In the beginning, the Word was with God and was God, yet he chose to come and live among us. His life is the light that enlightens us, and the darkness has not overcome it. [John 1:1-5; 1:6-9] Previous Next John List John 1:1-18 In the beginning, the Word was with God and was God, yet he chose to come and live among us. His life is the light that enlightens us, and the darkness has not overcome it. Image provided by Wix. Tom Faletti October 31, 2025 Welcome! This study is designed for anyone who is willing to approach the Bible with an open heart, including: Catholics, Protestants, evangelicals, and Orthodox. People who are active in their church, who have stepped away from a local church or the Church as a whole, or who have never found a church home. People who are familiar with the Bible and people who are just starting out. Seekers, doubters, agnostics, explorers, and the curious. Everyone is welcome to join us as we explore what the Bible says, what it means, and how we can apply it to our lives today. A NOTE FOR SMALL GROUPS This study material can be very enriching for personal study and growth, and it can be even more powerful and life-changing when it is used by a small group of people who explore God’s Word together. We will occasionally offer instructions, indented like this, that may be useful for a small-group study. Small-group leaders can find leadership training material and practical suggestions at Leading a Small-Group Bible Study . Leaders can see Preparing to Lead a Small-Group Bible Study Meeting for suggestions on how to prepare for a small group Bible Study. I encourage you to begin and end each meeting with a time of prayer, and to go through each passage in detail, often verse by verse. As you do so, try to explore what the passage says, what it means, and how we can apply it in our lives. Personal Introductions If you are studying with a small group, it would be helpful to take some time to build community. Introduce yourselves, make sure everyone has a chance to know everyone else’s name, and get to know each other a bit. Here are some questions you could ask everyone in the group to answer: What is your name and where are you from (or how are you connected to our church or this group? Can you describe some away that the written word or the spoken word is important to you? What is one thing you hope to learn more about as you participate in this study of the Gospel of John? We will provide an introduction that looks at the background of the Gospel of John (who wrote it, etc.) in our third study, after we have explored the first 18 verses and have an idea of what this Gospel sounds like. If you want to explore that introductory material first, you can find it here: Introduction to John . Read John 1:1-18 The Word was with God and was God, created all things, and became human Verse 14 and 15 tell us who John is talking about when he refers to the Word. John doesn’t name him until verse 17, but who is he talking about? Jesus, the One who was God and became flesh, the only Son of the Father, the one John the Baptist pointed to, whom Christians identify as the Second Person of the Trinity. John 1:1-18 is a prologue to the Gospel of John. It sounds very abstract, because John is speaking in cosmic terms, but it is introducing some of the major themes of that we will see again in more detail later in the Gospel. How is this writing different than what you have seen in the Gospels of Matthew, Mark, and Luke? What is your reaction to this passage? What questions does this passage prompt in you? What questions do you already have after having just read it? Re-read John 1:1-5 In the first verse, what does John tell us about the Word? The Word was already present in the beginning, the Word was with God, and the Word was God. The Greek word translated as “Word” is logos . John tells us a lot about the Word in this section. Let’s look at what logos meant. Although the Greek word logos did mean “word,” it also meant much more than that. It traditionally was used where we might use the word “reason” or “thought” or “speech.” Then a Greek philosopher named Heraclitus, who lived from around 540 BC to 480 BC, used the word Logos in a way that affected Greek philosophy ever after. He said the Logos was the divine reason or principle that keeps the universe orderly, that sustains and provides order to the world. Hundreds of years later, around the time of Jesus, a Greek-speaking Jewish philosopher named Philo tried to make connections between Greek philosophy and the Jewish worldview derived from the Torah. Philo described the Logos as the intermediary between God and the universe and said that God created the universe through the Logos . (For more on the Greek understanding of Logos , see Barclay, The Gospel of John, Volume 1 , pp. 2-14; and Encyclopaedia Britannica .) Even before Philo, the Jews thought that a “word” was much more than a unit of speech: In Jewish thinking, every word has creative power. When God created the universe, all he had to do was speak a word and things came into being. For everyone, once a word went forth, it had an independent existence and force. In the last few hundred years before Christ, a form of Old Testament literature arose that is known as “Wisdom literature.” In Wisdom literature, Wisdom is personified as a living being. Wisdom was present with God at the Creation (Proverbs 8:30). Wisdom is the breath of God (Wisdom 7:25). Wisdom is always actively seeking to guide humans (Proverbs 8:1-9:12 and Wisdom 7:7-10:21). (For more on the Jewish understanding of the word of God and of Wisdom, see Barclay, The Gospel of John, Volume 1 , pp. 2-14.) John brings all of this together at the beginning of his Gospel in a way that offers a truer understanding of the Greek concept of the Logos while remaining consistent with the Jewish Scriptures. John is asserting in verse 1 that the Word existed in the beginning, was with God, and was God. But in verses 14-17, he says that the Word became human and lived as the man Jesus. Why is it significant that he is connecting God and Jesus in this way, and how does it connect with our concept of the Trinity? John is saying that Jesus, who is the only Son of the Father, is the Word who was present with God in the beginning. The Word is distinct from God (he was “with God”), and yet the Word is God, not some lesser being. He is identifying on God but two Persons, a step toward our understanding of the Trinity (which also includes the Holy Spirit). Note: The official Bible of the Jehovah’s Witnesses mistranslates verse 1 to say that the Word was “a god”. The article “a” does not appear in verse 1 in the Greek. In fact, in the Greek, the verse actually says: “In the beginning was the Word, and the Word was with God, and God was the Word,” which makes it even clearer that the Word (i.e., Jesus) is not a lesser god. What else does John tell us about the Word in verses 2-5? * All things were created through him, and nothing was created except through him. * Life came from him. * This life provided light for the human race. * Darkness has not overcome this light. Why is it significant that the Word created the world? Verse 5 mentions darkness. What does the darkness not do? Darkness is not a physical thing – it is merely the absence of light. (Evil is also not a thing: theologians and church fathers have helped us understand that it is best understood as a corruption of a good or an overemphasis on one good that results in a lack or absence or loss or denial of another good – the technical terms is a privation.) What does the darkness stand for, metaphorically? There is not a single correct answer to this question. The spiritual darkness John is envisioning could be an absence of the knowledge of God, a resistance to God’s teachings, opposition to the way of Christ, a state of having embraced what is contrary to God, etc. When we do not embrace the light of Christ, we are turning to the darkness. This reference to darkness brings to mind Isaiah 9:1-7 (8:23-9:6 in the NABRE), which includes verses that are well-known at Advent/Christmas such as, “The people who walked in darkness have seen a great light” (Is. 9:2; 9:1 in the NABRE) and “For unto us a child is born, a son is given . . .” (Is. 9:5; 9:6 in the NABRE). John says that the Word brings life and light to us. How do the images of “light” and “life” capture important elements of the Christian faith? How have you experienced Jesus bringing you life or light? Can you describe a time that has happened? Read John 1:6-9 John the Baptist came to testify to the light In the first 5 verses, John establishes some eternal truths. In verse 6, he moves into the timeline of human history. Look at verse 7. What was John the Baptizer’s purpose? He came to testify, or give testimony, or serve as a witness. What does it mean to testify or be a witness? We use those terms in courts of law. What do they mean? The NABRE says of verse 7: “ Testimony: the testimony theme of John is introduced, which portrays Jesus as if on trial throughout his ministry. All testify to Jesus: John the Baptist, the Samaritan woman, scripture, his works, the crowds, the Spirit, and his disciples” ( NABRE , John 1:7 fn.). John the Baptist is the first of many people and sources that will “testify” to Jesus or serve as witnesses on his behalf. What do you think the purpose of their testimony is? What do they show? Are we also called to testify (bear witness, give testimony) about Jesus? Explain. In verse 9, John says that Jesus was the real light who gives light to every person. What does that mean? What is our relationship to the light and to the darkness? Where do you need the light of God to show in some part of your life right now? (It would be beneficial to bring to God in prayer those areas of your life where you feel the need for God’s light, and ask him to shine his light in your situation and help you let his light shine through you.) (We will continue with verse 10 in the next session .) Take a step back and consider this: Saint Augustine, in his book The Confessions written around AD 397-400, said that in the books of the Greek philosophers he found teachings that he also found in John 1:1-5, “not indeed in the same words, but to the selfsame effect” (Augustine, Book 7 , Chapter 9, par. 13): specifically, that the Word was with God and was God, that all things were created through him, and that he provides light and life to humans. But Augustine went on to say that he did not find in the Greek philosophers what John says in 1:12: that he gave those who believe in him the power to become children of God. Nor did he find what John says in 1:14: that the Word became flesh and dwelt among us. Augustine also did not find in the Greek philosophers that the Word emptied himself and became obedient unto death (Phil. 2:7-8) and died for the ungodly (Rom. 5:6) (Augustine, Book 7 , Chapter 9, par. 14). Augustine expressed appreciation to God that God allowed him to read the books of the Platonists (Greek philosophers in the tradition of Plato), because the Greek teachings about the Word helped prepare him for what he learned when he became a Christian and read John, even though they did not have the whole truth. Christians sometimes think they must disdain everything that is not “Christian.” Augustine would have disagreed, as would many of the early Church fathers. Here, John was clearly building on concepts from the Greek philosophers. Paul quoted a Greek philosopher-poet as he tried to bring the gospel to the people of Athens (Acts 17:28). Partial truths can be found in many places, even if they must be refined. In what ways can we learn from thinkers of the past, or people in our own lives who are not Christian, as we try to understand God’s nature and role in the world? How can you decide when drawing from non-Christian sources is appropriate and when it will lead you to error? 