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Quotes worth thinking about. Previous All Special Materials Next Quotes Quotes worth thinking about. Tom Faletti September 26, 2025 This collection will grow over time. Quotes on issues of faith, life, truth, and justice, etc. FAITH There are no ordinary people “There are no ordinary people. You have never talked to a mere mortal. Nations, cultures, arts, civilization – these are mortal, and their life is to ours as the life of a gnat. But it is immortals whom we joke with, work with, marry, snub, and exploit – immortal horrors or everlasting splendors.” – C.S. Lewis. The Weight of Glory . 1941. LIFE Measure your performance by how much better you made the people around you “The most important measure of how good a game I’d played was how much better I’d made my teammates play.” – Bill Russell. Inscription engraved on a block that stands with a statue of Mr. Russell at Boston’s City Hall Plaza See John Hareas. “City of Boston celebrates Bill Russell: Player, activist, mentor.” NBA.com , 1 Nov. 2013, https://www.nba.com/news/bill-russell-city-of-boston . Recover from your mistakes “If you stumble, make it into a dance.” – Inside a Dove candy wrapper TRUTH Read old books “Every age has its own outlook. It is specially good at seeing certain truths and specially liable to make certain mistakes. We all, therefore, need the books that will correct the characteristic mistakes of our own period. And that means the old books. . . . Not, of course, that there is any magic about the past. People were no cleverer then than they are now; they made as many mistakes as we. But not the same mistakes. They will not flatter us in the errors we are already committing; and their own errors, being now open and palpable, will not endanger us. Two heads are better than one, not because either is infallible, but because they are unlikely to go wrong in the same direction. To be sure, the books of the future would be just as good a corrective as the books of the past, but unfortunately we cannot get at them.” – C. S. Lewis. “Introduction” to On The Incarnation , a translation of Athanasius’s On the Incarnation of the Word of God . Translated by Sister Penelope Lawson, a nun in the order of the Convent of the Community of St. Mary the Virgin. Originally published in 1944. Current edition published by GLH Publishing, Louisville, KY, 2018, pp. 2-3. (Italics are in the original; boldface added. In the original publication, the translator was listed as “A Religious of C.S.M.V.” Athanasius’s treatise was written prior to A.D. 319.) JUSTICE Justice, injustice, and democracy “Man’s capacity for justice makes democracy possible; but man’s inclination to injustice makes democracy necessary.” – Reinhold Niebuhr (1892–1971). In the foreword to The Children of Light and the Children of Darkness: A Vindication of Democracy and a Critique of Its Traditional Defense . 1944. University of Chicago Press, 2011, p. xi. (See Joseph E. Hartman. “Democracy and Sin: Doing Justice to Reinhold Niebuhr.” Academic Questions . Fall 2015. National Association of Scholars . https://www.nas.org/academic-questions/28/3/democracy_and_sin_doing_justice_to_reinhold_niebuhr#_ftnref27 .) (For clarity in the 21 st century, the quote is often rendered: “Humanity’s capacity for justice makes democracy possible; but humanity’s inclination to injustice makes democracy necessary.”) PURPOSE God has created me to do Him some definite service; I have a mission [A slightly shortened version of this is often printed with the title “The Mission of My Life”] “1. God was all-complete, all-blessed in Himself; but it was His will to create a world for His glory. He is Almighty, and might have done all things Himself, but it has been His will to bring about His purposes by the beings He has created. We are all created to His glory – we are created to do His will. I am created to do something or to be something for which no one else is created; I have a place in God’s counsels, in God’s world, which no one else has; whether I be rich or poor, despised or esteemed by man, God knows me and calls me by my name. “2. God has created me to do Him some definite service; He has committed some work to me which He has not committed to another. I have my mission – I never may know it in this life, but I shall be told it in the next. Somehow I am necessary for His purposes, as necessary in my place as an Archangel in his – if, indeed, I fail, He can raise another, as He could make the stones children of Abraham. Yet I have a part in this great work; I am a link in a chain, a bond of connection between persons. He has not created me for naught. I shall do good, I shall do His work; I shall be an angel of peace, a preacher of truth in my own place, while not intending it, if I do but keep His commandments and serve Him in my calling. “3. Therefore I will trust Him. Whatever, wherever I am, I can never be thrown away. If I am in sickness, my sickness may serve Him; in perplexity, my perplexity may serve Him; if I am in sorrow, my sorrow may serve Him. My sickness, or perplexity, or sorrow may be necessary causes of some great end, which is quite beyond us. He does nothing in vain; He may prolong my life, He may shorten it; He knows what He is about. He may take away my friends, He may throw me among strangers, He may make me feel desolate, make my spirits sink, hide the future from me – still He knows what He is about.” – John Henry Newman (1801-1890). “Hope in God – Creator.” 7 Mar. 1848. In Part 3: Meditations on Christian Doctrine, in Meditations and Devotions of the late Cardinal Newman . Edited by Fr. William Neville. London: Longmans, Green, 1893. Newman Reader , https://www.newmanreader.org/works/meditations/meditations9.html . THE POOR Contact with the lowly and powerless is a fundamental way of encountering the Lord “Love for the Lord, then, is one with love for the poor. The same Jesus who tells us, ‘The poor you will always have with you’ ( Mt 26:11), also promises the disciples: ‘I am with you always’ ( Mt 28:20). We likewise think of his saying: ‘Just as you did it to one of the least of these brothers and sisters of mine, you did it to me’ ( Mt 25:40). This is not a matter of mere human kindness but a revelation: contact with those who are lowly and powerless is a fundamental way of encountering the Lord of history. In the poor, he continues to speak to us.” – Pope Leo XIV. Dilexi Te (Apostolic Exhortation on Love for the Poor) . The Vatican , 4 Oct. 2025, https://www.vatican.va/content/leo-xiv/en/apost_exhortations/documents/20251004-dilexi-te.html , par. 5. Love for God is not possible for the Christian without love for the poor “In his new apostolic exhortation, Dilexi Te , Pope Leo . . . traces the uninterrupted centrality that the poor have played in the Church’s proclamation of the Gospel in every age and culture, and the rich legacy that the saints have left us in their comprehension that love for God is not possible for the Christian without love for the poor.” – Robert McElroy (Cardinal of the Archdiocese of Washington). “Cardinal McElroy’s statement on Pope Leo XIV’s first apostolic exhortation ‘Dilexi Te.’” Archdiocese of Washigton , 9 Oct. 2025, https://adw.org/news/mcelroys-statement-dilexi-te/ . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous All Special Materials Next

Peter and Judas illustrate 2 different ways to respond when you have committed a serious sin. How can you stay connected to a God who loves you even when you deny him? [Matthew 26:69-75; 27:1-2; 27:3-10] Previous Matthew List Next Matthew 26:69-27:10 Peter and Judas illustrate 2 different ways to respond when you have committed a serious sin. How can you stay connected to a God who loves you even when you deny him? Caravaggio (1571–1610). The Denial of Saint Peter . Circa 1610. Metropolitan Museum of Art, New York, NY. Public domain, via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:The_Denial_of_Saint_Peter-Caravaggio_(1610).jpg . Tom Faletti September 18, 2025 In Matthew 26:69 through 27:10, we see Peter’s denial and Judas’s betrayal, and 2 very different approaches to what to do next when you have sinned. Matthew 26:69-75 Peter denies Jesus 3 times We see here that Peter did not run away and hide after Jesus was arrested. On the contrary, he has come to the courtyard of the high priest, inside the high priest’s house. What do you think is going through his mind before the first servant girl calls him out? Look at each of the 3 times Peter is accused of being associated with Jesus and how he responds. What do the people say, and how does he respond? Notice how the vehemence of Peter’s denials escalates from “I don’t know what you are talking about to “I don’t know the man” to cursing. Sometimes sin starts small. How can we train ourselves to be honest in little things, so that we do not turn out to be dishonest in big things? After the first woman questions Peter, he moves from the inner courtyard out to the porch. Why do you think he didn’t just leave the place entirely at that point? This is a sign that Peter’s devotion to Jesus was great, even though his fear turned out to be greater than his courage. How do you think you would have responded to Jesus’s arrest? Would you have been at the high priest’s house in the first place, or would you have been somewhere else? How long would you have stayed there, before you decided it was too dangerous and you left? If you had been challenged about being one of the people with Jesus, what would you have said? Are there ways that we avoid making clear our association with Jesus today? Are there certain places, or conversations, where you decide to keep your mouth shut? Are there times when you, in effect, deny your connection to Jesus? The Romans rotated their soldiers every 3 hours during the night. The changing of the guards at 3:00 a.m. was called “cock-crow” and was marked by the sound of a trumpet. It is possible that this is the meaning of what Peter hears in verse 74, not a literal rooster crowing. When Peter hears the cock crow, how does he react? When the deed has already been done – when you have said or done something and later you deeply regret it – what do you do next? What would God want you to do, when you have failed to be true to your faith or to your relationship with him? Matthew 27:1-2 The chief priests hand Jesus over to Pilate After a night of agony, a mock trial, and abuse, what happens to Jesus in the morning (27:1-2)? Some scholars believe it is only now that the Sanhedrin formally passes judgment on Jesus rather than having done so during the night. Either way, they now have a plan for achieving their goal of having him killed. They bring him to the Roman governor, who has the power to carry out a death sentence. What do you think Jesus is thinking at this point? Matthew 27:3-10 The death of Judas How does Judas react to the action of the Sanhedrin? Recall that one of the theories for why Judas betrayed Jesus is that he was trying to push Jesus to act decisively to usher in the kingdom. In verse 3, Matthew tells us that when Judas saw that Jesus had been condemned, he repented, or regretted what he had done, and tried to return the 30 pieces of silver. How does this support the idea that Judas did not think what he was doing would hurt Jesus? What do you think Judas thought would happen when Jesus was arrested? Are there times when we use immoral or questionable means to try to force things to go in a particular direction? Why is that wrong, and why do we sometimes want to do it? It is wrong to do something evil, even if it will allow us to achieve something good, because we are meant to be like God, and God does not do evil in order to achieve good. This issue is sometimes described by saying that the end doesn’t justify the means: i.e., your goal (the end) is never so important that it justifies doing something immoral (the means) to achieve it. When a person is willing to use immoral means to achieve a good goal, how is that a sign of lack of trust in God? How can we train ourselves to use only godly ways of trying to achieve the goals we seek? In verse 4, how does Judas describe what he has done? How do the chief priests and elders respond to Judas? What does their response mean? In verse 4, the