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What are God’s purposes for making the world the way it is? Why does he allow bad things to happen? What is God trying to do? And what is our role? God's Purposes What is God’s purpose for making the world the way he did? Why does God allow bad things to happen? What in the world is God trying to do, and what is our role? These questions trouble people. Agnostics argue that we can’t find answers to these questions. Atheists argue that a good God wouldn’t allow bad things to happen, so there can’t really be a God. Some believers argue that God is so far beyond us that we can’t understand his ways. Some Christians even think we shouldn’t try to answer these questions – that it’s not our place to ask what God is trying to do. The Bible encourages us to use our minds as well as our spirits as we seek the truth. Jesus told us he would send us the Spirit of truth to guide us to the truth (John 16:13-15). Jesus also told us to love God with “all your mind” as well as all your heart and soul (Matt. 22:37; Mark 12:30; Luke 10:27). After the resurrection, Jesus “opened their minds” to understand the Scriptures (Luke 24:45). Paul urges us to have the mind of Christ (Phil. 2:5; 1 Cor. 2:16). Paul also urges us to be transformed by the renewing of our minds (Rom. 12:2). God has given us minds to explore his purposes, which he has revealed to us clearly enough that we don’t need to be afraid of tough questions. He has shown us the way to understand his purposes. The evidence is in his Word, his work in the world, and the insights he has given to his people. We must earnestly use the minds God has given us. Please join me in a deep dive into: God’s Purposes: What in the World is God Doing? This “book” is a work in progress. Use the links below to read sections of the book as they are written. Members can also use the Contact form below to ask a question or provide feedback as the book is developed and revised. Section 1: Introduction You Have a Purpose Actually, you have many purposes! You Can Choose You have free will. To Have the Mind of Christ That's one of our goals. Where is God? - Part 1 Outside the timeline. Where is God? - Part 2 Active in the timeline. Does God Care? If God doesn't care about us, we are in a pretty precarious position. Is God More Powerful Than Any Other Force? If God isn't powerful, we can't count on him for much. Section 2: Suffering If God is All-Good and All-Powerful, Why Does He Allow Suffering? This is a perennial question, and for good reason. If God Could Stop Suffering, Why Wouldn't He? Are there any reasons why God would not make the prevention of suffering his highest priority? God is Like a High School Coach Does a high school coach prevent all suffering their players might endure? Why not, and what might that tell us about God? God is Like the Most Loving Mother Does a loving mother prevent all suffering her children might endure? Why not, and what might that tell us about God? The image at the top and the image above of the hands reaching out are both provided by Wix.

Bible-based teaching that explores the Christian faith and how to live everyday life with gratitude, joy, faith, truth, kindness, and respect. Christian Faith Faith and the Christian Life What do Christians believe, and what does the Christian life look like? These articles explore important questions about who God is and how we can live the transformed life he offers us more fully. God Did Not Abandon Jesus on the Cross The idea that God abandoned or withdrew from Jesus, or hid his face from Jesus, contradicts the Bible and Christian doctrine about the Trinity. God was there to the end and will never abandon humans. God Takes a Downside-Up View of the World Throughout the Bible, God views what is going on from the perspective of the lowly, the poor, and the outcast. Faith Versus Works: What Does the Gospel of Matthew Say Matthew does not support the idea that a sinner’s prayer is a simple ticket to heaven. In his Gospel, Jesus calls us to much more than that. Look for the Perspective that Allows You to See Joy Your attitude determines what is a “win.” Reconciliation Can Start with a Gesture What is the small gesture or action you could take? When Did Christians First Recognize the Divinity of Jesus? The earliest Christian documents – Paul’s letters to the Thessalonians – show an early understanding that Jesus is God, and the Gospels say it explicitly. Dietrich Bonhoeffer: Discipleship, Responsibility, Transformation Many seek to use him for their own cause, but few want to embrace his total commitment to Christ. God Reveals Himself in Scripture and in the Natural World, through Faith and Science God teaches us through faith and science. The Rapture? It’s Not a Pre-Millennial Escape from Tribulation Pre-tribulation theories contradict Jesus and Paul. What does the Bible actually say? Let's put our faith into action! The life of a follower of Christ is an adventure. We each have a unique mind, body, and spirit , character, abilities, and circumstances . Jesus embraces each of us in the fullness of who we are. He also embraces us collectively as the Body of Christ. Through the working of the Holy Spirit in us, God wants to help each of us, individually and together – every day, all the time – to become more fully like Jesus and to participate in His work to transform the world. Where do you need to grow? In what ways can you take a step closer to God? Possible Future Topics Want to see more? If there is nothing posted on a topic listed above, it means I don't have anything ready for publication on that topic yet. If you would like to encourage a higher priority for a topic, or would like to see a topic explored further, send me a note using the contact form below explaining what you are interested in and why it should be a priority. If you would like to pay for the development of specific material, please feel free to explore that with me, but payment is not required. The main thing is to offer a convincing case that the topic you are interested in should be a priority as material is added to the website. Image at top by Erika Giraud, provided by Unsplash via Wix.

Bible Study resources for 1 Thessalonians, to help individuals and small groups explore how the Bible applies to life today: background, commentary, and questions. 1 Thessalonians Introduction to 1 Thessalonians Paul brought the gospel of Christ to the people of Thessalonica despite opposition. 1 Thessalonians - Bibliography Bibliography of major sources and additional sources used in this study of Paul's First Letter to the Thessalonians (1 Thess.). 1 Thessalonians 1:1-10 Paul is writing not just to individuals, but to a church that is standing together and living the Christian life together in faith, hope, and love. 1 Thessalonians 2:1-16 Paul’s concern for the Thessalonians is like the love of a mother or father for their children. 1 Thessalonians 2:17-3:13 Paul takes the long view, seeing present events in light of eternity, and provides early evidence of the doctrine of the Trinity. 1 Thessalonians 4:1-12 Paul’s basic rules for Christian living: sexual purity, love for others, and an orderly lifestyle. 1 Thessalonians 4:13-5:11 The return of Christ and how to be ready. 1 Thessalonians 5:12-28 Living the Christian life in the church. Image at top by Markos Mant, provided by Unsplash via Wix.

Bible Study resources for Philemon, to help individuals and small groups explore how the Bible applies to life today: background, commentary, and questions. Philemon Introduction Paul sends Onesimus to Philemon with a letter. Philemon - Bibliography Bibliography of major sources and additional sources used in this study of Paul’s Letter to Philemon. Philemon 1-7 The person Paul is writing to, Philemon, is an example of the kind of encouraging partner everyone might like to have, and Paul is an example of giving thanks and praise. How can we be like them? Philemon 8-25 How can we approach someone with a difficult a request in a way that might keep our relationship with them strong? Philemon: Broader Questions About Slavery The apostle Paul undermined the Roman system of slavery by seeking to transform the relationship between masters and slaves. Could he have done more? Could we be doing more to challenge the injustices of our time? Image at top by Luis Georg Müller, provided by Unsplash via Wix.