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

A healing, a second warning of suffering to come, an interruption to pay a tax – just a normal day in the life of Jesus . . . and us? [Matthew 17:14-21; 17:22-23; 17:24-27] Previous Matthew List Next Matthew 17:14-27 A healing, a second warning of suffering to come, an interruption to pay a tax – just a normal day in the life of Jesus . . . and us? Mattia Preti (1613-1699). Il tributo della moneta [The tribute coin] . circa 1640. Cropped. Public domain, via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Mattia_Preti_-_Tribute_Money_-_WGA18400.jpg . Tom Faletti June 19, 2025 Jesus comes down from the mountain where he experienced the Transfiguration (Matthew 17:1-8), only to find that he must deal with regular life in all its complexity. It’s not that different for us: even when we have mountaintop moments, we must return to “real life” in all its ordinariness. Let’s look at the 3 incidents that Matthew tells us about right after the Transfiguration. Matthew 17:14-21 The healing of the boy with epilepsy, and the power of faith and prayer In the previous passage, Peter, James, and John experienced the overwhelming power of God during Jesus’s Transfiguration. How have you experienced the power of God in a special way? What problem does Jesus encounter that the disciples had not been able to solve? In verse 15, Matthew literally says that the boy is “moonstruck”, i.e., struck or affected by the moon. Some translations say the boy is a “lunatic” a word that comes from the word “luna” for “moon.” The symptoms are what we would call epilepsy, and people thought those symptoms were affected by the phases of the moon ( NABRE , Matt. 17:15 fn.). In verse 17, how does Jesus react to the fact that the disciples were unable to heal the boy? When Jesus calls them “faithless and perverse,” it isn’t clear whether he is reproaching unbelievers among the crowd or the disciples. He has previously chided the disciples for having “little” faith (Matthew 6:30), and in verse 20 he says they have “little faith.” He does not say they have no faith. Based on what happens here, does Jesus give up on people with “little faith,” or does he stick with them? He sticks with them and provides the healing that is needed, despite their lack of faith. Jesus sounds frustrated, or even exasperated, in verse 17. Frustration is a human emotion and not necessarily a sin. When would you say being frustrated or exasperated is sinful, and not just human? Jesus’s is ready to move to the next step, but his disciples don’t seem to be as ready as he might have hoped. Do you think God might feel this way about us sometimes? If so, what does this passage tell you about God’s enduring commitment to us even when we fall short? Jesus says, “How much longer must I put up with you.” It won’t be much longer until his death and resurrection and the sending of the Holy Spirit to empower us. In verse 20, Jesus compares faith to a mustard seed. Many translations say, “If you have faith the size of a mustard seed,” but that is not what he actually said. He says, “If you have faith as a mustard seed.” It isn’t the size of the faith that Jesus is talking about, it is the recognition of the potential that is available to even a person who is very small , if they have faith. How does this encourage people who think they are small in this world? The fact that Jesus calls for faith “ as a mustard seed,” not “ the size of a mustard seed,” is important, because we sometimes think we have to muster up a large faith, and that puts the focus on ourselves when the focus should be on God. The point is to be as open to the working of God as a mustard seed, and to cooperate with the work of God as a mustard seed cooperates with God’s work of creation. What does this say to you? Seeds need darkness as well as light to become what they are meant to be. Does our faith similarly need times of darkness as well as good times? Explain. Jesus is using metaphors here, so he isn’t talking literally about moving mountains. What does moving mountains stand for? Having something come to pass that seems impossible or very hard. Seeds don’t cause their own growth; they have to trust God to provide the conditions for the growth of the seed. Similarly, our faith doesn’t move the mountain; God moves the mountain. We just have to trust him. What does that kind of mustard seed faith look like? How have you experienced answered prayer? How have you seen what seemed like a mountain be moved so that God’s will could be done? Go back to chapter 7 and read Matthew 7:9-10 . Jesus tells us that God wants to give us good things to us, his children. How does that assurance affect your thinking about prayer, faith, and trust? Sometimes, no matter how much faith we have, we do not receive what we ask for in prayer. The mountain we ask God to move does not move. That’s part of real life. What do you do when it seems like your prayers are not answered? Here are some ways to think about this question: 1. We are asked to trust God. God gives us what we need, but not necessarily what we think we want, just as human parents who love their children don’t always give them what they ask for because it might not be what is best for them. 2. God always answers our prayers, but his answer may be “Yes,” “No,” or “Not Yet (i.e., Wait).” Sometimes, he needs to work in our spirit to help us realize that we aren’t asking for the right thing. Sometimes, he may be waiting for us to grow spiritually so that we can handle the blessing we are asking for. One of the challenges of faith is to accept God’s answer. If we try to force it, as though we know best, we may make something happen that God knows is not best for us. Instead, we need to trust him. Matthew 17:21 Verse 21 does not appear in most modern translations of the Bible, because that verse does not appear in the oldest manuscripts. The New Testament was divided into verses before some older manuscripts were found, and those older manuscripts don’t have Matthew 17:21. It might have been added accidentally at some point by a copyist who was recalling Mark 9:29. In the oldest manuscripts, Mark 9:29 reads: “This kind can come out only through prayer.” The words “and fasting” only appear in later manuscripts of Mark and Matthew. In the oldest manuscripts we have, there is no Matthew 17:21 and Mark 9:29 does not include the words “and fasting.” Although Matthew 17:21 does not appear to be original to Matthew, Jesus does say in Mark 9:29, “This kind can come out only through prayer.” Why might there be times when prayer is necessary for healing? Matthew 17:22-23 Jesus again foretells his Passion; the disciples respond with grief Matthew 17:22 adds a new piece of information to what Jesus said in Matthew 16:21: it says Jesus will be betrayed. How does the idea that he will be betrayed make Jesus’s suffering and death even sadder? Notice that this time, the disciples are more ready to accept what Jesus is saying about his coming suffering and death. That is why they are so distressed, and perhaps also because someone who appears to be on his side will betray him. Jesus has said twice now that he will be raised. The disciples may not have understood what that meant, but what difference does it make to you that Jesus’s prophecy includes his resurrection and not just suffering and death? Matthew 17:24-27 paying the Temple tax After a long time away in more Gentile areas, Jesus now returns to Capernaum in Galilee. Matthew has several stories about Peter that the other Gospels do not have. This is one of them. This is not the story about the tax paid to the Romans (“give to Caesar what is Caesar’s”). We will see that story in chapter 22. Every male Jew age 20 and older was expected to pay a tax for the upkeep of the Temple, based on a command in Exodus 30:11-16. The tax was two drachmas (equal to a half-shekel). (Some scholars think Matthew is writing about a situation his community faced after AD 70, when the Temple had been destroyed and the Romans ordered that the tax continue to be paid, but for the upkeep of a temple in Rome dedicated to Jupiter.) What does the fact that Peter speaks for Jesus in verse 24 tell us about his role? Peter has clearly become a leader of Jesus’s band of followers, and he would have assumed that Jesus would not refuse to pay the tax that was expected of all adult males. Jesus asks whether the children of a king pay taxes that are owed to a king. (Some translations use the word “subject,” but the Greek word in verses 25 and 26 is actually “sons.”) What is he implying by his use of the word “sons”? Jesus is indicating that he is the son of God. But he uses the plural, “sons,” so he is implying that his disciples are also children of God. In verse 27, Jesus says that he does not want to offend those who expect him to pay the tax. The Greek for “offend” comes