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The Golden Rule is part of the fundamental choice Jesus is calling us to make. Previous Matthew List Next Matthew 7:12-23 The Golden Rule is part of the fundamental choice Jesus is calling us to make. Image by Rosalind Chang, provided by Unsplash via Wix. Tom Faletti June 7, 2024 Matthew 7:12 The Golden Rule What word or phrase comes to mind as you consider this passage? In my Bible Study group, here are some of the ideas that were considered: empathy, consideration, reciprocal treatment, kindness, walking in the other’s shoes. How does this go beyond the “eye for an eye thinking” of earlier civilizations? Almost all religions and ethical systems have some form of the Golden Rule, but most are expressed in the negative: Don’t do to others what you don’t want them to do to you. No one before Jesus expressed this idea in the affirmative, requiring that we “do.” How does Jesus’s way of saying it push us further? There are a variety of possible answers to this question. One think worth noting is that the negative formulation only requires you to hold back and not do something bad. Jesus’s rule requires us to affirmatively take action to be helpful in ways that we would want others to be helpful to us. To live the Golden Rule seriously, we have to take the time regularly to think about what we might wish others were doing – and then do that thing. Is that an easy or difficult challenge for you? Explain. How would the Christian witness to the world be different if we truly lived the affirmative version of the Golden Rule that Jesus taught? Matthew 7:13-23 The fundamental choice Verses 13-14: The wide way and the narrow way. In the poem “The Road Not Taken” , Robert Frost wrote: Two roads diverged in a wood, and I— I took the one less traveled by, And that has made all the difference. Jesus is similarly proposing a fundamental breakpoint where a choice must be made. Where does the narrow gate lead (verse 14)? What do you think he means by “life”? How have you experienced this “life” that is found on the narrow way? What choices did you have to make to set you on the path with the narrow gate? On the narrow way (verse 14), why do you think Jesus says the road is “hard” (NRSV) or “constricted” (NABRE)? How is the narrow way hard? Where does the road with the wide gate lead (verse 13)? What do you think he means by destruction”? Are there times when you have experienced the effects of spending time on the easy road with the wide gate? Explain. If you have spent time on the wide way, what choices did you have to make to get of that road and move to the narrow way? How would you characterize the difference between how a person lives their life on the narrow way versus the wide way? Are there differences in outlook, focus, character traits that are exhibited, priorities, etc.? Verses 15-20: False prophets Prophets are people who speak the word of the Lord to the people. While we think of prophecy mostly in terms of predictions about the future, most prophetic activity in the Old Testament and probably in the early church involved the delivering of commands from God about how the people should live, often in response to what was going on at the time. We know from other passages in the Bible that itinerant prophets would come through town and expect to be fed them and supported while they were there. The question was, were they moochers, or evilly inspired, or from God? According to Jesus, how can you judge whether some is a good prophet (verses 16 and 17)? What does good fruit look like? What fruits would you look for in trying to judge whether someone is of God? Among many criteria, we might look for: How are they living their lives? Do their lives exhibit righteousness and repentance, or are they caught up in sinful behaviors? Do their lives conform to the Golden Rule that Jesus has just laid down a few verses earlier? How well do they manifest the fruit of the Spirit (Gal. 5:22-23)? Do they live lives of discipline or excess? Do they care for the poor or focus on the wealthy? How do they handle adversity? Do their teachings promote unity or sow division? Do their teachings cohere with what God has already revealed or promote new, hidden knowledge known only to them? Why does Jesus say in verse 19 that bad trees are cut down and thrown into the fire? Who are the “prophets” of our time whom we need to judge by their fruits? Are there “prophets” you are tempted to listen to? How can you make sure you are judging them wisely and not being drawn in by clever words and enticing ideas? Verses 21-23: Saying “Lord, Lord” doesn’t mean you’re in the kingdom of heaven Jesus says that saying, “Lord, Lord,” is not enough. What needs to be done to enter the kingdom of heaven? Only those who do the will of the Father enter the kingdom of heaven. In this context, what do you think Jesus means by “doing the will of the Father”? What must we do? What deeds are not sufficient evidence that someone will be welcomed into the kingdom of heaven (verse 22)? Why are those powerful signs of God’s presence not sufficient? What do you think those people should have been doing instead? Note: Jesus will spell some of this out more explicitly later in Matthew’s Gospel, including where he says that the ultimate test will be how we treated the least of us who were in need around us (Matthew 25:31-46). It is popular to say that we need to “walk the walk and not just talk the talk.” How does that idea reflect what Jesus is saying? What is the “walk” that is needed, that goes beyond the “talk”? Notice that the people Jesus is describing here weren’t just “talking.” They were doing impressive, attention-grabbing things. They may have even been doing good things. But Jesus said that is not enough. What are they missing? What does this passage say to you about your own life? What do you need to be doing, in order to be what you are called to be? Take a step back and consider this: It is interesting that the Golden Rule sits between a set of passages that, on one side, tell us to stop judging others and to pray continually to God with confidence that our Father in heaven will give us what we need, and, on the other side, tell us that we need to make a fundamental choice to take the hard way that bears good fruit and look good. Perhaps the linkage is that the Golden Rule, if lived fully by a committed Christian, will lead us to the right dispositions: If we treat others the way we want them to treat us, we will cut others as much slack as we hope they will cut us and that God will cut us. If we treat others the way we want them to treat us, we will trust God for our needs and not look for ways to squeeze every last dollar out of the people around us. If we treat others the way we want them to treat us, we will live lives that the people around us will recognize as bearing good fruit. If we treat others the way we want them to treat us, the Lord will not say, “‘I never knew you. Depart from me, you evildoers” (Matt. 7:23, NABRE). If we take the Golden Rule in its full, affirmative form – do what you want others to do – how might it change not only our actions, but our entire way of thinking? Pick an area of your life where you are dealing with other people and the situation is currently bothering you or not going as you would like. How can you apply the Golden Rule creatively, in its affirmative direction to do what you wish others would do for you? How can you do something differently in that situation, in the spirit of the Golden Rule? 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

Jesus provides evidence that he comes from the Father and challenges the religious leaders to search the Scriptures to find him. How eagerly do we search the Scriptures and accept what he says? [John 5:19-30; 5:31-40; 5:41-47] Previous Next John List John 5:19-47 Jesus provides evidence that he comes from the Father and challenges the religious leaders to search the Scriptures to find him. How eagerly do we search the Scriptures and accept what he says? Image provided by Wix. Tom Faletti January 22, 2026 Read John 5:19-30 Jesus is the Son doing the work of his Father The main thrust of this passage is that Jesus does not do anything on his own. Where does what he does and says come from? In verse 20, Jesus says that the Father shows Jesus what to do because the Father loves Jesus. In what ways does the Father show his love for Jesus? In verse 21, Jesus says that the Father raises the dead and gives life – powers that the Old Testament acknowledged as powers of God. In what ways does Jesus give life? (Think about this question both literally and figuratively.) Verse 21 says that Jesus gives life to whomever he wishes. How has he given life to you? How do you respond to Jesus’s gift of life? Are there ways you would like to adjust how you respond, to receive his gift more fully? The Old Testament acknowledged that God has the power to judge humans. In verse 22, Jesus refines this understanding, saying that the Father does not judge people but instead gives all judgment to the Son. What does this mean to you? In verse 24, Jesus describes those who will not be condemned or suffer judgment when Jesus exercises judgment. Who does Jesus say has eternal life? Jesus says this about those who “hear my word” and “believe in the one who sent me.” Verse 24 could be misinterpreted to make salvation seem to be a matter of the ears and mind. Jesus obviously expects more. In verse 29, what does Jesus say is the difference between those who receive the resurrection of life and those who receive the resurrection of judgment? Jesus says that those who have done good (NRSV) or done good deeds (NABRE) receive the resurrection of life, and those who have done evil (NRSV), or wicked deeds (NABRE), receive the resurrection of judgment. This makes it clear that “hearing” and “believing” require action. What do these verses tell us about what it looks like when someone actually “hears” Jesus’s words and “believes” in God the Father? What do you think Jesus means when he talks about doing good or doing good deeds in verse 29? What does that look like? What do these verses tell you about your own place in the Final Judgment that Jesus is describing? In verse 27, Jesus refers to himself as the “Son of Man” in the context of the dead coming to life in a day of judgment. He is invoking two Old Testament prophecies. First, in Daniel 7:13-14, the prophet Daniel has a vision in which he sees “one like a son of man” coming with the clouds of heaven, who is then presented to God and given eternal dominion over all nations and peoples. Second, in Ezekiel 37:1-4, God addresses Ezekiel as “son of man” (a term he uses frequently for Ezekiel) and tells him to speak words over a valley full of dry bones (i.e., people who are dead) and tell them that God will restore their bodies and they will come back to life. Any time we face judgment, whether it is by a parent or a boss or a judge or a friend, or by anyone else, the fear is always that the judge will not be fair. In verse 30, Jesus says that you can count on his judgment being just because he does not seek his own will but the will of the one who sent him. Do you think of Jesus as a just judge? How does the fact that he is the one who will be judging you make you feel? Throughout this passage, Jesus has insisted that he only does what the Father tells him to do, that everything he does and says is a reflection of who the Father is. If he were claiming to be the son of a Greek god, this would be terrifying, since the Greek gods were petty, jealous, fickle, and rarely loving. These words of Jesus can be reassuring only if we have a positive impression of the God whom Jesus is calling his Father. What do you think about God the Father’s attitude toward you? Go back and re-read John 3:16-17 . What does John the Evangelist tell us about the Father, and how does that help us understand what Jesus is like when he acts according to the Father? How can the fact the Jesus embodies the ways of the Father be reassuring to you? Can we use this image of being like the Father as a guide for our lives? If we are meant to be like Jesus, who is an image of the Father, how might that guide how we live? What is the most important thing you can take from this passage as you live your life? Read John 5:31-40 Jesus discusses the witnesses that testify on his behalf Jesus has just been talking about his role in judging the world. Now he shifts the focus to respond to the fact that the Jewish religious leaders are judging him. He talks about the evidence that shows that what he is teaching is right. In Jewish law, testimony on your own behalf was not considered convincing. John will bring this up in 8:13. Furthermore, according to Deuteronomy 19:15, no one could be judged on the basis of a single witness. The testimony of 2 or 3 witnesses was required in order for a verdict to be reached. Here, Jesus offers 4 sources that testify on his behalf. What does Jesus mean when he says that these various sources of evidence “testify” on his behalf? What does it mean for them to “testify” for him? Jesus is describing what in a modern court might be thought of as a combination of “character witnesses” and witnesses who provide testimony