Jesus doesn’t want to lose anyone – not those who have strayed, and not those who have wronged others. He offers a path that seeks reconciliation and broad agreement before disciplinary action. [Matthew 18:10-14; 18:15-20; 18:19-20] Previous Matthew List Next Matthew 18:10-20 Jesus doesn’t want to lose anyone – not those who have strayed, and not those who have wronged others. He offers a path that seeks reconciliation and broad agreement before disciplinary action. Domenico Fetti (c.1589-1623). Das Gleichnis vom verlorenen Schaf [The parable of the lost sheep] . Circa 1619-21. Cropped. Gemäldegalerie Alte Meister (Old Masters Picture Gallery), Dresden, Germany. Public domain, via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Parabola_della_pecora_smarrita_-_Fetti.png . Tom Faletti June 29, 2025 Matthew 18:10-14 God seeks out the little ones who stray from his ways In verse 10, Jesus describes the little ones as having angels in heaven. The Jews of Jesus’s time thought that nations and individuals had guardian angels and that angels presented people’s prayers to God. We can see this in the books of Daniel and Tobit. This verse reflects that thinking. Verse 10 seems unrelated to the verses that follow, but maybe it’s not. What does it tell us about the importance of the little ones, and the importance of saving any who are lost, if their angels stand before the face of God and therefore are in the direct presence of God? Most modern Bibles skip verse 11, because it is not in the oldest manuscripts. Some manuscripts insert here: “For the Son of Man has come to save what was lost.” Many scholars see it has having been added by a copyist, who took it from Luke 19:10. As later copyists copied that copy, that addition was preserved, even while the older versions without it were still being copied and handed down. Verse 11 might have been seen as a useful link connecting verse 10 to the parable of the lost sheep. In the parable of the lost sheep, who does the owner of the sheep represent? The 99? The one? What is the meaning of the parable? How does the shepherd feel about those who have been led astray or wander off from his flock? What does he do about it? What does this tell us about the shepherd? He knows when even one of the 100 is missing. And he cares enough to go after those who are missing in order to bring them back. How does he feel about them when they are found and returned? What does this parable tell us about the love of God? This parable indicates that God cares for each one of as an individual. How should that affect the way you live or the way you think about yourself or others? There are significant differences between Matthew’s version of the parable and the version told in Luke’s Gospel (see Luke 15:3-7). In both versions, the sheep owner is joyful; but in Luke that joy is the main point, whereas in Matthew the main point – the point the parable ends with – is different. What is the point made in verse 14? God does not want anyone to perish. This chapter is not primarily about us as individuals; it is about the church. What does it say to us as church? If the church is called to be the Body of Christ, how should the church view someone who strays? If we are to be like God, how should we think about someone who has strayed from the faith or are doing wrong? Should we condemn them, and, if not, how should we think about them? How should we feel when they return? What should we do about it when someone strays from the faith? Matthew 18:15-20 When a church member does wrong; and agreeing in prayer This section begins with a scenario where a “brother” has wronged you. In the context of Jesus’s teaching to his disciples, a “brother” was a fellow disciple of Jesus. Translating this story to our time, who would a “brother” be? In Matthew’s time, and in ours, a “brother” would be a fellow member of the local church community. In our time, what might be some examples of a “brother” sinning against another brother? This could be lying or saying unkind things about another, treating another unkindly, not living up to one’s commitments, not doing one’s share of the work, flirting with another’s spouse, owing money and not paying it back, pushing ahead of others – the list of problems that could arise in a church is endless. Jesus lays out a series of steps for dealing with an offense. Step 1 What is the first approach to dealing with a situation where someone has done you wrong (verse 15)? Why would Jesus want us to start here? What is the value or benefit in approaching the matter in this private way? What happens if we don’t start with this first step? What is the significance of Jesus saying that if you succeed you have “regained” the brother? What was lost and now is re-gained? How is this language of “gaining” the offending brother connected to the previous passage about the “lost” sheep? Step 2 What is Jesus’s second step for dealing with a case where someone has wronged you (verse 16?) Sometimes, what we think is an offense against us is actually a misunderstanding or might even be our own sin. What are some possible examples of that? What is the value in this second step where we bring someone else into the dialogue? Why does Jesus say it is useful “so that every word may be confirmed by the evidence of two or three witnesses”? What is the “evidence” that is provided if other Christians are willing to support you in confronting the person who has done you wrong? If other members of the Christian community don’t agree with your interpretation of the situation and don’t see the need to confront the person you think has done you wrong, what might that tell you? This might be a sign that you have misunderstood the situation, or that you are as much at fault as the other person, or that you are making too big a deal out of a little offense and should just let it go and leave the situation to God to deal with. What is the goal of this intervention, where others join you in talking with the person who offended you? Is it the same as in verse 15? If so, what attitude should we have? Step 3 What is the third step Jesus offers if a person who has done you wrong does not come around in your first two efforts (verse 17)? Who is the “church” in this verse? The local assembly, i.e., your local church, congregation, or parish. What is the goal of bringing the sinning person to the whole community? Is it the same goal that was sought in verse 15? If so, what attitude should we have? Note that this strategy presumes that the church at large will agree with you. If there is wide disagreement in the church, it doesn’t really work. How do you think we should situations where the church is divided over whether something wrong has been done? Is the goal still the same (to re-gain a “brother”)? If the church is in agreement and the offender still won’t listen, what does Jesus say to do? Why might it be necessary to impose this kind of social discipline on a person when they have refused to listen to the entire church? In light of verses 14 and 15, what do you think the goal of spurning the sinning person is? And therefore, what attitude do you think must accompany this action? It may sound odd to us when Jesus tells his disciples to treat the offending or sinning member of the church like a Gentile or tax collector, given that he spent time with Gentiles and welcomed tax collectors who repented and followed him. But that may be part of the point. Gentiles and tax collectors did not have a place of welcome in the bosom of the Jewish religious community, and a person who has taken a stand against the entire church after having been found guilty of a significant offense does not fit in the bosom of the local church. This language may have sounded perfectly normal among the significant Jewish population in Matthew’s community. At the same time, Jesus would have expected his followers to treat them with the same respect that he treated them. For an extended exploration of how to apply Matthew 18:15-17 to our everyday lives, see How to Deal with Difficult People . Verses 18-20 Verse 18 takes some of the broad authority to bind and loose that was given to Peter in Matthew 16:19, and delegates it to all of the disciples and, by implication, to those who follow in subsequent generations. What does that say to you? In what sense does the Christian community have power to bind and loose in a way that will be honored in heaven? How should the Christian community use this authority? Verses 19-20 are ordinarily thought of as being primarily about prayer. But Matthew has placed those verses here for a reason. In the context of verses 15-18, Jesus could be indicating that it is important to collaborate with fellow believers and not try to deal with the matter alone, when we want to address a situation where we have been wronged. Why is it important to involve others? This connection between verses 15-18 and verses 19-20 also suggests that when we are wronged, our responses need to be immersed in prayer. Why is that so important? Why is important that Christians “agree” with others in prayer, in cases involving church discipline? What does this passage say to you about anything you or your church community should be doing differently? Take a step back and consider this: When we look at the overall sweep of these passages and how they are interconnected, we see some themes: God does not want to lose anyone – not those who have strayed from the church community and not those who have stayed among us but are doing wrong. He wants all of them, together. God asks the church to be involved in addressing the interpersonal conflicts that arise in the local church. God calls us to join together in agreeing on any consequences imposed on those who do wrong, and also to agree in prayer. These observations suggest that God has a mindset we often lack. When someone does wrong to us, we see it as setting up an interpersonal battle that we want to win. When God sees someone doing something that wrongs another member of the church community, he sees it as a moment where the church needs to come together and agree on a way forward. For us, the focus is often on the point of division. For God, the focus is on the route to unity. How can we cultivate God’s focus on unity and agreeing together whenever possible, in situations where it may be more in nature to focus in the hurt and division? 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