from the same root as the word “scandal” in English and the word for stumbling block in Greek. He does not want to scandalize them or be a stumbling block to them. Why is it important not to give scandal if you can avoid it? How might we decide when we may act in freedom and when we do what others expect of us in order to avoid giving scandal? Jesus tells Peter where to find the money to pay the tax, and he thoughtfully adds that Peter will find a stater (a coin equal to 4 drachmas or a full shekel), which is enough to pay the tax for both Peter and himself. What do you think about how Jesus handled this incident? Jesus does not have money, but when he needs something, the whole world is at his disposal (think of the few loaves and fish that led to the feeding of the 5,000). Jesus here shows that he cares about our earthly concerns, not just spiritual matters. What does this say to you the maters you face in your life? Jesus provides for Peter, and he will provide for us. What do you need, that Jesus can provide? Take a step back and consider this: If you think of this set of passages as a day in the life of Jesus, it might not seem all that different from some days in our lives: Suddenly, someone urgently needs you to do something; you know that a serious challenge is looming on the horizon; and then another issue unexpectedly pops up. Many people frequently have days like that; for some, it is just a normal, hectic day. When we have days like that, sometimes we might get exasperated, as Jesus did. But if we are following the model of Jesus, we will keep our cool, keep doing what needs to be done, keep helping those who need help, and keep solving the problems that arise. That’s what Jesus did on this hectic day; and with his help, we can too. When unexpected problems pop up on already busy days, how do you tend to respond? Do you become bossy? Grow anxious? Shut down? Or keep doing what needs to be done? And with what attitude? How might Jesus help you deal with those kinds of days? 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

John the Baptist sees from God’s perspective and provides a role model for avoiding jealousy. How can we allow Jesus to increase in our lives? [John 3:22-30; 3:31-36] Previous Next John List John 3:22-36 John the Baptist sees from God’s perspective and provides a role model for avoiding jealousy. How can we allow Jesus to increase in our lives? Image by Susan Q Yin, provided by Unsplash via Wix. Tom Faletti January 13, 2026 Read John 3:22-30 John the Baptist allows Jesus to take preeminence without jealousy John the Evangelist implies in verse 22 that Jesus was baptizing, but he clarifies in chapter 4, verse 2, that it was Jesus’s disciples who were doing the baptizing, not Jesus. The scholars are not sure exactly where Aenon near Salim was, but it was probably either along the Jordan River in the eastern part of Palestine or in Samaria in central Palestine. Verse 25 alludes to disagreements about the importance of following Jewish rites of ritual purification, which Jesus did not require his disciples to follow. Some disciples of John the Baptist make a complaint to John. In verse 26, what are they upset about, and why does this bother them? John does not share their concern. How does he answer in verses 27-30? In verse 27, John is basically saying this: the people who were following me but are now following Jesus don’t belong to us; they were a gift we received from God. In what ways might we adopt John’s attitude in how we think about the people in our lives? How can we also apply John’s attitude to the material possessions we have? In verse 29, John the Baptist makes a comparison where Jesus is a bridegroom and John is the best man or “friend” – the one in Jewish culture who arranges the wedding. In that analogy, who is the bride? Paul expanded on the idea that the Church is the bride of Christ in Ephesians 5:25, where he told husbands to love their wives as Christ loved the Church and gave himself up for her. Think about the people of the Church – the people who make up the body of Christ because they have chosen to follow Jesus. How would a bride relate to her husband? In what ways are Christians like a bride? How might your relationship with Jesus be strengthened if you gave more attention to the idea that you are the bride or spouse of Christ? Why does John describe himself as full of joy (verse 29) because of what is happening? Verse 30 offers another pithy statement that can help us think about our relationship with Jesus. How can you use the statement “He must increase; I must decrease” as a guide to your life? Where and how might God be calling you to put this statement into action right now? What does John the Baptist’s attitude tell us about jealousy? John humbly accepted Jesus’s preeminence. How can this be a model for you in your life? Read John 3:31-36 It is not clear whether the words in verses 31-36 are the words of John the Baptist or the explanations of John the Evangelist. Either way, he first says that the one who comes from above – i.e., Jesus – is above all. This is partly an explanation for what was said in verse 30 – that “he must increase; I must decrease.” In verses 31-34, the one who is from above is Jesus. Looking at verses 32 and 34, what does Jesus speak about? In verse 31, what does the person who is from the earth speak about? How are they different? Jesus testifies to what he has seen and heard from heaven (verse 32); he speaks the words of God (verse 34); whereas those who are of the earth focus on earthly things. (Some commentators think that the one who is of the earth is a reference to John the Baptist, but in the context of John’s repeated distinction between those who believe in Jesus and those who don’t, both earlier in the passage and in the verses that follow such as verse 36, it probably makes more sense to interpret the reference to the earthly people as those who do not receive what Jesus has taught but choose to live in the darkness.) Verse 34 tells us that God gives the Spirit “without measure” (NRSV) or that he does not “ration” (NABRE) the Spirit. The wording evokes the image of a person measuring out portions for a recipe or in the serving line at a buffet. God gives the Spirit without limit. Verse 34 could be interpreted as saying that Jesus has the fullness of the Spirit. However, considering Jesus’s statement in John 3:6-8 that everyone must born of the Spirit, it is more likely that verse 34 is talking about God’s gift of the Spirit to us. We might put it this way: God does not measure out the Spirit to us in limited amounts; he gives us the fullness of the Spirit. What does this image of God’s unlimited gift of the Spirit say to you? Verse 36 tells us how to respond and also tells us what happens when we do. What does verse 36 say? Faith is not simply the statement of some special words. It is not just the acceptance of certain ideas with our mind or intellect. It is the commitment of our will to put God first. How does that help us understand why John always links belief with obedience? In verse 36, John uses the word “wrath” in a manner similar to the way he used the word “darkness” to describe the experience of those who do not enter into Jesus’s light and life. The term “wrath” is used frequently in the Old Testament to describe the Jewish people’s experience of God’s judgment when they are disobeying him. God is not subject to human emotions such as anger or vindictiveness, but there are consequences when people are separated from God by their own choices. When John talks about the “wrath” of God in verse 36, he is using an Old Testament concept that described the suffering that God’s people endured when they persisted in disobeying God. God does not have human emotions such as anger or vindictiveness, but choosing the darkness comes with its own consequences. In verse 36, John is trying to make the point that the choices that people make, either for or against Jesus, have eternal consequences. What does this verse say to you? In verse 35, John says explicitly for the first time that the Father loves the Son. Moreover, the Father has handed everything over to the Son (which builds on John 1:3 where John said that all things came to be through him). What difference does it make in your life, knowing that Jesus Christ holds all things in his hands? How might that affect your faith in Jesus? Take a step back and consider this: There are 2 ways to respond to the presence of God in our lives. The way of John the Baptist accepts what God is trying to do and does not fight it. This approach trusts that God is working for good in our lives and does not try to dictate what God should do. The way of darkness rejects what God is trying to do and seeks its own way. At some point in our lives, we experience a moment when we are called to make the biggest decision of our lives: Whose way will we follow? Are we going to follow Jesus and live in his light, or are we going to follow our desires and live in the darkness? Even after we have crossed that divide and chosen to follow Jesus, we still face many moments in our lives when we are tempted to take a small step toward the darkness, toward carrying out our own will in opposition to God’s will. What practices have you adopted or could you adopt in your life that would help you reject the temptation to embrace earthly desires, such as jealousy (which John the Baptist faced) or greed or lust or anger, so that you can keep your focus on abiding every moment in the light of Christ? What practices can help you resist when those temptations come? 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