that can be used as evidence in support of the claims of the defendant. These sources show that what Jesus is saying is true. What are the sources that testify to Jesus in the following verses? Verses 33-34? Verse 36? Verses 37-38? Verse 39? Jesus says that he receives supportive testimony from John the Baptist, the miracles that he (Jesus) does, the Father, and the Scriptures. By citing these sources of testimony, what is Jesus saying about himself and who he is? What evidence or sources do you find most compelling in support of your belief in Jesus? There is an interesting ambiguity in verse 39. In most translations, Jesus is stating a fact: “You search the Scriptures, because you think in them you have eternal life.” However, the sentence could be translated as an imperative (an order or direction): “Search the Scriptures....” Could you imagine Jesus telling that to you? Why might Jesus want you to study the Scriptures? How might your life be affected if you spend more time studying the Scriptures? What do you think might happen? Read John 5:41-47 Jesus criticizes the Jewish religious leaders for their refusal to accept him despite the evidence Looking at verses 43-44, who does Jesus say the people receive or accept or give glory to, instead of accepting Jesus? They accept and honor people who are speaking only in their own name, not in the name of God. How is this a problem in our time? In what ways do people today accept the claims of others who are only speaking in their own name? In verse 44, Jesus criticizes them for seeking praise from each other instead of from God. In what ways do people in our day do that? What does it look like to seek the praise of God, as Jesus describes in verse 44? How can we know if we are living a life that is worthy of praise from God (for example, where God might say, “Well done, you good and faithful servant”)? In verses 45-47, Jesus says that the people he is talking to – the religious leaders and those who follow them – are not paying attention to Moses. Moses was considered the author of the first 5 books of the Old Testament (the Torah). Jesus is saying that they are ignoring the evidence in the Old Testament that would show that Jesus is the Messiah. We are probably more familiar with passages from other parts of the Old Testament that prophecy about Jesus, but the Torah also has passages that point to a Messiah. For example, Genesis 3:15 says that Eve’s offspring will strike the head of the serpent (the passage that is considered the first Messianic prophecy); Genesis 49:10 says that the scepter will never depart from the house of Judah (implying that a king would arise again); and in Deuteronomy 18:15-19 Moses says that God will raise up a prophet like him. There is also Numbers 21:4-5, which we saw in John 3:14-15, where the bronze serpent is hung on a pole to heal the people. Why do you think the religious leaders were not able to see Jesus in the Old Testament? When did you come to realize that you are comfortable with the idea that Jesus fulfills Old Testament prophecies? What Old Testament passages do you think talk about Jesus most compellingly? Take a step back and consider this: It may see odd to think of Jesus being judged rather than doing the judging. But people do it all the time as they try to decide whether to believe in him. And it might be fair to say that we are judging the words of Jesus when we try to decide what parts of Jesus’s teaching should be taken more seriously and what parts can be moved to the shadows. I'm not suggesting that everything Jesus says must be taken literally. He spoke often in metaphors, and in contexts we don’t always understand well. We need to study his words carefully to figure out what words are meant to be taken literally and what words need to be interpreted with more nuance. But the challenge remains: Are there things Jesus teaches that you have consciously decided to ignore? Are there things Jesus teaches that you have unconsciously pushed out of sight? How can we grapple with the words of Jesus in all their complexity, believing that all of his words have meaning for us? How can we take seriously even the teachings we may not entirely agree with? How would Jesus like us to deal with the things we find difficult? May God the Father be with you and may the Holy Spirit guide you as you wrestle with the words of Jesus. Bibliography See John - Bibliography at https://www.faithexplored.com/john/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 John List Next

The apostle Paul undermined the Roman system of slavery by seeking to transform the relationship between masters and slaves. Could he have done more? Could we be doing more to challenge the injustices of our time? Previous Philemon List Next Philemon: Broader Questions About Slavery The apostle Paul undermined the Roman system of slavery by seeking to transform the relationship between masters and slaves. Could he have done more? Could we be doing more to challenge the injustices of our time? Kiwi the Green Wing Macaw, in a cage. Quality Inn Oceanfront, Ocean City, MD. Photo by Tom Faletti, 28 Sept. 2024. Tom Faletti October 6, 2025 Broader Questions About Slavery We have carefully explored Paul’s letter to Philemon. Now let’s look at the broader issue of slavery in the Roman Empire as it affected the early church. First, some background facts: When the New Testament was being written, 20% or more of all the people in the Roman Empire were slaves, and the percentage was higher in the Empire’s home province of Italy ( Welch and Hall ; The British Museum ). Slavery was embedded in the entire fabric of the Roman Empire. It was central to the social structure and economic system, and it was a central feature of Rome’s military expansion. The Empire routinely captured thousands of enemy soldiers and civilians when they won military victories and brought them to Rome or other parts of Italy as slaves. Slaves performed a wide range of jobs, both professional and menial, so they often moved freely around their city and could show up everywhere – sometimes working side by side with freed people. A master didn’t have to be wealthy to own a slave. Slaves were allowed to earn money, which served as an incentive for good performance. They could buy their freedom, if their master was willing. Masters also sometimes freed slaves by their own choice. In the early centuries of the Roman Empire, slave owners were allowed to treat their slaves any way they wanted, and abuses were common. Almost any kind of punishment was permitted. A slave could be beaten, forced to wear irons, branded on the forehead, or even killed by a master. In addition, if the government got involved – for example, when there were slave rebellions – the penalty could be crucifixion. And being a fugitive slave in the Roman Empire was a major crime. Later, restrictions were placed on how masters treated their slaves. Both slaves and masters, like other people, were often attracted to the new religion of Christianity. Therefore, the early church included both slaves and masters, and the church had to figure out how to deal with the constant presence of slaves and masters in their midst. People sometimes ask why Paul didn’t denounce slavery or call for its abolition. How might his approach have been affected by his expectation that Christ would be coming back soon? Considering the structure of the Roman Empire, what do you think would have happened if he or other Christians had worked to abolish slavery in the Roman Empire? Why might he have chosen not to challenge the slave-based social structure? In the Gospels, Jesus never calls for the abolition of slavery. He tells stories about slaves and masters. He says that the truth will set you free (John 8:31-36), but he is talking about spiritual freedom from sin, not slavery as an institution. Why do you think Jesus never called for the abolition of slavery? While Paul does not explicitly call for an end to slavery, he says things that could be seen as undermining the system. For example, what are the implications of saying that a slave is a beloved brother in the Lord (Philemon 16)? Paul talks about slaves, masters, and free people in several of his letters. Let’s look at what Paul says when he brings up the topic: 1 Corinthians 7:20-24 Stay in the state you’re in Why does Paul encourage people to avoid slavery and to become free if they can? What attitude does he say people should have if they are slaves? How is Paul’s teaching here supportive of the existing social structure of slavery? How does Paul’s teaching here undermine the existing system? In what ways might saying that slaves are free in the Lord lay the groundwork for an end to slavery? 1 Corinthians 12:13 the Spirit is given to slaves and free people Consider the social and political distinctions that come with being a slave or a free person. How is Paul’s teaching here subversive of the existing social structure of slavery? Galatians 3:26-28 In Christ there is neither slave nor free How does the principle Paul establishes here undermine the slavery system and lay the groundwork for enslaved people to eventually be freed and treated as equals? Colossians 3:11 there is no slave nor free; Christ is in all How does saying that “Christ is in all” add to what Paul said in Galatians 3? Ephesians 6:5-9 how slaves and masters should treat each other How do Paul’s instructions to slaves suggest an entirely different way of thinking about their work? How do Paul’s instructions to masters suggest an entirely different way of thinking about their relationship to their slaves? Considering what we know about how masters could abuse their slaves with impunity in the Roman Empire, how is Paul fostering a new way of thinking about slaves? Colossians 3:22–4:1 how slaves and masters should treat each other These instructions are very similar to the instructions in Ephesians 6. What words does Paul uses in 4:1 that introduce a new way of thinking about how masters should treat slaves? Paul says masters should treat their slaves “justly” – a word that raises a question: what is justice for slaves? And when he says masters should treat their slaves “fairly,” the root of the Greek word he uses is the word for equality (Liddell and Scott; Vine; and the Interlinear Bible ). In other words, Paul is telling masters to treat their slaves with justice and with equality (although he does not elaborate as to whether he means equality among slaves or equality between slaves and free people). What message about slavery is Paul sending by saying that slaves should be treated justly and fairly? Conclusion Different people reach different conclusions about Paul’s handling of the reality of slavery in the Roman Empire. What do you think about how Paul dealt with this central feature of Roman society? Do you think his focus on transforming attitudes was appropriate, or do you think he should have done more? Could we be doing more to challenge the injustices of our time? Paul Robinson Coleman-Norton is cited as a key source by Joseph A. Fitzmyer, who wrote the commentary on Philemon for The New Jerome Biblical Commentary . Coleman-Norton (1898-1971) was an authority on Roman law at Princeton University for 40 years. Coleman-Norton noted that Paul “does not denounce the system [of slavery] itself as wrong; rather Paul tries to transform the relation of master and slave by referring it to Christian considerations.” He concludes that Paul “enunciates the doctrine which eventually destroyed the system of slavery” (Coleman-Norton, p. 165). In other words, Paul sowed seeds that eventually led Christians to conclude that the institution of slavery could not be defended. Do you agree? When you get to heaven, what would you like to ask Paul about this subject? Epilogue Why do you think this letter about a personal matter was included in the New Testament, when most of the letters in the canon were written for the public instruction of a church or a group of churches? There is an interesting historical footnote to this story. Around 50 years after Paul wrote this letter, sometime between 108 and 117, Ignatius of Antioch, the bishop or “patriarch” of Antioch, was being taken to Rome to be martyred. On the way, he wrote 7 letters (which still survive) to various churches in Asia Minor. In his letter to the church at Ephesus, he praises their bishop, Onesimus. Scholars wonder whether this Onesimus might be the same Onesimus who Paul wrote to Philemon about. (If Philemon was a young man when he ran away, he could have been an old bishop 50 years later.) Some scholars believe that Paul’s letters were assembled into one document at Ephesus. If Onesimus became the bishop there, he could be the reason why the church at Ephesus preserved this seemingly personal letter from Paul. (See Orthodox Church in America for a statement of this belief.) If Onesimus did ultimately become a bishop, that would suggest that Paul was successful in his mission of getting Philemon to allow Onesimus to work in ministry. Take a step back and consider this: Every generation faces new or resurrected issues where the Christian faith has something to say that runs contrary to the norms of a culture or society. If we are trying to influence someone to “do the right thing” in their treatment of a group that might be suffering mistreatment or might be at risk, Paul’s approach to Philemon might offer us some suggestions for how to be effective advocates. Paul’s leadership tips for how to approach a decision maker might include the following: Praise the decision maker for what he or she has already done. Praise the people you are advocating for. Try to persuade but not command. Describe the benefits to the decision maker of following your suggestion. Describe the benefits to yourself and the people you are advocating for. Offer logical, reasoned arguments. Appeal to both the head and the heart. Acknowledge that the decision is ultimately in their hands. What might be an issue today where you feel called to speak up and urge someone to find an appropriate way to put the teachings of Christ into practice? How could you draw wisdom (and courage) from Paul’s example, regarding how to do it? What might your next step be? Bibliography See Philemon - Bibliography at https://www.faithexplored.com/philemon/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 Philemon List Next