Murder, anger, insulting others – how are they related, and what can we do about them? Previous Matthew List Next Matthew 5:21-26 Murder, anger, insulting others – how are they related, and what can we do about them? Image provided by Wix. Tom Faletti April 26, 2024 Matthew 5:21-26 Anger Jesus here begins a series of six teachings, in Matthew 5:21-48, where he states a Jewish law and then provides his own teaching. Each teaching begins with, “You have heard it said . . . but I say. . . .” They are sometimes called the “six antitheses” because some scholars see them as presenting the opposite (anti-) of a principle taught in the Old Testament (thesis). However, they usually go beyond rather than directly rejecting the Old Testament principle, so “antithesis” is not a good term for them. Some scholars call them the six “hypertheses,” because the prefix “hyper” can signify going beyond the thesis or principle that has previously been stated. In each case, Jesus re-interprets and expands on or transforms the Old Testament injunction. Often, he prohibits not only the action but also the thought that underlies the action or leads to the action. In verse 21, what is the Old Testament law Jesus cites? In verse 22, Jesus takes the principle much further in three ways. What does he say about anger? Still in verse 22, what does he say about using abusive or insulting language? In the third part of verse 22, some translations give us the Aramaic word Jesus uses – “Raqa” or “Raca” – which was a term of contempt used to call someone a fool or empty-headed or an idiot. What does Jesus say about using this kind of especially contemptuous language toward another person? Notice that each sin incurs a more serious consequence than the previous one, moving from being liable to judgment , which invokes an image of being brought before a local court of village elders; to being liable to the Council or Sanhedrin , which invokes an image of being brought before the highest court; to being liable to the fires of Gehenna , a word of Hebrew origin that is often translated as “hell’ but actually refers to the Valley of Hinnom southwest of Jerusalem, where there was a garbage dump that was thought of as always having a fire burning. In what ways are these three steps progressively worse – from anger, to insult, to contempt? How are these things related to murder? In what ways do they all start from the same place? When Jesus says that if we do these things we will be “liable” to these kinds of judgment, what do you think he means? Is he speaking literally (about courts and Gehenna) or metaphorically? And if metaphorically, what is he trying to tell us? For an extended exploration of how to apply Matthew 5:22 to our everyday lives, see How to Deal with Difficult People . Why is anger such a serious matter? Is anger always wrong? Is there an appropriate time for anger – what people sometimes call “holy anger”? Mark describes Jesus as being angry once, when Pharisees resisted the idea of a person being healed on the Sabbath (Mark 3:5), and Jesus certainly appears to be angry when he clears the Temple of the moneychangers (Matthew 21:12-13; John 2:13-17). St. Paul says, “Be angry and do not sin” (Eph. 4:26), which indicates that anger is not necessarily sinful. Anger often arises as a physiological response to situations; it’s what we do with it that determines whether it is a sin. How can we stay open to the kind of “holy anger” that pushes back against injustice, yet avoid the kind of anger that Jesus is telling us to avoid? Why is abusive language such a serious matter? Abusive language has become such an embedded part of our culture – a standard part of television shows, comedy acts, etc. – that we might not even realize we are echoing or imitating it. How can we control our own language, the things we personally say? What are some examples of people in our time using the kind of contemptuous, dehumanizing language Jesus is talking about when he uses the word “Raqa”? The principle of human dignity calls us to recognize that every person has an inalienable dignity given to them by God – even the people who may be seen as our enemies. How is this kind of contemptuous language a violation of human dignity? Why is this kind of dehumanizing language so dangerous? What kinds of things can it lead to? Oppression, murder, discrimination, and even genocide sometimes starts with this kind of language, from the dehumanization of Black people in the history of the American South, to the dehumanization of Dalits in Indian history, to the use of the word “cockroaches” that preceded the Rwandan genocide. A brief look through history can bring forth many similar examples, and they continue in our time. Politicians in many countries are using dehumanizing language to delegitimize people they do not like – often with deadly results. Where is the part of this discussion that might make you uncomfortable? Where might you need to adjust how you manage your anger or your language, in order to be more like Christ? In verses 23-26, Jesus shifts the focus slightly. In verses 23-24, what does he tell us to do? Why would God say that reconciling with a brother or sister is more important than making an offering to God? In verses 25-26, Jesus broadens the idea of reconciliation by moving from a religious context to a legal context. What does he say? How is an openness to reconciliation important for avoiding bad court judgments? How might our society be a better place if there was more focus on reconciliation between offenders and those they have harmed? Both of the examples in verses 23-26 presume that we are at fault. We are often not very good at recognizing our own faults. How can you become the kind of person who recognizes when you are at fault? Looking at this whole passage, what is the most important point for you in what Jesus says about murder, anger, abusive language, contempt, and reconciliation? Take a step back and consider this: In the United States and many other countries, there has been a coarsening of social discourse and political discourse. Many social media voices and political leaders treat those who disagree with them with disrespect and contempt and blatantly distort their views – and rack up millions of views, “likes,” and reposts in the process. Christians might consider ways to push back against this ungodly trend. For example, we might decide that we will never forward or “share” a post that uses disrespectful language about another human being. We can find other articles that express the same views more respectfully. Many of us remember being told by a parent, “If you can’t say something good, don’t say anything at all.” While there is a place for criticizing the views of others, we should be able to accurately state the other side’s claims before showing why we think they are wrong, and our arguments for why they are wrong should be based on facts and evidence, not based on distortion and innuendo. If we can’t do that, we aren’t treating them as people made in the image of God. We might consider a 21st century version of our parents’ maxim: “If you can’t say something that respects the humanity of the other person, don’t say anything at all.” Or perhaps: “If you can’t state your opponent’s position in a way that would allow them to say, ‘Yes, that’s what I’m saying,’ then you shouldn’t try to characterize their views at all.” How can you contribute to a more civil public discourse in your country’s social and political life? And what about anger? Anger sometimes comes unbidden – a visceral reaction that arises from the physiology of our humanity. But we can choose whether to nurture that anger and help it grow, or tame it and give it the perspective it needs to be harnessed for good. What do you need to do to tame or harness your anger so that it is serves the good rather than becoming a trigger that leads to sin? 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 work of God is that we believe in Jesus. How can we treat believing as an action that brings us into relationship with the person Jesus? Previous Next John List John 6:22-33 The work of God is that we believe in Jesus. How can we treat believing as an action that brings us into relationship with the person Jesus? Giovanni Battista Naldini (1535–1591). Manna from Heaven . Circa 1580. Public domain, via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Manna_from_Heaven_by_Giovanni_Battista_Naldini.jpg . Tom Faletti February 21, 2026 Part 1 of John 6:22-59 In this chapter, Jesus talks about himself as the Bread of Life, answers people’s questions, and tells them they need to eat his flesh and drink his blood to have eternal life. The dialogue runs from John 6:22 through 6:59. We will explore it in parts, beginning with John 6:22-33. Read John 6:22-33 the crowd questions Jesus The next day, the crowd expects to find Jesus still on the mountain, since they know that he went up the mountain to pray and his disciples left by boat. When they don’t find him, they go to Capernaum because that was where he had been preaching before the feeding of the 5,000. Matthew 4:13 tells us that Jesus had moved to Capernaum from Nazareth. We might think of Capernaum as his Galilee headquarters. In verses 22-24, why do you think the crowd is looking for Jesus? In verse 26, what is the reason Jesus gives for why they are looking for him? What is your main reason for following Jesus? In verse 27, what does Jesus tell the crowd they need to do? What would be examples of food that perishes? Jesus is not telling us that we shouldn’t work to get food to feed ourselves. What is his point? Still looking at verse 27, what is food that endures for eternal life? In what way does it endure for eternal life? What is Jesus telling us about the things we work for or strive for? How can we apply this in our lives today? In John 4:14, Jesus said that the water he offers is a spring of water welling up to eternal life. In 6:27, he says that the food that he gives endures for eternal life (6:27). How are both images related to eternal life? The crowd responds to Jesus’s comment about work by asking a new question: What do we need to do, to be doing