Search Results

Blessed are those who are focused on what God cares about. Previous Matthew Index Next Matthew 5:6-12 Blessed are those who are focused on what God cares about. Image provided by Wix. Tom Faletti April 20, 2024 Matthew 5:6-12 – For context, re-read Matthew 5:1-12 : The “Sermon on the Mount” In our last study , we looked at the first 3 beatitudes that appear in what has been called Matthew’s “Sermon on the Mount.” Today we will look at the remaining beatitudes. Having read the entire list of beatitudes, what do you think is the overall message Jesus is trying to communicate in this discussion about what makes a person “blessed”? Verse 6 What does it mean, to “hunger and thirst for righteousness”? In general, how is hungering or thirsting for something different than simply wanting it? Barclay says that in the Greek language, the ordinary grammatical structure for the words hunger and thirst connote a desire for some – I hunger for some bread, not the whole loaf; I thirst for some water, not the whole pitcher. But in this sentence spoken by Jesus, the grammatical construction connotes a desire for all of it, for the whole thing – in this case, for total righteousness, for being wholly righteousness (William Barclay, Gospel of Matthew, Volume 1 , p. 96). Do we truly hunger and thirst for righteousness? Or do we tend to just want some righteousness? What can we do to become more like the person Jesus pictures who hungers for total righteousness? There is a promise associated with this hungering. What does it mean when he says that they will be “filled” (5:6 NRSV) or “satisfied” (NABRE)? How can we become filled to the point that we are no longer hungry for righteousness? What does that mean? Luke’s 6:21 says, “Blessed are you who are now hungry, / for you will be satisfied” (NABRE) or “filled” (NRSV). That is a literal hunger. Why would Matthew focus on a spiritual interpretation rather than Luke’s literal experience of hunger? What value is there in Matthew’s version of this beatitude? It is very possible that Jesus said it both ways at different times. What does Matthew’s choice of words suggest about his audience, compared to Luke and his audience? Verse 7 What does it mean to be merciful? How does it feel to receive mercy? What is that experience like? How can I become more merciful? Among many possible answers, consider these: Cut others some slack. Try to walk in their shoes. Does this remind you of any other Bible passages? For example, the Lord’s Prayer; the forgiven servant (who didn’t forgive). What kind of mercy do you particularly hope you will receive, or in what kinds of situations do you most hope you will encounter mercy? Are those situations perhaps the situations where you also need to give mercy? Verse 8 What does it mean to be “pure in heart” (NRSV) or “clean of heart” (NABRE)? Pure has many good connotations. We often focus on purity in our conduct or behavior. There is also the idea of having a pure heart in the way we relate with others. What does that kind of pure heart look like? Purity of heart also can be considered in our relationship with ourselves, in an honesty with ourselves. What does that look like? Among many possible answers, consider these: Being free of mixed motives; not manipulative; doing the right thing regardless of your feelings; without a personal agenda, but rather, having God’s agenda as your only agenda (because then you will be connected to him in an intimate way; you will “see” him). What does the promise mean, that they will “see God”? Do you think this opportunity to “see God” is all in the future, or is there a sense in which the pure in heart experience it partially in their present life? Why is purity necessary in order to see God? In what sense do the pure in heart see God in a way that other, less pure Christians might not? What can I do to become more pure or clean of heart? Verse 9 What is “peace”? “Peace” in Greek is eiréné , but the Jews would have had in mind the Hebrew word shalom , which does not mean the absence of strife but the presence of all that is good (William Barclay, Gospel of Matthew, Volume 1 , p. 103) or a “total well-being” ((Benedict T. Viviano, O.P., “The Gospel According to Matthew,” The New Jerome Biblical Commentary , par. 24, p. 640). What is a “peacemaker”? What do you have to do to be a peacemaker? Is it possible to be so focused on keeping the peace that you fail to address problems that then grow and break the peace? Is peacemaking sometimes a struggle? If so, how can we stay focused on peace making , and not just avoiding strife? Barclay tells us that the Jewish rabbis said that peacemakers are the people who “establish right relationships between man and man” (William Barclay, The Gospel of Matthew, Volume 1 , p. 105) – i.e., who bring people together and resolve conflicts. He contrasts “peace-makers” with “trouble-makers.” In what ways are you a peacemaker? How does a person make peace between people? Are there ways that you would like to be more consistent or effective as a peacemaker? Explain. How can we become better peacemakers? What promise comes to the peacemakers, and what does it mean? They will be called children of God when all is said and done – not necessarily in the heat of the peacemaking struggle. The phrase is literally “sons of God.” They are like God or reflect the