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Jesus is buried: Some people take action; others wait and watch. [Matthew 27:57-61; 27:62-66] Previous Matthew List Next Matthew 27:57-66 Jesus is buried: Some people take action; others wait and watch. Gustave Doré (1832-1883). The Burial of Christ . Woodcut. Detail. The illustration was originally published as one of 241 wood engravings created by Doré in La Grande Bible de Tours , issued in 1866. It is in the public domain due to copyright expiration. This image was reproduced from The Doré Bible Illustrations , Dover, 1974, and made available online by Felix Just, S.J. (see http://catholic-resources.org/Art/Dore.htm ) at https://catholic-resources.org/Dore/John19f.jpg , and its use is authorized by him. Tom Faletti May 17, 2024 Matthew 27:57-61 Jesus is laid in a tomb, under watchful eyes In verse 57, what does Matthew tell us about Joseph of Arimathea? He is rich, from Arimathea, and a disciple of Jesus. Mark adds that he is a respected member of the Sanhedrin, the Jewish council that had condemned Jesus (Mark 15:43), and Luke adds that Joseph had not agreed to the council’s actions. Scholars aren’t sure where Arimathea was. The early Christian historian Eusebius, writing nearly 300 years after the time of Jesus, identified it as the Old Testament town of Ramathaim or Ramah where Samuel the prophet was born (1 Sam. 1:1; 2:11), approximately 5 miles north of Jerusalem. What does Joseph do? Jewish Law required that criminals be buried on the same day they were executed (Deut. 21:22-23), and it would have been particularly unseemly to leave Jesus’s body to scavenging dogs on the Sabbath. Joseph steps in, in place of the family members who ordinarily would have acted. What does Matthew want us to understand about (1) the way Jesus’s body was handled, and (2) the status of the tomb he was buried in? Joseph’s action would have called attention to himself with Pilate and also might have deepened the wedge between him and other members of the Sanhedrin. How is Joseph an example of courage? How might we imitate Joseph in situations we might face in our own lives? Where might this kind of courage be needed? Who is watching as Joseph buries Jesus? The “other Mary” was the mother of James and Joseph – see verse 56. John 19:25 suggests she is the sister of Jesus’s mother Mary and the wife of Clopas. Some scholars sort out the family somewhat differently and think that Clopas ws the brother of Jesus’s (adopted) father Joseph, which would make this “other Mary” the sister-in-law of Jesus’s mother. Either way, the women of the family are steadfast to the end. Why do you think these women continue to follow the action, to the bitter end? Their commitment to God no matter what bad things happen, reminds me of Job’s comment, “Though He slay me, yet will I trust in him” (Job 13:15, KJV). It is as though they are saying: “Though He may die, still we will be there for Him.” How is their example a witness to us? Matthew 27:62-66 Setting a guard to avoid a hoax Who goes to Pilate? What is their concern? The Pharisees were last referenced in Matthew 23:29. All of the drama since then has involved the chief priests and elders – the political and religious leadership – not the rank-and-file Pharisees who are so concerned about fervently living out every detail of their understanding of the Law. Why do you think the Pharisees are involved again now? Why do they care whether people make up stories about a dead Jesus? The day of Preparation was the day before the Sabbath. Matthew says they went to Pilate on the day after the day of Preparation. If we understand the timing he is suggesting, it means they went to Pilate on the Sabbath, which would be a significant violation of the Sabbath required by the Law and show how concerned they were about Jesus even after his death. What do they specifically ask Pilate for? Notice that Pilate does not offer a simple “Yes.” His answer in verse 65 is literally, “You have a guard.” (Some translations say, “Take a guard,” but that is an interpretation, not the literal words in the Greek.) Pilate’s unclear answer has led to two different interpretations: Interpretation #1 : Pilate agreed to their request and made Roman soldiers available. There is a problem with this interpretation: If the guard was a Roman guard, it is hard to believe the soldiers would have gone to the Jewish leaders after the resurrection (see Matthew 28:11) and joined in a hoax that, if found out, would have caused them to be executed for dereliction of duty. Interpretation #2 : Pilate indirectly rejected their request by reminding them that they have their own soldiers – the Temple guard, who helped arrest Jesus – and is telling them to set up their own guard if they are concerned. There is a problem with this interpretation: If it was Jewish guards, why would they have been concerned about Pilate hearing about their failure at the tomb (Matthew 28:14)? A possible answer is that when a person has failed a task, they don’t want anyone in power knowing about it, even if they aren’t directly under that person’s authority; and in this case it might be even more troubling since Pilate, in effect, commissioned them to do the task. On balance, Interpretation #2 seems more likely, but it doesn’t really matter in the grand scheme of our faith who the guards were. In verse 66, what do the Jewish leaders and the guard do? What do you think they expect will happen next? Barclay remarks on the irony of Pilate’s last statement, regarding the plan to guard the tomb: “make it as secure as you can” (Matthew 27:65, NRSV). Barclay says, “It is as if Pilate all unconsciously said, ‘Keep Christ in the tomb – if you can.’” He adds: “They had not realized one thing – that there was not a tomb in the world which could imprison the Risen Christ” (Barclay, The Gospel of Matthew, Volume 2 , pp. 414). Every opponent of God would like to, in effect, keep Christ in his tomb. Why is that so important? If Jesus is risen, then he is still alive and active in the world today and must be confronted or accounted for; and many people would rather not have to explain what they are doing or not doing with regard to a man who said he was the Son of God and has come back to life – which no mere human could do. Are there ways that leaders in our societies do things that look like they are trying to keep Christ in his place rather than giving him free reign to work in our churches and communities? Explain. Are there ways that people in our churches do things that feel like they are trying to keep Christ in his place rather than giving him free reign to do his resurrection work in our churches and communities? Explain. What are some ways that we might unconsciously try to keep Christ in the “tomb” in our own lives rather than allowing the Risen Christ to have free reign? We have been exploring what happened to Jesus on Good Friday. The next passage describes what happens on Easter Sunday morning, the morning of Jesus’s glorious Resurrection. But there is a day in between – Holy Saturday. Take a minute to contemplate Holy Saturday – that day of waiting between Good Friday and Easter Sunday. Is there value in those days of waiting, between when we first experience pain and loss and when God helps us move to a new resurrection that rises above the pain and loss? What is the value of those days of waiting, between the dark and the dawn? How do times of waiting for God help build our character so that we become more like Jesus? How can we wait for God effectively? A footnote for the scholarly minded (feel free to skip): This story of the guard is only in Matthew’s Gospel, not in the other Synoptic Gospels, even though other parts of Matthew’s and Luke’s Gospels draw significantly from Mark. This bothers some scholars, leading some to suggest that it is merely apologetics (material developed to defend the faith against attacks) or is based in legend. One response is that perhaps Mark and Luke did not consider this story important to their audiences. Matthew’s community was a mix of Jewish and Gentile Christians, and, after Jerusalem was destroyed, the Jewish Christians were frequently challenged by Jewish leaders and even faced expulsion from synagogues. Those Jewish Christians would have valued this story as they tried to defend their faith against people who claimed that Jesus’s resurrection was just a stolen-body hoax. It would have been much less important to Luke’s and Mark’s largely Gentile audiences, who may not have been dealing so directly with that argument. We do not need to have this story to know that Jesus rose from the dead. We have abundant evidence in the 4 Gospels, in subsequent