the works of God (verse 28)? In verse 29, Jesus tells them what the work of God is. What does verse 29 mean to you? In what way is believing in Jesus the work of God? In verse 30-31, the crowd, or some people in the crowd who are more antagonistic toward Jesus, challenge Jesus. Why do you think these people want still more signs? The people in the crowd recall the manna that appeared daily while the Israelites were in the desert, which God called “bread from heaven” in Exodus 16:4. The people were aware of Jewish writings that suggested that God would once again miraculously provide manna to the Jews in the last days. It is possible that these people in the crowd were suggesting that if Jesus really was the Messiah he should provide bread every day. Why do you believe in Jesus without more signs? In verse 32, Jesus corrects some misunderstandings. First, he says that it was not Moses who provided the bread from heaven; it was God. We may have times when we forget that God is the source of our blessings and sustenance. Why is it important to remember that God is the ultimate source of all the good we experience? Second, Jesus says in verse 32 that it is not enough to say that God “gave” bread from heaven in the past; he “gives” the true bread from heaven now. Jesus is not yet speaking about the Eucharist (that will come in verses 50-59); he is speaking of himself. How is Jesus the true bread from heaven? In verse 33, Jesus says he gives life to the world. How does Jesus give life to the world? How does Jesus give life to you? Throughout John’s Gospel, Jesus has been describing himself as coming from heaven – i.e., he is not just a human. In this conversation, he redirects their focus. They are thinking about manna provided to their ancestors in the desert in the past that fed them temporarily; he is bread given by his Father in the present that gives life to the world. This sets us up for the text sentence, where Jesus says, “I am the Bread of Life.” Take a step back and consider this: In verse 29, Jesus uses the active verb to believe . He does not say that belief (noun) in Jesus is the work of God, but that believing (verb) in Jesus is the work of God. Believing is something you actively do , not something you passively accept. Jesus is trying to draw the crowd away from thinking that they are there to passively receive something from him, whether it is teaching or food, and to instead see his words as a call to action. But the action he seeks is not more of the works-oriented law-following that the Jewish religion was full of at that time, but instead a believing that enters into a relationship with the One in whom they are invited to put their trust. Our faith does call us to embrace certain beliefs and spurs us to do good things for others, but Jesus is not focused on either of those things in this passage. He is calling the people to engage with him personally just as they are engaged with the food they eat. How do you keep your eye on believing in the person Jesus? How can your relationship with Jesus invigorate you and sustain you the way bread and other food nurtures and sustains your body? What is one step you can take this week to reinforce your decision to believe in Jesus? Bibliography See John - Bibliography at https://www.faithexplored.com/john/bibliography . Copyright © 2026, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous John List Next

Faith Explored applies the Bible to our lives today, with Bible Study resources for individuals and small groups and analysis of issues related to faith and justice. Copyright and Permissions Copyright © 2024 – 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. Scripture quotes are copyrighted by their respective owners; including the following: Some Scripture texts on this website are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C. and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner. Some Scripture texts on this website are taken from the New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

Stand firm in what you have been taught and live an orderly life, doing your own work and not minding other people’s business. [2 Thessalonians 2:13-17; 3:1-5; 3:6-15; 3:16-18] Previous 2 Thess. List Next 2 Thessalonians 2:13-3:18 Stand firm in what you have been taught and live an orderly life, doing your own work and not minding other people’s business. Image provided by Wix. Tom Faletti March 10, 2025 2 Thess. 2:13-17 How God sees the Thessalonians From God’s perspective, who are the Thessalonians? How does Paul describe them? In verse 13, Paul says that the Thessalonians are the “firstfruits.” Note: Some translations use an alternate translation that instead says, “from the beginning.” The uncertainty arises because at that time, Greek had no spaces between words and the letters in question form either two words meaning “from” and “the beginning” or the single word meaning “firstfruits.” (Similarly, if we did not use spaces, we might not know whether a report was being described as “information” or “in formation.”) “Firstfruits” is probably the better translation for several reasons: The term “firstfruits” is used repeatedly in the Old Testament. Paul had a deep knowledge of Jewish Scriptures. Paul uses the same term in other letters, for example, in Romans 8:23 and 11:16 and in 1 Corinthians 15:19-23 and 16:15. The word captures an important point that Paul makes in those other passages, which we will explore now. Read Leviticus 23:9-21 and Exodus 23:14-19a to understand the concept of the firstfruits. What are the firstfruits? Why might the Lord have wanted the people to offer the first sheaf of wheat that was harvested, the first pieces of fruit plucked from the vines and trees, the lamb born in the past year, etc.? What was the message or purpose hidden in this practice? Jeremiah 2:3 says that Israel was holy to the Lord, the firstfruits of the Lord’s harvest. How is it appropriate, then, for Paul to describe the Thessalonians as the firstfruits of salvation? Note: The idea of the “firstfruits” also appears in many other places in the Old Testament, including in Leviticus 2:14; Number 18:13; Deuteronomy 18:4; 26:1-3, 10; Nehemiah 10:36; and Proverbs 3:9-10. Now return to 2 Thessalonians 2:13-17. What is Paul’s point in saying that the Thessalonians are the “firstfruits” for salvation (verse 13)? If they are only the first fruits, that suggests that others are also “fruit.” What does that tell us about people who come after them? The firstfruits in the Old Testament were an offering to God, a choice gift set aside for God at the beginning of the harvest. In what ways are we, too, called to be an offering to God as part of his harvest? In verse 14, what does Paul say they are called for? You have the same calling. What does it mean to you, that you are called to have the glory of the Lord Jesus Christ? Given all of this, what does Paul call on them to do in verse 15? We can only “hold fast to the traditions” (verse 15) if we know what those traditions are. Are there things you could do to understand the “traditions” of your faith more fully? Early signs of the Church’s belief in the divinity of Jesus In verse 16, we see a sign that Paul believes in the divinity of Jesus – that Jesus is one with God the Father. Here, he is praying for the Thessalonians. The prayer starts by describing our Lord Jesus Christ and God our Father as having given us eternal comfort and good hope by grace. He continues the sentence by saying, may he encourage your hearts and may he strengthen them. He uses the third personal singular he ; he does not say, may they encourage and strengthen your hearts. Again, as in 1 Thessalonians 3:11, Paul gives us an early indication that he sees the Lord Jesus Christ and the Father as one God. See my article When Did Christians First Recognize the Divinity of Jesus? for a more complete exposition of the early Church’s belief in the divinity of Jesus. How does Paul describe Christ/God the Father in verse 16? In what ways have you experienced God’s love and the encouragement that lasts forever? What can you do to more fully embrace God’s love and encouragement? In verse 17, what does Paul ask God to do for the Thessalonians? It is characteristic of Paul that he does not simply ask God to encourage them so that they can feel good. He asks God to strengthen them in every good thing they do and say . Paul wants to see faith in action. What is the good deed or good word that God might be calling you to, right now? What has Paul said in this letter that might encourage you that you can trust in God’s strength to enable you for every good deed and word? 2 Thess. 3:1-5 Paul asks for their prayers and continues to pray for them What does Paul ask them to pray for him? Paul also continues his prayer for them in this passage. Looking through the whole passage from verse 1 through verse 5, what does he name that you think you most need? 2 Thess. 