lineage of God because they are doing the work of God. In what ways is God a peacemaker, so that being a peacemaker is being like God? Verses 10-12 What kind of persecution is rewarded with this blessing – i.e., according to v. 10, for what are they being persecuted? What do you know of the sufferings of the early martyrs? What persecutions did they suffer, and why? They were executed in many gruesome ways, mainly for not offering the required sacrifice to Caesar. They could not acknowledge Caesar as Lord because for them, only Jesus was Lord. Jesus elaborates on this beatitude in vv. 11-12, shifting from talking about “they” to talking to “you.” In v. 11, when are “you” blessed? Why are you blessed when you are persecuted? Notice that Jesus does not name a promise in this beatitude the way he did in the other beatitudes. The promise is implicit – that you will be counted with the prophets. Why is that a high reward? What do you think are the benefits or rewards that come with being persecuted? Some of the rewards include: the chance to live with God forever, to be counted among the prophets, to know that you were able to stay faithful to the God you love, and to know that you were participating in God’s great work on earth. Translations that use the word “glad” are understating the level of joy Jesus is suggesting here. The Greek word means to exult – nearly the same word Mary uses in her Magnificat when she says, “my soul rejoices .” It comes from two words that mean “much” and “leaping” – i.e. to leap for joy (see, for example, William Barclay, The Gospel of Matthew, Volume 1 , p. 112, and “21. agalliaó,” Strong’s Exhaustive Concordance , Bible Hub , https://biblehub.com/greek/21.htm ). What would it take for you to see persecution as a cause for rejoicing? How, if at all, are we persecuted in our time? What can we take from this exploration of the blessings of being persecuted? Looking back at the whole expanse of the beatitudes, what key points do you see? What stands out to you as especially important? What is most important to remember? What beatitude is God calling you to live out more fully? What can you do to become more a beatitude person? Take a step back and consider this: The beatitudes are just the beginning of the story Matthew and Jesus are telling us about kingdom of heaven and what the life of a Christian looks like. What attracts you about a Savior who starts with the Beatitudes as an introduction to life with God? What troubles you about this as his starting point? What do you think Jesus would say to you about what attracts you and what concerns you here? 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 Index Next

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

Are there any reasons why God would not make the prevention of suffering his highest priority? Previous Next God's Purposes If God Could Stop Suffering, Why Wouldn't He? Are there any reasons why God would not make the prevention of suffering his highest priority? Tom Faletti (to be continued) Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous God's Purposes Next

Bibliography of major sources and additional sources used in this study of Paul's Second Letter to the Thessalonians (2 Thess.). Previous 2 Thess. Index Next 2 Thessalonians - Bibliography Bibliography of major sources and additional sources used in this study of Paul's Second Letter to the Thessalonians (2 Thess.). Some of the resources on the author's bookshelf. Tom Faletti March 8, 2025 Major Sources Barclay, William. The Letters to the Philippians, Colossians, and Thessalonians . The Westminster Press, Revised Edition, 1975. Brown, Raymond E. An Introduction to the New Testament . New Haven, CT: Yale University Press, 1997. Cousins, Peter E. “2 Thessalonians.” The International Bible Commentary: With the New International Version . F.F. Bruce, General Editor. Marshall Pickering/Zondervan, 1986. Demarest, Gary W. 1, 2 Thessalonians; 1, 2 Timothy; and Titus . The Communicator’s Commentary (Mastering the New Testament) , Lloyd J. Ogilvie, general editor. Word Books, 1984. Giblin, Charles Homer, S.J. “The Second Letter to the Thessalonians.” The New Jerome Biblical Commentary . Edited by Raymond E. Brown, et al. Prentice Hall, 1990. Havener, Ivan, OSB. First Thessalonians, Philippians, Philemon, Second Thessalonians, Colossians, Ephesians . 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/ . 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. 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 . Additional Sources Compendium of the Social Doctrine of the Church . Pontifical Council for Justice and Peace, United States Conference of Catholic Bishops, 2005. “The Dignity of Work and the Rights of Workers,” United States Conference of Catholic Bishops , https://www.usccb.org/beliefs-and-teachings/what-we-believe/catholic-social-teaching/the-dignity-of-work-and-the-rights-of-workers . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous 2 Thess. Index Next