books of the New Testament, and in the lives of believers for 2,000 years. But even today, people who do not want to believe in Jesus like to suggest that perhaps his followers stole his body; so perhaps the story still has special relevance for us today. Take a step back and consider this: The Jewish leaders of Jesus’s time were living in a world of “what-ifs”: What if the people are being fooled by Jesus and it was the devil who sent a wonder-worker named Jesus to turn people away from their historic Jewish faith? What if Jesus’s radically different preaching causes the people to get so riled up that the Romans come down hard on us? What if the disciples of Jesus went and stole the body? What if? What if? What if? “What if” is not always a bad question. Sometimes it keeps us out of trouble or helps us anticipate a problem that we can solve or deflect if we think ahead. But sometimes, “What if” becomes an excuse to avoid confronting the uncomfortable. How do you know when your “what-ifs” are reasonable and when your “what-ifs” are masking your own unjustified resistance to the truth? Is there something that maybe God has been nudging you to do, but you are so caught up in “What ifs” that you can’t get yourself to do it? If so, what might Jesus say to you to encourage you to respond to God’s nudges? Talk to him 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

What would you like to do next at Faith Explored? We offer articles and Bible Studies to help you explore how to apply the Bible to everyday life and current issues. Thank You for Responding! We appreciate you! If you have not already subscribed to receive email notifications when we post new articles, please do so. Receiving notice of new material will help you get the most out of our website . Subscribe to receive email notifications of new posts What Would You Like to Do Now? Explore a Bible study to grow in your faith: Matthew Philemon John Hope 1 Thessalonians 2 Thessalonians Mary Read an article on how to apply the Bible to everyday life: Who Was the First to Say Jesus is God? The answer might surprise you. The first person to explicitly call Jesus “God” was someone who is better remembered for his doubt, not for his belief. But he is the first person every quoted calling Jesus “God” – and it happened 1,992 years ago. We Know the End of Our Story (That’s What Easter Tells Us) One of my students asked me, “Mr. Faletti, how do you stay so calm?” I responded that “I know the end of the story.” “What do you mean?” the students asked. "How do you know the end of the story?" The answer begins with Easter. Jesus’s Death and the American Experience of Injustice Christians use the Stations of the Cross to explore the meaning of Jesus’s crucifixion and death. Explore how his suffering connects with the suffering of those who face injustice and racism in America today. Then ask yourself, “How can I take up my cross in response?” March Madness and the Pursuit of Excellence In junior high, I used to shoot 100 free throws a day but could never make more than 57 shots. Elite athletes pour their heart and soul into the pursuit of excellence. What can we learn from them as we pursue our goals? How to Deal with Difficult People When a coworker, teammate, church member, student, or family member is not doing the right thing, what should we do? It is tempting to respond with anger. This expert on human relationships offers a different approach that is more effective in dealing with difficult people. Take a look at what to do – and what not to do. Can an Awe-Inspiring Rocket Launch Bring Glory to God? Last week’s SpaceX rocket launch was awe-inspiring because engineers and scientists spent years using their gifts and talents to achieve an amazing goal. When we use the curiosity, creativity, and intellect that God placed in us at our creation, to do good, it is awesome and can bring glory to God, even if that is not our intention. Image at top  Mateus Campos Felipe, provided by Unsplash via Wix. Oher images provided by Wix.

The cursing of the fig tree was a prophetic action, where Jesus stands against those who are "all leaf and no fruit." Is our metaphorical fig tree producing fruit or withering? Previous Matthew List Next Matthew 21:18-22 The cursing of the fig tree was a prophetic action, where Jesus stands against those who are "all leaf and no fruit." Is our metaphorical fig tree producing fruit or withering? Image by Wyxina Tresse, provided by Unsplash via Wix. Tom Faletti August 5, 2025 Matthew 21:18-22 Jesus curses a fig tree What do you think is going on in this incident? On his first day in Jerusalem, Jesus uses tactics we have seldom seen him use in the past. He is no longer concerned about attracting attention. He has made a dramatic entry into Jerusalem on a donkey, driven money changers and sellers out of the Temple, healed people in the Temple under the indignant noses of the chief priests, and now cursed a fig tree. What is going on? One way to interpret this is that Jesus is doing what many Old Testament prophets did: he is using dramatic public actions to illustrate symbolically what the leaders have ignored when he has merely spoken. These kinds of actions might be thought of as acted-out parables . (Protest movements would call it “street theater.”) Here are some of the things Old Testament prophets did that seem to be similar to Jesus’s actions in these acted-out parables: At the Lord’s direction, Jeremiah called the elders and senior priests together and destroyed a clay jug in their presence, telling them that this is what God would do to their houses and the house of the king if they did not repent (Jer. 19:1-13). Ahijah bought a new garment and tore it into 12 pieces to dramatize the breakup of David’s kingdom (1 Kings 11:29-31). Ezekiel baked bread on dung in the sight of the people and ate it for a year (Ezek. 4:9-17). When the people did not wake up to the calamity they faced, Ezekiel cut off his hair, divided it into three pieces, and then burned one-third, went around the city striking one-third with a sword, and scattered the last third to the wind, symbolizing what would happen to the nation (Ezek. 5:1-12). Isaiah took off his clothes and went naked and barefoot for 3 years to symbolize the coming defeat that would result in the people being led away naked and barefoot into captivity and exile (Is. 20:1-6). Jesus is using prophetic actions , direct actions similar to these, to try to wake up the religious leaders. American Catholic novelist Flannery O’Connor wrote stories that were often considered violent, disturbing, and even grotesque. He explained why: “When you can assume that your audience holds the same beliefs you do, you can relax a little and use more normal ways of talking to it; when you have to assume that it does not, then you have to make your vision apparent by shock – to the hard of hearing you shout, and for the almost blind you draw large and startling figures.” (qtd. in Austin Dominic Litke, O.P. “ Reading Flannery O’Connor in our times .”) Many people are bothered by the idea that Jesus might have cursed a poor tree, and they are even more troubled when they see that Mark says it was not the time for figs (Mark 11:13). Scholars have a variety of sometimes contradictory explanations: Some say that in fact figs do grow on fig trees in Israel at the time of year when the Passover occurs, and this tree was deficient. Others say that leaves don’t grow on fig trees until later in the Spring, so this tree had leaves when it should not have had leaves, a sign that it was not flourishing properly and would not produce fruit at the proper time. Others say that fig trees start with a knob that is not a delicious fig but can be eaten, and the tree should have had these knobs by this time of the year. A tree with no “fruit” (i.e., no knobs) at this point in the growing cycle would not produce fruit later in the year. Others point to the fact that the word Mark uses when he says that it was not the “time” for figs is the Greek word kairos , which is usually used in the New Testament to speak of a special kind of time: God’s time, the appointed time. So the tree should have had fruit because it was God’s time for that tree to have fruit for Jesus, but it was not responding to God’s time, just as the Jewish leaders were not responding to the unique moment or “time” they were in, a time when they should have been welcoming Jesus as the Messiah. Since this action of Jesus seems to be a prophetic action or acted-out parable – an action taken to make a broader point – let’s focus on the metaphor and the broader point Jesus is making, not the tree. If Jesus’s action is a metaphor, what do you think the