Is your faith built on rock? Is the Sermon on the Mount a central part of your faith? Previous Matthew List Next Matthew 7:24-29 Is your faith built on rock? Is the Sermon on the Mount a central part of your faith? Image by Nenad Radojčić, provided by Unsplash via Wix. Tom Faletti June 7, 2024 Matthew 7:24-27 The house built on rock What are the two things Jesus says a person must do to be like the wise man? What does it mean to truly “hear” God’s word? What does it mean to “act on” these words? Jesus uses the metaphor of building a house. What does the “house” stand for in our lives? There are many possible answers, including: your faith, your principles, your worldview, your habits, your character, your life choices, etc. How does a “wise” person built this kind of house? What is the “rock” on which your life stands? And how does it operate as a “rock” for you? What might be some examples of “sand” that are not solid things on which to build your life? What are the rain, floods, and winds that will test the “house” you have built? Why does Jesus contrast “hearing and doing” vs. “hearing and not doing”? What does this tell us about the role of obedience and action in our lives? What is something you might consider doing that might help ground your life more fully on the rock rather than on shifting sands? Matthew 7:28-29 The effect of Jesus’s teaching Matthew ends the Sermon on the Mount by saying of Jesus, “he taught them as one having authority and not as their scribes” (Matthew 7:29, NRSV and NABRE). What does this mean? Among other things, the scribes only explained and interpreted what the Law said; they did not add to it. Jesus is speaking as one who has the authority to create new teachings for people to follow. In what ways do you see the teachings in the Sermon on the Mount as manifesting Jesus’s authority? The fact that Jesus is acting like he has the authority not just to interpret but to re-think and expand upon the law, and to do other things that mere scribes cannot do, will soon get him in trouble with the religious leaders. Stay tuned by continuing the study of Matthew. Conclusion of the Sermon on the Mount Skim back over the Sermon on the Mount (chapters 5-7). Which of Jesus’s teachings strikes you as being most uniquely Christian – that is, which of the teachings of Jesus seems to be most distinct from the teachings of other religions or ethical systems? What does this uniquely Christian message tell you about God or people or God’s desires for us? How important is the Sermon on the Mount in your understanding of your faith? What passage or teaching from the Sermon on the Mount do you think God is calling you to give special attention to right now in your life? What is one concrete step you can take to live out that teaching more faithfully? Take a step back and consider this: We know that Christians are not perfect. We don’t live up to the fullness of the gospel as presented by Jesus. As Peter said to Jesus, “Who then can be saved?” (Matt. 19:25, NABRE). Jesus’s answer – “For human beings this is impossible, but for God all things are possible” (Matt. 19:26, NABRE) – is a comfort to modern Christians, who believe that God will indeed save them. It is sad, however, that many Christians, when they study the Sermon on the Mount as we have, are surprised to learn these details of the kind of life Jesus calls us to live. Perhaps too many people have not been effectively taught the full gospel, or even the full Sermon on the Mount. (And, of course, too often, we hear but don’t act on what we hear.) A detailed study of the Sermon on the Mount prompts many Christians to embrace new habits. That’s a good thing. But there is a danger. It would be easy to turn every teaching in the Sermon on the Mount into a new law. We could add to the Ten Commandments another 10 or 20 laws to follow, just from these three chapters. The risk is that we might turn into modern-day Pharisees, focused on the laws as ends in themselves rather than living in a vital relationship with the God behind the teachings. Without that relationship, the Sermon on the Mount will seem like an impossibly difficult, ever-expanding work list. But with a relationship with God, the Sermon on the Mount is a continual invitation to keep become more like Jesus, to keep being empowered by the Holy Spirit to respond to ever-new opportunities to bring God’s love and grace to the world. How can we encourage ourselves and our fellow believers to embrace the full Sermon on the Mount, but do so in ways that avoid turning it into another soul-deadening Law? How can we find joy in our relationship with God in responding to the dos and don’ts of Jesus’s teachings? 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

Pilate tried to pretend that Jesus’s death was not his decision. How can we be honest about the role we play in what goes on in our lives? [Matthew 27:11-14; 27:15-26] Previous Matthew List Next Matthew 27:11-26 Pilate tried to pretend that Jesus’s death was not his decision. How can we be honest about the role we play in what goes on in our lives? Pilate washes his hands in front of a bound Jesus. Andrea Schiavone (c. 1510-15 - 1563). Kristus inför Pilatus [Christ before Pilate] . 16 th century. Nationalmuseum, Stockholm, Sweden. Public domain, via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Andrea_Schiavone_-_Christ_before_Pilate_GG_1516.jpg . Tom Faletti September 19, 2025 Matthew 27:11-26 Pilate questions Jesus and sentences him without finding him guilty Pilate was given authority over Judea as a military governor from AD 26 to 36, so he is not new to the position when Jesus shows up in his court in AD 30 (or 33 according to some scholars). His headquarters were in Caesarea, on the Mediterranean coast, but he knew it was important to be in Jerusalem during the Passover feast due to the huge crowds that gathered there. He was an unsympathetic person, not well liked, and unnecessarily cruel, which eventually led to his being recalled to Rome. He apparently considered his primary duty to be to keep the lid on the pressure-cooker of Judea, where there were many fervent and sometimes resistant Jews living under Roman occupation. Sadly, his methods often inflamed the population rather than pacifying them. Pilate’s formal title was “prefect,” a military governor. Some translations refer to him as the “procurator,” a generic term indicating that a person has been given power but is subordinate to a higher authority. Pilate had received power from the emperor and was responsible to him for what went on in Judea. In verse 11, what does Pilate ask Jesus? Why would he care about that particular question? Matthew is providing a condensed version of what happened. The Gospel of John provides a much fuller account of the multiple hearings that led to Jesus’s execution. Matthew does not state the formal charges that were brought against Jesus. We see them in Luke 23:2. The charges included that he claimed to be “the Messiah, a king.” Pilate asks about the claim that he is a king because that would be an unacceptable claim in the Roman Empire. He would be much less concerned about whether Jesus claimed to a messiah. He would consider that to be mainly a religious squabble among the Jews unless it was accompanied by acts of insurrection against the Empire. How does Jesus answer in verse 11? When asked if he is a king, Jesus again the same “You say so” that we have seen him use previously. Again, a straight “Yes” would be misleading because he was not claiming to be the king of the Jews in the military sense that Pilate would have understood the term to mean. We often get ourselves into trouble by saying too much or by saying things that people can misinterpret and that we could have said better. What can we learn from Jesus about saying the right things in the right ways at the right times? How does Barabbas come into the story starting in verse 16)? The claim that Pilate had a practice of allowing one prisoner to go free during the feast is not mentioned in sources outside of the Gospels, but it is a prominent element of the story in the Gospels of Matthew, Mark, and John. Verse 18 tells us that Pilate had reached a conclusion as to why Jesus was brought before him. What does he think is going on? If that is what Pilate thought, do you think he should have handled Jesus’s case differently? What happens to Herod’s wife (verse 19)? It looks like God is giving Pilate every opportunity to do the right thing and refuse to do the wrong thing. Does God also give us little signals when we are contemplating doing something wrong, or does he just sit back and watch as we wrestle with sin? What is God’s attitude toward you as you are grappling with temptation? Reread Matthew 27:20-26 . Who do you think these “crowds” were, that were there in Pilate’s court rather than focusing on their Passover celebration? Why do you think they asked for Barabbas to be released rather than Jesus? What does verse 23 tell us about whether Pilate thinks Jesus is innocent or guilty? How does verse 24 further show what Pilate thinks about Jesus? If Pilate thought that Jesus was innocent, why didn’t he release him? We might wonder how concerned Pilate is about justice. Verse 24 offers some insight about his biggest concern here. What does Pilate care about most? Matthew’s is the only Gospel where Pilate washes his hands (verse 24). What is Pilate’s point in doing that? The Jews had a practice of washing one’s hands to show innocence. It arose from an instruction in the Mosaic Law in Deuteronomy 21:1-9, which said that if a corpse was found in the wilderness and no one had any idea who killed the person, the elders of the nearest town were directed to sacrifice a heifer and wash their hands over it as a sign of their innocence, asking God not to hold against the people the guilt of the shedding of innocent blood. Pilate is unlikely to have had any interest in following a Jewish ritual, and the circumstances in Deuteronomy don’t fit Jesus’s situation. However, this gesture by Pilate has come down through the ages as a symbol of professed innocence. Pilate further underscores his innocence by saying to the crowd in verse 24, “See to it yourselves” (27:24), the same thing the chief priests had said to Judas when he repented of betraying innocent blood (27:4). He is saying, “Don’t put the blame on me.” However, who ultimately hands Jesus over to be crucified – the crowd or Pilate? Can a person in power get off the hook or absolve themselves from something by washing their hands of it? When is it appropriate for them to say, “Don’t blame me,” and when is a person in power still morally responsible for what they allow others to do? Verse 25 has a statement that has been misused throughout history to justify discrimination, mistreatment, and oppression of Jews. In Matthew’s telling, the people say, “His blood be on us and on our children.” In Western history, how have Christian churches and individual Christians used this statement as a bogus reason to treat Jews badly? Jews in later generations were falsely called “Christ-killers,” discriminated against, kept from good jobs and neighborhoods, forced into ghettos, evicted from their homes, murdered in vicious pogroms, and ultimately subjected to the Holocaust. Many of these acts were falsely justified on the grounds that a tiny number of their distant ancestors sought Jesus’s execution. Matthew is expressing a view that arises from the contentious and sometimes violent relations between Christians and Jews in his time. The words he places in the mouth of the crowd are not a judgment from God. God’s view is entirely different. Read Ezekiel 18:4 and Ezekiel 18:20 . Does God allow children to be punished for the sins of their parents? No. God says: “For all life is mine: the life of the parent is like the life of the child, both are mine. Only the one who sins shall die!” (Ezekiel 18:4, NABRE) If that isn’t clear enough God adds: “Only the one who sins shall die. The son shall not be charged with the guilt of his father, nor shall the father be charged with the guilt of his son” (Ezekiel 18:20, NABRE). Is there any legitimate justification