Why does Jesus tell us to love our enemies? Previous Matthew Index Next Matthew 5:43-48 Why does Jesus tell us to love our enemies? Image provided by Wix. Tom Faletti May 8, 2024 Matthew 5:43-48 Love your enemies This is the last of the 6 antitheses, where Jesus reinterprets and transforms the Jewish teachings in the Law. What does Jesus suggest that his Jewish audience has been taught? They have been taught: love your neighbor and hate your enemy. The Hebrew Bible does not teach that you should hate your enemy. You could imagine his audience nodding along as he says it, because that is what they have been raised to think. But it’s not there in the Old Testament. Leviticus 19:18 says, “you shall love your neighbor as yourself” (NRSV). Leviticus 19:17 says you shall not hate your kin. That might have been interpreted by some as allowing you to hate your enemy, even if you are not directed to do so. But the Old Testament does not say it; and Jesus not only rejects it, he goes further. What does Jesus teach here? The word for love here is agape , which is the kind of love that goes beyond even one’s love for one’s family and taps into the love that comes from God. This love does what is best for the other person even at cost to oneself. This does not necessarily mean letting others do whatever they want against us. Sometimes, restraining or refusing another person is the best thing for them. But this kind of love is the love that is done solely for the other person’s benefit, not to meet our own desires. What does this kind of love look like in action? According to Jesus in verse 45, who will we be if we do this? What does it mean to be “children of God”? The literal phrase here is “sons of God.” In the Hebrew language, there were relatively few adjectives, and “son of . . .” was often a way to convey an adjective – for example, the Jews might have said someone was a “son of peace” to signify that the person was peaceful. In this case, saying someone is a son of God might convey that they are a “godlike” person (Barclay, The Gospel of Matthew, Volume 1 , p. 175). Jesus is saying that if you love your enemies, you are acting like God would act – you are showing the character of God. How does loving our enemies make us like God? When we love, we reflect the mind and actions of God, because that is how God thinks and acts toward all people. If we love our enemies like God does, people will see the “family” resemblance – like Father, like son or daughter. In verse 44, Jesus tells us not only to love our enemies but to pray for those who persecute us. Why is praying for our enemies part of the package here? In the second part of verse 45, Jesus gives some examples of what God does to show his love even toward his enemies. What does he say God does? What are some ways we can treat our “enemies” – or those who are hard to love – that would be like the way God provides the sun and rain even to people who are evil or unrighteous? What attitude lies behind these ways that God and we show love to others? What attitude toward humans leads to a desire to love them even when they are being difficult? In verse 46-47, how does Jesus describe the more shallow, transactional care for others that is part of normal human nature? In his examples, Jesus refers to tax collectors and Gentiles – the non-favored people of his society. In a subtle way, he is suggesting that, although the Jews looked down on these groups, the “love your neighbor, hate your enemy” attitude of the prevailing Jewish society was no better. How can we adopt more fully an approach of love toward those we don’t agree with that would reflect the mind and actions of God? What would it look like if we were to routinely approach others, in every facet of life, this way? What would it look like: in business dealings? in political discourse? in disagreements within the church? in family squabbles and estrangements? in other areas of your life? Jesus is trying to help us embrace a whole new conception of ourselves, where we become like God and always keep God as our focus. He must increase in us, and our self-centeredness must decrease. Focus now on verse 48. What does it mean to be “perfect”? The Greek word here for perfect is teleios , which comes from the word telos , meaning end, purpose, aim, or goal. This word for “perfect” is not about being flawless in some abstract way. The word is about fulfilling the purpose for which you have been created (Barclay, Gospel of Matthew, Volume 1 , p. 176). How does loving our enemy help perfect us to that we can become more fully what God intended us to be? When we choose to love our enemies, we move forward in the transformation by which we take on God’s character and allow every part of our lives – our thoughts, words, and actions – to reflect the image of the God in whose image we were originally created. We could interpret the “be perfect” statement in this way: Jesus calls us to “be [fill in the blank] as your heavenly Father is [that thing].” Be holy as he is holy; be loving as he is loving; be patient as he is patient; etc. Be fully what God intends you to be. How does the call, in verse 48, to be fully what we are intended by God to be, sum up the entire teaching of the 6 “antitheses” from verses 21-47? In this part of the Sermon on the Mount, Jesus totally transforms some of the core teachings from the Jewish Law on how to relate to and deal with one another. Where in your life do you need to work on this new way of living? Take a step back and consider this: Why does God want us to love our enemies? The easy answer, based on this passage, is: to become children of God. But let’s push ourselves to think more rigorously. One reason to love our enemies is that Jesus