3:6-15 Live an orderly life In verse 6, Paul criticizes those who live a “disorderly” life (NABRE) or live in “idleness” (NRSV). “Disorderly” is the better translation, as the word ( ataktos ) was used by Greek writers such as Herodotus and Thucydides to describe troops that were “not in battle-order,” with Thucydides also using it to mean “undisciplined” or “disorderly” (Liddell and Scott, p. 128). Therefore, we will talk about an “orderly” or “disorderly” life below; but if your translation talks about “idleness,” we are referring to the same word. What does an orderly life look like according to Paul? What are people who are living an orderly life doing , and what are they not doing ? Why did Paul work and earn his own keep when he was with them? In verse 10, Paul says that anyone who is not willing to work should not eat – i.e., should not eat at the community meals Christians were taking in common together. Notice that Paul does not say those who are not working should not eat. He says those who are unwilling to work should not eat. Why is that an important distinction? Why do people sometimes find themselves without work even though they are willing to work? The Catholic Church (and some other Christian bodies) have an understanding of work that includes several elements that build on each other, and all of the components are needed to have a full understanding of work from a Christian perspective: God intends for people to work. He built this feature built into humans from the very beginning. In the Garden of Eden, God gave the Garden to humans to cultivate and take care of (Gen. 2:15). Work is part of our design. We are called to contribute to the common good by working. Some people do this through volunteer work, but most people need to be paid for their work in order to meet their needs. All are called to participate in the work of God’s ongoing creation. It is part of being who we are meant to be. People have a right to productive work with decent wages and fair treatment. This follows from the first principle. Since we have a calling to work, we must have access to productive work to fulfill that calling. And since most people need to work to meet their needs, they have a right to be treated fairly in that work so that their need for work is not abused. (See USCCB’s “ The Dignity of Work and the Rights of Workers ” and Compendium of the Social Doctrine of the Church , pars. 288 and 291-293, pp. 127-128, for more on this right). God did not create people to meet the needs of the economy; rather, the economy was made for people. The economy is a necessary structure to benefit the common good . As the U.S. bishops put it, “The economy must serve people, not the other way around” (USCCB, “ The Dignity of Work and the Rights of Workers ”). Since people have a need and a right to work, governments have an obligation to ensure that their societies provide productive employment to all who need it and that they are treated fairly in their work. (This is also spelled out in the USCCB’s document and in the Compendium .) Since God has made it clear from the very beginning in the Garden of Eden that he wants people to work, the Catholic Church and some other Christian bodies teach that people have a right to productive work, and therefore that governments have an obligation to create the conditions where everyone who seeks employment can find productive work. How does that inform our reading of Paul’s statement? How do we balance the idea that those who are unwilling to work should not share in the church meal with the idea that governments should structure their economies so that everyone who is willing to work can find productive employment that treats them fairly? People who face health issues or other struggles that make it hard for them to find appropriate work or to keep a stable job sometimes feel that Christians are unduly harsh in trying to enforce work requirements against them while failing to follow Jesus’s Second Commandment – to love your neighbor as yourself. How can we balance the desire to promote good order with the demand of Christ to love your neighbor as yourself? What is a loving approach to those who struggle to work and need assistance? Reread verse 11. Paul’s concern goes beyond just that some people are not working. What is it that they are doing, that he is especially concerned about? We can be good workers and still fall into the trap of minding other people’s business. How might that be a danger for some in our day? They are minding other people’s business. How can you find an appropriate balance of encouraging others to do good without “minding other people’s business”? In verses 14-15, Paul sets forth an approach to people who refuse to follow the teachings of Christ and Christian leaders. What is his approach? Paul tells the Thessalonians not to associate with such people, but to treat them as a brother, not an enemy. This instruction to keep away from or not associate with people who do not follow the teachings of Christ is a theme that is common in Paul – besides 2 Thessalonians 3:6 and 3:14, we see it in Romans 16:17; 1 Corinthians 5:11; and Titus 3:10. Jesus says something similar in Matthew 18:15-17, and we also see it in 2 John 10. Why do you think Paul was so concerned about having the new Christians at Thessalonica avoid those who did not obey Paul’s teachings? Is it possible to disassociate from someone yet still avoid treating them as an enemy and instead actually treat them as a brother? What would that look like? Do you think busybodies are a problem in the church today? Paul is about to pray for the Lord’s peace for the Thessalonians in verse 16. What do you think is the best way to deal with people who are busybodies while maintaining the Lord’s peace? 2 Thess. 3:16-18 Paul adds final greetings and his unique signature What does verse 16 say to you? When you are in need of peace, do you think of God as “the God of peace”? How is that a helpful image? Why is Paul’s final greeting in verse 17 important? Looking over chapter 3, what do you think are the most important things to take with you for dealing with relations between people in the church? Take a step back and consider this: Throughout both of his letters to the Thessalonians, Paul has been praising them for how their faith is made manifest in love and endurance. How important is it for our faith to be manifested by our love and endurance? Can we have true faith if it does not show in these ways? How are they signs of faith? What is the greatest challenge for you in dealing with people in the church right now? How would Paul counsel you to deal with that challenge, and what can you do to put your faith, love, and endurance into action in that part of your life? Bibliography See 2 Thessalonians - Bibliography at https://www.faithexplored.com/2-thessalonians/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 2 Thess. List Next

Some people see Mary in a variety of images and prophecies in the Bible where she is not specifically named. What do these passages tell us about God and how we can respond to him? [Revelation 12:1-6; 12:13-18; Isaiah 7:10-16; Psalm 22:9-10; Jeremiah 31:22; Micah 5:1-4] Previous Mary List Next Session 7: Other possible references to Mary in the Bible Some people see Mary in a variety of images and prophecies in the Bible where she is not specifically named. What do these passages tell us about God and how we can respond to him? [Revelation 12:1-6; 12:13-18; Isaiah 7:10-16; Psalm 22:9-10; Jeremiah 31:22; Micah 5:1-4] Henry Moore (1898-1986). Mother and Child: Hood . 1983. St. Paul’s Cathedral, London, UK. Photo by Tom Faletti, 28 May 2025. “The work presents three stages of motherhood: conception, gestation and parenting. These gradually reveal themselves as you walk around the sculpture” (“ Mother and Child: Hood by Henry Moore,” St. Paul’s Cathedral, https://www.stpauls.co.uk/mother-and-child-hood-by-henry-moore ). Tom Faletti July 16, 2025 In the previous 6 sessions, we looked at every passage in the Bible that explicitly refers to Mary. We will round out our study by looking at other Bible passages that some people have interpreted as references to Mary but that do not specifically reference her. Most of these passages were written hundreds of years earlier in the Old Testament; one is embedded in the apocalyptic imagery of the Book of Revelation. Revelation 12:1-6 and 12:13-18 A dragon (Satan) wants to kill a woman and her baby This passage is interpreted in a variety of ways. Some say the woman represents Mary, but that raises a variety of questions; for example, the timeline of Revelation is set in the future, but Mary gave birth to Jesus in the past. Is this passage really about her? Many scholars, Catholic and Protestant, see the woman as representing something larger than just a single person. They suggest that she might represent God’s people, either the nation of Israel from the Old Testament or the Church established in the New Testament – that is, the People of God under the New Covenant, the Body of Christ, all believers in Jesus. (The story could have multiple levels of meaning, in which case both interpretations might have value.) What are some ways that Mary is a symbol for the whole Church in her relationship with Jesus? How might this woman’s protection of the child be an echo of Mary’s protection of Jesus? Verse 17 says the woman has many offspring. How are those people described in verse 17? Her offspring are the people who keep God’s commandments and hold onto the testimony of Jesus (or bear witness to Jesus). Verse 17 is one reason scholars think the woman represents the Christian faithful (or also represents the faithful on a different level as well as representing Mary). If verse 17 is about the Church, then it is about us. What are we called to do? Are there ways that you, by your words or deeds, could be a more effective witness to Jesus? What is the big-picture point of this passage, and what does it tell us about God? The rest of the passages we are going to explore come from the Old Testament, with prophecies that may refer to the mother of the Messiah. Our first passage tells what happens right after Adam and Eve eat the fruit in the Garden. God comes to them, and they have this dialogue with God. Genesis 3:9-15 enmity between the snake and the woman; her seed will strike the snake Verse 15 is considered the first verse in the Bible that promises a redeemer for humankind. In the second-to-last phrase, most modern translations say: “They will strike your head” or “He will strike your head.” The “you” is referring to the snake. Although the snake could be interpreted literally to mean that humans and snakes will not get along, Church fathers beginning with Irenaeus of Lyons in the 2nd century and scholars all the way to the present have interpreted the snake as referring to the devil. The “they” or “he” is referring to the woman’s “offspring” or “seed.” The word “offspring” or “seed” could be understood as a singular or a plural word, which is why we see it translated both as a singular and as a plural. It could be understood as referring literally to the descendants of Eve as a group (“they”) or to some particular descendant (“he”), but Church fathers back to Irenaeus and most scholars since then see the offspring/seed as referring to Christ. Although the pronoun translated as “he”/”they” is masculine, when Jerome translated the Bible into Latin in the translation known as the Vulgate, he translated it as “she,” and that has led some people to interpret it as referring to Mary. This is why we see artists from the Middle Ages on portraying Mary as stepping on a snake. Some translations