fig tree and its lack of fruit stand for? The fig tree was sometimes used in the Old Testament as a reference to Israel – for example, in Jeremiah 8:12-13 and Hosea 9:10. Israel, as represented by their leaders, is not producing the fruit God expects to find. Mark tells the story of the fig tree in two parts, happening on successive days, with the cleansing of the Temple happening in-between. Since his Gospel was written first, it is possible that his sequencing of the story is closer to the actual timeline of what happened. His narrative establishes a clear connection between the cleansing of the Temple and the cursing of the fig tree. Matthew condenses the fig tree story but still keeps it adjacent to the cleansing of the Temple. When we see the connection, we realize that Jesus’s action is not about this tree’s fruit. The tree sacrificed its life so that the Lord of the Universe could perform a dramatic prophetic action to try to wake up the Jewish leaders. If the fig tree stands for Israel, i.e., the Jewish people, what is Jesus trying to tell the Jewish leaders? The Jewish leaders might be described as all leaf and no fruit. What kind of fruit should the leaders have been showing? How can we avoid being all leaf and no fruit? What should our “fruit” look like? Perhaps the most surprising thing about this passage is that Jesus does not explain his action. He does not talk about the tree or the fruit. He does not talk about the leaders. When he is questioned by the disciples, he makes a separate point that has nothing to do with the leaders, the fruit, or the leaves. Perhaps he concluded that the acted-out parable did not have the desired effect so he decided not to belabor the point, or the disciples didn’t remember his point, or the Gospel writers didn’t think there was value in explaining the point or thought we would grasp the point without it being said. He will make the point again in some of the parables he will tell in the next few days, as he returns to prophetic teaching rather than prophetic acting: Our actions need to conform to what we profess or claim about ourselves. We need fruit, not just leaves. How is the metaphorical fig tree of the Church (God’s people) doing these days? In what ways is it producing fruit or withering? How is your metaphorical fig tree doing? In what ways are you producing fruit or withering? How does Jesus respond in verse 21, when the disciples ask how the tree withered so fast? Rather than warning people that they might be at risk of suffering what the tree suffered, Jesus unexpectedly suggests that the disciples might be able to do the same thing he did if they have faith. In verse 21 and at the end of verse 22, what does he ask his followers to exhibit? What does this passage say to you about your own faith life and prayer life? Do you think Jesus is talking literally about trees and mountains (that if I have enough faith, I could cause a tree to wither or a mountain to move?), or is he speaking metaphorically? What are the “trees” and “mountains” that we might need to talk to God about with undoubting faith? Christians tend to like the mountain metaphor: we see obstacles, call them mountains, and pray that they will be removed. Can the fig tree be a useful metaphor for us as well? What might be some things we could approach God about in prayer, that we would like to see wither away so that God’s will would be done in our lives? How can we build the kind of faith that is not about getting God to do what we want, but rather about living in such union with God that we can ask for the right things and trust him completely that he will work in and through us? Take a step back and consider this: The clearing of the Temple and the cursing of the fig tree can raise many questions in our minds. Let’s not lose sight of the big picture. Jesus is calling us to live lives totally devoted to God, and this dedication should be manifest in our public lives: in the “Temple,” in marketplace, in our workplaces, in our families, everywhere. If the chief priests and scribes had believed in Jesus, he would never have felt the need to cause a fig tree to wither as a metaphor for their lack of faith. But the point was never about the fig tree; the point was that the nation was withering because of the lack of faith of the chief priests and scribes. Perhaps our lack of faith also causes things to “wither” that would flourish if we had faith. When we fail to trust that God has our back, we may be tempted to do inappropriate things that wither our spiritual life rather than giving life. When we fail to believe in and support the people around us, our actions or inaction may wither the life in them and us. When we do the easy thing instead of the right thing, and do it again and again, our connection to God will gradually wither. Every day, we face choices that lead us to cry hosanna to the Son of David or to take actions that contribute to the withering of our life with Christ. How can you recognize and consciously reject actions that cause faith to wither? How can you help your own faith and the faith of the people around you to produce fruit? 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

Active in the timeline. Previous Next Table of Contents Where is God? - Part 2 Active in the timeline. Tom Faletti (to be continued) 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 Table of Contents 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 . An Intermediate Greek-English Lexicon, Founded Upon the Seventh Edition of Liddell and Scott’s Greek-English Lexicon . Oxford: Clarendon Press, 1899. Perseus Digital Library , Tufts University, https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0058 . For the full Lexicon from 1940 available online, see A Greek-English Lexicon , Furman Classics Editions, http://folio2.furman.edu/lsj/ or A Greek-English Lexicon , Internet Archive , Volume I: https://archive.org/details/b31364949_0001/mode/2up and Volume II: https://archive.org/details/b31364949_0002/mode/2up . 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

Subscribing to Faith Explored is free and lets you receive an email notification when new posts are added that can help you apply the Bible to your everyday life. Thank You for Subscribing! We appreciate you! As a subscriber you will receive email notifications when we post new articles, which can help you grow in your faith! If you haven't already become a member, join here to post comments: Become a member Check Out Our Blog Posts What Would You Like to Do Now? Explore a Bible study to grow in your faith: Matthew Philemon John Hope 1 Thessalonians 2 Thessalonians Mary Read an article on how to apply the Bible to everyday life: Who Was the First to Say Jesus is God? The answer might surprise you. The first person to explicitly call Jesus “God” was someone who is better remembered for his doubt, not for his belief. But he is the first person every quoted calling Jesus “God” – and it happened 1,992 years ago. We Know the End of Our Story (That’s What Easter Tells Us) One of my students asked me, “Mr. Faletti, how do you stay so calm?” I responded that “I know the end of the story.” “What do you mean?” the students asked. "How do you know the end of the story?" The answer begins with Easter. Jesus’s Death and the American Experience of Injustice Christians use the Stations of the Cross to explore the meaning of Jesus’s crucifixion and death. Explore how his suffering connects with the suffering of those who face injustice and racism in America today. Then ask yourself, “How can I take up my cross in response?” March Madness and the Pursuit of Excellence In junior high, I used to shoot 100 free throws a day but could never make more than 57 shots. Elite athletes pour their heart and soul into the pursuit of excellence. What can we learn from them as we pursue our goals? How to Deal with Difficult People When a coworker, teammate, church member, student, or family member is not doing the right thing, what should we do? It is tempting to respond with anger. This expert on human relationships offers a different approach that is more effective in dealing with difficult people. Take a look at what to do – and what not to do. Can an Awe-Inspiring Rocket Launch Bring Glory to God? Last week’s SpaceX rocket launch was awe-inspiring because engineers and scientists spent years using their gifts and talents to achieve an amazing goal. When we use the curiosity, creativity, and intellect that God placed in us at our creation, to do good, it is awesome and can bring glory to God, even if that is not our intention. Image at top  Mateus Campos Felipe, provided by Unsplash via Wix. Oher images provided by Wix.