Who is Jesus? Who is Peter? Where do you fit in the Church that God is building? Previous Matthew List Next Matthew 16:13-20 Who is Jesus? Who is Peter? Where do you fit in the Church that God is building? “On this rock I will build my church.” St. Peter’s Church, Staunton on Arrow, England, UK. Photo by Fabian Musto, 12 May 2018. CC BY-SA 2.0 , via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:On_this_rock_I_will_build_my_church_-_St._Peter%27s_Church_(Staunton_on_Arrow)_-_geograph.org.uk_-_5772113.jpg . Tom Faletti June 16, 2025 Matthew 16:13-20 Peter recognizes Jesus as the Messiah and is given the keys to the kingdom This happens in the region of Caesarea Philippi, which is 20-25 miles north of the Sea of Galilee and inhabited mainly by Gentiles. Jesus first asks the disciples who the people say the Son of Man (i.e., Jesus) is. How do they answer? Why might the people have thought that Jesus was a return of one or another of these figures that preceded him? Jesus then asks them: Who do you say I am? Simon Peter speaks, and speaks accurately. Who does Simon Peter say Jesus is (verse 16)? Some translations use the word “Christ”; some use the word “Messiah.” Peter would have used the Hebrew word Messiah , but the biblical text was written in Greek and the actual word in the biblical text is the Greek word Christos , from which we get our word “Christ.” Both mean “Anointed One.” Peter adds that Jesus is “the Son of the living God.” (That is not in Mark 8:29.) Matthew has previously identified Jesus as God’s Son in 2:15 and 3:17. Including the term here helps clarify that Jesus is not the kind of military messiah the Jews were hoping for. (For those who might be troubled that Matthew might be adding something, many scholars think Peter might have declared Jesus to be the Son of the living God when Jesus appeared to him after the resurrection, and Matthew may simply be combining the two declarations to keep things tidy.) What does the “Anointed One” mean to you personally? Why is it so important that Jesus is the Messiah? Matthew builds the case that Jesus is the Son of God slowly throughout his entire Gospel. In 2:15, Matthew applies to Jesus an Old Testament passage where God refers to his son. In 3:17, God calls Jesus his Son. In 14:34, the disciples say Jesus is the Son of God after he walks on the water. Here, Peter identifies Jesus as the Son of God. In 27:54, the centurion calls Jesus the Son of God. Why is it so important that Jesus is the Son of God? Jesus asks all of us: Who do you say I am? We can’t let someone else answer this question for us. If you didn’t feel bound to use the particular term Messiah or Christ , how would you answer the question: Who do you say I am? People experience Jesus in so many different ways: as their savior, hope, healer, teacher, model, purpose for living, strength, the one they can share anything with, and more. In verse 17, Jesus says to Peter, “flesh and blood has not revealed this to you,” but God the Father. In what ways could you say about your faith that it has not been revealed to you by humans but by God himself? “this rock” Until verse 18, Peter has been known as Simon. Here, Jesus gives him a new name in Aramaic which was the language spoken by the Jews in Jesus’s time (a distinct language but related to the Hebrew language). The new name means “rock,” and that name has been passed on to us as Peter ( Petros in Greek in the New Testament). Jesus immediately continues by saying, “upon this rock [ petra , which also means “rock”] I will build my church.” When Jesus says, upon “this rock,” what does he mean? Throughout history, the scholars have not agreed. Is he saying that Peter is the rock, or that Peter’s faith is the rock, or that the truth that Peter professed is the rock, or that Peter’s confession of faith is the rock, or that the Messiah Peter proclaimed (Jesus) is the rock? The Roman Catholic Church has leaned heavily on the first interpretation, while Protestant preachers have ranged widely while rejecting the first interpretation. What do you think Jesus means when he talks about “this rock” in verse 18? “church” There was no “church” yet in Jesus’s time. The Greek word for “church” that appears here appear only twice in the Gospels: here and in Matthew 18:17 (the NRSV in two other verses refers to a “member of the church” but the Greek in those places is “brother”). What did “the church” mean to Matthew and his community? They had to translate into Greek what Jesus said in Aramaic. The Greek word for “church” is ekklesia . The corresponding Hebrew word is qahal , and translators generally used the Greek word ekklesia for the Hebrew word qahal . This Hebrew word was used for the assembly or congregation of the people of Israel, and that sometimes meant the entire people of Israel and sometimes a local gathering. So when Jesus refers to the “church,” he could mean the universal church – the whole body of Christians. But he could also mean the local manifestation of the church – what we would call a parish or congregation – and that is clearly what Matthew has in mind in 18:15-20. The word is also used in the New Testament in chapter 2 of the Book of Revelation, which addresses the “church” of Ephesus, the “church” of Smyrna, etc., and there it probably means the group of local assemblies that met in those cities. The Catholic Church interprets this passage in light of the development of the papacy, a different view than evangelical churches, which reject the hierarchical superstructure of the Catholic Church. Mainline Christian denominations and the Orthodox church reject the papacy but have hierarchies. What do you think Jesus means when he says that upon this rock “I will build my church”? “the gates of Hades” In verse 18, Jesus uses the phrase “the gates of Hades.” He does not say “the gates of hell.” In Greek mythology, Hades was the god of the underworld where souls went when they died, and the name came to be used for the place where they resided: the abode of the dead, the netherworld. “Hades” was the word used to translate the Hebrew word Sheol , which was the place of the dead. There was no joy in Sheol, but it was not a place of torment. It was merely the place where the souls of the dead went. Jesus says that the place of death will not prevail over the Church: the people of God will not end up in the grip of (in the gates of, in the location of) death. The power of death cannot overcome the Church. We will end with God, not in the place of death. When Jesus says in verse 19 that the gates of Hades will not prevail over the Church, he is saying that death is not our final destination. What does Jesus’s promise that death will not prevail in the end mean to you? “the keys of the kingdom” and the power “to bind” and “to loose” In verse 19, Jesus two things that have been controversial through much of the Church’s existence. He is still speaking specifically and singly to Peter. He says he will give to Peter “the keys to the kingdom” and the power “to bind” and “to loose.” Scholars have debated the meaning of “the keys of the kingdom.” The phrase is often interpreted in light of Isaiah 22:22, where God says that Hilkiah will become the master or chief steward of King Hezekiah’s royal household. He will have the key to the House of David – “key” being a symbol of authority – and he will have control over whether the doors are open or closed. Scholars also have debated the meaning of the power to bind and loose. Father Daniel Harrington says, “The content of that power is not completely clear. It may involve laying down rules and giving exemptions, imposing or lifting excommunications, forgiving or not forgiving sins, or even performing exorcisms” (Harrington, p. 68). In Jesus’s time, rabbis might have interpreted these terms in reference to their teaching authority. They would have been seen as having the power of excommunication (and Jesus was once expelled from a synagogue by rabbis who thought they had that authority). The leading rabbis also made rulings on how to interpret the Scriptures. The early church saw this teaching authority as being held by the apostles. As time went on, this teaching authority passed from bishop to bishop. In Matthew 18:18, the power to bind and loose is extended to all of the disciples in cases of disciplinary action in the local church community. But only Peter is described as receiving the revelation from the Father that Jesus is the Messiah (Matt. 18:17), and only Peter is given the keys of the kingdom. The Roman Catholic Church has develop a whole theology of the papacy, and this verse is part of that theology: that the Church is built on Peter, that Jesus instituted Peter in a unique role, that Peter has primacy in the teaching authority of the Church, and that his teaching authority is passed on to his successors (the popes) as the visible head of the Church. Protestants reject this whole theology of the papacy and do not see any hint of papacy in this passage. They see Peter as the leader of the apostles in Jesus’s time, but they generally see “this rock” as Peter’s confession of faith or the truth he professed or Jesus himself, not Peter, and they see the power to bind and loose as broadly shared by all Church leaders or the Church as a whole. Note, however, that this is partly a disagreement over who has authority and how much authority, not over whether there is a teaching authority. Protestants believe that their denominations have the power to determine who is and is not a member of the denomination and the power to decide what is and is not official doctrine. That leads to a series of questions for people of any denomination: In verse 19, Jesus is still speaking specifically and singly to Peter when he gives Peter the keys of the kingdom of heaven and the power to bind and loose. What do these statements about Peter mean to you? How important was Peter’s role in the early Church? In what ways does the binding and loosing authority of the Church benefit us (the authority to establish doctrine and to decide who is a member of the church or not)? How can this authority be used wisely so that it is not abused? Jesus ends this exchange in verse 20 by telling the disciples not to tell people that he is the Messiah. This restriction was obviously only meant for a time; after his resurrection, they were called to tell the world all about him. But why do you think he told them not to tell people he was the Messiah at this time? Take a step back and consider this: The arguments over the papacy have taken attention away from Jesus’s metaphor. He says that the Church – which is the entire people of God from every Christian denomination – is like a building made of rock and built out of individual stones. In Matthew 21:42, Jesus identifies himself as the cornerstone, quoting Psalm 118:22 (“the stone the builders rejected has become the cornerstone”). Peter builds on that image when he writes, “Come to him, a living stone,” adding that “you, as living stones, are being built into a spiritual house . . .” (1 Pet. 2:4-5). Jesus is a living stone, the cornerstone of God’s house, and we are living stones who help form that house of God. This is a metaphor for the Church. Each one of us is a living stone in God’s enormous spiritual building. Each of us have our own, specific place in the Church that God is building. How important is it for the stones that make up the Church God is building to fit together well? How important is it for each stone to be fitted to the stone next to it, for each row of stones to be aligned properly upon the row before it, as part of God’s overall plan? In what ways are you a living stone in the Church that God is building? Where do you fit in the construction of God’s spiritual house? 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