chief priests say to Judas, “See to it yourself” (Matthew 27:4, NRSV). In our day, we might say, “That’s not my problem.” Was it appropriate for the chief priests to try to absolve themselves of their role in Judas’s betrayal by saying, in effect, “Not my problem”? Think about our own lives now. When is it fair to excuse ourselves from involvement in another person’s concern by saying, “That’s not my problem” or “Don’t blame me,” and when do we have moral responsibilities despite our protests? In verse 5, we learn that Judas is in such a great state of despair that he kills himself. What do you think Jesus would have said to Judas, if he could have talked to Judas before Judas initiated his act of suicide? How can we help people who are considering suicide, whether because of despair, depression or other mental health issues, loneliness, pain, abuse, or other underlying issues? What can we say and how can we point them toward the help that is available to them? If someone expresses suicidal feelings to you, take it seriously. Don’t say, “Oh, they would never do that.” Take time to listen, recognize the pain they are experiencing, and let them know that people care – that they are seen as valuable. And help them get help. In the United States, getting help can start with the simple act of calling 988. In verse 6, we find that the chief priests are very concerned about the moral issue of what to do with the money that Judas gave back to them. They want to do the ethical thing with it. It's funny how we can be so focused on doing the right thing or avoiding sin in one area of our lives that we totally miss the fact that we may be participating in something evil in another area of our lives. What does that irony say to you? How do the chief priests solve this problem? What do they do with the money? Acts 1:18-19 passes on to us a different story about what happened to Judas and the 30 pieces of silver. Both stories agree that the money was used to purchase a field that then became known as the “Field of Blood,” but the details differ. In verse 9, Matthew refers to Jeremiah. This is one of the rare places where some scholars think Matthew might not have been as careful as usual with his Old Testament references. Jeremiah does not talk about 30 pieces of silver. Zechariah has a passage where 30 pieces of silver are thrown into the Temple (Zech. 11:12-13). The rest of what Matthew describes can be connected loosely to various events in Jeremiah. Jeremiah 18:2-3 talks about a potter. Jeremiah 32:6-9 talks about the purchasing of a field. And in Jeremiah 19:1-15, Jeremiah goes out to the valley of the son of Hinnom, southwest of Jerusalem, where in his time Jews were offering child sacrifices to false gods, breaks a potter’s jug, and declares that Jerusalem and its surrounding towns will be like that jug: their enemies will slaughter them and so many people will be buried in that valley of Hinnom that they will run out of space for more burials. (That place is the location of the garbage dump that was known as “Gehenna” in Jesus’s time, which Jesus used as a term for hell.) The Ignatius Catholic Study Bible ties it together in this way: “Ancient tradition locates Judas’ burial site (Field of Blood) in the same valley of Hinnom, precisely where Jeremiah smashed the pot and foretold its destiny as a future graveyard (Jer. 19:11). Matthew may think of the smashed vessel, originally a sign of Judea’s demise, as also a prophetic sign of Judas’ destruction” (Matt. 27:8-10 fn, p. 58). Matthew might have been working from memory rather than having the Old Testament texts in front of him, which might explain how he conflated these various Old Testaments passages. God inspired the authors who wrote the Scriptures, but he worked through real human beings who were real authors, not dictation machines, and God clearly didn’t consider it necessary to force Matthew to be precise here. It doesn’t affect our salvation or the overall gospel message. In Peter’s weeping and Judas’s despair we see very different approaches to how to deal with our own serious sin. Compare and contrast Peter and Judas’s betrayal and how they acted when they realized they had done wrong. How are they similar and how are they different? Both did wrong, and both eventually recognized it. Peter stayed committed to the community of disciples and is still with them two days later. Judas decided he had no options and gave up. He lost all hope. This is not the first time Peter has gotten something wrong: remember “Get behind me, Satan” (Matt. 16:23). What is different about Peter’s relationship with Jesus, compared to Judas’s relationship with Jesus? What can we learn from Peter’s example that might be useful in our own lives? Take a step back and consider this: Peter, for all his flaws, got some important things right. He realized that Jesus was the Messiah, the Son of God. He poured his life into serving Jesus and letting Jesus be his Lord. And he realized that Jesus loved him so much that Jesus would never give up on him, even if he had denied Jesus. Some Christians find it easier to embrace the first two points – that Jesus is God and that we are called to serve him – without fully embracing the third point: that Jesus’s fundamental attitude toward us is love. Particularly if we were raised in households where love was conditional, or brought up in churches where God was presented more as a wrathful judge than as a loving Father, it can be hard to understand that third point: that God loves us unconditionally, even when we do wrong, and that we can stick with him even when we have failed. This understanding of Jesus’s love does not give us license to sin. Peter would be the first to say that the fact that Jesus forgave him did not mean it was OK to sin; rather, Jesus’s unalterable love made him want all the more to avoid sin. But it can make a huge difference in our lives if we understand that Jesus loves us even when we sin and doesn’t withdraw his love from us when we have a catastrophic failure of faith. We are taught that God is always watching us. Do you picture God’s “watching” as being more like a police officer always on the lookout to see if you break the law, or more like a parent seeing and delighting in every new step a young child takes? Take a moment to picture God delighting in you, and loving you so much that he keeps loving you even when you falter and sin. Bask in that love. What do you want to say to this God who loves you so much? Now take it a step further. If this is how God loves us even when we sin, and we are called to be like God, then this is the attitude we are called to have toward others when they sin. We are called to love even those who mistreat us or betray us. How can you immerse yourself in the love of God so deeply that you can love others as Jesus still loved Peter and Judas after they sinned against him? What is one step you can take to extend that unconditional love of God toward people in the world around you today? Bibliography See Matthew - Bibliography at https://www.faithexplored.com/matthew/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Matthew List Next

The 7 themes of Catholic Social Teaching, with Scripture passages that support those themes. Previous Justice Articles Next The Bible and Catholic Social Teaching Examples of how the Bible supports Catholic social teaching. “Separation of Sheep and Goats.” Byzantine mosaic reproduction. Early 20th century (original dated early 6th century). Metropolitan Museum of Art , CC0, via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Separation_of_Sheep_and_Goats_MET_cdi24-144-4s1.jpg . Tom Faletti December 9, 2024 The Bible and Catholic Social Teaching “Catholic social teaching is a central and essential element of our faith.” – United States Conference of Catholic Bishops, “Catholic Social Teaching,” USCCB , https://www.usccb.org/offices/justice-and-peace/catholic-social-teaching . Catholic social teaching draws on 4 streams of knowledge: The Bible , including specific passages and overarching themes. (All of Catholic social teaching is based on Scripture, starting with Genesis: We are made in the image of God.) Church documents , including encyclicals and other documents written by the popes, documents of Church councils, pastoral letters from conferences of bishops, etc. The 7 themes of Catholic Social Teaching identified by the U.S. Catholic bishops. Facts and analysis , including an examination of root causes that underlie specific issues. Themes of Catholic Social Teaching 1. Life and Dignity of the Human Person - All people are made in the image and likeness of God, so we must protect life and preserve human dignity from the beginning of human life to the end. Scriptural Support: Genesis 1:26-31 ; Luke 10:25-37 ; Romans 12: 9-18 . For more, see Life and Dignity of the Human Person | USCCB . Examples of relevant issues: Abortion; euthanasia; the death penalty; terrorism; war; immigration; racism. 2. Call to Family, Community, and Participation - All humans are social beings and are called, and must be welcomed, to participate in community. Scriptural Support: Romans 12:4-8 ; 1 Peter 4:8-11 ; Leviticus 25:23-28,35-43 . For more, see Call to Family Community and Participation | USCCB . Examples of relevant issues: Government support for families; education; homelessness; new immigrants in your community; people with disabilities; people on the fringes of society; the role of Christians in politics/government. 3. Rights and Responsibilities - Everyone has human rights and a duty to care for and share with those who lack what is required for human decency . Scriptural Support: Isaiah 1:16-17 ; Luke 16:19-31 ; Psalm 72:1-14 . For more, see Rights and Responsibilities | USCCB . Examples of relevant issues: Protection of life; access to food and water; access to shelter and basic health care; education; employment; equal treatment; protection from discrimination, injustice, and oppression; rights of conscience and religion. 4. Option for the Poor and Vulnerable – We must put the needs of the poor and vulnerable first. Scriptural Support: Zechariah 7:8-11 ; Isaiah 58:6-10 ; Matthew 25: 31-46 . For more, see Option for the Poor and Vulnerable | USCCB . Examples of relevant issues: Poverty; safety net programs; support for people with disabilities; refugees, asylum seekers, and other migrants; people threatened by violence; orphans and children in foster care. 5. The Dignity of Work and the Rights of Workers – We must ensure that workers are treated fairly and that their rights are respected. Scriptural Support: Deuteronomy 24:14-15 ; Matthew 20:1-16 ; James 5:1-6 . For more, see The Dignity of Work and the Rights of Workers | USCCB . Examples of relevant issues: A just/living wage; basic benefits; time off (sick/vacation/family leave); employment training/assistance; fair treatment/equal employment; unions/collective bargaining. 6. Solidarity – We must stand with others in their struggle for justice and work for the common good of all people. Scriptural Support: Proverbs 31:8-9 ; Psalm 82:3-4 ; Leviticus 19:33-34 ; 1 Corinthians 12:12-26 . For more, see Solidarity | USCCB . Examples of relevant issues: Advocating for the oppressed, needy, voiceless, migrant, disabled, ill, abused, etc.; humanitarian aid to poor people in other countries; supporting people whose human rights are violated; weighing private interests vs. the common good in society. 7. Care for God’s Creation – We must be good stewards of creation and protect the environment. Scriptural Support: Genesis 2:15 ; Leviticus 25:18-24 ; Matthew 6:25-34 . For more, see Care for Creation | USCCB . Examples of relevant issues: Air and water pollution; conservation; climate change; location of sites with toxic substances/environmental hazards; contamination of soil and groundwater; waste management; deforestation; surface mining. For a summary of the 7 themes, see Seven Themes of Catholic Social Teaching Handout from Catholic Relief Services. For more information about the 7 themes of Catholic Social Teaching, see Seven Themes of Catholic Social Teaching | USCCB , which has a separate page on each of the 7 themes, with relevant Scripture passages and excerpts from Church teachings and documents. Copyright © 2024, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Justice Articles Next