in our time still use “she” even though the pronoun is masculine. ( New American Bible, revised edition , Gen. 3:15 fn.). Let’s start with the interpretation that this passage is a prediction of a Messiah or redeemer to come, and the “seed” is a reference to Jesus. In that case, why is the passage significant? If the “seed” is Jesus and the snake is the devil, what does it tell us about the relative power of Jesus and the devil in our world today? How can you draw encouragement from the image of Jesus (the seed) striking at the devil (the snake)? If the “seed” is a reference to Jesus, what does it tell us about Mary? Now let’s look at the more questionable interpretation, based on Jerome’s translation, that the “seed” is referring to Mary. The text doesn’t support this interpretation, since the pronoun is masculine, but why do you think artists and other people down through the ages have been attracted to this interpretation that the passage is referring to Mary? People have also drawn comparisons between Eve and Mary. How are they similar? How are they different? What do you think Genesis 3:15 is saying, if anything, about Mary? And what difference does it make to you? What does this passage tell us about God? In particular, if God prophesied a Messiah who would vanquish the devil, all the way back at the beginning, right after the first sin, what does that tell you about God and his concern for humans? Isaiah 7:10-16 A young woman (virgin?) will bear a son who will be called Emmanuel Verse 14 is the key verse here. Some translations have used the word “virgin,” which makes us think of Mary, but the Hebrew word just means a young woman without specifying whether she is a virgin or not ( New American Bible, revised edition , Is. 7:14 fn.). There are people who appear to make judgments about whole translations of the Bible based on whether they use the word “virgin” in this verse. That excessive emphasis on this verse misses a crucial point. Christians believe that Mary conceived Jesus as a virgin not because of anything Isaiah says, and not because of how we translate Isaiah, but because of the clear testimony of the Gospel of Matthew that Mary was a virgin. So how we translate Isaiah 7:14 is a secondary issue, not a core issue of the faith. (For further information on this debate, see the sidebar at the end of this section.) Christians believe that the Old Testament often has stories that have two levels of meaning – one in the context in which it was written and one that can be seen in the light of the New Testament. Why is this passage important from a New Testament perspective? Regardless of whether the original meaning in Isaiah referred to a virgin, Christians see in Mary and Jesus a virgin and a child who is called Emmanuel, “God with us.” What is Mary’s role in making “God with us” a reality? In what ways is God still delivering on the claim that he is “God with us,” even in our day? Our theme has been that what Mary did, we are called to do. How can we make God’s presence with us more real for others? Psalm 22:9-10 in the NRSV and most other translations (Psalm 22:10-11 in the NABRE) Jesus had a relationship with God while still in Mary’s womb This is the prophetic psalm that begins, “My God, my God, why have you forsaken me.” Jesus prayed this psalm while hanging, dying, on the cross. Many of the lines in the psalm describe Jesus prophetically. For example, the psalmist says he is scorned, that they pierced his hands and feet, that they divided his garments. In the two verses we are looking at, if we read them as being Jesus’s words, he is talking about the relationship he had with God when he was still in Mary’s womb. In the first of those two verses, what does it say God did? In the second of those two verses, how does it describe Jesus’s relationship with God? What does this tell us about Mary’s role in Jesus’s relationship with God? How can we, like Mary, provide a safe place for others to know God? [The following Jeremiah passage is confusing and can be skipped. It is included here only for the sake of completeness, as this study has included every passage that refers to Mary or that some scholars think may refer to Mary.] Jeremiah 31:22 woman encompasses man. This is an obscure passage, with a possible interpretation that might relate to Mary. A footnote in the New American Bible, revised edition says, “No satisfactory explanation has been given for this text. Jerome, for example, saw the image as a reference to the infant Jesus enclosed in Mary’s womb” ( New American Bible, revised edition , Jer. 21:22 fn.). Mary could not “encompass” Jesus forever. However, it is a beautiful image. To what extent, and for how long, do you think Mary “encompassed” Jesus? How does Mary point us to a God who encompasses us? How can we provide the encompassing love of God to others? Micah 5:1-4a out of you shall come forth a ruler when she gives birth What does Micah say a woman will do as God brings salvation to Judah (the nation of the Jews)? How did Mary fulfill this prophecy? What is the significance of the fact that this passage refers both to Bethlehem and to a shepherd who brings security and peace? What does this passage tell us about God? How can we help people return to their shepherd and find peace? Concluding Questions for This Study on Mary, the Mother of Jesus As you think back over what you have seen and learned in this study of Mary, what has stood out for you or touched your heart in a particular way? What did you find most surprising? What did you find most encouraging? Our guiding principle in this study has been: What Mary was, we are called to be; what Mary did, we are called to do. What is one trait or characteristic of Mary that you would like to grow in? If you could name one thing that you think God might be calling you to do as a result of this study, what would that be? How can we help each other be more like Mary? Take a step back and consider this: Mary, in the Bible, is in some ways a well-defined person and in some ways an enigma. We rarely know what she is thinking. And yet, we see that she is a person of deep faith, unwavering in her commitment to her son, and present in the most significant moments in his life She consents to carry him in her womb and give him life; she is present in his childhood; she encourages him to perform his first big miracle or “sign”; she is visibly present to him throughout the agony of his crucifixion; and she is present when his Holy Spirit first comes upon his followers and the Church is born. You could say that one of her biggest ways of being a role model and example for us was her dogged determination to remain faithful to Jesus and thereby fulfill the role to which God called her. How can you imitate her unwavering commitment to remain faithful to Jesus in the roles you have been given in your life? In her devotion to Jesus, Mary was an encouragement to her son even by standing by him at the cross. Who might need you to stand by them, to help them stay faithful to their calling? How might you encourage them in their faith? _____ Sidebar: In Isaiah 7:14, did Isaiah refer to “the young woman” or “the virgin,” and how much does it matter? (This is for people who like to dig into the nitty-gritty of scholarly debates.) This is not a debate over whether Mary was a virgin. That is decisively stated in Luke 1:27, 34 and Matthew 1:18, 20, 25. The question here is only whether Isaiah prophesied a virgin birth. In Isaiah 7:14, King Ahaz is told that “the young woman” or “the virgin” (depending on how the word is translated) – will have a child who will be called Emmanuel (“God with us”). This makes people think of Mary. The Masoretic text, which is our oldest surviving copy of the text in Hebrew, says “the young woman,” and the word used there is a word used to describe a young woman who is old enough to get married. The word does not specific whether the woman is a virgin or not. Scholars note that the phrasing in Hebrew indicates that the woman was already pregnant at the time the words were spoken, which means that the “sign” was not that she would become pregnant but that the child would be called Emmanuel (“God with us”). That is why the NABRE translates this verse with these words: “Therefore the Lord himself will give you a sign; the young woman, pregnant and about to bear a son, shall name him Emmanuel” (Is. 7:14, NABRE), and the NRSV uses these words: “Therefore the Lord himself will give you a sign. Look, the young woman is with child and shall bear a son, and shall name him Immanuel.” (Is. 7:14, NRSV). Those translations make clear that the Hebrew indicates that the woman was already pregnant. The scholars who produced the translation for the Catholic New American Bible, revised edition explain why they concluded that Isaiah 7:14 should be translated as “the young woman” in this footnote: 7:14 Isaiah’s sign seeks to reassure Ahaz that he need not fear the invading armies of Syria and Israel in the light of God’s promise to David ( 2 Sm 7:12–16 ). The oracle follows a traditional announcement formula by which the birth and sometimes naming of a child is promised to particular individuals ( Gn 16:11 ; Jgs 13:3 ). The young woman : Hebrew ‘almah designates a young woman of marriageable age without specific reference to virginity. The Septuagint translated the Hebrew term as parthenos , which normally does mean virgin, and this translation underlies Mt 1:23 . ( New American Bible, revised edition , Is. 7:14 fn.) Many evangelical Protestants also agree that the Isaiah passage refers to a young woman, not a virgin. For example, David F. Payne, the then-Registrar of the evangelical London Bible College, now called the London School of Theology, in writing the Isaiah section of the International Bible Commentary , edited by evangelical leader F. F. Bruce, concludes: (c) Despite several attempts to demonstrate otherwise, it remains very doubtful whether the Hebrew word ‘almāh signified only a ‘virgin’. Certainly it was a term which included virgins; but it cannot be restricted to them. (d) In a context where names clearly functioned as signs (Shear-Jashub in 7:3, and Maher-Shalal-Hash-Baz in 8:1-4), it is highly probable that it was the name ‘Immanuel’ rather than the child’s conception or birth, which was to be