for blaming the entire Jewish people for the acts of the few who were there at the time? Why not? Note that in the end, in verse 26, it is Pilate who hands Jesus over to be crucified, not the Jews generally or even the chief priests specifically. Pilate is the only one with the authority to order the crucifixion. How does that guide your thinking about Pilate’s protestations of innocence? It is Pilate’s Roman soldiers who will crucify Jesus, and they will do so on the orders of a Roman, Pilate. How does that guide your thinking about the ways that Christians have unjust treated Jews throughout the ages? In verse 26, Jesus is scourged. Scourging was an incredibly excruciating form of torture, where a condemned prisoner was whipped with leather straps that had bits of bone and lead embedded in them. This was different than using a regular whip to whip someone as a form of punishment. Instead, it was part of the torture of execution, intended to deliver maximum pain and weaken the prisoner while still keeping him alive to suffer the further intense agony of the crucifixion itself. In verse 26, Jesus is “handed over” to be crucified. Matthew uses the same Greek work for “handed over” in all of the following places: In Matthew 11:27, Jesus says that the Father has handed over all things to him. In Matthew 20:18, Jesus says that he will be handed over to the chief priests and scribes, who will condemn him to death. In Matthew 26:2, Jesus says that he will be handed over to be crucified. In Matthew 27:2, Jesus is handed over from the chief priests to Pilate. In Matthew 27:18, Matthew tells us that Pilate knew the chief priests handed Jesus over to him out of jealously. In Matthew 27:26, Pilate handed Jesus over to be crucified. Interestingly, not in Matthew but in John, when Jesus died, he bowed his head and handed over his spirit (John 19:30). To the end, Jesus was in control of his destiny. Do you ever feel like your life is a series of instances where you are “handed over” to some experience or another? In John 10:17-18, Jesus says that he has the power to lay down his life and the power to take it up again. In Matthew 26:53, Jesus declares that he could summon legions of angels to intervene if that was what the Father wanted to happen. What does the fact that he allowed this to happen, when he could have stopped it, tell you about him? How might Jesus’s example give you a sense of perspective as you deal with difficult situations in your life that are not of your own choosing? Take a step back and consider this: The Roman Empire is often praised for the Pax Romana , a period of supposed peace and prosperity the reigned under Roman rule from roughly 27 BC to AD 180. There may have been relative peace on the Italian peninsula during this time, but to people of other ethnic groups it was a period of oppression that was so extensive that any attempt to fight for freedom was quickly and brutally crushed. Moreover, people did try to fight for freedom, leading to massacres such as Rome’s destruction of Jerusalem in AD 70. And even during periods of relative “peace” such as the years in which Jesus lived, Roman crucifixions lined the roads of the Empire as vicious warnings not to disrupt the peace of Roman oppression. How can we hold historians to account, and challenge ourselves as well, to tell an accurate history that includes the experiences of the oppressed and does not present the views of the victors as the only way to understand what happened? How do you think God would want you to tell your own nation’s history? Christ died on the cross for all people, not just the people who were most powerful. Does your nation’s history tell the stories of people who were oppressed or held back as honestly as God would tell their stories? Whose story might need to be more fully told if seen through God’s eyes? Why does it matter whether Christians tell the whole history of a people? 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

Living parables: Incidents in Jesus’s ministry that tell a bigger story, including the feeding of the 5,000. [Matthew 13:54-58; 14:1-12; 14:13-21] Previous Matthew List Next Matthew 13:54-14:21 Living parables: Incidents in Jesus’s ministry that tell a bigger story, including the feeding of the 5,000. The feeding of the multitude. Hagia Sophia, Trabzon, Türkiye. Late 13th century fresco. Photo by Dosseman (Dick Osseman), 6 Sept. 2018, CC BY-SA 4.0 , via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Trabzon_Hagia_Sophia_Feeding_of_the_thousands_93_080.jpg . Tom Faletti June 6, 2025 In chapter 13, Matthew gathered together a broad group of Jesus’s parables. Now, from Matthew 13:54 through chapter 14, Matthew gathers together some of Jesus’s actions that might be thought of as living parables : stories that reveal something bigger than just what happens in the story. Matthew 13:54-58 Rejection in his hometown of Nazareth What does verse 54 tell us that Jesus does? How do the people react? At root, what is the reason Jesus is not accepted in Nazareth? What is beneath their doubt? Is it jealousy? Insistence on upholding the accepted social hierarchy? Something else? Do you think the proverb quoted in verse 57 is true most of the time, or only occasionally? Explain. Verse 58 says Jesus did not do many miracles there. Why? Read Mark 6:5-6 , which provides a bit more detail. Why do you think that some people who were sick were able to be healed by Jesus? Matthew 13:58 says that Jesus did not do many miracles there, but Mark 6:5 says that Jesus was not able to do many miracles. Most scholars believe Mark’s Gospel was written first, and that Matthew drew from Mark. There are a variety of places where it appears that Matthew made edits to Mark’s words as he incorporated them into his Gospel. In this case, perhaps he did not want to imply that Jesus could be limited. Do you think the reason so few miracles were done was because Jesus did not want to heal people who didn’t believe in him, or because their lack of faith did not provide the right conditions for him to act? Explain. How might we be preventing God from acting mightily in our lives due to our lack of faith? How is this reaction of the people of Nazareth a living example of the parable of the sower and the soils? If we take this story as a living parable illustrating a bigger point for the early church and for us, what might that point be? Matthew 14:1-12 The death of John the Baptist Herod the tetrarch was a son of Herod the Great (the one who tried to have Jesus killed as a baby) and inherited one fourth of Herod’s territory – including Galilee. What happened to John the Baptist? Why had John criticized Herod? Why was John the Baptist killed? According to Jewish historian Josephus, Herod had John killed because he was afraid that John had become so popular that he could start a rebellion (Barclay, The Gospel of Matthew, Volume 2 , pp. 103-104). Is that plausible? From Herod’s perspective, why was John killed? From Herodias’s perspective, why was John killed? From Salome’s perspective, why was John killed? From the perspective of the early Christians, why was John killed? From Herod’s perspective, the matter is political and personal, and eventually touches on his ego and his social standing. From Herodias’s perspective, the matter is personal and also touches on her legitimacy as Herod’s wife, so it is vindication. From Salome’s perspective, it is something she can do for her mother, and also possibly for power. For the early church, John’s death is a passing of the torch and is also a foreshadowing. John was committed to speaking the truth and died honorably for it. Herod was committed to upholding a foolish vow even though it meant an innocent man would die. Staying true to your word doesn’t make you honorable if it means doing something wrong. How do you know when you should stick with a commitment? Should you ever let a commitment go unfulfilled? If we follow Jesus’s command to not swear by anything (Matt. 5:34-37), we will never be in a position where we have to choose between going back on an oath or doing something evil. Some people think Herod was experiencing guilt for what he had done, and that is why he imagined that Jesus might be John, raised back to life. John the Baptist was Jesus’s cousin. They probably had times together when they were growing up. How might Jesus have reacted to John’s execution? According to John 1:35-42, some of the disciples started out as followers of John. How might they have reacted to John’s death? If this story is a living parable illustrating a bigger point for the early church and for us, what might that point be? Matthew 14:13-21 Jesus feeds 5,000 We use the shorthand phrase that Jesus fed 5,000 people, but verse 21 tells us that it was 5,000 men, plus the woman and children who accompanied them; so it was actually far more than 5,000 people. Why do you think Jesus withdrew to a deserted place? How do you think he felt when the people found him so quickly? When Jesus saw the crowd, he had “compassion” for them. What does this say to you? What happens in this story? What does this story tell us about Jesus? What does this story tell us about the crowds of people? They were focused on wanting to be with Jesus, so focused that they chased after him and didn’t pack their bags first. They may not have always been thinking clearly, but they were orderly and open to God. What does it tell us about the disciples? They were caring and practical, even though they didn’t have a miracle in mind. They didn’t know Jesus would care so much. They were instruments of God’s miraculous work. Put yourself in this story. Where would you have been, and what would you have been thinking about what happened? What do you think God wants us to learn from the fact that there were so many leftovers? What do you think God wants us to learn from the fact that so many people were fed? What does this overall story say to you? Why do you think God doesn’t multiply food all the time? Hundreds of millions of people go hungry every day. Nine million people die from hunger every year, including 3 million children. Why do you think God doesn’t feed them all, as Jesus fed everyone here? Note that although God doesn’t fix everything for us, he always welcomes what we bring to him and seeks to transform it to do more – when they said they had 5 loaves and 2 fish, Jesus said, “Bring them here to me” (Matt. 14:18). This story is so central to story of Jesus that it is the only miracle (other than the Resurrection) that is told in all 4 gospels. Christians of all stripes see this story as far more than just a story about a good thing happening to 5,000+ people. It illustrates much bigger points about God and our relationship with God. If this story is a living parable illustrating a bigger point for the early church and for us, what might that point be? From this story, people often draw lessons about the power of God, God’s provision for us, God’s love for us, how much can be done when we take what little have and hand it over to God to what he wants with it, etc. There are some bigger points here as well: First, this story is an anticipation of the Eucharist (Communion), through which God feeds us spiritually today. The language in Matthew 14:19, where Jesus “looked up to heaven” (perhaps in prayer), “blessed and broke the loaves,” and “gave them to the disciples,” is very similar to the actions he took at the Last Supper when he instituted the Eucharist/Holy Communion (Matthew 26:26). What connections would you make between this miracle and the Eucharist/Holy Communion? Second, it can be interpreted as a foreshadowing of the eternal banquet which we will enjoy with God forever in heaven (see Matt. 8:11; Rev. 19:9). What connections would you make between this miracle and the heavenly banquet God is preparing for us? Take a step back and consider this: The Bible shows that God loves situations where lots of people are fed: We see this in the scenes where Jesus feeds thousands of people (Matt. 15:29-39 as well as Matt. 14:13-21). We see it in Jesus’s imagery of heaven as a place where feasting is the norm (Matt. 8:11; Matt. 26:29; Luke 22:29-30; Matt. 22:1-14). We see it in John’s vision of heaven (Rev. 19:9). We see it in the Old Testament, in God’s provision for the Israelites in the dessert (Ex. 16), in the celebration of the Passover feast (Ex. 12:1-28; Num. 9:1-14; Deut. 16:1-8), and in prophecies of the future (Isaiah 25:6). Clearly, God loves feasts and wants us to associate good eating with him. How can you make every meal a reminder of God’s love and a celebration of God’s provision for us? 