woman’s town. He uses two mini-parables: one about fields that are ripe for the harvest and one about sowers and reapers. As with all parables, our task is to interpret what the various elements of the parable stand for or represent symbolically. What does the field ready for harvest stand for? Who do the sowers and reapers represent? The field ready for harvest is any people who have heard the word of God – the good news about believing in Jesus – and are ready to take a step of faith. The sowers are the people who have shared the good news – who have told people about Jesus and encouraged them to believe in him. The reapers are the believers who are making the gospel real to those people now, when they are ready to take that step of faith. What does the phrase, “One sows and another reaps,” mean? Note: The sower is not better than the reaper, nor vice versa. The difference is only in who happens to be there when a person is ready to put their faith and trust in Jesus. In what ways are you a “sower”? In what ways are you a “reaper”? What are some ways that you might participate more in God’s harvest, where he is bringing people to faith in himself? Verses 39-42 John now returns to the story of the Samaritan woman. What happens in the end? Why do the people begin to believe in verse 39, and why do they have a stronger faith in verse 42? Notice the two stages of the people’s faith. In verse 39, the people have a certain level of faith because the woman told them about Jesus, but they don’t ultimately believe because of her word – they believe because they have a direct experience of him (verse 42). What does that suggest to us about our attempts to tell other people about Jesus? What are some ways that we can help bring people into a direct experience of Jesus, and not just tell them our knowledge about him? Sometimes, people are touched by God when they hear Christians praying, so it can be helpful to ask someone if they would like you to pray for them. If they say yes, pray from your heart out loud so that they can hear your conversation with God. Sometimes, people are ready to pray a prayer of their own and just need to be invited to do so. Sometimes, people need to be invited to a service or event at your church where they can experience God at work in the people of God. Some scholars think that later, a group of Samaritans who believed in Jesus moved out of Samaria (perhaps after being persecuted or ostracized by some of their fellow Samaritans in the same way that the early Jewish Christians were rejected by their fellow Jews) and joined John’s community in Ephesus before he wrote this Gospel. These scholars see John’s positive treatment of Samaritans and the preservation of this story as possible clues that Samaritans were part of John’s community. What this passage tells us about the process of evangelization Because Jesus focuses on the harvest at the end of this passage, this passage is clearly meant to encourage us to tell people about Jesus. So let’s explore the story further to see what it tells us about the evangelization process and our role in helping others come to know Jesus and put their faith and trust in him. In verse 11, the woman calls Jesus “Sir,” a respectful word that means “master” or “lord,” but often in a purely human sense. In verse 19, she calls him “a prophet.” By verse 25, she is suggesting that he might be the Messiah (a Hebrew word that means the “Anointed One”; in Greek, the “Christ”). And by the end of the story, the whole town is calling him “the savior of the world.” What is the significance of this gradual shift in how they talk about Jesus? How does this shift in how the people see Jesus gives us a model for understanding the shifts that people in our time go through as they move from skeptic to new believer to mature Christian? Think about people in your world who are not believers, and how they talk about Jesus. How are some people at the early stage of just seeing Jesus as an important human while others recognize him as more than that? Are there some people who see Jesus as a prophet but just one prophet among many, while others are wrestling with the truth that he is God? How can we help people at every stage find a fuller understanding of who Jesus is? This Samaritan woman is the first person in John’s Gospel who becomes a missionary: a person who shares the Gospel with a whole group of people. Individual disciples have told individual people about Jesus, but she evangelizes a whole group. Verse 39 tells us that she “testifies” about Jesus. How are we called to testify about Jesus? What does this passage say to you about your own personal role in telling others the good news about God? Go back through the story and look at how Jesus guides the woman to faith: [If you are studying this passage in a group, break into smaller groups of 3 or 4 people to discuss the following questions and then report back to the larger group.] Notice the rhythm of the conversation with the woman. When does Jesus ask questions and when does he give answers? How much of an answer does he give (a lot or a little), and why is that a good idea? How and to what extent does he give her room to share her own beliefs? What do your observations about Jesus suggest to you about how you can be effective in sharing your faith in Jesus with others? Notice how the conversation shifts over time from focusing on everyday concerns, to religious facts, to spiritual insights. How can we build relationships with people that will allow our conversations with them to move naturally to spiritual matters over time? Notice how the woman leads the people of the town from her own testimony to a personal interaction with Jesus himself. What aspects of your testimony – your story of how you came to believe in Jesus – might help others enter into a relationship with Jesus? What is the good news you have found in Jesus that others might be interested in if you told them the story of your faith? Notice how the woman is almost antagonistic at the start, responding to Jesus with challenges and putdowns. Jesus sticks with her and gives her room to open up to his message. What does that tell us? What conclusions can you draw about the evangelization process? What ideas does this passage give you for how to tell people about Jesus when they might be ready to hear it? In chapter 2, John told us about what he called Jesus’s first “sign.” In the passage we will look at next, he starts a new series of stories by telling us about the second sign. That suggests that everything we have seen in chapters 2 through 4 might go together: Jesus turning water into wine, Jesus telling us that we need to be born again of water and the Spirit, Jesus telling us that he is the living water. All these stories referred to water. What conclusions can you draw from these stories, and how can you apply those conclusions to your everyday life? Take a step back and consider this: People are often afraid to talk about Jesus because they don’t want to appear pushy. That fear leads us to say too little. Jesus’s approach was not pushy. With the Samaritan woman he mostly made brief and non-judgmental statements and then answered questions when he was asked. Perhaps we need to get past our fears and just talk about Jesus like he is an everyday part of our lives, without making a big deal about it. How does Jesus’s approach to evangelization differ from that of a pushy preacher? How does Jesus’s approach differ from that of someone who thinks that good actions are enough and we don’t need to say anything? How might we adopt the “Come and see” attitude we saw in John chapter 1 (1:39; 1:46) to help people meet Jesus face-to-face without being pushy? Bibliography See John - Bibliography at https://www.faithexplored.com/john/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). 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