This is a perennial question, and for good reason. Previous Next Table of Contents If God is All-Good and All-Powerful, Why Does He Allow Suffering? This is a perennial question, and for good reason. Image provided by Wix. Tom Faletti (to be continued) Copyright © 2024, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Table of Contents Next

The baptism of Jesus, and how it relates to you. Previous Matthew List Next Matthew 3:13-17 The baptism of Jesus, and how it relates to you. Image by Kaleb Tapp, provided by Unsplash via Wix. Tom Faletti March 15, 2024 Matthew 3:13-17 Jesus is baptized by John What happens in this passage? What do you think is the most significant word or statement or detail in this account, and why? William Barclay notes that the Jews had never seen baptism as being for Jews, but only for non-Jewish proselytes joining the Jewish faith. In their mind, baptism was for sinners, not the for the Chosen People. When John came baptizing and Jews submitted to his baptism, they were recognizing in a new way their own sin and their need for God to do something about it (Barclay, The Gospel of Matthew, Volume 1 , pp. 52-53.) Matthew is the only Gospel to include John protesting that Jesus should not be baptized. What is Jesus’s response? What is “righteousness,” and what does it mean to fulfill all righteousness? To live a “righteous” life is to live a life totally in accordance with the will of God. To “fulfill all righteousness” suggests that God wanted Jesus to do this. Why do you think Jesus chose to be baptized (or that the Father wanted Jesus to be baptized) when Jesus was not in need of repentance? One of the reasons Jesus might have done this was to demonstrate his identification with humanity. By accepting baptism, Jesus was identifying himself with sinful humans, counting himself as being one of us, which he will do in an extraordinary way on the Cross. In what ways does a willingness to be baptized show an attitude of humility? As the Son of God, Jesus was greater than John; but here he was placing himself in a position of submission to John (see Matthew 1:11). This act of placing himself in the inferior position is one of the early examples of what I call Jesus’s downside-up approach to life – he cares about the people in what society considers to be inferior positions. Here, he even takes the lesser position for himself, as he will do at other times in his ministry. He was constantly serving those who should be serving him, and making that the norm for Christian living. Matthew is establishing from the beginning that Jesus is the Messiah, but a particular kind of Messiah. How does Jesus’s decision to be baptized reflect the kind of Messiah he is? There is a really important point here about John. It says he “consented” (3:15, NRSV). What is the importance of our consent in doing the work of God and fulfilling all righteousness? Why do you think God speaks from the heavens at this moment? God rarely manifests himself with an audible voice. Why here? In Mark 1:11, the voice says, “ You are ” my beloved son. In Matthew 3:17, the voice says, “ This is ” my beloved son.” One version of the statement is directed toward Jesus and the other is directed toward the onlookers. Does that difference bring out different nuances about what is going on here? What do God’s words tell us about Jesus? The proclamation from heaven about Jesus harkens back to two Old Testament passages. Psalm 2 is about the anointing of the king but points to the Messiah. Verse 2 refers to the Lord and his “anointed.” The word “Christ” is the Greek word for “anointed one,” and “Messiah” is the Hebrew word for “anointed one,” so we look at Psalm 2 as speaking about the Messiah. In verse 7, God says, “You are my son; / today I have begotten you” (Psalm 2:7, NRSV), words that echo in God’s words when Jesus is baptized. Similarly, Isaiah 42:1 begins the description of the Suffering Servant that culminates in the great prophecies of Isaiah 53 that point to Jesus’s crucifixion. In 42:1, God says, “Here is my servant whom I uphold, / my chosen one with whom I am pleased” (Isaiah 42:1, NABRE), again using words that echo in Jesus’s baptism. God seeded the Old Testament with prophecies that pointed to Jesus and then confirmed them as Jesus began his ministry. Baptism is accepted by most Christian denominations as a sacrament instituted by Christ. How does what happens to Christians in baptism parallel what happens in this story about Jesus’s baptism? Notice the similarities in these brief summaries from two different Christian traditions: The Ignatius Catholic Study Bible says: “The water, Spirit, and divine voice signify the effects of baptism whereby the soul is cleansed (Acts 22:16), the grace of the Holy Spirit is imparted (3:11; 1 Cor. 12:13), and the recipient is adopted as a beloved child of God (3:17; Gal. 3:26-27; Catechism of the Catholic Church 537)” ( Ignatius Catholic Study Bible , Matthew 3:15 fn., p. 12). Evangelical Presbyterian theologian Vern Poythress writes: “So the features depicted in Jesus’s baptism by John come to apply through Jesus to us. We are cleansed from sin by the washing with Jesus’s blood, signified by the water of baptism. Heaven is opened to us through Jesus, giving us communion with God the Father (Heb 10:19–20). We receive the Holy Spirit, who descends on us when we have faith in Christ (Rom 8:9–10). We hear the voice of God the Father, who calls us sons in union with Christ the Son (Rom 8:14–17; Gal 4:4–7), and who is pleased with us on account of his being pleased with his eternal Son (Eph 1:4–10)” (Vern Poythress, “The Baptism of Jesus,” The Gospel Coalition , https://www.thegospelcoalition.org/essay/the-baptism-of-jesus/ ). What does the baptism of Jesus say to you about your own life? How does the Trinity show up here, and why is that significant? It took Christians hundreds of years to work out exactly how to speak accurately about the Trinity, but they did not make up the concept – it shows up here at the very beginning of Jesus’s ministry as the Father speaks about the Son while the Holy Spirit hovers over it all in the form of a dove. Not are not the same as Jesus, but you too are a beloved son or daughter of God. If God proclaimed something about you, what would he want you or others to know about you? Take a step back and consider this: When Christians are baptized, they are making a public profession that they belong to God the Father (or their parents make that profession on their behalf, in the case of infant baptism). They are embracing what Jesus has already done for them, and looking forward to what God will continue to do in them by the power of the Holy Spirit. If you have been baptized, how are you embracing and living up to what you professed (or what was professed for you on your behalf) when you were baptized? If you have been baptized, how are you embracing the indwelling of the Holy Spirit received in your baptism? Is there more you might consider doing to respond to the presence of the Holy Spirit in your life? If you have not been baptized, is this something you should consider? If so, who could you talk to about it? Bibliography See Matthew - Bibliography at https://www.faithexplored.com/matthew/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Matthew List Next

In the days surrounding Jesus’s birth, uncertainty is a fact of life for his mother Mary. She responds by pondering and treasuring everything that happens. How can we embrace her trusting attitude? [Matthew 1:18-25; Luke 2:1-7; 2:8-20; 2:21; Luke 2:22-24] Previous Mary List Next Session 2: Jesus’s birth causes uncertainty as well as joy In the days surrounding Jesus’s birth, uncertainty is a fact of life for his mother Mary. She responds by pondering and treasuring everything that happens. How can we embrace her trusting attitude? [Matthew 1:18-25; Luke 2:1-7; 2:8-20; 2:21; Luke 2:22-24] Nicolas Poussin (1594-1665). The Adoration of the Shepherds . Around 1633-4. Detail. The National Gallery, London, UK. Photo by Tom Faletti, 28 May 2025. Tom Faletti July 13, 2025 As we explore the birth and infancy of Jesus, we are going to look at what happens from Mary’s perspective. We begin with a story that is partly about Mary but not told from Mary’s perspective. It is Joseph’s side of the story as Mary and Joseph grapple with the virginal conception and birth of Jesus. Matthew 1:18-25 The birth of Jesus from Joseph’s perspective What dilemma does Joseph face? How do you think Mary felt as Joseph was considering what to do about the fact that she was pregnant? How do you think Mary felt when Joseph told her about her dream and took her into his house to live their married life together? Mary bears a lot of uncertainty throughout her life. The Bible doesn’t tell us much about what she is thinking or how she deals with the anxiety of not knowing what will happen. How do you think Mary dealt with anxiety? We have no words from Mary in this story. What can learn from this “silent Mary” who endures all things quietly and stays faithful? Luke 2:1-7 Mary and Joseph travel to Bethlehem, where Jesus is born Why do Joesph and Mary travel to Bethlehem? Traveling from Nazareth to Bethlehem would require walking around 90 miles, which would take 4-7 days, depending on how fast Joseph wanted to push his pregnant wife and perhaps a donkey. Donkeys walk at roughly the same speed as humans, so a donkey helps carry a burden and can carry a human, but it doesn’t speed up the journey. Note: In Luke 2:4, Jesus is referred to as Mary’s “firstborn son.” Some have tried to argue that this is a clear signal that Mary had more children later. That would be a misreading of the text. This passage does not provide any guidance regarding the debate between Protestants and Catholics over whether Mary had additional children or was a perpetual virgin. For Jews, the phrase “firstborn son” had a special meaning that applied regardless of whether the mother had more children later. They were commanded to redeem their firstborn son through a special offering. We will see this when we look at Luke 2:22-24. This offering was required regardless of whether they ever had additional children. So the only thing Luke is clearly stating here is that Jesus is subject to the requirements that applied to a “firstborn son.” How do you think Mary felt when she learned that she and Joseph needed to walk or travel by donkey to Bethlehem? How comfortable do you think Mary and Joseph are with each other at this point? If you have had a newborn child, think back to those early days. Now add to your mental image the extra challenges Mary faces: staying in a cave or barn, or more likely, staying in a stranger’s house on the first floor where the animals live, while the residents sleep upstairs. What do you think it would have been like for Mary in those first days in Bethlehem with a newborn baby? If you were Mary, how would you try to make sense of the contrast between the prophecies that this child would be great and the gritty reality of life with the animals? Luke 2:8-20 Shepherds suddenly pop in and tell Mary that her son is special We usually start looking at this story from the perspective of the shepherds, who see angels. Consider it from the perspective of Mary, who does not see these angels (though she has seen an angel before) but first encounters the shepherds when they barge into the cave or barn or house and tell her they have seen angels. Focus on verses 16-17 for a moment. How do you think Mary feels? According to verse 11, What did the angels tell the shepherds about Jesus? In verse 11, the angels tell the shepherds that this is good news for all people. What do you think this reference to “all people” means to them and to Mary? Verse 18 tells us that everyone who heard the shepherds’ story was amazed. Do you think this includes Mary? What do you think her initial reaction is? Verse 19 tells us that Mary hung onto these events long after they happened, keeping them and reflecting on them (NABRE) or treasuring them and pondering them (NRSV) in her heart. There are two parts to this. First, she keeps or treasures the memories. What do you think these memories mean to Mary as the years go by during Jesus’s childhood? Second, she ponders