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 are the “talents” God has given to you, and are you using them fruitfully? Previous Matthew List Next Matthew 25:14-30 What are the “talents” God has given to you, and are you using them fruitfully? Parable of the Talents . Courtesy of Lumo Project Films – www.lumoproject.com , distributed exclusively by Bible Media Group under a license for FreeBibleimages, https://www.freebibleimages.org/photos/lumo-parable-talents/ . Tom Faletti September 14, 2025 Matthew 25:14-30 The parable of the talents (silver pieces) This parable seems unrelated to the previous parables about being ready, but it is not unrelated. Jesus begins this story with the words: “For it is as if . . .” (NRSV) or “It will be as when . . .” (NABRE). What is the “it” to which he is comparing this story? The “it” is what he has just been talking about – the day when the Son of Man returns. A man wealthy enough to have slaves or servants is going on a journey. What does he do before he leaves? The Greek word “talent” was originally used to describe a certain amount of weight, and then it developed a meaning as an amount of money when rulers made “coins” of gold or silver weighing that much. A talent was huge – usually at least 60 pounds (or 27 kilograms) and often more, depending on where and when it was used. The value of a single silver talent was roughly equal to the value of 6,000 days’ wages for a common laborer or soldier, so it was worth what a laborer could earn in almost 20 years of work. The first man receives 5 talents. In today’s dollars, in the United States that would be worth somewhere between $1.4 million and $3 million (as of 2025, considering the minimum wage in various jurisdictions). The second man receives 2 talents, which would be worth between $550,000 and $1.2 million. The third man receives one talent, the equivalent of between $275,000 and $600,000. Them man is giving them large amounts of money. What do you think the man expects his servants to do with the money he gives them? In a parable, the different elements of the story stand for different things. In this story, the master stands for who? The servants stand for who? After a long while, the master returns. It is this delay and eventual return that links this parable to the two preceding parables about being ready. How does this parable relate to the previous parables? What does Jesus expect us to be doing while we wait and remain prepared for his return? Throughout Christian history, Christians have seen an additional point in this parable. For each of us, what does the day of accounting stand for, when the master comes and settles accounts with the servants? This parable illustrates the day when we come before God in judgment – perhaps at the end of the world as we know it but certainly at the end of our lives when we die. There will be an accounting of our lives. A “talent” is literally a huge, block of silver weighing 60 pounds or more, but Jesus is speaking metaphorically about more than just money. What do the “talents” stand for? What are the things God has given us that he expects us to put to good use? Our skills and abilities, our money, our time, our character traits, our family background, our education and knowledge, our creativity, our social skills – the list can go on and on. Anything God has given to you is something for which you should expect God to eventually ask you to give an accounting of what you did with it. Interestingly, the English word “talent,” which means an ability, came from the Greek word in this parable, as the parable was interpreted in terms of people’s abilities. Notice that the man gives the servants different amounts of talents, according to their abilities (25:15). What does this tell you about God’s work among us in our lives? When our translations of the Bible fail to translate the value of a talent into our language, we tend to think it is talking about something small: we might think that 5 talents is like 5 small coins. But Jesus is implying that the “talents” God has given to us are of great value – like a million dollars in money or a large amount for other kinds of talents. Jesus is implying that God has given different people huge or valuable abilities in different areas. You are like a millionaire in some aspects of your life. Not necessarily in money, but you are at the million level in some ability or resource, or in some character trait, or in the family background you grew up in, or in your education or knowledge, or your creativity, or your social skills or empathy, or your organizational or managerial skills, or in whatever your special gifts are. Jesus is saying that God has given you a lot of something that can be used for his purposes! How does that make you feel? What are some of the things God has endowed you with that you can use to “make more”? When he tells you to “make more” with what you have been given, what does “more” mean? What does it look like in your particular case? When you use what God has given to you, what is the more that you can make with your gifts from God? If you are exploring this passage with a small group and you know each other, you can try to answer this: What are some of the ways you see other members of your group using what God has given to them to make good things happen that might not happen without them? In verse 21, the master says, “Well done.” How do you think that makes the servant feel? How would it feel to you to have God say that to you? In verse 21, the productive servant gets three affirmations from Jesus. Find each one. How does the master describe the servant’s character ? What does the master say the servant will receive ? What does the master say the servant will enjoy ? He receives praise for being “good” and either “trustworthy” (NRSV) or “faithful” (NABRE). He will receive more opportunities to serve God. And he is invited to share in his master’s joy. How do these rewards apply to us? The good servants receive three rewards: praise from God, more opportunities to serve God, and the chance to enter into the joy of God. Is there one of these rewards that you would find particularly satisfying at the end of your life? Which one do you especially look forward to? Note that the second servant receives the same three rewards as the second servant. What does this tell us about people with only mid-level abilities? People with mid-level talents receive the same rewards. God just asks for your best with what you have been given, whatever that is. When the master returns, why does the third servant have only what he was originally given? Why does the master castigate him? The third servant may represent the person who legitimately has less talent or opportunity. What do you think the master hoped that servant would do with his smaller amount of talent? The third servant fears the master. He does not have the kind of relationship with the master that makes him comfortable taking a risk to do something with what the master has given to him. Are there times when fear might hold you back from using what you have been given? Explain. What does the master do in response to the third servant’s failure to do anything with what he has been given? How does the master describe the third servant in verses 26 and 30? The master calls him wicked, lazy, and either “worthless” (NRSV) or “useless” (NABRE). The master’s response indicates that God expects something from us. What does God expect from us? What does the fact that different servants receive different amounts of talents say to us today? What does this passage say to you about your own life? Is there something you need to give more attention to? If so, what? How would you like to respond to this parable? Take a step back and consider this: Sometimes people have talents that are hidden – maybe that people aren’t even aware of – until someone else calls them forth by speaking a word of encouragement, by naming a talent that has previously not been noticed, by recognizing what others have missed, or by providing an opportunity for leadership or service. The people who call forth others’ gifts – the “encouragers” – play a valuable role in our lives and a crucial role in the kingdom of God. They help people become more fully what they were meant to be. Who has encouraged you to use your talents? What are some of the things “encouragers” do that draw forth other people’s talents? What would you say is the key to being the kind of person about whom others say, “They are always so encouraging. I had the courage to use my gifts because of them”? How can you be an encourager in your everyday life? How can you, by your words and actions, encourage others to use their talents more fully and effectively? Who is someone you can be more encouraging for, right now in your life? 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

Luke provides an orderly account of the life and teachings of Jesus, explaining the significance of Jesus for all nations. His Gospel places a special emphasis on the lowly, outcast, and marginalized, and God's concern for them. Previous Next Luke List Introduction to Luke Luke provides an orderly account of the life and teachings of Jesus, explaining the significance of Jesus for all nations. His Gospel places a special emphasis on the lowly, outcast, and marginalized, and God's concern for them. Image by James Coleman, provided by Unsplash via Wix. Tom Faletti This article will provide an introduction to the Gospel of Luke, including what we know about its author, when it was written, who the intended audience was, Luke's purposes/goals, etc. Bibliography See Luke - Bibliography at https://www.faithexplored.com/luke/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 Next Luke List

Jesus takes retaliation in a new direction. Previous Matthew List Next Matthew 5:38-42 Jesus takes retaliation in a new direction. Image provided by Wix. Tom Faletti May 4, 2024 Matthew 5:38-42 Retaliation After reading Matthew 5:38-42, read Exodus 21:23-24 and Leviticus 24:17-20 . (Optionally, you could also read Deuteronomy 19:16-21.) What did the Old Testament prescribe as the limit of retaliation or punishment for hurting another person? This system is known by its Latin name, lex talionis , which means the Law of Retaliation, in which people receive retribution in kind: whatever the offender did to someone else, the offender receives roughly equal treatment. It is often called “an eye for an eye” because of the Old Testament examples that are given. When it was established by the Israelites, it was a restriction on vengeance or retaliation at a time when it was common to kill someone who injured you or to have your entire tribe attack the entire tribe of someone who inflicted an injury. It was saying: Only one eye for an eye; only one life for a life. Deuteronomy 19:18 indicates that this system of penalties was to be carried out by the society through the courts; the Law was not establishing a private right of action where you could go after the person who hurt you and do the same thing to them. The Jewish rabbis did not believe that God wanted people to be literally maimed, so they developed methods of calculating how much a person should pay in money, rather than having body parts taken (William Barclay, Gospel of Matthew, Volume 1 , p. 162). We would call this “compensatory damages” today. What is Jesus’s new way of approaching the problem? Jesus says, don’t resist, don’t demand retribution; instead, give more. Another part of the Old Testament Law said, “You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbor as yourself” (Lev. 19:18, NRSV). This seems to contradict the eye-for-an-eye mentality. Jesus weighed in on the side of not taking vengeance. But Jesus went further. Matthew 5:39a states the general principle, followed by 5 different practical applications of it that move progressively further and further away from the original issue of violence. What are the 5 specific cases Jesus cites and how to deal with them? Someone hits you, sues you, forces you to go a mile, begs from you, or asks to borrow from you. Let’s look at each of these examples to see what insights and concerns they raise. 1. Someone hits you. This example is often misunderstood. Most people are right-handed, and the example assumes a right-handed person. If a right-hander is going to hit you on the right cheek, it will have to be done with the back of the hand, not with a fist. This implies an insult slap. (If someone slugs you with their right fist, the right fist will generally hit your left cheek, not your right cheek. Only a backhanded slap lands on the right cheek.) If you have been insulted with a back-of-the-hand slap to your right cheek, offer them your left cheek, which can be hit even more forcefully. What is Jesus saying? One possible extension of what Jesus is saying is: Do not get all worked up when people insult you. How can we learn to not seek retaliation when we are mistreated? Another possible extension of what Jesus is saying is that Jesus’s approach may have a greater likelihood of changing your opponent's behavior than hot-headed retaliation would. Read Romans 12:19-21 . (What Paul writes here is based on Proverbs 25:21-22.) What does Paul tell the Christians in Rome, and how does it relate to Jesus’s teaching here? Martin Luther King, Jr. wrote: “[W]e must not seek to defeat or humiliate the enemy but to win his friendship and understanding. At times we are able to humiliate our worst enemy. Inevitably, his weak moments come and we are able to thrust in his side the spear of defeat. But this we must not do. Every word and deed must contribute to an understanding with the enemy and release those vast reservoirs of goodwill that have been blocked by impenetrable walls of hate” ( Strength to Love , p. 46). How might responding to insult or mistreatment by turning the other cheek defuse a situation and give you an opportunity for reconciliation and a better outcome? 