As Jesus gathers disciples, they try to decide who he is. He invites them to “Come and see.” Jesus says that to us, too. What is he inviting you to see right now? Previous Next John List John 1:35-51 As Jesus gathers disciples, they try to decide who he is. He invites them to “Come and see.” Jesus says that to us, too. What is he inviting you to see right now? In the foreground, Simon Peter and Andrew kneel before Jesus; in the background, Jesus calls to James and John on the boat. Domenico Ghirlandaio. The Calling of the First Apostles . Sistine Chapel, The Vatican. Public domain, via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Domenico_Ghirlandaio_-_Llamada_a_los_primeros_ap%C3%B3stoles_(Capilla_Sixtina,_Roma,_1481-82).jpg . Tom Faletti October 31, 2025 Read John 1:35-51 Jesus’s first disciples In this section, John is giving us an abbreviated account of the calling of the disciples. A disciple is a follower of Jesus. (John never uses the word “apostles,” but he does refer to the Twelve in John 6:66-70.) John is telescoping into just a few “days” what took a longer period of time, as seen in the other Gospels. The reference to the “next day” in verse 35 is the first of a series of 3 days in which John shows Jesus gathering disciples and then going with them to the wedding feast at Cana (John 2:1-2), where, he says, Jesus first reveals his glory to them. Who calls whom to follow Jesus? Follow the linkages from person to person. Who issues the invitation and who responds in verses 35-36, 39, 40-41, 43, and 45-47? John the Baptist --> Andrew and someone else (could this be the Beloved Disciple?) Jesus --> Andrew and the other disciple of John Andrew --> his brother Simon (whom Jesus names Cephas/Peter) Jesus --> Philip --> Nathanael Notice the networking. The Bethsaida network was not unlike our alumni networks, LinkedIn and Facebook networks, etc. Notice that it is John the Baptist who first points people to Jesus. What does this tell us about John the Baptist? He is not possessive of his followers. He wants what is best for people, even if it means they leave him. What lesson might we learn from John the Baptist when we face situations where we might need to let a fellow believer move on from our circle so that he or she can go do something God wants them to do? What caused these people to follow Jesus? (Consider, for example, verses 31, 33, 39, 41-43.) This abbreviated story about who the calling of the disciples shows that Jesus calls people and people call people. What does this story suggest about our own potential role in encouraging people to become followers of Jesus? Think about how you became someone who follows Jesus. Who called you? (Jesus? Someone who was already involved in the Christian community? Both at different times?) What is your story of becoming a follower of Jesus? In verse 39, what is Jesus’s invitation? Jesus says, “Come and see.” Note that in verse 46, Philip also says, “Come and see.” Suppose you were there. If Jesus said to you, “Come and see,” would you have been willing to follow along and check him out? Why or why not? How can “come and see” be a useful way of inviting people to get to know Jesus? Is there someone in your life to whom you would like to say, “Come and see,” as a way of introducing them to your faith? If so, what would you invite them to “come and see”? Your Sunday worship? Your Bible Study? A service ministry you are involved in with other Christians? Something else? As our faith grows and develops, Jesus often has new things he wants us to “come and see.” In what ways is Jesus saying to you, “Come and see,” in your life today? In verse 41, Andrew tells his brother Simon Peter, “We have found the Messiah.” Earlier, in verse 21, John the evangelist (i.e., the Gospel writer) used the Greek word Christos for Messiah, but here he is quoting Andrew so he uses the Aramaic word for Messiah that Andrew would have used; and then, since he is writing in Greek, he explains by providing the corresponding Greek word Christos . The fact that John uses the Aramaic word here suggests that this story was preserved from the way the original eyewitness told the story orally – which appears to be John telling us what he himself actually heard – whereas in the earlier passage he was passing on the testimony of John the Baptist. In verse 42, Cephas and Peter are the Aramaic and Greek forms, respectively, of the name Jesus gives to Simon. In verses 45-46, John’s first mention of Nazareth is part of a derogatory comment Nathanael makes about Jesus’s hometown. How do we sometimes dismiss things without a fair consideration? Notice that Nathanael goes from skeptical (verse 46) to questioning (verse 48) to faith (verse 49). How does his transformation model the typical process of becoming a follower of Jesus? How can we honor the fact that coming to faith is usually a process in order to be effective in trying to help people come to faith in Jesus? Look at verses 50-51 and the “greater things” Jesus says they will see. The reference to angels ascending and descending comes from Genesis 28:10-17. Read Genesis 28:10-17 . What happens in this story about Jacob, and what does it say about the angels? When Jacob, in his dream, sees angels going back and forth between heaven and earth, he concludes that this place where he slept is the “gateway to heaven” (Gen. 3:17) – what people in our day might call a “portal.” In John 1:51, Jesus says that he is the portal, the staircase, the gateway to heaven. In what ways is Jesus a gateway to heaven? The reference to the “Son of Man” comes from Daniel 7:13-14. Read Daniel 7:13-14 . What does Daniel say, and who did the Jews think it was referring to? The Messiah. When you put it all together, what is Jesus saying about himself in John 1:51? In John 1:50-51, the first time Jesus uses the word “you,” the word is singular – i.e., spoken directly to Nathanael. But the other two times he uses the word “you” in these verses, it is in the plural: “you all” – i.e., everyone who is listening. Jesus’s claims about himself are not some kind of private revelation. They are meant for everyone, for every follower of his to hear – including you and me. How can we incorporate this understanding of Jesus into our lives? The Prologue (John 1:1-18) gave us many descriptions of Jesus. These passages add more: Verse 38: Rabbi, which is Hebrew for “teacher” (literally, great one or master). Verse 41: Messiah, which is Hebrew for “anointed one” – the word that in Greek is Christos or “Christ.” Verse 49: King of Israel. (And also, Son of God, but we already saw that in the Prologue.) Verse 51: Son of Man. Which of the descriptions of Jesus in verses 38-51 is most significant for you right now in your life? (Teacher? Messiah/Christ? King? Son of Man?) Explain. How are John 1:1-18 and John 1:19-51 different? How are they similar? What can you take away from these passages that might affect how you live your live this week or this year? Take a step back and consider this: In verse 47, Jesus says that Nathanael is a person in whom there is no “deceit” (NRSV) or “duplicity” (NABRE) or “guile” (RSV). Nathanael is genuine: What he shows you is really who he is. Let’s consider what this means on 2 levels: Spiritually, being genuine is a necessary component of coming to faith. We need to face up to who we are relative to who God is and be honest with God about our need for him. A lack of genuineness can hinder our growth in the faith. If we try to play games with God, pretend that we are holier or more faithful than we are, or put on an act of piousness, if what we reveal to God on the surface does not reflect what is underneath (of course, God see it all!), then spiritual growth is difficult if not impossible. And in our relationships, one of the things that most undermines a romantic relationship or a friendship or the opportunity to do good in the workplace is an unwillingness to be honest and transparent – to rely on deceit or guile to try to get what we want. When Jesus says that Nathanael is a person without deceit or duplicity, what does that tell you about the way he relates to other people? Why is Nathanael’s approach important for relationships? Jesus is also describing Nathanael’s lack of guile in his approach to God. How is that important? Would you like to be known as a person in whom there is no deceit? Explain. Nathanael was so honest that he even spoke aloud his negative opinion of Nazareth. Is it necessary to be brutally honest at all times in order to be a person with no deceit, or are there ways to keep some of our critical thoughts to ourselves and still be genuine? How do we find a balance that involves living without deceit but still being kind? 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