or reflects on what has happened. How does pondering and reflecting what has happened in the past help prepare us or strengthen us for what may lie ahead in our life? How does looking back on what God has done help us discern what God is trying to do in our lives now? Do you think these memories meant something different to Mary after Jesus began his public ministry? How might these memories have taken on a different or enhanced meaning after Jesus died and rose from the dead? What Mary was, we are called to be. How can the habit of treasuring and pondering what God has done in our lives help us be the kind of people God is calling us to be? What Mary did, we are called to do. How can we act on what God shows us as we treasure and ponder what he has done previously in our lives? Luke 2:21 Jesus is circumcised and named What is the significance of the fact that Jesus is circumcised? If you go back and look at the accounts of the appearance of the angel to Mary and the angel in Joseph’s dream, both angels tell them to name the child Jesus. This would be the Hebrew name Joshua, which means “God saves,” or “Yahweh saves.” What do you think the assignment of this name to Jesus meant to them? Luke 2:22-24 Mary offers sacrifice for purification and Jesus is consecrated to God Starting in verse 22, Luke describes rites that occurred 40 days after Jesus’s birth. There are two things going on here: According to the Law of Moses, a woman who gave birth was considered unclean – i.e., ritually impure – for 40 days after the birth of a son (80 days after the birth of a daughter). At the end of that period, she was supposed to make an offering to God of a year-old lamb and either a pigeon or a turtledove. If she could not afford a lamb, she could offer a second pigeon or turtledove. Read Leviticus 12:1-8 to see the purification rule in the Old Testament. What strikes you as significant in Leviticus 12:1-8? What does the fact that they offered two pigeons or turtledoves, and not a lamb, tell you about them? Also, according to the Law of Moses, every firstborn son belongs to God and must be consecrated to him. The firstborn son is ransomed by the offering of a sheep, in remembrance of the death of the firstborns in Egypt when the Israelites were rescued from bondage. Jews were not required to make this offering at the Temple, but that is where Mary and Joseph did it. Read Exodus 13: 1-2, 11-16 to see the rules regarding the firstborn in the Old Testament. What does the fact that Mary and Joseph brought these offerings to the Temple tell you about them in terms of their faith? How do you think Mary and Joseph’s dedication to following the Law affected Jesus as he was growing up? As Mary was, so we are called to be. What does this passage say to you about your approach to your faith? Sometimes, when we face unexpected developments in our lives, it is easy to fall away from the regular routines that we might otherwise stick with, including church attendance and religious observances. How is Mary’s approach toward these practices an example to us of how to live out our faith in uncertain times? Take a step back and consider this: Mary faces a great deal of uncertainty as she ponders what the angels are saying about her son. The angel she encountered directly, at the Annunciation, told her that her son would be given the throne of David and would rule over the house of Jacob forever (Luke 1:32-33), yet his birth did not look like a royal birth in an earthly sense: no palace, no royal attendants, no heralds proclaiming the birth to the people in the countryside. Angels declared to nearby shepherds that he was a savior and Messiah, but no one cared enough to provide them a proper room for the delivery. We face uncertainties too. We might ask in faith for something we know is a good thing, and not receive it. We might pray for someone for decades and not see the outcome we desire. We might seek to be freed from a habitual sin and find it still lurking years later. And yet God has assured us that he never forsakes us. We might summarize this experience of life by saying that life is not always easy, but God says things are not always as they seem. There is more going on than we can see. Mary lives with the uncertainty and keeps doing what people of faith do, while keeps pondering, and treasuring, and trusting. How can you, like Mary, keep trusting God for what lies ahead, even when what is happening now is not what you might have liked? What attitudes and practices can you embrace that Mary has shown? Bibliography See Mary - Bibliography at https://www.faithexplored.com/mary/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 Mary List Next

A young woman living in obscurity receives a visit from an angel of God and says “Yes” to God’s plan. How can we be like her? [Luke 1:5-25; 1:26-38; 1:39-45; 1:46-56] Previous Mary List Next Session 1: What Mary was, we are called to be A young woman living in obscurity receives a visit from an angel of God and says “Yes” to God’s plan. How can we be like her? [Luke 1:5-25; 1:26-38; 1:39-45; 1:46-56] Nicolas Poussin (1594-1665). The Annunciation . 1657. Cropped. The National Gallery, London, UK. Public domain, via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:L%27Annonciation,_vers_1655,_Londres,_National_Gallery.jpg . Tom Faletti July 11, 2025 The Theme The theme of this study is: What Mary was, we are called to be. What Mary did, we are called to do. When we say, “What Mary was, we are called to be” we mean that we are called to be the kind of person Mary was. She is an example of what the character of a person of faith looks like. When we say, “What Mary did, we are called to do,” we mean that we are called to put our faith into action the way she did. She is a role model for how to live the kind of life where our faith permeates everything we do. Who is this study for? This study is intended for anyone who is interested in exploring how to live a life of faith. It can be used by Catholics and Protestants, evangelicals and Orthodox believers. While the study acknowledges that Catholics and Protestants have a long history of disagreement about some Catholic teachings about Mary, the study keeps its focus on what the Bible says and does not address Catholic doctrines that developed later. Where there are disagreements about how to interpret the Scriptures, the differences are noted and explored. For this reason, Catholics and Protestants can all be comfortable with this study – and could even use it to study together. It is also worth noting that many Protestants find much to admire in Mary – see, for example, Timothy Keller’s “God’s Call to Mary and to Us” (published by Focus on the Family) and Jacob Prahlow’s “A Protestant Thinks about the Blessed Virgin Mary” . Everyone who values the Word of God will find this study useful. IF YOU ARE STUDYING WITH A SMALL GROUP This study material can be very enriching either for small-group Bible Study or for individual study and growth. If you are studying with a small group, please take some time to build community, beginning with ensuring that everyone knows everyone else’s name. Here are some questions you could invite everyone in the group to answer: What is your name? What is your connection to this church/parish/group? Why were you attracted to be part of this study of Mary? From what you already know about the mother of Jesus, what stands out to you? What questions do you have? What would you like to know more about, with regard to Mary? Where you see a Scripture passage in bold and underlined (like Luke 1: 5-25 below), it means you should read that passage before proceeding. Let’s dive in. Luke 1: 5-25 What happens before Mary appears in Luke’s Gospel Some helpful background Mary’s story in the Bible begins when she was probably a teenager, possibly as young as 14 years old although we are not told what her age was. She was suddenly catapulted from living a normal, obscure teenage life to living an heroic though still obscure life. But before that happened, some extraordinary things were already happening in her extended family. Before mentioning Mary, Luke tells us about what leads to the birth of John the Baptist, who was born into Mary’s extended family. Mary’s relative Elizabeth (Luke 1:36) was childless (1:7) and advanced in years (1:18), but now she has become pregnant. Before she becomes pregnant, Elizabeth’s husband, a priest (1:5), has a vision of an angel while he is serving alone in the holiest inner sanctuary of the Temple. The angel tells him that Elizabeth will have a son, who is to be named John (1:10-14). The angel informs him that this son will be filled with the Holy Spirit like Elijah and will turn people to God to prepare them for the Lord (1:15-17). When Zechariah questions this message because he and Elizabeth are fairly old, he is rendered unable to speak (1:18-20), and when he comes out of the sanctuary, everyone knows that he has seen a vision. Mary is likely to have heard about this event. Note: Although some older translations such as the King James Version and some simplified translations call Elizabeth Mary’s “cousin,” the Greek word is a more generic word used for relatives of all kinds, close and distant, so most modern translations say “relative,” not “cousin.” We do not know if Elizabeth was an aunt, a cousin, or a more distant relative. We also do not know if Mary came from the lineage of priests as Zechariah did. Similarly, we do not know if Mary was descended from the line of David. Matthew presents Joseph’s genealogy (Matt. 1:1-17), which shows that Joseph was from the line of David, i.e., a direct descendant of David. Luke also tells us that Joseph was a descendant of David (Luke 1:27 and 2:4). Some scholars through the centuries have suggested that Luke presents Mary’s genealogy, but many other scholars have rejected that idea because Luke 4:23. For Jews of Jesus’s time, the father’s lineage was all that mattered. Joseph was not Jesus’s biological father, as Matthew tells us in his account of the virgin birth (Matt. 1:18-25), but Joseph essentially adopted Jesus as his own son by raising him. So, Joseph’s ancestry is Jesus’s ancestry for Jewish legal purposes even though Jesus was the Son of God. Does Mary’s relative obscurity trouble you, or draw you to her, or not matter to you? Why? What do you think of a God who chooses to enter the human race by being born of an obscure woman whose pedigree is unclear? What does this tell you about God? What does Mary’s obscure background tell you about Mary? Does this tell you anything about yourself? Can you be from obscure roots and still fulfill God’s purposes for you? How does Mary’s background speak to you? Elizabeth conceives, and roughly 6 months later, Mary enters Luke’s story. Luke 1:26-38 An angel tells Mary she will have a son from God (the “Annunciation”) Let’s start by walking through the conversation between Mary and the angel. In verses 26-27, what does Luke tell us about Mary (what kind of person is she, where is she, what is her marital status, etc.)