2. Someone sues you. Jesus says, If you are sued for your inner garment, of which a person would probably have more than one, give also your cloak – the outer garment, of which the typical Jew would have only one (Barclay, Gospel of Matthew, Volume 1 , p. 165). Under the Old Testament Jewish Law, you had a right to your cloak at night, even if you had to give it to someone during the day as the pledge for a loan (Exodus 22:26-27). Jesus says, give up even your cloak. One interpretation is that Jesus is saying that you should not insist on your rights. How can we be like that? When we do this, it might open up the possibility of bridging the gap between us and the other person, which might make it possible to restore the relationship. (But don’t count on it. This is not a magic. There may be times when we just have to leave justice in the hands of God. And there may be times when we need to stand up for our rights.) 3. Someone forces you to go a mile – i.e., inconveniences you. Roman soldiers could press a person into service to carry a burden for them, as Simon of Cyrene experienced with Jesus’s cross. Jesus is saying to do more than what we are asked when we are inconvenienced. How can we be like that? 4. and 5. Someone begs from you or asks to borrow from you. We have all experienced times when people have begged or borrowed from us. Begging and borrowing are not the same thing. How are they different? Despite the differences between begging and borrowing, in what ways do both types of requests put us in the same position? What is Jesus’s response to both situations, and why do you think that is his prescription? How can we be like that? Considered together, these examples deal with much more than retaliation. They describe a way of approaching life – a mindset – that is at odds with our human nature and with what the world teaches us. How would you describe the fundamental attitudes or mindset that underlie this approach to life? At How can we transform our hearts and minds so that these kinds of reactions come more naturally? Where in your life right now might God be asking you to try to accept this mindset and do things differently?How can we transform our hearts and minds so that these kinds of reactions come more naturally? Where in your life right now might God be asking you to try to accept this mindset and do things differently? root, they involve a deep reliance on God. Do any of these seem especially unrealistic or difficult? Discuss it. Jesus would listen intently to your concerns. How do you think he would respond? Take a step back and consider this: It would be easy to see the Sermon on the Mount as replacing the old Law with a new Law – a new, stricter set of rules that we should follow. That is not what Jesus is doing. More laws will not create the kind of people Jesus is seeking to form. He wants to create new hearts, not new laws. One of God’s great projects on Earth is to work his character into our hearts. The more we become like him, the more instinctively we will be able to live out his teachings. What are the underlying changes of heart and mind that would be needed in order to live out Jesus’s instructions in this passage more easily? How can we transform our hearts and minds so that these kinds of reactions come more naturally? Where in your life right now might God be asking you to try to accept this mindset and do things differently? 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

Mary’s pregnancy, from Joseph’s perspective: What is God doing? Previous Matthew List Next Matthew 1:18-25 Mary’s pregnancy, from Joseph’s perspective: What is God doing? Image provided by Wix. Tom Faletti February 13, 2024 Matthew 1:18-25 Joseph’s dream and Jesus’s birth Jewish marriage procedures were different than ours. When a couple became “engaged” or “betrothed,” they were married but not yet living together. A man and woman would stay in this stage for up to one year before the formal marriage, not living together but so fully committed that the only way out was divorce. Mary and Joseph were in that stage of their marriage. What does verse 18 tell us? In verse 19, how are Joseph’s character and intentions described? Matthew says Joseph is “righteous” (or, in some translations, “just”). By using this term, Matthew means in part that Joseph follows the Jewish Law faithfully. Under the Law, he had a right to formally accuse Mary of unfaithfulness. She would have been subjected to a test of her virginity, and if she failed the test she would have been stoned to death. Alternatively, he could have said nothing about her pregnancy but divorced her with a public display of his displeasure, which would make her look bad. What do you think of Joseph’s plan to divorce her quietly so as not to expose her to public disgrace? What happens in verse 20? It appears that Joseph was thinking over his options carefully rather than acting quickly and rashly. Even if an angel doesn’t appear to us, how might Joseph’s decision to “sleep on it” before taking action be a good model for us? Has a decision to “sleep on it” every helped you make a good decision? Explain. There is scientific evidence that “sleeping on it” can help us make better decisions (see Grohol ; Calechman ; Miller ). Fr. David Barnes points out that the delay provided by “sleeping on it” can help us avoid acting imprudently out of fear or anxiety. We don’t have to hope for an angel to speak to us; we can pause, sleep on it, and pray on it. “Into our silence, God speaks and assures us of his closeness” (Barnes, p. 56), which might guide us to make good and creative decisions about how to respond to difficult problems. The angel calls Joseph “son of David.” Why? What does that signify? There are interesting parallels between this Joseph and the Joseph in the Old Testament. Both were named Joseph; both had a father named Jacob; both received dreams from God; both were righteous; and both saved their family by going to Egypt. Do you think these parallels are just a coincidence or is Matthew trying to tell us something? How is Jesus described in verse 21? Recall that the name Jesus, or Joshua, means “God saves.” While Jews might have envisioned that name alluding to other kinds of being saved (from invading enemies, etc.), Jews in Jesus’s time also made the connection to salvation from sins. What does the meaning of Jesus’s name – “God saves” – mean for you in your life? In verses 22-23, Matthew quotes from Isaiah 7:14. What does the Old Testament quote mean as interpreted by Matthew? Note: The Isaiah passage actually says, “a young woman” in Hebrew, although when it was translated into Greek in the Septuagint it was translated as “the virgin.” Looking at the context, some people think it is referring to Isaiah’s wife (see Isaiah 8:3). But in context, the point is not about the woman but about the name the child will be given. The child will be named “Immanuel” – “God is with us” – because if King Ahaz follows God’s direction as given to him by Isaiah, God will be with them and they will avoid being attacked by the armies camped on Ahaz’s doorstep. Early Christians focused on the Greek translation “a virgin” and saw the virgin Mary in it. This is the first of at least 10 “fulfillment citations,” where Matthew says that something that happened in Jesus’s time fulfilled what was said in some portion of the Old Testament. How do you experience Jesus as “Emmanuel” – “God is with us” – in your life? Explain. The Virgin Birth is the doctrine proclaimed by most Christian denominations (and considered a dogma by the Catholic Church) that Jesus was conceived by a supernatural, miraculous act of God without Mary having had intercourse with anyone, and that therefore, while Mary was Jesus’s natural mother, he had no natural father. What is the significance of this teaching for you? How does Joseph respond to this dream and the word he received from the Lord? Joseph’s response to Mary’s pregnancy shows that his “righteousness” involved more than just blindly following the Law. He had an upstanding or “right” relationship with God. He used his mind and will to decide how to deal with his emotions, and he kept his spirit attuned to God so that he could adjust his thinking and actions based on God’s guidance. His righteousness led him to his original plan (a quiet divorce) and his righteousness led him to accept God’s alternate plan. How is Joseph’s way of living as a righteous person a model for you? Joseph responded to his dream by obeying God. In your life, where could you be more responsive to God, like Joseph? When Joseph took Mary as his wife and named him Jesus, he was taking full responsibility to be Jesus’s foster father – stepfather, really. What does this show us about how to embrace God’s plans in our lives? Matthew does not give us any of Mary’s side of the story. (Thank God for the Gospel of Luke, which gives us that perspective.) Matthew only gives us what we read here plus the story of the wise men/magi, which we will look at next time. He must have thought he was giving us all we needed for the narrative and themes he was developing in his Gospel. What do you think he wanted us to take from this story of Jesus’s birth? What do you think it is important to fill in, from Mary’s part of the story as told in Luke, to help give Jesus’s birth and infancy the full and lasting impact it has had for people’s faith? Verse 25 says that Mary and Joseph had no marital relations “until” she had borne a son. The Catholic Church teaches that they also did not have sex after Jesus was born, but instead that Mary remained a virgin all her life. Protestants disagree. What difference does your understanding of Mary’s virginal status makes in your life? How can you live a life that is more devoted to God, with Joseph as a role model? Take a step back and consider this: Joseph was well chosen to be the foster father of Jesus. He showed several character traits that we would do well to imitate. Consider Isaiah 9:2-7; see verse 7: “there shall be endless peace / for the throne of David and his kingdom.” (NRSV) He was dedicated to his faith. He wanted to do what God wants. He believed in thinking before he acted. He was not impetuous. He considered his options before taking action. He was kind. He cared that Mary not be put to shame. He was open to the guidance of God. When you put together in one person all of these characteristics of faithfulness, thoughtfulness, kindness, and sensitivity to God, you have a very impressive package. A person with those characteristics is a person God can work with. Which of these characteristics of Joseph could use more development in your life? What would God like you to do about it? If we are willing to let God keep molding us into the people he wants us to be, he will be able to give us opportunities to make a positive difference in the world around us. And it is a wonderful feeling when we can make those positive differences. The first step is to try to be the kind of person, like Joseph, who is seeking to be all that God wants us to be. It’s a great journey. What’s your next step? 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

Matthew shows the universal relevance of Jesus – to all people of all nations. Jesus cared about all people and offered a gospel for all people, while demonstrating His authority over all nations. Previous Matthew List Next Introduction to Matthew Matthew shows the universal relevance of Jesus – to all people of all nations. Jesus cared about all people and offered a gospel for all people, while demonstrating His authority over all nations. Image by Brett Jordan, provided by Unsplash via Wix. Tom Faletti February 13, 2024 Introduction to the Gospel of Matthew This study is designed for anyone who is willing to approach the Bible with an open heart, including: Catholics, Protestants, evangelicals, and Orthodox. People who are active in their church, who have stepped away from a local church or the Church as a whole, or who have never found a church home. People who are familiar with the Bible and people who are just starting out. Seekers, doubters, agnostics, explorers, and the curious. Everyone is welcome to join us as we explore what the Bible says, what it means, and how we can apply it in our lives today. A NOTE FOR SMALL GROUPS This study material can be very enriching for personal study and growth, and it can be even more powerful and life-changing when it is used by a small group of people who explore God’s Word together. We will occasionally offer instructions, indented like this, that may be useful for a small-group study. Small-group leaders can find leadership training material and practical suggestions at Leading a Small-Group Bible Study . Leaders can see Preparing to Lead a Small-Group Bible Study Meeting for suggestions on how to prepare for a small group Bible Study. I encourage you to begin and end each meeting with a time of prayer, and to go through each passage in detail, often verse by verse. As you do so, try to explore what the passage says, what it means, and how we can apply it in our lives. Personal Introductions Before you begin a small-group Bible Study, you should take some time to build