When Jesus says that he is the Bread of Life, some people grumble. Jesus calls us to believe him and have eternal life. How might grumbling undermine our faith? [John 6:34-50] Previous Next John List John 6:34-47 When Jesus says that he is the Bread of Life, some people grumble. Jesus calls us to believe him and have eternal life. How might grumbling undermine our faith? Underlying image by Brett Jordan, provided by Unsplash via Wix. Word balloons added. Tom Faletti February 22, 2026 Read John 6:34-47 Jesus is the Bread of Life who gives eternal life In biblical interpretation, there is a concept known as a “type” – an event or person or thing in the Old Testament that foreshadows, in an incomplete way, an event or person or thing in the New Testament that has a deeper reality or meaning. The perishable manna in the Old Testament was a “type,” or foreshadowing, of the eternal bread of life that God provides to us in his Son Jesus. In verse 34, it is unclear whether the people in the crowd are beginning to understand that, or if they just want Jesus to feed them physical bread every day (their statement is similar to that of the Samaritan woman who asked Jesus to give her the living water always in John 4:15). In verse 35, Jesus responds with his first “I am” statement – the first of 7 key “I am” statements in John’s Gospel. What does “I am the bread of life” mean? How is Jesus the bread of life? How does what Jesus says in verse 35 parallel what he said to the Samaritan woman about the living water (4:13-14)? In verse 35, what must one do in order to never hunger, and what must one do in order to never thirst? We must come to him in order to never hunger, and believe in him in order to never thirst. In verse 36, Jesus then tells them that they do not believe in him. He does not say this in a way that rejects them. What does he tell them in verses 37-39? Jesus wants only to do the will of the Father and will not reject anyone the Father gives him. He will not lose anyone the Father gives him. In verses 37-38, Jesus says that he does not act on his own but does the will of the one who sent him. In modern terms, we might say that Jesus has his marching orders and is a man on a mission. What are his marching orders? What is the mission? In verse 36, Jesus says that those who are rejecting him have seen him but do not believe. In verse 40 he says that everyone who sees him and believes in him has eternal life. How does it happen that people see Jesus but don’t translate that seeing into the act of believing? Their “seeing” in verse 36 is an awareness of him that does not lead them to put their trust in him. In verse 40, Jesus calls us to go beyond a superficial “seeing” – to really see and act on what they see by believing in him. The word for “see” in verse 36 is a word that means to stare at, but the word for “see” in verse 40 is a word that can be translated as to “behold,” which suggests a focused and receptive attention. Are there ways that we “see” what God is saying to us but don’t act on it? How can we catch ourselves when this is happening, and what can we do about it? What do you think it means to “see” Jesus and believe in him? In verse 40, Jesus adds an additional effect of believing. In addition to having eternal life from Jesus, we will be raised up by Jesus on the last day. Eternal life could be seen as something we have from the moment we believe in Jesus. What is added when Jesus says that we will be raised on the last day? What does this promise mean to you right now in your life? In verse 41, the Jewish religious leaders “murmur” about Jesus. What does that recall from the Old Testament? When the Israelites were in the desert, they grumbled against Moses and complained about how God was caring for them in Exodus 15:24, 16:2-3, and 17:2-3, and Numbers 11:1. God gave them the manna they have just been talking with Jesus about immediately after one of the gripe sessions (Ex. 16). What is wrong with murmuring? Murmuring is a form of grumbling, a lack of trust in God or a form of resistance to what God wants. How are we susceptible to grumbling against God and the spiritual leaders he gives us? What can we do to avoid inappropriate grumbling against God? Notice why the Jewish religious leaders are murmuring about Jesus in verse 41. It isn’t because he is describing himself as the bread of life. They appear to understand that this is a metaphor. What they object to is that he says he came down from heaven. What is their objection to that claim in verse 42? How might we be guilty of judging people based on their background – the class or group that we mentally assign them to – and not give due consideration to how what they are doing or saying might be inspired by God? In verses 43-47 Jesus makes several points in response to their complaint. In verse 44, Jesus says more clearly what he alluded to in verse 37: “No one can come to me unless the Father . . . draws him.” What does this mean to you? Who does God want to draw to Jesus? Everyone. We know from the rest of Scripture that Jesus is not claiming some sort of Calvinist predestination where God assigns people to be saved or damned. We have free will and can choose to come to Jesus or not, and yet God draws us to come to him even before we do so. In what ways does it involve our free action and in what ways does it involve God’s action? Have you ever felt drawn by God (to himself, to Jesus, to the faith)? What did it feel like and how did you react? How do you see God’s hand or God’s grace at work in your life now, even as you act based on your own free will? Jesus sums up what he has been saying with a short statement in verse 47 that doesn’t repeat everything but captures the most essential element. What allows us to have eternal life? Have you told Jesus in a definitive way that you believe in him? Some people go through the rituals but never actually have that conversation with Jesus. Is that something you are feeling called to do right now? If you have already had that definitive conversation with Jesus, is there something you are feeling called to do right now to more fully live out your decision to believe in Jesus? Take a step back and consider this: Murmuring is not solely the province of unbelievers. Even people who believe in Jesus can fall prey to murmuring or grumbling. In fact, grumbling is one of the practices that can be most corrosive to our faith. Grumbling involves complaining in an ill-tempered or annoyed way. When we look at what is going on spiritually, we can see that grumbling is often a sign of trust. When the Israelites were grumbling against Moses and God in the desert in Exodus 16 and Numbers 14, their grumbling was an expressing of their lack of faith in God. Not all complaining falls into this category of grumbling. There are times when it is appropriate to express a complaint. But a complaint can be made with faith that the one hearing the complaint cares and will respond, or it can be expressed in a way that reveals a lack of trust. Hannah was so distressed, by her barrenness and the ridicule to which she was subjected by her husband’s other wife, that she wept bitterly as she prayed to the Lord (1 Sam. 1:10). She was bringing her deep pain to the Lord in faith. Her prayer showed her trust in God. The Israelites, in contrast, were expressing their lack of trust in God. When Paul tells us, “Do everything without grumbling or arguing” (Phil. 2:14), the context is provided in the previous verse: “God is the one working in you . . . for his good purpose” (Phil. 2:13). Negative grumbling is unnecessary and out of place when we recognize that God is at work in our lives and that we can trust him. Similarly, Peter says, “Be hospitable to one another without grumbling. As each has received a gift, use it to serve one another, as good stewards of God’s varied grace” (1 Pet. 4:9-10). There is no need for grumbling when we recognize that God is working through us to extend his grace to others through the gifts he has given to us. Yet so often, Christians are prone to grumbling, allowing their negative attitudes to undermine their trust in God. In what kinds of situations, or what areas of your life, might you be prone to the negative complaining or grumbling that may signal that you are having difficulty trusting in God? How can you turn your thinking around, so that you can see more clearly how God is at work in your life and let go of any negative complaining or grumbling? 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