the sign. (e) It seems probable, though not certain, that the Hebrew construction suggests that Isaiah was referring primarily to a young woman already pregnant; virtually the same construction occurs in Gen. 16:11. (Payne, pp. 726-727). Some conservative scholars, Catholic and evangelical, argue that the word “virgin” would more accurately reflect what Isaiah wrote and intended. They argue that what made this birth a “sign” – something extraordinary – was that it was a birth to a virgin. They argue that the Masoretic text of the Hebrew that we have today may not accurately reflect what the original Hebrew said, and that the Septuagint, with its Greek word for virgin, may better reflect the original Hebrew. They note that Matthew was familiar with both the Hebrew and Greek versions of Isaiah, and he chose to use the Greek Septuagint translation, which uses the Greek word for “virgin.” However, these scholars have not provided evidence that the Masoretic text here is a garbled version of what Isaiah originally wrote. And Matthew’s decision to use the Septuagint translation does not tell us what the original Hebrew said or meant. He might have chosen the Septuagint version simply because it better fit the actual circumstances of Jesus’s birth, not because he had an opinion on whether the original word in the Hebrew text was “young woman” or “virgin.” In summary, we do not have enough information to be sure what word Isaiah originally used and what he meant by it, but the wording in the oldest Hebrew text we have (the Masoretic text) is “the young woman,” and in order to adopt the alternate reading of “the virgin” we would have to accept, without strong evidence, that the text became garbled between its original writing and the earliest version we have today (the Masoretic text) and that somehow the Septuagint preserved a more accurate reading. In the end though, it doesn’t matter. Whether Isaiah meant “young woman” or “virgin” has no bearing on the faith of Christians. We believe in the virgin birth of Jesus not because of anything Isaiah said but because the Gospels of both Matthew and Luke tell us that Mary was a virgin. What we know for sure from Isaiah 7:14 is that Isaiah prophesied that there would be a child who would be called “God with us,” and that is what we have in Jesus. And this Child was conceived by the Holy Spirit and delivered by a virgin. All of this is true regardless of whether Isaiah refers to “the young woman” or “the virgin.” End of sidebar _____ 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

Bibliography of major sources and additional sources used in this study of the Gospel of Matthew. Previous Matthew List Next Matthew - Bibliography Bibliography of major sources and additional sources used in this study of the Gospel of Matthew. Some of the resources on the author's bookshelf. Tom Faletti February 13, 2024 Major Sources Augsberger, Myron. Matthew . The Communicator’s Commentary (Mastering the New Testament) , Lloyd J. Ogilvie, general editor. Word Books, 1982. Barclay, William. The Gospel of Matthew, Volume 1. 2nd edition. The Daily Study Bible. The Saint Andrew Press, 1958. Note: All of the volumes in Barclay’s Daily Study Bible series can be viewed online at “William Barclay's Daily Study Bible,” Bible Portal , https://bibleportal.com/commentary/william-barclay . Barclay, William. The Gospel of Matthew, Volume 2. 2nd edition. The Daily Study Bible. The Saint Andrew Press, 1958. Note: All of the volumes in Barclay’s Daily Study Bible series can be viewed online at “William Barclay's Daily Study Bible,” Bible Portal , https://bibleportal.com/commentary/william-barclay . Brown, Raymond E. An Introduction to the New Testament . Yale University Press, 1997. Ellison, H. L. “Matthew.” The International Bible Commentary: With the New International Version . F.F. Bruce, General Editor. Marshall Pickering/Zondervan, 1986. Harrington, Fr. Daniel J. The Gospel According to Matthew . Collegeville Bible Commentary, The Liturgical Press, 1983. Ignatius Catholic Study Bible: The New Testament, Revised Standard Edition, Second Catholic Edition . Ignatius Press, 2010. Interlinear Bible. Bible Hub , https://biblehub.com/interlinear/ . The International Bible Commentary: With the New International Version . F.F. Bruce, General Editor. Marshall Pickering/Zondervan, 1986. Liddell, Henry George and Robert Scott . A Greek-English Lexicon . Oxford: Clarendon Press, 1940. Internet Archive , Volume I: https://archive.org/details/b31364949_0001/mode/2up , Volume II: https://archive.org/details/b31364949_0002/mode/2up . Also at Furman Classics Editions, http://folio2.furman.edu/lsj/ . New American Bible, revised edition (NABRE) . Confraternity of Christian Doctrine, 2010. Scripture texts in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C. and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner. The New Jerome Biblical Commentary . Edited by Raymond E. Brown, et al. Prentice Hall, 1990. The New Oxford Annotated Bible: New Revised Standard Version: With the Apocrypha: An Ecumenical Study Bible . Eds. Michael D. Coogan, Marc Z. Brettler, Carol A. Newsom, and Pheme Perkins. 4th ed. Oxford University Press, 2010. New Revised Standard Version Bible , copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Strong’s Exhaustive Concordance . Bible Hub , https://biblehub.com/greek/21.htm . Vine, William E. Vine’s Expository Dictionary , 1940, StudyLight.org , https://www.studylight.org/dictionaries/ved.html . Viviano, Benedict T., O.P. “The Gospel According to Matthew.” The New Jerome Biblical Commentary . Edited by Raymond E. Brown, et al. Prentice Hall, 1990. Additional Sources Aquinas, Thomas. Catena aurea: commentary on the four Gospels, collected out of the works of the Fathers . Oxford: Parker, 1874, https://archive.org/details/p1catenaaureacom01thomuoft/page/244/mode/2up . Aquinas, Thomas. “Commentary on Matthew 20.” StudyLight.org , “Golden Chain Commentary on the Gospel,” https://www.studylight.org/commentaries/eng/gcc/matthew-20.html . Augustine. “Sermon 272.” Philip Schaff, Nicene and Post-Nicene Fathers series, Early Church Texts , https://earlychurchtexts.com/public/augustine_sermon_272_eucharist.htm . Barna Group. “1 in 4 Practicing Christians Struggles to Forgive Someone.” Barna Group , 11 Apr. 2019, https://www.barna.com/research/forgiveness-christians/ . Belfast , directed by Kenneth Branagh, TKBC and Northern Ireland Screen, 2021. The British Museum. “Slavery in ancient Rome.” Exhibition: “Nero the man behind the myth,” 2021. The British Museum , https://www.britishmuseum.org/exhibitions/nero-man-behind-myth/slavery-ancient-rome . Calechman, Steve. “Sleep to solve a problem.” Harvard Health Publishing, Harvard Medical School , May 24, 2021, https://www.health.harvard.edu/blog/sleep-to-solve-a-problem-202105242463 . Cooper, Kyle. “Have you given up on your New Year’s resolution? Here’s how to get back on track.” WTOP , 12 Jan. 2024, https://wtop.com/health-fitness/2024/01/today-is-the-day-many-of-us-give-up-on-our-new-years-resolutions-but-you-may-be-able-to-get-back-on-track-with-these-tips/ . Eusebius. Ecclesiastical History , Book III. New Advent , https://www.newadvent.org/fathers/250103.htm . “Faith and the Faithful in the 2024 Election.” Online forum. Initiative on Catholic Social Thought and Public Life , Georgetown University, 13 Feb. 2024, https://catholicsocialthought.georgetown.edu/events/faith-and-the-faithful-in-the-2024-election . Feldman, Robert S. Understanding Psychology , 14th edition. McGraw Hill Education, 2019. Fischer, John. “Inside.” YouTube , https://www.youtube.com/watch?v=avrVLA4uDos . Lyrics at Genius , https://genius.com/John-fischer-inside-lyrics . Fischer, John. “John Wayne and the Sermon on the Mount.” The Catch Ministry , 29 Nov. 2023, https://catchjohnfischer.live/2023/11/29/john-wayne-and-the-sermon-on-the-mount/ . “Food & Nutrition.” World Concern , https://worldconcern.org/food-nutrition . Accessed 25 Aug. 2024. Francis of Assisi. “Letter to the Faithful II” [also known as “Later Admonition and Exhortation To the Brothers and Sisters of Penance (Second Version of the Letter to the Faithful)”]. c. 1220. The Writings of St. Francis of Assisi, Parts I & II . Translated from the Latin Critical Edition by Fr. K. Esser, O.F.M. [Die opuskula des hl. Franziskus von Assisi. Neue textkritische Edition. Editiones Collegii S. Bonaventurae ad Claras aquas, Grottaferrata (Romae) 1976], http://www.liturgies.net/saints/francis/writings.htm . Frost, Robert. “The Road Not Taken.” 1915. Poetry Foundation , https://www.poetryfoundation.org/poems/44272/the-road-not-taken . Grohol, John M. “Why ‘Sleeping on It’ Helps.” LiveScience , 26 Oct. 2009, https://www.livescience.com/5820-sleeping-helps.html . Innocence Project. “Explore the Numbers: Innocence Project's Impact,” Innocence Project , 2024, https://innocenceproject.org/exonerations-data/ . King, Martin Luther, Jr. Strength to Love . Beacon Press, 1963. Lewis, C. S. Mere Christianity . Macmillan Publishing Co., 1952. Macmillan Paperbacks edition, 1960. Litke, Austin Dominic, O.P. “Reading Flannery O’Connor in our times.” Aleteia , 3 July 2020, https://aleteia.org/2020/07/03/reading-flannery-oconnor-in-our-times/ . His citation for the Flannery O’Connor quote is: “The fiction writer and his country.” Mystery and Manners: Occasional Prose , Farrar, Straus and Giroux, 1970, p. 34. Longenecker, Fr. Dwight. “Fighting the Un-Holy Trinity: The World, the Flesh and the Devil.” Catholic Online , 14 Feb. 2010, https://www.catholic.org/news/national/story.php?id=35421 . The Magnificat Advent Companion , Advent 2023. Meyers, Eric. “Galilee.” From Jesus to Christ . Frontline , Apr. 1998, https://www.pbs.org/wgbh/pages/frontline/shows/religion/portrait/galilee.html . Miller, Jared. “Does ‘Sleeping on it’ Really Work?” WebMD , https://www.webmd.com/sleep-disorders/features/does-sleeping-on-it-really-work . Mother Teresa: In My Own Words . Compiled by José Luis González-Balado. Liguori, 1996. Mother Teresa: Where There is Love, There is God . Compiled by and edited by Brian Kolodiejchuk. Doubleday, 2010. “Music for the Second Week of Advent.” St. Peter’s Church on Capitol Hill , https://saintpetersdc.org/pray/advent23/35171-music-for-the-second-week-of-advent , Dec. 2023. O’Toole, Garson. “When One