Christians sometimes say things that they think are just standard platitudes but that actually raise theological concerns. People should be careful about making these claims, because they may not accurately reflect the teachings of Jesus or the character of God. Previous All Special Materials Next I Wince When I Hear People Say . . . Christians sometimes say things that they think are just standard platitudes but that actually raise theological concerns. People should be careful about making these claims, because they may not accurately reflect the teachings of Jesus or the character of God. Image by Vitaly Gariev, provided by Unsplash via Wix. Cropped. Tom Faletti July 18, 2026 People say things they've heard before that sound like wise sayings or that sound like shorthand expressions of their faith. They don't always think about how the words might be interpreted by others. They don't think about whether the statement is always true in a literal sense, or whether it needs to be qualified with explanations about when and how it is true, and when and how it is not true. They aren't trying to be analytical. But by quoting the platitudes they have heard, they run a serious risk of misrepresenting God and the Christian faith. Christians should be careful about making these claims, because they may not accurately reflect the teachings of Jesus or the character of God. Here are some of the phrases that concern me: Bad things that happen are God’s will? I Wince When I Hear People Say That Bad Things are God’s Will I was watching a movie, and a character explained something bad that happened by saying, “It was God's will.” Christians sometimes say this. But while God allows evil, he does not cause evil. And evil is never God's will. We need to be more precise in our language and ask the right questions. Otherwise, people will think we are saying that God causes evil things that happen. God helps those who help themselves? God must have needed him/her in heaven (that’s why they died)? 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 All Special Materials Next

God’s judgment; indulgence and Penance; the Mother of God; hope as an anchor. (Paragraphs 22-25 of Spes Non Confundit) Previous Next Jubilee Year 2025: Embrace God’s Hope and Extend It to All Session 7: A life anchored in hope, part 2 God’s judgment; indulgence and Penance; the Mother of God; hope as an anchor. (Read paragraphs 22-25) Link to S pes Non Confundit Photo by Tom Faletti, Capitol Hill, Washington, DC, November 4, 2024. Tom Faletti November 16, 2024 When you complete this study, please give us feedback using this feedback form . God loves us so much that even God’s judgment is not to be feared for those who seek to follow God. That is the message of the final paragraphs of Spes Non Confundit , where Pope Francis encourages us to live a life anchored in hope. He explains the role of the indulgences that are offered during the Jubilee Year, calls us to receive God’s forgiveness in the Sacrament of Penance, and points to Mary as an example of persevering hope. Although we face God’s judgment at the end of our lives, we can approach God with confidence because, even though we may need to be purified before living forever with God, our salvation has been won by Jesus. Our study guide questions will help us explore the criteria Jesus will use in the Last Judgment, the effects of sin and how we might overcome those effects, how Jesus’s mother Mary is a role model, and how the way we live our lives can bring hope to others. We are on a journey where we can make a difference in the lives of others, not just ourselves! Read paragraphs 22-25 in preparation for this session. Paragraph 22 (God’s judgment) 🔗 In paragraph 22, Pope Francis looks squarely at the reality that we will all be judged by God. Read 1 John 4:7-16 According to John, how do we know that God loves us? According to John, how can we abide or live in God’s love? Read Matthew 25:31-46 What are the criteria by which God will judge us at the Last Judgment? How are you currently active in some form of service to others in need, or how might you take a step forward into service? Suggested Activities: Get involved in the work of a soup kitchen or food pantry in your community. Help a crisis pregnancy center as it seeks to provide the most basic needs of newborns in your area: cribs, diapers, baby food, clothes, etc. Talk with a homeless person you encounter on the street. Reach out to a stranger who is new to your neighborhood or parish and welcome them. Practice putting on new eyes that see the people in need who are normally invisible to most of us as we live our busy and distracted lives. Read Wisdom 12:19-22 In paragraph 22, Pope Francis quotes from the Book of Wisdom as evidence of God’s mercy. According to Wisdom 12:19, why is repentance an important step toward hope? What does receiving mercy from God (Wisdom 12:22) mean to you? What does it look like? In the second part of paragraph 22, Pope Francis tells us that we need to be “purified” in order to have “a definitive encounter with the Lord.” What does he mean by “purified”? How does Pope Francis connect this to our prayers for those who have died? Suggested Activity: Pray for those who have died, that God may purify them for eternal life. Paragraph 23 (indulgence and the sacrament of Penance) 🔗 In the multiple parts of paragraph 23, Pope Francis explains the Church’s teaching on indulgence and how it is different from the forgiveness of sins we receive in the sacrament of Penance. Read Psalm 103:2-4, 8, 10-12 What do these verses of Psalm 103 tell us about what happens when we confess our sins? What does this psalm tell us about God’s mercy and what God does with our sins? In the second part of paragraph 23, how does Pope Francis describe the purpose and effects of the sacrament of Penance? The Jubilee Year offers a special indulgence for those who participate fully in its practices. A separate Vatican document issued in May 2024 summarizes the indulgence as follows: “All the faithful, who are truly repentant and free from any affection for sin (cf. Enchiridion Indulgentiarum , IV ed., norm. 20, § 1), who are moved by a spirit of charity and who, during the Holy Year, purified through the sacrament of penance and refreshed by Holy Communion, pray for the intentions of the Supreme Pontiff, will be able to obtain from the treasury of the Church a plenary indulgence, with remission and forgiveness of all their sins” ( Decree on the Granting of the Indulgence During the Ordinary Jubilee Year 2025 Called by His Holiness Pope Francis ). This indulgence can be applied to souls in Purgatory if certain requirements are met. In the third part of paragraph 23, what does Pope Francis mean when he says that every sin “leaves its mark,” and what does the Jubilee indulgence do? In the fourth part of paragraph 23, what does Pope Francis say about forgiving others? Why should the experience of receiving forgiveness from God lead us to forgive others? Suggested Activities: Go to confession and confess your sins to God. Where appropriate, reach out to those you have hurt and ask their forgiveness. Forgive someone who has done something wrong to you. Practice seeing others as God sees them and extend to them the grace and forgiveness that God extends to you. Paragraph 24 (the Mother of God) 🔗 Read Luke 2:25-35 What did Simeon say about Jesus? How does he describe Jesus in his prayer? In verses 34-35, Simeon tells Mary that she will suffer, but he says more than that in verses 29-35. How might his words have been an encouragement to her to have hope? Pope Francis presents Mary as the supreme example of hope and notes that the 500th anniversary of her appearance as Our Lady of Guadalupe is near. How have Mary’s appearances throughout history encouraged people who are suffering to have hope? How is Mary an example of hope for you? Suggested Activities: Pray the Magnificat and connect with Mary’s hope and trust in God. Use the Joyful Mysteries of the Rosary as a way to contemplate Mary’s hope-filled approach to life; then seek to follow her model of willingness to submit to God’s will. Paragraph 25 (hope as an anchor) 🔗 Read Hebrews 6:17-20 Why do you think Hebrews 6:17-20 calls hope an “anchor” for our souls? Note: People sometimes find Hebrews 6:17-18 confusing. The author of Hebrews points to two things that are immutable (cannot change) because they come straight from the mouth of God: God’s promise to Abraham that he would have a son (Genesis 17:4; 18:10; and 21:22) and God’s oath to Abraham that he would have countless descendants through whom all the nations of the earth will be blessed (Genesis 22:16-18). Our hope rests on the fact that God does not lie. In the second part of paragraph 25, Pope Francis explains why he thinks the image of an anchor is so appropriate. What metaphor does he use to show how hope is an anchor? How is hope an anchor for your life? In the third part of paragraph 25, Pope Francis suggests that our hope in God can affect our work “in the Church and in society, in our interpersonal relationships, in international relations, and in our task of promoting the dignity of all persons and respect for God’s gift of creation” – in other words, in every facet of our lives, sacred and secular. How can we bring our hope in God into parts of society that are not explicitly “spiritual”? How can we put our hope in God into action to care for the environment and the Earth? In the final part of paragraph 25, Pope Francis says, “May the way we live our lives” encourage others to have hope. What is one thing you can do, in the way you live your life, that might spread hope to others? Suggested Activity: Go through an examination of conscience or examen. Use it to try to detect areas of your life where you need to make adjustments so that your life spreads hope and the love of God to others. Act on your discoveries. Closing questions: Looking back over this entire study of Spes Non Confundit , what do you think God wants you to take from this study and put into practice in your life? How might God want you to make adjustments in how you think , to more fully anchor your life in the hope that comes from God? How might God want you to make adjustments in the things you say , so that your words communicate clearly your hope in God? How might God want you to make changes in the things you do , so that your hope in God leads to actions that benefit the world around you? What is one thing you might do to help extend God’s hope to the poor, the sick, the young, the elderly, migrants, refugees, or prisoners? End this study with a prayer, asking God to empower you to ground your life ever more fully in God’s hope and effectively extend that hope to others in service and love. When you complete this study, please give us feedback using this feedback form . You can also share your thoughts using the Contact Form at the bottom of this page. Bibliography See Jubilee Year 2025 - Bibliography at https://www.faithexplored.com/jubilee-2025/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Jubilee 2025 Contents Next