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

How can we approach someone with a difficult a request in a way that might keep our relationship with them strong? Previous Philemon List Next 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 reads Paul’s letter. “A Letter to Philemon.” VideoBible.com . Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License, https://www.freebibleimages.org/illustrations/vb-philemon/ . Tom Faletti October 5, 2025 Philemon 8-9 Paul urges by way of love, not command In verse 8, Paul says he hopes Philemon will “do what is proper” (NABRE) or “do your duty” (NRSV). What does “proper” mean, and how do you decide what is “proper” or your “duty” and not just something that someone else wants you to do? How does Paul characterize himself in verse 9? Look at verse 19 along with verses 8-9. Why does Paul think he could order Philemon to do what he wants? Why does Paul choose not to issue a command? What do you think of Paul’s approach to Philemon, where he tries to urge and not command? In situations you face or think you might face in your life, where might it be useful to try Paul’s approach of leaving some freedom for the other person to make a choice rather than trying to command them? As a teacher, I found that in many cases I was more likely to achieve my goal if I gave students choices, while making clear what I hoped they would do, rather than simply trying to order them to do what I wanted. Philemon 10-14 Paul makes a case for Onesimus After a long introduction, Paul finally mentions Onesimus in verse 10, though he doesn’t actually make his formal request until verse 17. Paul is making a pun in these verses. “Onesimus” means “Profitable” or “Useful.” Onesimus was supposed to be profitable for his master, but instead he has been useless and unprofitable. But now, Paul says to Philemon, Onesimus is useful both to you and to me. Read verse 10. What does Paul mean when he says that Onesimus is his child and he has become Onesimus’s father? What is the relationship between them that he is referring to? Onesimus has apparently come to faith in Jesus through his involvement with Paul, and Paul has become totally invested in Onesimus like a father and his son. Barclay quotes a Rabbinic saying: “If one teaches the son of his neighbor the law, the Scripture reckons this the same as though he had begotten him” (Barclay, pp. 280-281). In other words, you become like a father or mother to those you teach about God. Is there anyone for whom you feel somewhat like a parent in the faith? How does that affect your feelings toward them? What do you think happened in Onesimus that changed him from useless to useful when he became a Christian? Read Ephesians 2:10 . What does Paul say we are made for? How has your faith made you more “useful” in fulfilling your calling? Why is Paul sending Onesimus back to Philemon (verses 12-14)? Why did Paul want to keep Onesimus with him? What does this passage of Philemon suggest to Christians about the need to face up to the past and deal with the consequences of past actions? Philemon 15-25 Paul makes his request In verses 15-16, Paul sees the providential hand of God in the situation and suggests that maybe there was a purpose in Onesimus having been away (run away?) from Philemon. What does Paul suggest might have been the greater purpose? Note that the idea of providence here is not predestination. God did not force Onesimus to become a believer. Similarly, we can embrace or reject opportunities that might lead to good outcomes. In verse 17, Paul finally makes his explicit “ask.” What does he request? Paul does not explicitly ask Philemon to set Onesimus free (manumission). But he asks Philemon to see Onesimus “no longer as a slave, but more than a slave, a beloved brother” (verse 16) and asks Philemon to “accept him as you would me” (verse 17). Do you think Paul is implying that Philemon should set him free? Or is he just asking him to treat Onesimus as a brother in Christ even as he continues to have Onesimus serve him as a slave? What are some ways that Philemon could respond? He could punish Onesimus severely, punish him lightly, accept him but with resentment and not forgiveness, accept him back as a slave but with forgiveness, send him back to Paul to serve Paul, or free him to do whatever he wants. And he could publicly attack Paul, quietly resent and snub Paul, or welcome Paul’s intervention in his life. How should we respond to people who do wrong and then return? What does this passage say to you about forgiveness? How should we respond when people ask us to do something that is outside of the social norm? In verse 18, Paul tries to “sweeten the pot” by offering to pay for any costs, which implies that Onesimus might have done something wrong. What do you think Onesimus might have done before he ran away? How might verse 19 make it harder for Philemon to say no? In verse 20, Paul uses the word “profit” – which has the same root as Onesimus’s name – when he says he hopes to “profit from you in the Lord.” He also asks Philemon to “refresh” his heart – the same word he used earlier to describe how Philemon refreshed others. How important is that phrase “in the Lord” in verse 20? Explain. When have you found that you could be useful to someone else, but only if you let go of something that would have been beneficial to yourself? Paul is pulling out all the stops, making every case he can to save his friend Onesimus. How do verses 21-22 add to the ways he is pressing Philemon? In verse 23, Paul reiterates what he said in verse 9: that he is in prison. How might the fact that he is in prison affect what he says about slavery? Does anything in the final greetings in verses 24-25 surprise you? Epaphras founded the Colossian church (see Col. 1:7). Aristarchus spent a significant amount of time with Paul (see Acts 19:29; 20:4; and 27:2). We see more about Mark, Demas, and Luke in 2 Timothy 4:9-13. How important do you think Paul’s companions were to him? How important is it for you to have “co-workers” with you in the faith? Do you think Paul’s letter is reasonable, or does it go beyond the bounds of propriety? Why? Here are some of the reactions I have seen: On the one hand, the letter feels somewhat manipulative. Paul has appealed to Philemon in ways that would feel like Paul is pressuring him. On the other hand, Paul has not been coercive. He never says, “Do this or else I’ll . . . ,” nor does he say, “God says you should do this.” And his pressure is based on genuine love for both Philemon and Onesimus. Take a step back and consider this: Paul is working hard to raise a difficult topic with someone he wants to maintain a relationship with, in a way that will achieve his goal and not hurt the relationship. We all have been in such situations, where we need to choose our words carefully because we want to gain the support of someone who does not have to do what we want them to do. Paul’s effort might give us some ideas. Looking over the whole letter and the strategies Paul is using to deal with a difficult situation, when have you used similar strategies, and what happened? What can you learn from Paul’s strategies, that you might be able to apply in your own life? People sometimes think they are applying good strategies but do it in a way that is not effective. What might be an example of that, and how can you avoid mistakes like that in dealing with tricky situations? Bibliography See Philemon - Bibliography at https://www.faithexplored.com/philemon/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Philemon List Next