? To be “betrothed” was far more than what we call being “engaged.” After betrothal, the couple was considered married even though it would be months before the marriage was consummated. If a person was betrothed and had sex with someone other than their intended, it was considered adultery (see New American Bible , Luke 1:18 fn.). In verse 28, how does the angel greet Mary? In verse 29, how does Mary respond? In verses 30-33, what does the angel prophesy to Mary about what is to come? In verse 34, Mary questions the angel. What is her question? When the angel had appeared to Zechariah, Zechariah had asked, “How will I know this, for I’m an old man and my wife is old too?” His question was, in essence, a demand for proof. How is Mary’s question different? How is her question appropriate, whereas Zechariah’s was not? Mary is not challenging what will happen or asking for proof; she is merely asking the process by which it will happen. Her question is, literally, in the Greek, “How will this be, since I do not know a man?” – i.e., How will this be since I do not have sex? In verses 35-37, how does the angel explain to Mary how she will become pregnant? In verse 38, how does Mary respond to this announcement? Look over the passage and focus on the things the angel says. What do the angel’s words tell us about Mary? What do the angel’s words tell us about God? Look over the passage again, focusing on the things Mary says. What do Mary’s words tell us about Mary? What does this passage tell us about Mary’s attitude or approach toward her faith? One of our themes for this study is: What Mary was (the kind of person Mary was), we are called to be. What can we learn from Mary? All of us can, like Mary, say, “I am the servant of the Lord.” How can you take that approach to your own faith more consistently? What does this passage tell us about Mary’s use of her whole being: her mind, her will, and her spirit/faith? What Mary did, we are called to do. Mary accepted the coming of the Holy Spirit to her to enable her to fulfill her God-given role in God’s plan of salvation. How can you welcome or say yes to the Holy Spirit to fulfill your particular God-given role in your life? Mary is now the second woman in her extended family to have an unusual pregnancy after an unusual encounter with God. Mary decides to go visit her relative Elizabeth. In the next scene of our story, we see two women, both chosen by God for something special, having a chance to have some woman-to-woman time together. Luke 1:39-45 Mary visits Elizabeth (the “Visitation”) What happens? Elizabeth is filled with the Holy Spirit as a result of her encounter with Mary and the response of the child in her womb. How can we become more open to the promptings of the Holy Spirit as Elizabeth was? When Elizabeth has this special, spirit-filled moment, her response is praise. How can we become more confident in giving praise to God when we are touched by his Spirit? Luke 1:46-56 Mary sings God’s praises (the “Magnificat” or “Canticle of Mary”) What Mary says here is called the “Magnificat” because in Latin, the first word of Mary’s prayer is the word Magnificat , which means “praises,” as in “my soul praises.” What is your overall impression of Mary’s “song”? What is your favorite line or phrase or word from Mary’s song, and why? What does this song tell us about God? What does this song tell us about Mary? Mary could have praised God in many different ways. We can learn a lot about her from the subjects she chooses to focus on and what she says about them. What does Mary’s choice of topics about God tell us about her and what kind of person she is? Notice that one of the themes Mary focuses on is that some people are rich and mighty, and some people are poor and lowly, and God has here taken decisive action on behalf of the poor and lowly. One of the themes for this study is: What Mary did, we are called to do. Mary praises God energetically and expansively. What can we learn from this for ourselves, regarding our prayer life or interactions with others? The other theme for our study is: The kind of person Mary was, we are called to be. What does this prayer tell you about what kind of person Mary was, and what does it encourage you to be? Here is a brief summary of how Elizabeth’s story ends, so that you are not left hanging: ( Luke 1:57-80 John is born and Zechariah’s mouth is opened to sing God’s praise) Elizabeth gives birth to a son (1:57), and when Elizabeth says he will be named “John” (1:60), the neighbors and relatives object, thinking that he should be named for Zechariah or some other relative. Zechariah indicates that the child is to be named “John” (1:63), and at that moment his tongue is freed so that he can speak (1:64). He responds with his own canticle of praise to God (1:67-80). Take a step back and consider this: One of the things we see in Mary’s prayer is that she sees the world from the perspective of the lowly, not from the top of the social ladder. In the Gospels we see that Jesus has a similar perspective. I have summarized how both the New Testament and the Old Testament present God’s downside-up view of the world here: God Takes a Downside-Up View of the World . Some examples are: blessed are the poor, God cares for the one as much as the 99, wealth is an impediment to salvation rather than a sign of God’s favor, what you did to the least of these you did to me, the Lord hears the cry of the poor, etc. Do you think Jesus learned to see through the eyes of the have-nots from his mother Mary, who proclaimed God’s concern for the lowly and hungry, as well as learning it from his heavenly Father? What might this suggest about how Mary raised her child? How are we called to imitate Jesus and Mary in viewing things from the perspective of the lowly? Bibliography See Mary - Bibliography at https://www.faithexplored.com/mary/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 Mary List Next

Pray with confidence that God will respond as your Father. Previous Matthew List Next Matthew 7:7-11 Pray with confidence that God will respond as your Father. Image by Gustavo Sánchez, provided by Unsplash via Wix. Tom Faletti June 7, 2024 Matthew 7:7-11 Pray expectantly Overall, what is your initial impression of this passage? What is it saying? In verses 7-8, what is the attitude Jesus is calling us to have in prayer? The tense of the verbs in these verses is the present imperative active ( Interlinear Bible , https://biblehub.com/interlinear/matthew/7.htm ), which means that they would be better translated as: Keep on asking, keep on seeking, keep on knocking; or continually ask, continually seek, continually knock. We don’t have this tense in English, so our translators settle for “ask, seek, knock,” but the tense in Greek means to continually do that thing. The Greek verbs that are used in verses 7-8 indicate that Jesus is not talking about asking just once. The verbs actually mean “keep on asking, keep on seeking, keep on knocking.” How does that affect your understanding of this passage? What does this tell you? In verses 9-10, Jesus offers two images of what human parents would or would not do, and then uses them as analogies to God. What would human parents not do, and why? To an innocent and undiscerning child, a large stone might look like a small loaf of bread. A small fish might look like a snake or eel. If a child asked for bread or fish, a parent would not give them a stone or a snake; that would be malicious. Almost all parents love their children and would responding lovingly, not cruelly or callously. In verse 11, Jesus then compares the parents to God. What does he say about “your Father in heaven”? By describing our prayers as like a child seeking what he or she needs from a parent, Jesus is telling us about our relationship with God who is our Father. What does this tell us about how we can approach God in prayer? Jesus says even human parents, who are “evil” (NRSV) or “wicked” (NABRE), wouldn’t give their child a stone if they asked for bread. What is he trying to tell us by using that word “evil” or “wicked” to contrast us with God? God, who is all good, will not give us fake gifts or false gifts. God will only give us what is good, what is consistent with His perfect love. This means God will not always give us what we ask. Even when we ask for good things, God does not always give us what we ask for. How do you make sense of that reality in the context of this passage? It is often said that God answers our prayers in one of three ways: Yes, No, or Not Yet. If the answer is Yes, we receive the blessing and move forward. If the answer is No, we accept the answer and move on. If the answer is Not Yet, we wait patiently, continuing to pray and trust that God has our best interests at heart. God cannot always give us what we ask for, because sometimes what we ask for would not actually be what is best for us, and God would not give us a stone even if we thought it was good and asked for it. How have you experienced God answering your prayers with a Yes? How have you experienced God answering your prayers with a No? How have you experienced God answering your prayers with a Not Yet? There is a fourth way that God answers prayer. Sometimes, after praying for a period of time, we come to realize that what we truly want and need is not what we were asking for, but something else. In this case, God has answered our prayer by changing our heart and our desires. When our heart is aligned with God, it opens the door for God to work in new ways that might not previously been feasible. But that requires us to be willing to more forward according to God’s ways, not our ways. How have you experienced your requests to God changing as you kept asking God for something? There is a fifth way that God answers prayer: with a “Not That But This.” God sometimes gives us something that is a blessing but not the blessing we sought. As William Barclay says: “God will always answer our prayers, but He will answer them in His way, and His way will be the way of perfect wisdom and of perfect love” (Barclay, The Gospel of Matthew, Volume 1 , pp. 275-276). A relevant quote that has been attributed to many people over the years is: “When one door closes another always opens, but we usually look so long, so intently, and so sorrowfully upon the closed door that we do not see the one that has opened” (quote investigator Garson O’Toole concludes that the source is unknown, although part may have come from Johann Paul Friedrich Richter). How have you experienced God answering a prayer not by giving you what you asked for but by opening a door to something else? Did you find it easy or hard to recognize that God was answering your prayer by giving you that alternative? The relationship we have with God, our Father, is far more important than anything we ask God to do. Are there ways that your prayer life might change if your prayers were consistently founded on the relationship you have with God as Father and not so much on what you want? How does this passage help you pray to God with confidence? Having looked at this entire passage in detail, what does it say to you? Take a step back and consider this: Sometimes what we ask for is not evil but misses the point. My grandfather, when he was in his 60s, told me that when he was young, he had asked God for three things: a beautiful wife, a beautiful car, and a big house. With his 8th-grade education and hard-scrabble upbringing, those probably seemed like big asks. But he was a hard worker, a sociable person who was good at understanding what other people wanted and how to bring people together, and a wise man about many things despite his meager formal education. He advanced in the steel mill from blue collar to white collar, then left to become a very successful insurance agent. He married early and eventually obtained a big house (relative to others in his community) and the fancy car he wanted. But he told me about his early prayer not boastfully but ruefully, as if to show the foolishness of the request. When he told me this, he was spending most of his time in one room of the big house, sitting next to the bed where his wife lay 23 hours a day. Her life had been sapped by chronic health problems, but she had all the time in the world to carp at him as he sat there. The fancy car mostly sat unused in the garage. People sometimes say: Be careful what you ask for. But that is too cryptic to catch the point. It isn’t what you ask for, but why, that matters. For whom are you asking, and to what end? For whom are you most earnest prayers delivered? To what end do you ask God to bless you? How would your prayers change, if you were only allowed to pray for things that you knew would help advance God's loving work in the world? 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