community, beginning with introducing yourselves and making sure that everyone has a chance to know everyone else’s name. Here are some questions you could ask everyone in the group to answer: What is your name? What is your connection to this church/parish/group? Why is the Bible important to you? Why are you interested in studying it? If the group is reconvening after a summer break , you could renew the introductions with questions such as these: Could everyone remind us of your name, and tell us why you decided to return to this group? (Or if you are new, why did you decide to join us?) What is one insight about faith or life that you gained this summer or were reminded of? Overview of the Gospel of Matthew Matthew seeks to show the universal relevance of Jesus – to all people of all nations. As a man, Jesus interacted with people of many nations, cared about all people, and offered a gospel for all people. As the Son of David, Son of Man, and Son of God, Jesus demonstrated that his authority extends over all nations. Who is the author? The author of the Gospel of Matthew is unknown. From early on, the name Matthew was added to the top of it (“according to Matthew”), but there is no information about the author in the text and the text does not say that it comes from the tax collector named Matthew. However, there is good reason to believe that the Gospel of Matthew draws on material from the original Matthew, and therefore we might think of it as being at least partly “according to” Matthew, even though it was probably not “written by” Matthew. What do we know that leads us to this conclusion? Eusebius was a bishop who wrote the first history of Christianity around 324. Eusebius attributes Matthew’s Gospel to the disciple Matthew named in the Gospels (Eusebius, ch. 24, par. 5) and says that Matthew wrote his Gospel “in his native tongue” (ch. 24, par. 6), which would have been Aramaic, the language related to Hebrew that Jews were speaking in Jesus’s time. Eusebius quotes a document we no longer have that was written by Papias, probably in the first part of the second century (perhaps around 125, plus or minus 20 years). In that document, Papias says that he learned from the “presbyter” or “elder” that (1) “Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ” (ch. 39, par. 15), and (2) Matthew wrote “oracles in the Hebrew language, and every one interpreted them as he was able” (ch. 39, par. 16). The Greek word that in this sentence was translated as “oracles” is the Greek word logia , which means “sayings." The document Papias is referring to cannot be the Gospel of Matthew in the form it was handed down to us through the centuries, for 2 major reasons: While the Gospel of Matthew as we have it includes many “sayings,” it is not a book of sayings: it has extensive narrative that tells the stories of what Jesus did, not just what he said. The Gospel of Matthew that we have was written in Greek, not Hebrew or Aramaic, and there is no evidence that it ever appeared in another language before it was provided to us in Greek. So whatever Papias was referring to is not what we have today. After looking at all the evidence, most scholars across all Christian traditions have concluded that (1) the Gospel of Matthew in the final form we have it was written by an anonymous writer, not the Matthew mentioned in Papias; (2) this unknown writer drew from those “oracles” provided by Matthew, from Mark, and from other material; and (3) this Gospel acquired the name “Matthew” because it included some material from the document Papias mentioned that was from Matthew. Additional facts guide us to this conclusion: If the author of the Gospel of Matthew had been the apostle Matthew, who was an eyewitness to Jesus’s ministry, he would not have drawn so much of his material from Mark, who mostly was not an eyewitness. Yet we see Matthew condensing and reshaping what Mark wrote. If the Gospel of Matthew was written in the 80s, as most scholars believe it was, the apostle Matthew probably would have been dead before this Gospel reached its final form 50 years after Jesus died. It is important to note, however, that the Gospel of Matthew clearly was written by someone who compiled stories and teachings handed down from eyewitnesses. It is not a fabrication. It is a compilation that draws on the stories told by Matthew and other eyewitnesses, and it is a trustworthy part of the inspired Word of God. Christians who are not familiar with how the Bible came together might react: What? Are you saying Matthew didn’t write Matthew? This reflects a gap in knowledge about how the Gospels came into being. The stories of Jesus first circulated orally. And in those days, people didn’t necessarily sign their names on their books the way people do today. The Gospels were compiled through a process by which people, years later, gathered together and sifted the stories of Jesus that were being passed around orally. God inspired someone to bring together in one book what was available in a variety of sources, and the result is a masterpiece presentation of the life and teachings of Jesus. It doesn’t matter whether we know the name of the final author; God does. We will call the author “Matthew,” because Matthew is part of its history and the tradition leads us to no other name. (Further information about these conclusions can be found in a variety of sources. Here are some examples of scholars from a variety of positions on the theological spectrum who have reached the same conclusion: H. L. Ellison, “Matthew,” in The International Bible Commentary , edited by F. F. Bruce, p. 1121; Raymond E. Brown, An Introduction to the New Testament , pp. 158, 208-211; William Barclay, The Gospel of Matthew, Volume 1 , pp. xx-xxi; Myron Augsberger, Matthew , volume 1 of The Communicator’s Commentary (Mastering the New Testament) , Lloyd J. Ogilvie, general editor, pp. 14-15; and Ignatius Catholic Study Bible: The New Testament, Revised Standard Edition, Second Catholic Edition . Ignatius Press, 2010, p. 3.) What were his sources? Where did he get his material from? The author of the Gospel of Matthew appears to have gotten his material from several sources. Half of the verses in this Gospel have parallel verses in the Gospel of Mark, which is believed to have been written earlier (the evidence suggests Mark was written before the destruction of Jerusalem in AD 70). (References to the number of verses in this and the next paragraph are calculated based on information in Raymond E. Brown, An Introduction to the New Testament , p. 111). Perhaps one-fifth of the verses in Matthew appear in Luke but not in Mark. Scholars have proposed the existence of an earlier source that both Matthew and Luke had access to and drew from as they wrote their Gospels. That source is usually called Q – short for the German Quelle , meaning “source.” There is no manuscript available today that contains the material from Q, so it would be unwise to make many claims about it, even though it is reasonable that Luke and Matthew, with so many verses in common, both had access to such a document. Matthew has a significant amount of material comprised of sayings or teachings by Jesus that does not appear in the other Gospels. This material could have come from the source Papias identifies as “Matthew,” which would have been written in Aramaic/Hebrew and might have come from the apostle Matthew. Note, though, that the Gospel of Matthew was written in Greek, not Aramaic or Hebrew, so the author of this Gospel or someone else would have had to translate that original “Matthew” material into Greek. Matthew also has other material unique to his Gospel that he might have written himself or gathered from other sources. Matthew, like any good writer, also frames and explains material in the context of his readers’ own situations, so we see some things in Matthew that appear to be commentary from the perspective of the mid-80s, when Jewish Christians were being forced out of Jewish synagogues, Christian churches were developing more of a structure, and these churches were a multifaceted mix of Gentiles, Jews who still tried to maintain Jewish practices, and Jews who had given up practicing Judaism. When and where was the Gospel written? The best thinking is that the Gospel of Matthew was written perhaps between 80 and 90, give or take 5 or 10 years. I will often shorthand that to “around 85,” but 85 is not a precise date. Some scholars propose a date as early as before 70 or after 100. If it came after Mark as the majority of scholars think, it would have to have been written after 70 since Mark is thought to have been written around 70. Furthermore, Matthew seems to show great awareness that Jerusalem has been destroyed, which happened in 70. The ways he hints at tensions between Jews and Christians at the time it was written suggests that it might have been written between 80 and 90, when Christians were being pushed out of synagogues. And it was written before 110, because Ignatius, a bishop from Antioch, quotes phrases from it in a letter dated around 110. Scholars do not know where Matthew wrote this Gospel. Proposals range from Judea to Syria to Antioch to Phoenicia. There may be vague hints in the text that Matthew might have been based in a large city in Syria. For example, in Matt. 4:24, he adds Syria to Mark’s description; he uses the word “city” far more than the word “village”; and Ignatius, who was aware of his Gospel by 110 was from Antioch (Brown, An Introduction to the New Testament , p. 212). This leads a majority of scholars to lean toward Antioch in Syria as the locale. Antioch had a large Gentile Christian population and also a large Jewish population, some of whom embraced Christianity while others did not; and tensions had grown high by the time Matthew was writing. So Antioch fits the evidence. But it is a conjecture, not a fact. What community or audience was Matthew writing to? For centuries, the assumption was that since Matthew quotes so frequently from the Old Testament, he must be writing to a community of Jewish Christians. In the past century, this has given way to a more nuanced interpretation that pictures him writing to a community that is a mixture of Jewish and Gentile Christians. What do scholars think were Matthew’s main purposes? Scholars differ on what Matthew’s purposes were. Was he providing a handbook for local church leaders? Was he trying to teach his community and stir up their commitment? Was he trying to make the case for Jesus to people who were open to the message? Was he responding to attacks from Jews who were opposed to Christianity? Was he trying to clarify who Jesus really is – including his roles as Messiah, Son of David, etc.? We can see all these things in Matthew’s work, so perhaps he was trying to do all these things, not just one thing. The theme that perhaps is woven most consistently through Matthew’s Gospel is the theme of the “kingdom of heaven” – what is it; how things work there; what demands it places on us; and what will happen when it reaches its fulfillment. Matthew also makes considerable effort to point to Old Testament passages that are fulfilled by Jesus, which is one of the factors that led scholars from the beginning to assume that Matthew’s audience was Jewish. Matthew works hard to establish that Jesus is the Son of David, a term linked in Jewish minds to a hoped-for Messiah, but he later demonstrates that the Messiah must be more than just the Son of David. He presents Jesus identifying himself as the Son of Man, a term from Daniel associated with a decisive, final act in which God saves the Jewish people. He ends with material where Jesus takes the role of king, but scholars who try to make out this Gospel as being primarily about Jesus as King are overemphasizing one facet of Matthew’s multifaceted presentation. Unlike in the other Gospels, we see some discussion of “church” in Matthew, though it is very brief and embryonic. What is the structure of Matthew’s Gospel? When scholars try to write an outline of Matthew to show the organization of the story (since the original did not have sections, chapters, or even verse markings), they find a clear structure that most scholars accept. Matthew presents his story of Jesus in 6 narrative sections, interspersed with five teaching sections. The five teaching sections are collections of teachings by Jesus, gathered together in clumps (for example, the Sermon on the Mount). Matthew is not trying to tell the life story of Jesus in order; he is trying to help us understand what Jesus is about and what he has taught us by organizing material for throughout Jesus ministry. One key element of Matthew’s structure has not been mentioned in any of the commentaries I have consulted, so I will lay it out here in some detail. Matthew seeks to show the universal relevance of Jesus – to all people of all nations. At the beginning of the Gospel, there are Gentiles in Jesus’s family tree in Matthew’s version of Jesus’s genealogy. At the end of the Gospel, Jesus tells the disciples to take the gospel to all nations. In between, the itinerary of Jesus’s geographical movements shows his relevance to people of all nations: Jesus is born in Bethlehem in Judea , in the south near Jerusalem; lives