Sources used in this study of Spes Non Confundit. Previous Next Jubilee Year 2025: Embrace God’s Hope and Extend It to All Jubilee Year 2025 - Bibliography Sources used in this study of Spes Non Confundit . Link to S pes Non Confundit Photo by Tom Faletti, Canadensis, Pennsylvania, July 23, 2014. Tom Faletti November 16, 2024 Bibliography Decree on the Granting of the Indulgence During the Ordinary Jubilee Year 2025 Called by His Holiness Pope Francis , issued by Angelo Cardinal De Donatis, Major Penitentiary, from the Offices of the Apostolic Penitentiary, The Vatican, 13 May 2024, https://press.vatican.va/content/salastampa/it/bollettino/pubblico/2024/05/13/0392/00808.html#en (scroll down for the English version). Francis, Pope. Spes Non Confundit (Bull of Indiction of the Ordinary Jubilee of the Year 2025) . The Vatican , 9 May 2024, https://www.vatican.va/content/francesco/en/bulls/documents/20240509_spes-non-confundit_bolla-giubileo2025.html . “New Revision of Number 2267 of the Catechism of the Catholic Church on the Death Penalty – Rescriptum ‘Ex Audientia SS.MI’.” The Vatican , 1 Aug. 2018, https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20180801_catechismo-penadimorte_en.html . Copyright © 2024, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Jubilee 2025 Contents Next

Jesus is greater than King David. He’s not your ordinary messiah, not your ordinary son of David. Who is Jesus in your life? Previous Matthew List Next Matthew 22:41-46 Jesus is greater than King David. He’s not your ordinary messiah, not your ordinary son of David. Who is Jesus in your life? Peter Paul Rubens (1577-1640). King David playing the harp . Tapestry. Circa 1628. Convent of Las Descalzas Reales, Madrid, Spain. Public domain, via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:King_David_playing_the_Harp.png . Tom Faletti August 18, 2025 Matthew 22:41-46 Jesus challenges the Pharisees: What do the Psalms say about the Messiah? Matthew has now presented 3 separate confrontations between Jesus and 3 major factions of Jewish religious and political society: the Pharisees, the Herodians, and the Sadducees. Each group hoped to trip him up. In each case, he not only outwitted them; he gave timeless guidance for how to think about major questions in life. Jesus now turns the tables and poses a question to the Pharisees. He knows that they believe, correctly, that the Messiah will be the son of David. Matthew signaled from the very beginning of his Gospel that this is a key theme of the Gospel, when he presented the genealogy of Jesus in a way that showed that Jesus is the son of David (Matt. 1:1ff) and the Messiah. First, Jesus asks the Pharisees an easy question. What does Jesus ask in verse 42, and how do they answer? Jesus then asks a really difficult question that had never occurred to them. In verses 44, Jesus quotes from Psalm 110:1. This psalm begins with a caption attributing the psalm to David, and the Jews of Jesus’s time believed that this psalm was talking about the Messiah. In verse 43, he points out that David was inspired by the Spirit when he wrote it. In verses 43-45, what is the meaning of Jesus’s question? Why is this a difficult question? In the psalm, David says: The Lord (i.e., God) said to “my lord” (meaning whom?), “Sit at my right hand….” Who could David be referring to as his “lord”? The Jews interpreted the psalm as speaking about a son (descendant) of David, but a child is generally not considered greater than the parent. Who could be of higher stature than David, that David would call him “lord”? The Jews of Jesus’s time believed that in this psalm David was talking about the future messiah, yet David calls this descendant of his his lord. Jesus asks, how can this be? It is a difficult question because it suggests that the messiah is greater than David, not simply a descendant who would restore David’s throne. How can this be? If the messiah is greater than David, not just a son of David, what might that suggest about the Messiah? Jesus is suggesting that this Messiah is greater than David and more than just a “son of David.” But what could be greater than David? This raises the possibility that the Messiah is the Son of God. Is Jesus saying something about himself? How does this relate to Jesus? Several people have called Jesus the Son of David in Matthew’s Gospel, and he has never rejected the title. When the crowd called him the Son of David in Matthew 21:9 as he entered Jerusalem, he did not reject it. And in Matthew 21:15-16 when the chief priests and scribes criticized the use of that title for Jesus, he embraced it. So he is indicating that he is greater than David – greater than any human. If we put the pieces together, Jesus is saying that Jesus is the long-expected Messiah and Son of God, and that David prophesied that God would say to Jesus: “Sit at my right hand until I put your enemies under your feet.” If Jesus is described as being at God’s right hand and that God will put his enemies under his feet, what does that say about Jesus? Are the ideas in this passage old news to you, or does it shed new light on your faith in some way? What does this passage say to you? Matthew wants us to understand that Jesus is more than an ordinary messiah, more than a generic descendant of David. Who is Jesus in your life? Who is Jesus to you? Jesus has now stumped the people who should know the most about the Hebrew Scriptures. What does verse 46 tell us? Why are they afraid to ask him any more questions? Should we be afraid to ask Jesus questions about the Scriptures or anything else? Why not? Why do you think Matthew has walked through these debates between Jesus and the various Jewish factions? Among other things, Matthew is showing that no one knows the Old Testament Scriptures better than Jesus and that the Scriptures point to Jesus’s unique identity as the Son of God. It also sets the stage for what is coming by showing some of the reasons why the Jewish leaders want Jesus dead. And it shows Matthew’s readers why they can believe in Jesus as the Messiah and Son of God. Looking back at the debates between Jesus and his opponents in Matthew 22:15-46, how does Jesus want us to respond to what we are learning from him in these passages? Take a step back and consider this: One of the early debates in the Church, as it was first being formed, was whether Christians needed the Old Testament or could just discard it as a relic of an earlier time before Jesus appeared. How do you think Jesus would respond to that question? Why is an understanding of the Old Testament valuable for the faith of a Christian? What is your relationship with the Old Testament? Do you find it valuable? If so, why? Are there ways you think you could do more to enhance your understanding of the Old Testament? Why? 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

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

People sometimes speak as though God only loves those who love him and wills the evil that happens in our lives. These are misunderstandings of the nature of God. God loves everyone and never causes evil, even though he allows evil in his pursuit of a greater good. Previous Christian Faith Articles Next God Loves All People and Never Wills Evil Even Though He Allows It People sometimes speak as though God only loves those who love him and wills the evil that happens in our lives. These are misunderstandings of the nature of God. God loves everyone and never causes evil, even though he allows evil in his pursuit of a greater good. Image by Dámaris Azócar, provided by Unsplash via Wix. Cropped. Tom Faletti August 3, 2026 God loves everyone, even those who reject him. He allows evil things to happen, but he does not desire that evil things happen and he does not cause evil. The Bible is very clear about this: God loves all people No one stands outside of the love of God. John uses the biggest word he can – “world” – when he says that God loves the whole “world” (John 3:16) and that Jesus came to deal with the sins of the whole “world” (1 John 2:2). John captures the extreme nature of God’s love in the simple statement that “God is love” (1 John 4:8-10). Paul tells us that God’s love is so great that absolutely nothing “will be able to separate us from the love of God that is in Christ Jesus” (Rom. 8:37-39). Love is not love if it is willing to do evil to the other. God love all people. God loves even those who do evil Jesus tells us that God provides his sun and rain to the just and the unjust (Matt. 5:44-45), and that God is kind and merciful even to those who are ungrateful and those who are evil (Luke 6:35-36). Jesus, who was and is God, taught us to love our enemies (Luke 6:28-28) and to love others as he loved us. Jesus forgave those who crucified him, as he hung on the cross (Luke 23:34). So we can be sure that God loves even his enemies. The Old Testament affirms that God is good to all and compassionate toward all in Psalm 145:9. Peter tells us that, far from seeking to hastily punish those who oppose him, God waits patiently, not wishing that anyone would perish (2 Pet. 3:9). In these passages, we can see that God does not desire or cause evil towards others. Sometimes, from our limited perspective, it may feel like there are situations where God is causing evil, but the evil is the product of our free will and natural forces, not God’s desire. Similarly, God does not tempt or entice people to do evil, and he does not override free will or force people to do evil when they might otherwise do good: God does not tempt anyone to sin James is very clear that God does not tempt anyone. Instead, it is our own desires that entice us and lead us to do sinful and evil things (James 1:13-14). Paul similarly tells us that God is always offering us a way to overcome temptation (1 Cor. 10:13). God never has as his goal that a human being do evil or sin in any way. God gives humans free will, with which we can choose to do evil or good, to follow God or to reject him Although there are a few places in the Bible where the language seems to say that God is forcing or directing that evil be done, we need to interpret those passages in the light of the other half of the story – that God gives all people the freedom to choose to do good or to do evil. The Jews in the Old Testament believed that everything that happened was of God and, at the same time, everything that humans did was by their own free choice. We must not leave out the element of free will. In the Old Testament, God tells the Israelites through Moses, “I have set before you life and death.... Choose life” (Deut. 