Is your faith built on rock? Is the Sermon on the Mount a central part of your faith? Previous Matthew List Next Matthew 7:24-29 Is your faith built on rock? Is the Sermon on the Mount a central part of your faith? Image by Nenad Radojčić, provided by Unsplash via Wix. Tom Faletti June 7, 2024 Matthew 7:24-27 The house built on rock What are the two things Jesus says a person must do to be like the wise man? What does it mean to truly “hear” God’s word? What does it mean to “act on” these words? Jesus uses the metaphor of building a house. What does the “house” stand for in our lives? There are many possible answers, including: your faith, your principles, your worldview, your habits, your character, your life choices, etc. How does a “wise” person built this kind of house? What is the “rock” on which your life stands? And how does it operate as a “rock” for you? What might be some examples of “sand” that are not solid things on which to build your life? What are the rain, floods, and winds that will test the “house” you have built? Why does Jesus contrast “hearing and doing” vs. “hearing and not doing”? What does this tell us about the role of obedience and action in our lives? What is something you might consider doing that might help ground your life more fully on the rock rather than on shifting sands? Matthew 7:28-29 The effect of Jesus’s teaching Matthew ends the Sermon on the Mount by saying of Jesus, “he taught them as one having authority and not as their scribes” (Matthew 7:29, NRSV and NABRE). What does this mean? Among other things, the scribes only explained and interpreted what the Law said; they did not add to it. Jesus is speaking as one who has the authority to create new teachings for people to follow. In what ways do you see the teachings in the Sermon on the Mount as manifesting Jesus’s authority? The fact that Jesus is acting like he has the authority not just to interpret but to re-think and expand upon the law, and to do other things that mere scribes cannot do, will soon get him in trouble with the religious leaders. Stay tuned by continuing the study of Matthew. Conclusion of the Sermon on the Mount Skim back over the Sermon on the Mount (chapters 5-7). Which of Jesus’s teachings strikes you as being most uniquely Christian – that is, which of the teachings of Jesus seems to be most distinct from the teachings of other religions or ethical systems? What does this uniquely Christian message tell you about God or people or God’s desires for us? How important is the Sermon on the Mount in your understanding of your faith? What passage or teaching from the Sermon on the Mount do you think God is calling you to give special attention to right now in your life? What is one concrete step you can take to live out that teaching more faithfully? Take a step back and consider this: We know that Christians are not perfect. We don’t live up to the fullness of the gospel as presented by Jesus. As Peter said to Jesus, “Who then can be saved?” (Matt. 19:25, NABRE). Jesus’s answer – “For human beings this is impossible, but for God all things are possible” (Matt. 19:26, NABRE) – is a comfort to modern Christians, who believe that God will indeed save them. It is sad, however, that many Christians, when they study the Sermon on the Mount as we have, are surprised to learn these details of the kind of life Jesus calls us to live. Perhaps too many people have not been effectively taught the full gospel, or even the full Sermon on the Mount. (And, of course, too often, we hear but don’t act on what we hear.) A detailed study of the Sermon on the Mount prompts many Christians to embrace new habits. That’s a good thing. But there is a danger. It would be easy to turn every teaching in the Sermon on the Mount into a new law. We could add to the Ten Commandments another 10 or 20 laws to follow, just from these three chapters. The risk is that we might turn into modern-day Pharisees, focused on the laws as ends in themselves rather than living in a vital relationship with the God behind the teachings. Without that relationship, the Sermon on the Mount will seem like an impossibly difficult, ever-expanding work list. But with a relationship with God, the Sermon on the Mount is a continual invitation to keep become more like Jesus, to keep being empowered by the Holy Spirit to respond to ever-new opportunities to bring God’s love and grace to the world. How can we encourage ourselves and our fellow believers to embrace the full Sermon on the Mount, but do so in ways that avoid turning it into another soul-deadening Law? How can we find joy in our relationship with God in responding to the dos and don’ts of Jesus’s teachings? Bibliography See Matthew - Bibliography at https://www.faithexplored.com/matthew/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Matthew List Next

Jesus tells us we need to be born again/from above in order to enter his kingdom. What does this mean, and what might our life look like if we are born from above? Previous Next John List John 3:1-15 Jesus tells us we need to be born again/from above in order to enter his kingdom. What does this mean, and what might our life look like if we are born from above? John La Farge. Visit of Nicodemus to Christ . 1880. Smithsonian American Art Museum, Washington, DC. Public domain, via Smithsonian American Art Museum, https://americanart.si.edu/artwork/visit-nicodemus-christ-14202 . Tom Faletti November 23, 2025 Read John 3:1-15 Jesus talks with Nicodemus about being born again from above It would be helpful to read this passage in the light of the final verses of the previous chapter. Some people came to believe in Jesus because of the signs he was doing in Jerusalem, but Jesus did not trust their newfound faith, which may have been a shallow response to his miracles rather than being a deep-seated change of heart. One of the Jewish leaders now comes to Jesus. He has not rejected Jesus the way other Jewish leaders have, but he also has not jumped to faith based on Jesus’s signs. He has questions. Nicodemus is described in 2 different ways in verse 1 and in a third way in verse 10. What are told about Nicodemus? Verse 1 tells us that Nicodemus is (1) a Pharisee and (2) a “ruler” (in most translations) or “leader” (NRSV) of the Jews. Verse 10 tells us he is a teacher. A “ruler” probably means a member of the Sanhedrin, the 71-member Jewish council that enforced Jewish religious law and also had political power under the Roman authorities. The Sanhedrin included the chief priests and the elders of Jerusalem’s leading families, and its members included both Pharisees and Sadducees. The Pharisees were committed to a zealous adherence to the entire Jewish law and the interpretations of it that had developed over the centuries. The Sadducees believed only what was stated in the Torah (the first 5 books of our Old Testament) and took a less rigorous approach to religious practices. Why do you think Nicodemus comes to see Jesus? Is he like the “come and see” disciples who check out Jesus in chapter 1? In verse 2, John tells us that Nicodemus came to Jesus at night. On a practical level, why might he have come at night? And what symbolism might be suggested in the image of Nicodemus coming at night? He may be afraid to be found out by those who oppose Jesus. Symbolically, he is in spiritual darkness and has not yet received the light of Christ. This fits with something Jesus will say later in the chapter when he contrasts those who come into the light from those who don’t (John 3:19-21). In verse 2, how does Nicodemus describe Jesus? In verse 3, Jesus shifts the conversation. What does he say? John here tells another story where someone misunderstands Jesus. The misunderstanding begins with the Greek word that follows the word “born.” That word can mean “from above” or “again.” Which way does your translation of the Bible translate that word? The NRSV and the NABRE choose the translation “from above.” Most other translations follow the King James Bible in using “again,” although some translations say “anew.” Some of our modern translations say “born again,” and some say “born from above.” What does Nicodemus think Jesus is saying, and what does Jesus actually mean? After Nicodemus shows that he doesn’t understand, Jesus tries again. Jesus provides a little more explanation in verse 5. What does he say? He says we must be born of water and spirit (or Spirit – the Greeks at that time did not have separate letters for lower case and upper case, so we must make our best interpretation). There