Door Closes Another Opens, But Often We Look So Long Upon the Closed Door That We Do Not See the Open Door.” Quote Investigator , 3 Dec. 2018, https://quoteinvestigator.com/2018/12/03/open-door/ . “Palestine in the time of Jesus, 4 B.C. - 30 A.D.: (including the period of Herod, 40 - 4 B.C.).” Library of Congress , https://www.loc.gov/item/2009579463/ . Pontifical Council for Justice and Peace. Compendium of the Social Doctrine of the Church . Libreria Editrice Vaticana (The Vatican). United States Conference of Catholic Bishops, 2005. Poythress, Vern. “The Baptism of Jesus.” The Gospel Coalition , https://www.thegospelcoalition.org/essay/the-baptism-of-jesus/ . “Quitters Day.” There is a Day for That , https://www.thereisadayforthat.com/holidays/various/quitters-day . Randall, Rebecca. “Which Is Worse: the Guilty Freed or the Innocent Punished?” Christianity Today , 5 Mar. 2021, https://www.christianitytoday.com/ct/2021/march-web-only/wrongful-convictions-prison-bible-view-split-by-race.html . Shelby, Daniele. “DNA and Wrongful Conviction: Five Facts You Should Know.” Innocence Project , 25 Apr. 2023, https://innocenceproject.org/dna-and-wrongful-conviction-five-facts-you-should-know/ . Silverstein, Shel. “God’s Wheel.” A Light in the Attic . HarperCollins, 1981, p. 152. Warren, Rick. The Purpose-Driven Life . Zondervan, 2002. Welch, John W. and John F Hall. “Chart 6-4: Estimated Distribution of Citizenship in the Roman Empire.” Charting the New Testament , BYU Studies, 2002, https://byustudies.byu.edu/further-study-chart/6-4-estimated-distribution-of-citizenship-in-the-roman-empire/ . Wesley, John. “The Use of Money,” Sermon 50, https://web.archive.org/web/20150402061915/http://www.umcmission.org/Find-Resources/John-Wesley-Sermons/Sermon-50-The-Use-of-Money . “Which Was the Son of... (Arvo Pärt) - Sofia Vokalensemble.” Sofia Vokalensemble , 23 Oct. 2017, https://www.youtube.com/watch?v=WyPmFBpiF7E . “The World, the Flesh, and the Devil.” Ligonier Ministries (founded by Dr. R. C. Sproul), 23 May 2011, https://www.ligonier.org/learn/devotionals/world-flesh-and-devil . “The world, the flesh, and the devil.” Wikipedia , 31 March 2024, https://en.wikipedia.org/wiki/The_world,_the_flesh,_and_the_devil [presents the views of scholars who wrote centuries ago]. Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Matthew List Next

What does God want us to see? And once we see the real world as he sees it, how would he like us to respond? Previous Matthew List Next Matthew 20:29-34 What does God want us to see? And once we see the real world as he sees it, how would he like us to respond? Artist unknown. Kristus helbreder de to blinde ved Jericho [The Healing of the Two Blind Men at Jericho] . 16th century. Cropped. Statens Museum for Kunst (National Gallery of Denmark), Copenhagen, Denmark. Public domain, SMK, https://open.smk.dk/en/artwork/image/KMSsp689?q=Kristus%20helbreder%20de%20to%20blinde%20ved%20Jericho&page=0 . Tom Faletti July 5, 2025 Matthew 20:29-34 Two blind men call on Jesus as the “Son of David” Matthew now returns to his narrative about Jesus’s walk to Jerusalem. We are now around 15 miles or so from Jerusalem. The city of Jericho was more than 800 feet below sea level, in the Rift Valley that includes the Dead Sea (the Salt Sea). Jerusalem is approximately 2,500 feet above sea level. So, from Jericho, it is climb of more than half a mile in altitude, through canyons and hills, over a 15-mile walk. The road they are walking on is the road that was famous for robbers – the road Jesus talked about in the story of the Good Samaritan (Luke 10:29-37). Jesus is leaving Jericho, embarking on the climb to Jerusalem, when this incident happens. The story was probably told frequently: it appears in Matthew, Mark, and Luke. Mark tells us the name of one of the men: Bartimaeus (Mark 10:46), which suggests that Bartimaeus may have become a well-known member of the church. Matthew has already told us a similar story in 9:27-31. Some scholars suggest that they are the same story told in different ways, but the details of the stories are very different. Who is walking with Jesus? Who starts shouting, and what do they say? What is the reaction of the crowd? When the blind men keep shouting, what does Jesus do? What does he ask them? When the blind men tell Jesus they want to see, what is Jesus’s emotional reaction? What does Jesus do? What do the men’s actions tell us about them? Are they mild-mannered and easily pushed around? Are they easily discouraged? Does their blindness cause them to be ignorant of what is going on in their town? What do these things tell us about them? This is the one chance these men will ever have to be healed of their blindness, and they are not willing to let anything stand in the way of seeking the One who can make a difference in their lives. Are we so committed to seeking out the Lord? What does the example of these men say to us about our own approach to God? The blind men call him “Son of David.” In Matthew’s Gospel, that term is used by people seeking healing – see, for example, 9:27 and 15:22. In the next scene, where Jesus enters Jerusalem riding on a donkey, Matthew’s is the only Gospel where that phrase is used by the crowds, who call Jesus the “Son of David.” What does “Son of David” mean? David was the great king of Israel, and the Jews always expected that one day a descendant of David would once again rule them. King Solomon was the immediate son of David, according to the flesh. At the time of Jesus, some people believed that Solomon had powers (verse 7:20 in the apocryphal book of Wisdom, which was written in the voice of Solomon, claimed he had knowledge of nature-based healing methods). Jesus is the “son” of David in the sense that he is a descendant of David, and Christians understand him to be the “Son of David” messianically. The fact that the blind men call Jesus “Lord” and “Son of David” suggests that they recognize that Jesus is the Messiah. Although Jesus previously told evil spirits not to tell that to anyone, Jesus does not tell them to be quiet. Perhaps now that he is so near to his crucifixion it no longer matters. Commentators have always seen this story as about more than a physical healing: it speaks to the issue of spiritual blindness and sight. What do you think this story might suggest about spiritual blindness? Though these men are physically blind, they are closer to the truth than many “seeing” people, who are spiritually blind. How can we avoid spiritual blindness? Jesus doesn’t heal the men immediately. Although their need was probably very obvious, he first asks them what they want and waits for them to give him an answer. Do you think that is true in general in our relationship with God – that God waits for us to ask specifically before he answers? Why? Notice that they don’t say, “We want to see.” They specify what they hope Jesus will do: “Lord, let our eyes be opened.” They are specifically asking Jesus to do something specific. They are not expressing vague hope or a general desire – they are specific. Does this tell us anything about how we should approach God in prayer? What does the fact that Jesus was “moved with compassion” (verse 34) say to you? When Jesus heals the men, what do they do in response? They immediately follow Jesus on the road toward Jerusalem. Thomas Aquinas quotes the early Christian scholar Origen as writing: “We also now sitting by the wayside of the Scriptures, and understanding wherein we are blind, if we ask with desire, He will touch the eyes of our souls, and the gloom of ignorance shall depart from our minds, that in the light of knowledge we may follow Him, who gave us power to see to no other end than that we should follow Him” (Aquinas. “Commentary on Matthew 20” ). In what way might God be calling you to embrace a new ability to see, and follow him? What message do you take from this story for yourself? What does the example of these blind men say to us about how to respond to Jesus? Take a step back and consider this: “Lord, let our eyes be opened” (Matt. 20:34). These blind men wanted their eyes to be opened to see what is going on in the real world. We rightly lay a spiritual gloss on this story as we pray: “Lord, let our eyes be opened to your grace. . . . to your love. . . . to your wisdom.” We would do well to pray that prayer more literally: “Lord, let our eyes be opened to see the beauty in your creation that we miss every day.” “Lord, let our eyes be opened to see the beauty in our family members.” “Lord, let our eyes be opened to see the ways our co-workers do wonderful things.” “Lord, let our eyes be opened to see the not-so-random acts of kindness that our neighbors perform.” “Lord, let our eyes be opened to see the beauty in the members of our community who quietly work to address the needs of the people we fail to see.” “Lord, let our eyes be opened to see the suffering of those around us.” “Lord, let our eyes be opened to see the hungry children desperate for food.” “Lord, let our eyes be opened to see the immigrants who want nothing more than a chance to start at the bottom of a new society so they can stop living in constant fear.” “Lord, let our eyes be opened to see the people who are denied health coverage and cannot afford to see a doctor.” “Lord, let our eyes be opened to see the victims of war who fear every airplane that flies overhead, because it might carry the bomb that kills them.” “Lord, let our eyes be opened to see the people who are threatened, doxed, flamed, fired, arrested, silenced, intimidated, or abused for trying to stand up for justice and the truth.” “Lord, let our eyes be opened to see the people you see, whom others do not want us to see.” The blind men asked that their eyes be opened to see, and then they followed Jesus on the road toward his Cross. May that be our prayer too, and may their response be ours as well. What might you already sense that God wants you to “see” – things that you may be missing because you are too busy, or too insulated, or too distracted? What might God want you to “see” that you are not currently focusing on because it makes you too uncomfortable? Once you see, what might God want you to do – the thing that would be your act of following him on the road? 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