Suffering is coming for Jesus, and he calls us to deny ourselves, take up our cross, and follow him Previous Matthew List Next Matthew 16:21-28 Suffering is coming for Jesus, and he calls us to deny ourselves, take up our cross, and follow him. James Tissot. Rétire-toi, Satan [Get Thee Behind Me, Satan] . Between 1886 and 1894. Brooklyn Museum, New York, NY. Public domain, via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Brooklyn_Museum_-_Get_Thee_Behind_Me_Satan_(R%C3%A9tire-toi_Satan)_-_James_Tissot.jpg . Tom Faletti June 17, 2025 Matthew 16:21-23 Jesus predicts his passion for the first time, and Peter objects This the first of 3 predictions of Jesus’s passion (see also 17:22-23 and 20:17-19). What does Jesus say will happen to him, and at whose hands? The elders, the chief priests, and the scribes will cause him great suffering, and he will be killed. What will the ultimate outcome be? On the third day he will be raised. The elders, the chief priests, and the scribes made up the Sanhedrin, the council with political authority over the Jewish people, under the Romans. He says that they will cause him suffering, but he doesn’t say that they will kill him. As we know, the Romans killed him, not the Jews. When Jesus says that the elders, chief priests, and scribes will cause him to suffer, he is describing the Sanhedrin, the political body made up of political, economic, and religious leaders of the Jewish society. Jesus’s passion begins with a political body and ends with the Roman government – political leaders, not the crowds of ordinary people. How does that affect or shape your image of Jesus’s death? Notice that Jesus doesn’t include the Pharisees in the list of those who will cause him suffering. The Pharisees were like a religious or social group within the overall society. Most Pharisees were ordinary people, not members of the political or religious leadership. The political leadership, in particular, tended to be Sadducees, not Pharisees. Why do you think Peter “took him aside” to object rather than saying something in front of the other disciples? What is Peter’s objection? How is what Peter says wrong? There are several different elements in Jesus’s response. First, he says, “Get behind me,” implying that Peter is no longer following him. In what sense is Peter no longer following Jesus when he says this? Peter is trying to lead Jesus instead of following him. “Satan” is a Hebrew word meaning “adversary” or “accuser.” Over time, it came to be used as a name for the devil: for example, when Jesus is tempted in the desert, he calls the devil “Satan” in Matthew 4:10. When Jesus calls Peter “Satan,” he is using a Hebrew word that means “adversary.” In what way has Peter become Jesus’s adversary, like Satan who tempted him in the desert? Jesus’s command to Peter is, “Get behind me, Satan,” not “Get out of my sight!” What is the significance of the fact that Jesus put it this way? He is not telling Peter to leave him, only to stop trying to lead Jesus in the wrong direction. Jesus also calls Peter a stumbling block or obstacle (the Greek word is skandalon ). What does it mean when someone is a stumbling block? This is Peer’s first attempt to “bind” – to say what should or should not happen – and Jesus says, No. You need to let me lead you, not have you lead me. Have you ever unintentionally been a stumbling block to someone else? When you realized it, what did you do about it? Jesus says that Peter is not thinking as God does but as humans do (literally you are not thinking of the things of God but of the things of man). What does this mean? We face real problems and challenges, and we need to think in order to deal with them. How can we think about those things in a way that reflects the thoughts of God and not just human thinking? How can you recognize when your mind is stuck on human things rather thinking about the things of God? Matthew 16:24-28 Everyone is called to carry their cross In verse 24, Jesus says there are 3 things we must do if we want to be followers of Jesus. What are they? What does it mean to “deny” yourself? A useful footnote in the New American Bible, revised edition says that “to deny someone is to disown him (see Mt 10:33; 26:34–35) and to deny oneself is to disown oneself as the center of one’s existence” ( NABRE , Matt. 16:24 fn. ). To deny yourself is to live your life according to the principle articulated by Rick Warren in the first words of his book The Purpose-Driven Life : “It’s not about you” (Warren, p. 1). This doesn’t mean you are not important. It just means that everything about you must be seen in the light of the cross of Christ if you want to reach your full purpose. To deny yourself means to always be asking: What is God trying to do here? Based on the answer to that question, I might need to not do something, because it might get in the way of what God is trying to do here. That doesn’t mean that what I might have wanted to do is inherently wrong or evil, only that it doesn’t fit the circumstances if the goal is to have God’s will be done. What does it mean to “take up your cross”? What is that a metaphor for? Luke adds the word “daily” (Luke 9:23). It’s not a one-time decision; it’s a way of life. What does it mean to “follow” Jesus? We’re not following him from town to town as the disciples were. What does it look like in practical terms to “follow” Jesus in our time? It is easy to say that we are taking up our cross while we keep living mostly for ourselves, so Jesus goes on. What does he say about “saving” and “losing” our lives in verse 25, and what does it mean? Most people don’t face the threat of death for following Jesus. What do you think he means by “losing” our lives? This could mean many things, such as not putting yourself first, not focusing on yourself and what you might get out of a situation, but focusing instead on what God is trying to do or would like to see happen. In what ways might we be trying to “save” our lives rather than “losing” them for Jesus’s sake? Jesus says something very similar in Matthew 10:38-39. Is there something you might be trying to hold on to, that might be keeping you from following Jesus more fully? In verse 27, Jesus tells us that when he returns he will give back to each person according to what they have done. This teaching that that there will be an accounting of people’s lives at the end of time – how is that good news from a good and loving God? Note that Jesus describes his return and the Last Judgment in similar terms, with much more detail, in Matthew 25:31-46. How do you feel about the fact that, when Jesus returns, he will give back to people according to what they have done? How, if at all, does this passage make you want to adjust anything about how you live your life? For many people, denying yourself and taking up your cross is hard. It sometimes gets easier with practice. How can you develop in your ability to do this, so that it becomes more of an instinct and less of a struggle? Some people find themselves in situations where they just keep deny themselves, giving, giving, giving, and people around them continually take advantage of them. Are there times when following Jesus does not mean denying yourself to satisfy people who constantly take advantage of you? How would you discern when that might be the case, and still be true to the point of this teaching? In verse 28, Jesus says that some people will not die until “they see the Son of Man coming in his kingdom.” This cannot be a reference to the coming of Christ at the end of the world. One interpretation is that it refers to the time when Jesus comes back after his resurrection. In what ways is Jesus present in his kingdom now? Anywhere that God’s rule is acknowledged and followed, the kingdom of God is present. The kingdom of God is growing and spreading, and we help to spread it and help it grow by our actions and words. There are other interpretations of verse 28. Some scholars see it as a reference to Jesus’s transfiguration, which happens in the next passage, but there are no angels in the transfiguration story. (There are angels present in the resurrection story). Some scholars argue that there is a difference between the coming of the Son of Man and the coming of the Son of God (Brown, p. 190), and that we are in the era of the kingdom of the Son of Man now, whereas we will see the coming of the kingdom of God when Jesus returns in glory at the end of time. Another interpretation focuses on the fact that Mark phrases this sentence differently. In Mark 9:1, Jesus says that some people will not die until “they see the kingdom of God coming with power,” which could be referring to when the Holy Spirit comes, at Pentecost and in the later life of the Church. Take a step back and consider this: Up until this point, it must have been wonderful being a disciple of Jesus: there had been some modest opposition but Jesus had handled it easily, and Jesus had been doing exciting and powerful things that they got to witness and sometimes participate in. But now, things have suddenly turned darker. Jesus has started saying that he will suffer and be killed. How could the one who had the power to command even the wind and the waves, who could walk on water, who could heal any disease brought before him – how could he possibly encounter any opposition that he couldn’t stop with a simple command? And when Peter challenged what he said, Jesus had responded with the sharpest rebuke they had ever heard from him, followed by a stern teaching they didn’t entirely understand but that didn’t sound fun: that they needed to deny themselves, take up their cross, and follow him. Follow him? They understood that part. But deny themselves and take up their cross? What did that mean? Those of us who were raised in the faith might have had a similar journey. When we are children, most parents and teachers don’t dwell on the “deny yourself and take up your cross” part of the faith. And it might be downplayed to adults who are exploring the faith for the first time, for fear that they will be put off by it. Yet it is central to the Christian faith. How do we deal with the truth that Christianity calls us to self-sacrifice? When you are telling people about what you believe, is the part about denying yourself and taking up your cross part of the story you tell? Why or why not? How important is this teaching to a full and mature understanding of the faith? How can you not only follow this teaching but explain it to others in a way that communicates the beauty and the joy of giving your whole self to Jesus? And is that something you need to work on for yourself? If so, how? 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

Do you struggle with the Christian teaching that Jesus Christ is both fully God and fully human? Three apostles had a visible experience of this truth. Previous Matthew List Next Matthew 17:1-13 Do you struggle with the Christian teaching that Jesus Christ is both fully God and fully human? Three apostles had a visible experience of this truth. Peter Paul Rubens (1577-1640). The Transfiguration of Christ . Part of The Gonzaga Family in Adoration of the Holy Trinity . 