is significant disagreement across the various Christian traditions as to how to interpret this verse. The Catholic Church sees here a clear reference to the sacrament of Baptism, where people are born of water and the Spirit in a single event: one baptism that involves both a physical washing by water and a reception of the Holy Spirit. This understanding extends back to the early church. Justin Martyr, writing around AD 155-157, cited John 3:3-4 in explaining the Church’s baptismal practices ( Justin , par. 61). The Orthodox, Anglican, and Lutheran Churches also have historical positions that are compatible with a sacramental view of this verse. Many evangelicals reject the idea that this verse is referring to sacramental baptism and believe that these words refer to the cleansing and spiritual regeneration that occurs when a person makes a profession of faith. They point to other passages of Scripture such as Romans 10:9 for their understanding of spiritual regeneration. A minority position is that the baptism of water is a reference to our natural birth at the beginning of our lives, but it would have been trite for Jesus to say that a condition of entering the kingdom of God is that you must have been born physically. The fact that Jesus identified water and spirit suggests that he was thinking of something more when he referred to water. Moreover, the Greek phrasing suggests that “water and spirit” are not separate but go together, because in the Greek there is no “the” before “spirit”: the phrase is “water and spirit.” Ezekiel 36:25–27 talks about water and spirit in a way that supports the idea that there is a spiritual transformation that involves both water and spirit in one action of God. What does it mean to you to be “born again”? What does it mean to you to be born of water and the Spirit? In Nicodemus’s mind, to become a child of God, you must be born of a Jewish mother. Jesus is redefining what it means to be a child of God. In verse 7, the first “you” is singular – talking to Nicodemus – but the second “you” is plural: “ You all must be born again/from above.” Jesus is not just saying that Nicodemus must be born again/from above, he is saying this to everyone. Regardless of whether you interpret this passage sacramentally or as referring to a spiritual regeneration that comes with a profession of faith, it needs to be lived out on an ongoing basis. What does a life that is born again or born from above look like? Jesus refers to “the kingdom of God” in both verse 3 and in verse 5. This is the only place that phrase appears in the Gospel of John. It appears more regularly in the Synoptic Gospels. In verse 3, Jesus says we need to be born again or from above to “see the kingdom of God,” and in verse 5, he says we need to do this to “enter the kingdom of God.” So being born again or from above is the process or step that allows us to see or enter the kingdom of God. What do you think Jesus means by “the kingdom of God”? What do you think it means to see or enter the kingdom of God? Jesus makes a pun in verse 8 that is not obvious to us in English. In both Hebrew and Greek, there is one word that means both “wind” and “spirit” (John uses the Greek word pneuma ). Jesus says the pneuma blows and you hear it, referring to wind. And he says we are born of the pneuma , by which he means the Spirit. Jesus says that we don’t know where the wind comes from or goes, but we are able to perceive that it is there; and he says that people who are born of the Spirit have a similar experience. How are they similar? We can’t see the Holy Spirit, but we see the effects of the Spirit. In what ways do you perceive the presence of the Holy Spirit even though you cannot see him? Nicodemus still does not understand what Jesus is saying, and Jesus chides him in verse 10 for not understanding even though he is a teacher. Nicodemus then disappears from the story, though he will return later (John 7:50) and will eventually do a courageous good deed (John 19:39). The “we” in verse 11 may refer to Jesus and John the Baptist, though it also could be the author’s view of the contrast between the Christian community and the Jews around it. The second “you” in verse 11 and all the instances of “you” in verse 12 are plural. Jesus is now speaking not just to Nicodemus but to anyone who has not put their faith in him. In verse 13, what does Jesus say about the Son of Man? He descended from heaven and will ascend to heaven. This description of the Son of Man makes it more clear than in the Synoptic Gospels that the “Son of Man” is a heavenly person, not just a human. How important to you is it that Jesus came down from heaven and returned to heaven, and why? Verses 14-15 refer to an incident from the Old Testament involving Moses. John has already suggested that Jesus is greater than Moses (1:17). Let’s see what he is talking about here. Read Numbers 21:4-9 . Why do you think Moses hangs the bronze serpent on a pole? This allows him to lift it up for people to see, even from a distance. Look at John 3:14. John does not explain here what “lifted up” means (he will make it clearer later in his Gospel), but we know what it means, as did John’s readers. What does Jesus mean when he says that he will be lifted up? Jesus will be lifted up on the cross in his Crucifixion. He will also be lifted up from the grave in his Resurrection and lifted into heaven at his Ascension. The bronze serpent that Moses lifted up in the desert gave life to people who otherwise would have died of a snake bite. According to John 3:15, what does Jesus being lifted up do? Ironically, the bronze serpent eventually became an idol and King Hezekiah ultimately destroyed it in 2 Kings 18:4. Satan appeared as a snake in the Garden of Eden to tempt Adam and Eve. Genesis 3:15 says that the snake will continue to strike at the heel of Eve’s offspring. In Numbers, snakes were biting the Israelites in the desert. If we interpret the story in Numbers as an allegory, the snakes that were biting the people might represent Satan, and the bronze serpent that was lifted up represents Jesus. How does Jesus’s action of being lifted up protect us from the deadly attacks of Satan? How is Jesus in chapter 3 calling us to a deep-seated change and not just to a single moment of faith? Take a step back and consider this: Although churches that believe in sacramental Baptism see it as a one-time event, and churches that focus on a profession of faith only expect you to make that profession once, they all agree that faith is about more than a single moment. Faith is an ongoing process of conforming yourself more and more fully to the person of Jesus. How can you live your life in a way that more fully reflects your status as a person who has been born again, born from above, born of water and the Spirit? Bibliography See John - Bibliography at https://www.faithexplored.com/john/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous John List Next

Jesus links 3 things that we sometimes treat as separate: loving Jesus, keeping his commandments, and having the Holy Spirit dwell within us. How can we respond more fully to the love of God so that his indwelling Spirit can help us love him more fully and keep his commandments more readily? [John 14:15-21; 14:22-24] Previous Next John List John 14:15-24 Jesus links 3 things that we sometimes treat as separate: loving Jesus, keeping his commandments, and having the Holy Spirit dwell within us. How can we respond more fully to the love of God so that his indwelling Spirit can help us love him more fully and keep his commandments more readily? Gian Lorenzo Bernini (1598-1680). Untitled (the Holy Spirit presented as a dove). Circa 1660. Stained glass. In the apse of Saint Peter's Basilica, Vatican City. Photo by Dnalor 01, CC BY-SA 3.0 AT via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Rom,_Vatikan,_Basilika_St._Peter,_Die_Taube_des_Heiligen_Geistes_(Cathedra_Petri,_Bernini).jpg . Tom Faletti May 4, 2026 Read John 14:15-24 If you love me, you will keep my commandments, and I will send you the Spirit of truth In verse 15, Jesus says that if we love him, we will keep his commandments. What is the connection between love and