for a time as a refugee in Egypt ; and then grows up in Nazareth in Galilee , in the north of Palestine. He goes to the eastern side of Judea to John at the Jordan River to be baptized, and then returns to Galilee. In Matthew 4:12-13, Jesus leaves Nazareth in Galilee and moves to Capernaum, by the Sea of Galilee , and begins to gather disciples. In Matthew 4:24-25, Matthew tells us that Jesus’s healings are attracting attention in Syria (Gentile territory to the northwest of Galilee), the Decapolis (largely Gentile Greek cities east and southeast of the Sea of Galilee), Jerusalem and Judea (Jewish territory to the south), and beyond the Jordan (Jewish territory east of the Jordan River, south of the Decapolis, east of Samaria and running south to the area across the river east of Jerusalem and Judea). Jesus will eventually visit all of these territories. In Matthew 8:28, Jesus crosses over to Gadara, in the territory of the Decapolis , southeast of the Sea of Galilee, and then returns “home” in Matthew 9:1, presumably to Capernaum. He travels to all the towns and villages of Galilee (9:35). He sends out the Twelve to preach and heal (10:1) but restricts them (for the time being) to Jewish territory (10:5). In Matthew 15:21, Jesus goes to Tyre and Sidon in the province of Syria, Gentile territory northwest of Galilee and performs healings and miracles before returning briefly to Galilee in Matthew 15:39. In Matthew 16:13, Jesus goes to Caesarea Philippi, Gentile territory northeast of Galilee for some key incidents with his disciples as well as a healing. By Matthew 17:22, he is back in Galilee. In Matthew 19:1, Jesus goes to the Jewish territory of Judea across the Jordan , at the beginning of his journey to Jerusalem. By Matthew 20:29, Jesus has reached Jericho, in Judea , less than 20 miles from Jerusalem. In Matthew 21:1-11, Jesus enters Jerusalem . Some key themes What this itinerary shows us is that Jesus had an extensive ministry in both Jewish and Gentile territories. Matthew wants us to understand that: As a man, Jesus had an international background and cared about all people. He was a man for all people. As the Son of David, Son of Man, and Son of God, Jesus’s authority extends over all nations. His gospel is for all people. The gospel is for all nations and needs to be preached to all nations. Jesus tells us what the kingdom of heaven is like and how to live the kind of life that is appropriate for those who wish to be part of his kingdom. These are key themes that Matthew focuses on, every step of the way through his Gospel. Look for these themes, and explore how you can apply them to yourself and to how you interact with the people and world around you. Which of these themes of Matthew’s Gospel intrigue you the most, and why? What do you hope to learn by studying Matthew’s Gospel? What questions do you hope to have answered as you study? If you could ask Matthew one question, what would you ask, and why? How do you think he would respond? 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

Make the choice to follow Christ and do not be afraid of the consequences. [Matthew 10:16-25; 10:26-33; 10:34-39; 10:40-42] Previous Matthew List Next Matthew 10:16-42 Make the choice to follow Christ and do not be afraid of the consequences. Image by Redd F, provided by Unsplash via Wix. Cropped. Tom Faletti August 10, 2024 Matthew 10:16-25 The persecution that will come As Jesus’s followers go out to preach the good news, what problems will they face? What are the risks they will face? What are the reassurances Jesus offers? How is the reassurance Jesus offers based on a relationship? In verses 17, 18, and 21, who will oppose them or cause them trouble? Jesus mentions religious leaders, governmental authorities, and family members. As you try to be transparent and open about your faith, is there anyone who is likely to oppose you or cause you trouble? If so, what might you do about it? Have you experienced any situations like what is described in verse 20, where you did now have a plan for what you would say about your faith, but the Spirit spoke through you? How can you live a life that is so open to the movement and guidance of the Holy Spirit that that kind of guidance “in the moment” is possible? Where are you tempted to hold back in boldly following Jesus? What does this passage say to you? Based on what Jesus says in these verses, would you say martyrdom should be sought, avoided where possible, or avoided at all costs? In verse 23b, Jesus says that the Son of Man will come before they have proclaimed the good news in all of the towns of Israel. Matthew might have understood this to be true in the sense that the beginning of the coming of the Son of Man was inaugurated when Jesus died and rose from the dead. Or he might have seen the coming of the Son of Man as having occurred when Jerusalem was destroyed and Israel was shattered by the Romans in AD 70. We will explore the coming of the Son of Man when Jesus talks more about it in Matthew 24. In verse 24, Jesus says the disciple is not above the teacher. The word disciple means a learner or student. How do you maintain your role as a lifelong learner under Jesus? What are some ways that we, as disciples, are called to be “like” our teacher Jesus? Matthew 10:26-33 Do not fear What does Jesus emphasize repeatedly in verses 26, 28, 31 of this passage? Why might fear be a natural response? There might be pain, suffering, rejection, and even death in following Jesus. Why, then, does Jesus tell us not to fear? What is Jesus saying about us and God in the sparrow analogy in verses 29-31? We are greatly valued by God. We are intensely and surprisingly important to him. He never stops watching us, with love. What fears do you face? What does this word from Jesus about not being afraid say to you in your particular circumstances? In verses 32-33, Jesus contrasts those who acknowledge him before others and those who deny him before others. William Barclay suggests (Barclay, The Gospel of Matthew, Volume 1 , pp. 403-404) that there are three ways we can deny Jesus: by our words , by our silence , and by our actions . What does it look like to deny Jesus by our words? . . . by our silence? . . . by our actions? What does it look like to acknowledge Jesus before other people by our words, our silence, and our actions? Where in your life do you need to be a clearer witness to Jesus right now, and how might it affect your words, your times of silence, or your actions? Matthew 10:34-39 The choice What are the some of the things Jesus says will be part of being called by him? What does Jesus mean in verses 34-36 when he says he has come to bring a sword? When Jesus says he has not come to bring peace, but a sword (verse 34), he explains what he means in verses 35-36. He is not talking about military might or violent uprising. He is not saying that he wields a sword, nor is he saying that the sword should be wielded by his disciples. On the contrary, the sword is wielded by those who oppose Jesus and his disciples. Jesus is lamenting the fact that his coming produces such opposition that some will die by the sword. The quote in verses 35-36 comes from Micah 7:6, where the prophet describes with great sorrow how the society around him has degenerated to the point where those who are faithful to God cannot trust the people around them, but instead must look to God and wait for God to provide salvation (Micah 7:7). What does the conundrum in verse 39 about finding your life/losing your life mean? What does it mean to “take up your cross and follow me”? How might a person today have to give up the life they have today in order to find the life they are called to by in Christ? What do you think of Jesus’s blunt honesty in this passage? Do we need more of this kind of honesty in the message of Christianity in our day? Or can we avoid this tough message and still be saved? Most people don’t face this choice in stark, life-or-death terms the way the martyrs did. They do face smaller life decisions that change the direction of their lives and even smaller choices every day about how to live their lives. How do these smaller choices both reflect and determine where we stand with Jesus? What is the cost or sacrifice that comes with following Jesus? What is the reward or benefit? A cross is an instrument of death. How is taking up a cross an apt metaphor for the choice we face? What is the cross you are called to take up right now in order to follow Jesus? Matthew 10:40-42 You are representatives of Jesus What is this passage saying? This passage implies that we are representatives of Jesus. What responsibilities come with being a representative of Jesus? This passage implies that our fellow Christians, even the lowest, are representatives of Jesus. What does that fact call us to do? In verse 42, Jesus talks about giving a cup of cold water to “these little ones.” Scholars debate whether the “little ones” refers to the apostles/disciples or to the uneducated and needy members of the community. But it can also be taken more literally. Who are the “little ones” in this world who need a cup of water? How can we, directly or through organizations or governments, help people who need access to safe, clean drinking water? Benedict T. Viviano comments, “It has been observed that if God will reward one who gives a cup of cold water to a disciple, how much more will he reward one who installs an entire city water system” (Viviano, par. 72, p. 652). Many nonprofit organizations, often operating from a religious orientation, help people in less developed countries build wells or implement water purification programs, so that children and other community members will have safe drinking water. Some people living along the southern border of the United States try to serve Jesus in the “least among us” by providing water to migrants who might die of thirst or heatstroke as they search for a safe place to call home. There are many ways to give a cup of cold water to “little ones” in need. If you were to be evaluated (like in school or on a job performance evaluation) on how you are doing as a representative of Jesus, where would you receive high marks and where would it be said that you could make improvements? How might you respond to this passage in terms of how you relate to other people? Take a step back and consider this: William Barclay wrote, “The Christian may have to sacrifice his personal ambitions, the ease and the comfort that he might have enjoyed, the career that he might have achieved; he may have to lay aside his dreams, to realize that shining things of which he caught a glimpse are not for him. He will certainly have to sacrifice his will, for no Christian can ever again do what he likes; he must do what Christ likes. In Christianity there is always some cross, for Christianity is the religion of the Cross” (Barclay, The Gospel of Matthew, Volume 1, p. 408). There are many ways that following Christ may require a sacrifice of the will. It generally doesn’t mean, “I want to be an entrepreneur/lawyer/realtor/artist (etc.) but God wants me to be a missionary in a far-off land.” More commonly it means, “I want to be an entrepreneur/lawyer/realtor/artist (etc.) but because I follow Christ there are certain things I will not do, even if the world tells me it is necessary for success.” In our work, we stay true to God, speak honestly and openly about our faith when the opportunity arises, and trust God, without fear, that if following Christ closes some doors, God has other doors for us. Sacrificing our will generally doesn’t mean we live in absolute penury with only the clothes on our back. It means we choose to live simply so that we have resources left to put at God’s disposal. We put Christ in charge of our budget, recognizing that all we have comes from God and that sacrificing our own luxury may help meet others’ basic necessities. In other words, when our desires and Christ’s will do not line up, we let go of our will so that Christ’s will can have its way. In exchange, we are given the opportunity to participate, from the platform we have as an entrepreneur/lawyer/realtor/artist (etc.), in the greatest mission we could imagine. And when we have made that fundamental decision and have lived it for a while and allowed it to seep deeply into the fabric of our life, the ambitions and luxuries that run counter to the mission of Christ sometimes seem less attractive. That doesn’t mean we won’t face new temptations as situations arise. But they will less commonly be decisions about the major direction of our lives. They will more commonly be: “Can I set aside the thing I am working on right now, because the person in front of me needs me to do something for them.” Those smaller sacrifices of the will are always before us and will continue until we meet the Lord face to face in the life to come. Do you agree with Barclay that Christianity requires a sacrifice of the will to do what Christ desires? Explain. What are the kinds of sacrifices that God is asking you to make right now for the sake of his kingdom? What do you need to do (or keep doing) right now to stay true to the decision you have made to be a follower of 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