30:19-20). The choice is in their hands, not dictated by God. When they enter the promise land, God tells them again through Joshua, “If it is displeasing to you to serve the Lord, choose today whom you will serve” (Josh. 24:15). They are given free will, to choose whom they will follow. Exodus describes how the people can make voluntary offerings to God (Ex. 35:29), underscoring the reality of free will. The books of Kings describe how each king chose to do good or evil (for example, 2 Kings 13:1-7; 2 Kings 22-23). The prophets constantly exhort the leaders, the priests, and the people to respond to the words of the Lord and change their ways. These words from God would be meaningless if the people did not actually have the free will to choose to obey God or reject him. The deuterocanonical book of Sirach, written roughly 200 years before Jesus was born, includes a whole section that talks explicitly about free will (Sir. 15:11-20), showing how important that concept was for the Jews in the final centuries before Jesus walked the earth. Jesus constantly affirms the reality of free will in the way he invites people to follow him (John 1:39) and allows them to reject him (Matt. 19:22; 23:37; John 7:17). See John 12:36-50 for an analysis of the Gospel passage most commonly misinterpreted to claim that God prevented some people from believing in Jesus hardening their heart. God did not will that anyone’s heart be hardened against Jesus, but he allowed people to make the choice to reject him, which hardened their hearts against him. Our world is filled with free but imperfect people living in a universe that follow the morally indifferent laws of nature. Because of free will and the laws of nature, evil and painful things happen. God allows it to happen by sustaining the universe, but he lets people choose how they will respond to him, each other, and the circumstances they encounter in their lives. God does this for a reason. If he dictated everything so that only good things happen, there would be no freedom to choose good, no freedom to choose God, no freedom to truly love others, no freedom to sacrifice ourselves for the good of others, no freedom to give people a glimpse of God by the way we treat them, no freedom to embrace with their whole heart a personal encounter with God, no freedom to choose to become like Jesus. When we freely choose to follow God in the midst of suffering, God brings good out of evil (Romans 8:28; Gen. 50:19-21). The question isn’t whether God loves us and gives us free will; the question is what we will do with it. Will we embrace God’s love and work with him to bring good out of evil? Or will we go our own way and blame him for the evil that happens? 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 Christian Faith Articles Next

Are you acting like you are ready for the Lord? What would it look like in your life to be the faithful servant, the well-prepared attendant? [Matthew 22:45-51; 24:1-13] Previous Matthew List Next Matthew 24:45-25:13 Are you acting like you are ready for the Lord? What would it look like in your life to be the faithful servant, the well-prepared attendant? Peter von Cornelius (1783–1867). The Parable of Wise and Foolish Virgins (unfinished) . 1813-1816. Museum Kunstpalast, Düsseldorf, Germany. Public domain, via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Peter_von_Cornelius_-_The_Parable_of_Wise_and_Foolish_Virgins_(unfinished)_-_Google_Art_Project.jpg . Tom Faletti September 7, 2025 Matthew 24:45-51 two servants – one ready and one not ready for the master’s return This is the first of 2 parables about Jesus’s return and the need to be ready. Some translations use the word “servant” and some translations use the word “slave.” In New Testament times, perhaps 20% or more of all the people in the Roman Empire were slaves ( Welch and Hall ; The British Museum ). Slaves performed professional as well as menial jobs, often side by side with freed people. They moved freely around their cities and beyond, were allowed to earn money, and could buy their freedom if their master was willing. Although masters were allowed to abuse their slaves, and some or many did, Roman slavery was not the same as the chattel slavery of the American South. To help us understand the relatively independent, decision-making roles they played in their society, I will use the translation “servant” in this study. That will also help us understand that Jesus wants us to be able to see ourselves in these servants. What happens in this parable? Who do the two servants stand for? Jesus is talking to the disciples now, not the Pharisees or chief priests. Matthew is probably expecting his audience to apply the parable to themselves, in which case it applies equally to us and to all Christians in every age. One member of my Bible Study, when asked who the faithful and unfaithful servants stand for, thoughtfully replied, “It [i.e.,both] could be us at different times.” What is the job of the two servants? What would it look like when these servants were doing their jobs properly? Jesus wants us to see ourselves in these images, so translate this to your life. What would it look like in your life if you are the faithful servant living your life until the master comes? What would you, the faithful servant, be doing in your life? What are the things we might become distracted by, that would leave us caught by surprise when the master comes? Note that this servant is not just distracted, he is wicked: he abuses the other servants. In verse 51, what happens to that wicked servant? Jesus is talking to his followers in this parable, and Matthew is telling the story as a caution to his fellow Christians. Jesus says the wicked servant will be assigned a place with the hypocrites. Why is that a devastating outcome for a Christian? Who has Jesus accused of being a hypocrite, and why would Jesus use that term for “followers” of his who do not live the life of a faithful servant? It was the job of these servants to take care of the household and make sure the other slaves/servants were fed at the proper times. Each of us has a different “job” as we serve God, based on the unique circumstances of our lives. What are the “jobs” God wants to see you doing faithfully right now? Matthew 25:1-13 being ready – a parable of 10 virgins In the second parable, 10 virgins (i.e., unmarried women) are supposed to be ready so that when the bridegroom arrives (probably with the bride he has gone to get from another city) they can welcome him and accompany him to their new home for a week-long celebration ( Ignatius Catholic Study Bible , fn. to 25:1-13, p. 53). In Jesus’s time, travel was unpredictable and the timing of events was often more uncertain than in our day. It might not be clear when the bridegroom would have completed all the necessary steps to bring the bride home. When he was approaching, it was expected that the word would go out ahead of him so that they could be greeted, day or night. In this case, the bridegroom represents Jesus, so the focus in on him. The Greek word can mean “virgin” or “unmarried woman” (what in the past was called a “maiden”). Some translations use the term “bridesmaid.” Most translations use the term “virgin,” so this study uses that word. What happens in the parable? Who do the wise and foolish virgins represent? What is Jesus’s point in this parable? Notice that Jesus calls the virgins who weren’t sufficiently prepared “foolish,” whereas he called the unfaithful servant “wicked.” Are there ways that we might not be “wicked” but could still be foolish (unwise) and therefore not be what Jesus is expecting us to be? How might we be guilty of being, or in danger of being, unwise in our spiritual lives, even though we are not trying to be wicked? What does this tell us about faithfulness in living the Christian life? What happens to those who are not ready when the time comes? Matthew wants us to hear this parable as applying to all of us. What does it say to us? There are aspects of our lives where we can’t wait until the last minute to be ready for Jesus’s coming. What might be some of those things we need to be doing in advance? What might be some things we can’t “borrow” – that we need to already have when Jesus comes? In verse 12, when the foolish women finally show up late to the wedding banquet, the bridegroom says, “I do not know you.” In the context of the story , this makes sense: the groom, perhaps coming from far away, might not know the friends of the woman he is marrying. But what does this say to us about our lives? We would not want Jesus, when we come before him at the end of our lives, to say, “I do not know you.” What do we need to do about that? What does it mean to be known by Jesus? What would you do differently if you lived your life, like the five wise virgins, with a real readiness for the day you will meet God face to face? As with earlier statements by Jesus, this parable can be applied to being ready for the Second Coming of Christ, but it applies equally well to our deaths, for we shall see him then. What does this parable say to you about being ready for your inevitable death? Jesus’s ends by saying, “Stay awake, for you do not know the day or the hour.” What does it look like to, in a spiritual sense, “Stay awake”? Take a step back and consider this: We are always making choices. Sometimes our choices make us more ready for Jesus, and some do not. Some choices help us as we seek to know and be known by Jesus, and some do not. Sometimes we act like we can put off spending time with God or wait until later to do what God wants us to do, and yet still be ready for Jesus when he comes. That approach might make us unready for the Lord when we die. But it also has an impact long before we die. There might be things that God wants to do through us, but if we are not “ready,” he might not be able to open the path for us to serve him or others in that way. Our choices affect not only the endgame of our lives, but also the plays we make every day. To what extent is your life focused on being ready for each next thing that Jesus is showing up for in your life? How can you be more ready for every little thing that he might want to do in you or through you? Bibliography See Matthew - Bibliography at https://www.faithexplored.com/matthew/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Matthew List Next