obedience? Jesus hopes we will obey him consistently, but he knows we are not perfect. That’s why he died. 1 John 1:8-10 says that if we say we have no sin, we deceive ourselves and make God out to be a liar. So how can we interpret this verse in light of our tendency to sin? Does it mean we don’t love Jesus, or that we don’t yet love him enough , or what? The fact that we are not perfect doesn’t mean we shouldn’t try. What is Jesus asking us to do here? What can we do to get better at keeping Jesus’s commandments? The word in verse 16 that is translated Advocate or Comforter or Helper or Counselor is the Greek word Paraklētos ( Paraclete ). No single English word captures the meaning of this word. It was a legal term used for a lawyer or defense attorney, but it literally means one who is called alongside (i.e., to help), so it can mean an advocate, a counselor, an intercessor, a consoler, or a comforter. How is the Holy Spirit an advocate? A counselor? An intercessor? A comforter or consoler? A helper? How have you experienced the Holy Spirit acting as an advocate, counselor, intercessor, comforter, consoler, or helper in your life? Jesus refers to the Holy Spirit as “another” advocate because Jesus is the first advocate, as John indicates in 1 John 2:1. In verse 16 Jesus says the Holy Spirit will “be with you always.” What does that mean to you? In verse 17, Jesus calls the Holy Spirit the “spirit of truth.” Why is truth so important to the role of the Holy Spirit as our Advocate, Counselor, and Comforter? In Greek, nouns can be masculine, feminine, or neuter. The Greek word for “spirit” is neuter, so John uses the neuter pronoun “it” when referring to the Spirit in verse 17. In verse 17, Jesus says the world cannot accept the Holy Spirit because it neither sees nor knows the Holy Spirit. Why is this the case? What is needed, to see, know, and accept the Holy Spirit? Jesus adds in verse 17 that the Holy Spirit dwells with you and will be in you. He is looking forward to the time after his death and resurrection when he will impart the Holy Spirit to his disciples. Ever since then, the Holy Spirit has been given to all believers, so the Holy Spirit dwells in us. How do you experience the presence of the Holy Spirit in your life? For verse 18, the NRSV provides the most literal translation of Jesus’s words: “I will not leave you orphaned; I am coming to you.” This is not referring to his return at the end of time, but rather to the indwelling of the Holy Spirit in those who believe in Jesus. Jesus is saying that if the Holy Spirit is dwelling in them, he is with them. How is that so? God is a Trinity of Persons, but he is one God. So if the Holy Spirit is with us, Jesus is with us in spirit even though not in body. (Acts 16:7 and Phil. 1:19 even refer to the Holy Spirit as “the Spirit of Jesus.”) In John 14:23, Jesus says that if you love Jesus and keep his word, the Father and Jesus will come to you and make their dwelling with you. Putting it all together, if you are following Jesus, then all 3 Persons of the Trinity dwell in you. You are, very much, not an orphan. Do you ever have times when you feel like you have been orphaned from God? If so, how can developing a relationship with the Holy Spirit who lives within you help deal with that feeling? In verse 20, Jesus indicates that after his death and resurrection, the disciples will come to understand not only that Jesus is in the Father but also that the disciples are in Jesus. In other words, we share a taste of the relationship between Jesus and the Father as we live in Jesus and he lives in us. How is our communion with Jesus a limited but real reflection of the communion among the Persons of the Trinity? Jesus now comes back, in verse 21, to the point with which he started this passage in verse 15: This relationship we have with God, this indwelling of the Holy Spirit, is based on love. According to verse 21, how do you know if you love Jesus? And is this relationship of love just a one-way street, from us to God? Who loves us? What difference does it make, to know that as you try to love God, Jesus and the Father are loving you? Our love is imperfect, and God’s love is perfect. So as we offer our love to God, as imperfect as it is, we receive his perfect love. What is the significance of that love? How does it help us love God all the more? How have you experienced the love of God in your life? At the end of verse 21, Jesus adds that he will reveal himself to those who love him. What do you think that looks like, and how have you experienced Jesus revealing himself to you? There was more than one disciple named Judas. The Judas in verse 22 is not the Judas who betrays Jesus. He is confused. He is expecting Jesus to do what most Jews of that time thought the Messiah would do: reveal himself in a dramatic, public confrontation with the Roman Empire that would free the Jewish people from domination. He is shocked that Jesus is saying he will only reveal himself to the disciples. What does Jesus say in verse 23? Why does Jesus link together so tightly these 3 points: loving Jesus, keeping his commandments (doing what he tells us to do in his word), and having the Holy Spirit dwell within us? Why are those so deeply connected with each other? What does verse 23 say to us about how we live our lives? This verse is very challenging. It tells us that our faith is a serious matter and God wants all of us, not just our Sunday mornings. The question isn’t whether we’re perfect – we’re not. The question is whether we are trying. What does it look like when people truly love Jesus and try hard to keep his word? What does it look like when people allow God to dwell deeply in them and strengthen them to live according to his word? Take a step back and consider this: Dietrich Bonhoeffer was a German minister who stood up against the Nazi dictatorship during World War II as the Third Reich worked to subvert Christianity and force churches to support its evil work. He ultimately sacrificed his life to remain true to his faith. (See Dietrich Bonhoeffer: Discipleship, Responsibility, Transformation for more about his remarkable life and incisive teachings.) While he was training pastors to resist the Nazi regime and stay true to the gospel, he wrote a book published in the United States under the title The Cost of Discipleship in which he challenged everyone in God’s Church to embrace “costly grace,” not “cheap grace.” Cheap grace is the belief that, because Jesus died for our sins, it doesn’t matter whether we obey his commandments or not: we can receive God’s grace and the gift of his Spirit, and live with God forever, without having ever living according to Jesus’s teachings. Costly grace calls us to die to ourselves and life for Christ by following his commandments, living according to his word, and submitting to the leadership of the Spirit of God living within us. In John 15, Jesus is clearly calling us to a life of costly grace, a life worthy of the One who, first, gave up his life to give us life, and second, called us to embrace his life and mission. This is not, however, something to be summoned up by willpower alone, as though we could manufacture on our own the grace we need to follow God’s ways. If that were possible, we would not need the indwelling of the Holy Spirit. Instead, we are invited to embrace God with an initial love, however imperfect it may be, that welcomes the presence of the Holy Spirit and allows him to transform us and shape us so that we become people who do Jesus’s will joyfully because his love expands our love and his work in our hearts leads us to want to follow his commands. In what aspects of your life are you tempted to settle for “cheap grace” and not actually follow the commandments and teachings of Jesus? In what ways does your church or the Christian culture around you settle for a low level of conversion rather than a transformed lives lived fully for Jesus? How can you allow the Holy Spirit to kindle in you a greater love for God that allows you to let him transform you by his love, so that you become the kind of person who welcomes the opportunity to follow all that Jesus taught? 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