1605. Cropped. The Museum of Fine Arts of Nancy, Nancy, France. Public domain, via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Transfiguration-Rubens.JPG . Tom Faletti June 18, 2025 Matthew 17:1-8 The Transfiguration What happens to Jesus here? There are some interesting similarities between this passage and God’s revelation of himself to Moses on Mt. Sinai, where God appeared on the seventh day in the midst of a cloud (Ex. 24) This passage follows Peter’s identification of Jesus as the Christ, the Messiah. Why does it happen now, after Peter’s declaration? How does this passage reflect who Jesus is? Is this who Jesus always has been, but it is usually hidden from us? Explain. Why does God usually not manifest himself in his glory? What is the significance of Moses and Elijah appearing with Jesus? Moses symbolizes the Law and Elijah symbolizes the prophets. The phrase “the law and the prophets” is shorthand for the whole Hebrew Scriptures (our Old Testament). Jesus has already used that phrase 3 times in Matthew (in 5:17; 7:12; and 11:13), and he will use it again in 22:40. A separate point of significance is that at the end of Elijah’s life he was taken to heaven, and therefore he was thought to be still alive, not dead in Sheol (which is why people thought he could return before the Messiah comes). Why do you think that Peter, James, and John are given this experience? What does God’s voice say from the cloud in verse 5? This voice is similar to the voice in Matthew 3:17 when Jesus is baptized. The church also came to connect it to Deuteronomy 18:15, where Moses commanded the Israelites to listen to the prophet God would raise up in the days to come. In what ways is God saying, “Listen to him” to us and the people of our time? Experiencing this miracle doesn’t protect the apostles from denying or forsaking Jesus later. The power of the moment slowly fades. Similarly, although Moses’s face shone after his encounters with God on the mountain (Ex. 34:29-35), the shine slowly faded (2 Cor. 3:12-13). Have you ever experienced the overwhelming presence of God and then later had it “wear off”? Why does this happen to us? Is it something we should expect and accept, or is there something we should do about it? Peter swings from one extreme to another – from so comfortable that he offers to make 3 tents to so overwhelmed that he cowers in fear. Is this a sign of his weakness or a sign of his amazing ability to change as he gains new knowledge? What can we learn from Peter in this story? Where would you be in this story? In verse 7, Jesus comes to them and touches them – a very down-to-earth, human gesture – and says, “Get up; don’t be afraid.” Is he telling them not to cower before God? Is there a distinction between the kind of fear of God that seemed more common in Moses’s time and the relationship Jesus wants his disciples to have with God? Read 2 Corinthians 3:12-18 , focusing particularly on verse 18. How does Paul describe us as we gaze on the glory of the Lord? How should we see ourselves in the presence of God? What is the appropriate “fear of the Lord” that is at ease with God and embraces his glory, rather than cowering before him? In what ways is Jesus saying to you, “Get up; do not be afraid?” Matthew 17:9-13 The coming of Elijah In verse 9, Jesus tells the apostles not to tell people about this vision until he is raised from the dead. Are there special moments in our experience of God that we should not try to explain to people who haven’t yet become believers in Jesus? How does Jesus connect John the Baptist to Elijah? The Jews believed that Elijah had to return before the Messiah would come. This discussion may have been important to Matthew and his community as an answer to Jews who argued that Jesus couldn’t be the Messiah because Elijah had not yet returned. In verse 12, Jesus again says he is going to suffer. This is a thread throughout the second half of Matthew, starting in chapter 16. How is the fact that Jesus suffered a thread in your life? Take a step back and consider this: There can be a tendency to focus either on Christ in his glory or Jesus in his humanity, and to lose sight of the fact that he is the one, same Lord. There are many aspects of our faith where people who doubt want to see it as a series of either-or choices that we see it as both-and: Is God all-just or all-merciful? Does our faith come from God or by our own will and choice? Is Jesus fully God or fully man? Often, as in these cases, the answer is, “Both.” The challenge for (and the invitation we have from God) is to hold seemingly contradictory truths together and to seek God’s wisdom so that he can show us how they are complementary, not contradictory. For many people, it is too easy to say, “It can’t be so,” and to fail to probe deeply enough to see how God does things that go beyond our human instincts as to what is possible. Is there any part of the idea that Jesus Christ is both our glorious God and our human brother that you struggle with? Think about Jesus as he is manifested in this passage, as one person who is both the divinely transfigured, beloved Son of God and the down-to-earth, “Don’t be afraid” human teacher. Share your uncertainties with him, and “listen to him.” What does Jesus say to you about your uncertainties? How can we train our hearts and minds to not settle for simple answers that focus on one part of the faith to the exclusion of other parts, but instead to grow to maturity in our understanding (1 Cor. 2:16; 14:20; Eph. 4:13; Rom. 12:2)? 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

Who are you willing to befriend? Previous Matthew List Next Matthew 9:1-17 Who are you willing to befriend? “I say to you: Stand up.” Kaiser Wilhelm Memorial Church, Berlin, Germany. Photo by Tom Faletti, 24 June 2024. Tom Faletti August 3, 2024 Matthew 9:1-8 a paralyzed man is forgiven of his sins (and healed) Jesus returns home to Capernaum, the city he moved to after he started his public ministry (Matt. 4:13). Matthew leaves out some details we are familiar with from Mark’s version of this story – for example, in Mark’s telling, they let the man down through the roof of the house. What does Jesus see in the men who are carrying the paralyzed man? What does he say first to the man (verse 2)? Why would Jesus focus on the man’s need for forgiveness from his sins? Why do the scribes react so negatively? Mark explains why they think he is blaspheming. They are saying to themselves, “Who can forgive sins but God alone?” (Mark 2:7, NRSV) Unstated but probably also in their minds is that sins are forgiven through sacrifices offered in the Temple. Note that if Jesus were merely human, his claim would indeed be blasphemous, because sin is, at root, an offense against God, and only God can forgive that. Note also that blasphemy is a serious charge. Jesus will ultimately be charged with blasphemy when the religious leaders use it to call for his execution by crucifixion (Matt. 26:65). How does Jesus respond to the scribes in verses 4-5? Some people find Jesus’s statement confusing. The key to understanding it is to picture how easily people could check to see if the statement is accurate. It is easy to say , “Your sins are forgiven,” because no human can verify whether your words have made it happen. But it is hard to claim that a paralyzed person is now able to stand up and walk unless you actually have healing powers, because the evidence will clearly show whether you are telling the truth or lying. For a purely human person, which is easier: to tell someone their sins are forgiven or to tell them they are healed and can now walk? Why? In verse 6, Jesus says that healing the man will help the scribes know that Jesus can forgive sins. Explain how this is so. It is only at this point that Jesus now heals the man. How might this conversation have been important for the man to hear, before he was healed? How do you think the man felt, having his sins forgiven and his body healed? How do you feel when you experience God’s forgiveness? In John 20:22-23, Jesus gives to the apostles the power to forgive sins. How do you see this power flowing through the church today? How do the crowds react to what Jesus has said and done? How is their reaction different from the reaction of the people in the town where the demon-possessed men lived? How does this story ratchet up even further the power and authority Jesus is showing? How does forgiving sins show an even greater authority than stilling a storm or ordering demons to leave a man? What does this story say to you about your own life and your own relationship with Jesus? Go back to verse 2 for a moment. The man was only able to have this encounter with God because some friends brought him to Jesus. How are friends important to our faith? Are there some friends of yours who might need a little help from you to bring them to Jesus so that they can have an experience of God? Introduction to Matthew 9:9-17 : Jesus’s relationship with tax collectors and fasting Having related 3 more miracles, Matthew again takes a break to bring us two more conversations between Jesus and those around him. In both cases, Jesus is trying to give religious leaders a clearer insight into his purpose or mission. In each of these two dialogues, Jesus presents three arguments in response to a challenge. Matthew 9:9-13 going to a party at a tax collector’s house What good thing happens in verse 9? In Mark 2:14 and Luke 5:27, the tax collector’s name is Levi, and in Mark 2:15 and Luke 5:29 the party takes place at Levi’s house. The fact that in the Gospel of Matthew this man’s name was changed to Matthew suggests that there may be some connection between this Gospel and this man. However, as our Introduction to Matthew explains, this tax collector is probably not the actual author of this Gospel, even though some sayings in this Gospel may have been handed down from him. Tax collectors (also called by their Roman name “publicans”) were responsible for collecting local taxes in Roman provinces and remitting the taxes to Rome. In Israel, they were Jews who were usually despised for two reasons First, they were seen as collaborators with the imperial overlords who oppressed them. Second, they were seen as extortionists. Tax collectors did not receive a salary. To become a tax collector, they had to win an auction where they made the best bid to collect the most taxes for Rome, and they had to deliver on the amount of taxes they promised. The only way they could make money was by collecting more taxes than they had to remit to Rome. They were allowed to use whatever means were necessary to collect the taxes, and since the more they collected the richer they became, the system was highly vulnerable to abuse. Many tax collectors used extortionist methods to enrichment themselves at the expense of their fellow countrymen. As a result, they tended to be wealthy and hated. The term “sinners” is used repeatedly in the Gospels. It includes people in a variety of occupations, including camel drivers, herders, and physicians (who expose themselves to blood and other impurities that might make them ritually unclean) (Benedict T. Viviano, “The Gospel According to Matthew,” The New Jerome Biblical Commentary , par. 61, p. 649). H. L. Ellison indicates that there is a place in the Talmud where a list of sinners includes gamblers, people who engage in usury, criminals, and tax collectors, among others (H. L. Ellison, “Matthew,” The International Bible Commentary , p. 1131). In both cases, the word appears to focus on people who have made persistent business or vocational choices, not people who have committed individual sins in their private lives. Is Matthew’s decision to follow Jesus a good thing even if he is a tax collector? Are there times when we are skeptical about people who count themselves among the followers of Jesus? How do we deal with that? Why is it significant that Jesus dines at Matthew’s home? What is the Pharisees’ complaint against Jesus in verse 11? The Pharisees were devoted to strict observance of every tiny detail of the Law, with great concern about ritual purity. They would never have entered the home of a tax collector or sinner, much less eaten with them. They think Jesus should have the same view. What are they implying about Jesus? They are implying he is a sinner because he hangs out with sinners. As my Bible Study group member Migna Taveras put it, they are suggesting that “you are who you hang out with.” Matthew has now brought into the light the opposition of both scribes and Pharisees to Jesus. Jesus offers 3 arguments in response to the Pharisees’ concern. First, he uses the analogy of healthy and sick people (verse 12). How does this analogy fit the situation of going to this dinner party? Are we “well” or “sick”? Explain. What might we do when we realize that we and others are a combination of well and sick? Jesus’s second argument (verse 13a) uses a quote from Hosea 6:6 in which God says he desires mercy, not sacrifice. What does that mean? The prophet Hosea, speaking to the northern kingdom of Israel, was trying to call back to God a people who had rejected the Davidic line of kings, set up their own worship practices in place of worship in the Temple, and tolerated and often embraced the worship of other gods. The Pharisees, in their response to Jesus, are rejecting the Messiah in the Davidic line who is, like Hosea, trying to bring a wayward people back to God. Jesus echoes Hosea in saying that mercy is the first thing on God’s mind. How can we embrace Jesus’s call for mercy in our lives? Jesus’s third argument (verse 13b) is that he came to call sinners, not the (self-)righteous. We might find it uncomfortable to be counted among either of those groups. Is there a third option besides “sinners” and the “(self-)righteous”? How is Jesus’s statement that he has come to call sinners, not the righteous, a direct appeal to those who complained? How can we embrace more fully the attitude of the Lord who welcomes sinners, comes for the sick, and extends the mercy of God? What is something specific that you can do differently or do more consistently to by like Jesus? Matthew 9:14-17 John’s disciples and fasting Jesus encounters a third complaint, this time from the followers of John the Baptist. What is the complaint in verse 14? What are they implying about Jesus? Jesus offers 3 arguments in response to this question about fasting. First, he notes that people don’t mourn at a wedding (verse 15). What is the meaning of this seeming non-sequitur? Jesus is the bridegroom, and his disciples are the wedding guests. They do not need to fast while he is present. When Jesus refers to himself as a bridegroom, it evokes several Old Testament Scriptures where God is described as a bridegroom, including Isaiah 54:5; Jeremiah 3:20; Hosea 2:14-20. When Jesus says that later they “will” fast, is that an order or just a prediction/prophecy? Jesus’s second point is that you don’t sow a piece of unshrunk cloth on an old cloak (verse 16). What is wrong with doing that? What is Jesus’s point? What does the unshrunk cloth stand for, in this analogy? What is the old cloth? What are we? Where do we fit in the analogy Jesus offers? Jesus’s third point is that you don’t put new wine in old wineskins (verse 17). What is wrong with doing that? What is Jesus’s point? What does the new wine stand for, in this analogy? What are the old wineskins? What are we? Where do we fit in the story Jesus tells? How can we welcome the “new wine” in our lives and live as new wineskins? What about the “old wineskins” who live among us? Is there hope for them? What can we do with them? Note: In 9:15, Jesus gives his first hint of his coming death: “The days will come. . . .” These hints will get stronger and more explicit as we continue in Matthew. Take a step back and consider this: In the story of the paralyzed man, the man’s friends bring him to Jesus and the scribes are resistant to Jesus’s authority. In the story of the party at the home of the tax collector, the Pharisees are indignant that Jesus has befriended these obvious sinners. Whenever Jesus is confronted with a person, he begins with the fact they are created by God and loved by God, and therefore worthy of receiving our welcoming and love. He always sees the whole person – not just one thing they have done, or one aspect of who they are. Therefore, when he sees the paralyzed man, he sees someone who needs both healing and forgiveness. When he sees the tax collector, he sees someone who could be an apostle. When he sees the tax collector’s dinner companions, he sees people who are more than what they currently seem to be. And he wants to befriend them all. How can we put on Jesus’s eyes and see the fuller story of every person we meet, rather than rejecting people because parts of their story are objectionable? Who are you willing to befriend? 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

Divorce: What does it mean for two to become one? Previous Matthew List Next Matthew 19:1-12 Divorce: What does it mean for two to become one? Image by Engin Akyurt, provided by Unsplash via Wix. Tom Faletti February 13, 2024 Matthew 19 Introduction before reading the passage Matthew 19:1 tells us that Jesus now moves into Judea, for the first time in his public ministry in Matthew’s Gospel – a step closer to the most vigorous opposition he faces, in the spiritual and secular power center of Jerusalem. This step sets him on the path to Jerusalem and the Cross. The particular route he is taking involves going out of the way, crossing over to the east side of the Jordan River. Jews often did this to avoid going through Samaria. (Jews detested the Samaritans because the Samaritans were in their mind only semi-Jews, since they did not engage in the Temple worship in Jerusalem.) This route allows him to avoid any distractions caused by the disagreements between Jews and Samaritans, and it puts him back in the territory where John the Baptist preached. Read 19:1-12 Marriage and divorce Notice the contrast in verses 2 and 3. There are 3 kinds of people identified here. What are 3 different reasons people come to Jesus here? Some people follow him. They think he is teaching something valuable. Some people want him to cure them. They think he is doing something valuable. But some people want to catch him in error . They think he is misleading people. What is the Pharisees’ question? The Pharisees are thinking about Deut. 24:1-4, where the Law of Moses appears to allow men to divorce their wives for any reason. Different schools of thought in Jesus’s time interpreted this differently – the Hillel school took the words at face value to produce a policy that made it easy for men to divorce their wives for any reason, while the school of Shammai took a strict approach that only allowed a man to divorce his wife if she committed adultery. What is Jesus’s answer? What is Jesus’s scriptural justification for his answer? Gen. 1:27 and 2:24. Marriage is a human institution in every culture, even where it is not considered a divine institution. Jesus interprets the Old Testament to emphasize that God had an original plan for marriage, from the beginning of human history. What do these passages he quotes from Genesis tell us about the meaning of marriage? What is the point of his referring to what was “from the beginning”? Why is that important? Jesus says that “what God has joined together” (19:6, NRSV and NABRE) must not be separated by humans. How can the statement “what God has joined together” guide our thinking about marriage? Members of my Bible Study group offered answers such as: Marriage involves commitment, cohesiveness, a spiritual bond, being a complete unit, sticking to or clinging to each other, following the original template from before the Fall. The Pharisees move right past his explanation and ask why Moses allowed divorce if God doesn’t actually permit it. What is Jesus’s explanation for why Moses had a more lax standard? Their hard-heartedness. What does hard-heartedness mean? What does it look like? Whose perspective is foremost in mind for the Pharisees: the man (husband), the woman (wife), or the couple together? Whose experience do you think God is concerned about? In ancient times, and not only among the Jews, adultery was considered to be an offense against the husband – an offense against men. (See New Oxford Annotated Bible , footnote to Mark 10:1-16, p. 1810.) In reaching back beyond Moses to the “beginning,” Jesus points to a part of the Old Testament that is not so male-centric. In human terms, the Book of Deuteronomy has the flavor of having been codified by men who were writing to men, for men. What difference does Jesus’s teaching make for women? Notice that all the language is egalitarian – the words are identical for the man and the woman. Marriage, in God’s view, is a union of equality and oneness. Does this surprise you? What do you think of this? Now focus on the statement, “the two shall become one flesh” (19:5, NRSV and NABRE). In the context of Genesis, this is often taken almost as though it is primarily about biology: here’s a man, there’s a woman, the man leaves his family, the woman leaves her family, they get married, they have sex, and that’s how the species propagates. In sex, the oneness is physical and temporary. But Jesus says something more profound when he adds, “So they are no longer two” (Matthew 19:6, NRSV and NABRE). He’s not just talking about sex. In Jesus’s profound “before Moses” vision of what marriage is supposed to be, in marriage a husband and wife are “no longer two.” What does it mean for the two to become one? In what ways are they meant to be one? Members of my Bible Study group offered answers such as: They are of one mind. They exercise joint decision making. They give and take, with a commitment to reconciliation when they get it wrong. They act like what happens to you is as important as what happens to me. They are like conjoined twins in the sense that what I do affects you. William Barclay offers several beautiful thoughts here: being one means not just doing one thing (sex) together, but doing all things together; being completed by your partner; sharing all the circumstances of life; knowing each other well; with consideration thinking more of the other than of oneself (Barclay, The Gospel of Matthew Volume 2 , pp. 223-226). People often want to marry for love. In Jesus’s time, most marriages were probably arranged and not decided based on love, yet God wanted the two to become one. Love is an act of the will, not a feeling. Now let’s look at the rule for divorce that he lays down in verse 9. What is the standard he establishes? Note that the Catholic Church has chosen to follow Mark’s version, which does not have the exception for unchastity (Mark 10:1-12). Mark’s Gospel was written earlier, so Matthew’s exception clause is often assumed to have been added later. Also, Luke follows Mark’s absolute standard. Why do you think Jesus lands there as the answer to when divorce is allowed? How does this view honor the idea that marriage is a covenant that is supposed to be a true union? It should be like God’s covenant with us. This is the first of several teachings of Jesus that even his own disciples aren’t sure they can live up to – they think it is a hard teaching. How do you interpret Jesus’s answer in verse 11? One way to think about this is that marriage is not for everyone. Some are called to be married and some are called to be celibate. Does that make sense to you? Another way to think about this is that Jesus may be saying that not everyone will be capable of living up to this teaching. It is a teaching given to Christians. Why would Christians be especially enabled, and especially expected, to live up to this teaching? Believers in God have received the empowerment of the Holy Spirit to live out the teachings of Jesus. We are not going to dwell on v. 12, which has challenged scholars throughout the Church’s history. The point of verse 12 may be that, when the disciples say maybe it is better not to get married, Jesus says that some people do choose not to be married – for a variety of reasons. Some men (whether from birth or injury) do not have the sexual equipment to have intercourse and cannot fulfill the Jewish expectation that they get married and have children. Some men were castrated, a practice at that time for some jobs in royal palaces and Greek temples but thankfully not practiced now. And some have chosen to be “eunuchs” – probably meant figuratively for those who have chosen a life of celibacy and not meant to be taken literally. Unfortunately, the early church historian Eusebius tells us that Origen, the early Christian scholar who lived from c. 185 AD to 253 or 254 AD, castrated himself, thinking he was making himself a eunuch for the kingdom of God in accordance with Matthew 19:12. This is not what Jesus was saying. What do you think is most insightful in Jesus’s teaching about divorce? What do you find problematic here, if anything, and how do you think Jesus would respond to your concern? What should we do to promote a healthy view of marriage in our society? Take a step back and consider this: Paul had the great insight that the marriage of a man and a woman was an image of the relationship between God and the church (Eph. 5:25-32). Spouses should love each other and lay down their lives for each other as Jesus loved and laid down his life for the church. The husband and wife are not just two separate beings; they are a unity. That is why I should care as much about what happens to my wife as I care about what happens to me, and vice versa. When we live out that calling, we are acting as people made to reflect the image of God to the world around us. When we live out that calling, we are truly being all that God wants us to be. If you are married, how can you lay down your life for your spouse? How can you make sure that your spouse doesn’t feel like she/he is doing all the laying down of their life while you’re not? How can you show that this is a mutual thing where you are a team, together in all things? The relationship between a husband and wife is far more important than just its effect on each other. It also affects their children. Children are the subject of the next passage. 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