told us to do so, to become children of God. What are some additional reasons why we should love our enemies? Dr. Martin Luther King, Jr., said that we should love our enemies because (1) only love can overcome hate; (2) hate scars the soul; (3) only love can turn an enemy into a friend; and (4) love allows us to experience God’s holiness: (1) “Why should we love our enemies? The first reason is fairly obvious. Returning hate for hate multiplies hate, adding deeper darkness to a night already devoid of stars. Darkness cannot drive out darkness: only light can do that. Hate cannot drive out hate: only love can do that.” (Martin Luther King, Jr., Strength to Love , Beacon Press, Boston, 1963, p. 47). (2) “Another reason we must love our enemies is that hate scars the soul and distorts the personality. . . . [H]ate brings irreparable damage to its victims. . . . But there is another side which we must never overlook. Hate is just as injurious to the person who hates. Like an unchecked cancer, hate corrodes the personality and eats away its vital unity. Hate destroys a man’s sense of values and his objectivity. It causes him to . . . confuse the true with the false and the false with the true.” (Martin Luther King, Jr., Strength to Love , Beacon Press, Boston, 1963, pp. 47, 48). (3) “A third reason why we should love our enemies is that love is the only force capable of transforming an enemy into a friend. We never get rid of an enemy by meeting hate with hate; we get rid of an enemy by getting rid of enmity. . . . Love transforms with redemptive power.” (Martin Luther King, Jr., Strength to Love , Beacon Press, Boston, 1963, p. 48 ) . (4) “An even more basic reason why we are commanded to love is expressed in Jesus’ words, ‘Love your enemies . . . that you may be children of your Father which is in heaven .” [ellipses and italics in the original] We are called to this difficult task in order to realize a unique relationship with God. . . . We must love our enemies, because only by loving them can we know God and experience the beauty of his holiness.” (Martin Luther King, Jr., Strength to Love , Beacon Press, Boston, 1963, p. 50 ) . If someone were to ask you, “Why should I love my enemies?”, how would you respond? How can you apply these insights about love to some particular situation in your life? What is something you can do to choose love over hate? 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 Index Next

Become a member of Faith Explored to comment on posts, and subscribe to be informed when new posts are added, to help you apply God's Word to your everyday life. Become a Member of the Faith Explored Community Already a member? Click here to see what's next! Join Faith Explored and Join the Conversation! The most important first step is to subscribe so that you will receive email notification of new posts. But if you also become a member , you can comment on our blog posts and ask questions. You can become a member, and subscribe at the same time if you want, by c licking the blue button here (it's free). Become a Member If you subscribe , Faith Explored can help you grow in your faith by sending you email notices when we post new articles. If you become a member , you can also comment on posts and asks questions, which can help you help others grow in their faith. To subscribe and become a member, click the blue button above. To subscribe only, fill out the form below. Image at top and other images provided by Wix.

Does a high school coach prevent all suffering their players might endure? Why not, and what might that tell us about God? Previous Next God's Purposes God is Like a High School Coach Does a high school coach prevent all suffering their players might endure? Why not, and what might that tell us about God? Tom Faletti (to be continued) Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous God's Purposes 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 Index 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 Index Next

The person Paul is writing to, Philemon, is an example of the kind of encouraging partner everyone might like to have, and Paul is an example of giving thanks and praise. How can we be like them? Previous Index Next Philemon 1-7 The person Paul is writing to, Philemon, is an example of the kind of encouraging partner everyone might like to have, and Paul is an example of giving thanks and praise. How can we be like them? Image by Luis Georg Müller, provided by Unsplash via Wix. Tom Faletti October 5, 2025 Introduction Paul’s letter to Philemon is the shortest of Paul’s letters that were included in the canon. It is so short that it was not separated into chapters, and therefore we only designate the verses – so Philemon 7 is the 7 th verse (and a very good one). In the New Testament, it is located after all the other letters attributed to Paul, so it is after Titus and before Hebrews, which was not written by Paul. Philemon is pronounced fih-LEE-muhn, with the accent on the second syllable. Who is the letter to and from? Paul wrote this letter to a man named Philemon. Philemon is believed to have lived in Colossae because of the language in Colossians 4:7-9, although some look at Colossians 4:16-17 and wonder if it is the letter to the Laodiceans, which otherwise has been lost to time. Colossae was in southwest Asia Minor, now southwest Turkey (Türkiye), and Laodicea was nearby. Ephesus was 100-120 miles west, on the coast of the Aegean Sea. The subject of the letter is a man named Onesimus (in standard English, pronounced oh-NEH-sih-muhs). Paul wants Philemon to treat Onesimus kindly. Date and place of writing Paul says in the letter that he is writing from prison. The traditional and most widely accepted view is that Paul is writing from house arrest in Rome, which would place the letter around AD 61-63 (according to Fitzmyer and others; some scholars count the years slightly differently and say 60-62). Traditionally, scholars have believed that Ephesians, Colossians, Philemon, and Philippians were written during the same imprisonment and they are called the “captivity” letters. Some scholars prefer to see the letter as having been written during Paul’s two-year imprisonment in Caesarea, before he was sent to Rome, which would mean around AD 58-60 (or 57-59). A newer view is that Paul is in prison in Ephesus and writing around AD 56-57. We do not have any explicit evidence that Paul was ever in prison in Ephesus. However, Paul says he was imprisoned multiple times (2 Cor. 11:23), and neither Paul nor Luke in the Acts of the Apostles describes any of those imprisonments. He could have been jailed in Ephesus at some point (he stayed there for 2 years). Paul’s statement in Philemon 22 that Philemon should prepare a guest room for him to come for a visit if he is released makes more sense if he is writing from Ephesus, 100-120 miles away, than if he is writing from Rome, a distance of 1,312 miles by land and sea (Witherington, p. 530). Witherington ( PDF ) and White ( PDF ) provide competing, both very thoughtful, arguments against and in favor of the view that Paul’s captivity was in Ephesus. Read Philemon 1-7 . What is the tone of the letter, so far? What do you think the relationship is between Paul and Philemon? Read Philemon 8-11 . Paul finally turns to the subject of his letter, a man named Onesimus. How does the tone of the letter shift at this point? Read Philemon 10-25 . What is Onesimus’s social status? How has Onesimus changed? What does verse 14 tell us about Philemon? Verse 14 tells us that Philemon has the power and authority to decide what happens to Onesimus. He must have at least a little bit of wealth to be able to afford a slave, but many people “owned” slaves at that time in the Roman Empire. What does verse 19 tell us about Philemon? Verse 19 tells us that Philemon owes his life to Paul, presumably meaning he owes his faith in Christ to Paul – i.e., Paul converted him. What does verse 22 tell us about Philemon? Verse 22 tells us that Philemon’s house is big enough for the local church to meet there and has at least one spare room that could be made available for Paul to stay there as a guest. So, again, he is reasonably wealthy. Looking at all of the things Paul says about Philemon, how would you describe Philemon? What is Paul asking Philemon to do? Why does he think Philemon might be willing to do it? We are going to look at the details of what Paul writes, and then we will take a step back and look at the broader issue of slavery in the Roman Empire and how Paul handles that issue. Let’s dive into the details of what Paul writes: Philemon 1-3 Greetings How does Paul describe himself? In the first verse of Ephesians and of Colossians, Paul describes himself as an “apostle,” In Philippians, he describes himself as a “slave of Christ Jesus.” How does he describe himself in the first verse of this letter, and how is this difference significant? In verse 2, “your” is singular – the house the church meets in belongs to one of them. Scholars think the most likely interpretation is that Apphia is Philemon’s wife and Archippus is his son; but some think these are leading people in the church community. Similarly, the general belief is that the house the church meets in belongs to Philemon, who is a leader of the Christian community there, and that Onesimus is owned by Philemon; but some scholars think the house they meet in is owned by Archippus. Paul has already established a standard way of greeting the people he writes to: “Grace to you and peace from God our Father and the Lord Jesus Christ” (v. 3). We see the exact same wording in Ephesians and Philippians, almost identical wording in 1 Thessalonians, and abbreviated versions of it in other letters. In verse 3, Paul uses the Greek word “grace” ( charis ). This is a New Testament/Christian concept for the unearned favor we receive from God. For that concept, Paul uses a word familiar in the Greek world that described the unearned favor or blessing a person might receive, for example, from a wealthy person. Paul also uses the Greek word for “peace,” which would call to mind the standard Hebrew greeting of shalom that expressed the desire for wholeness and well-being in all of one’s relationships. How do the two words “grace” and “peace” in Paul’s greeting capture well what we might wish for people we care about? Paul describes each of these three people – Philemon, Apphia, and Archippus – in very positive terms using just a few words. What is important to him about them? What can we learn from Paul’s example in the way he acknowledges the good he sees in other people? Philemon 4-7 Paul is thankful for Philemon In verses 4, 5, 6, and 7, the word “you” is singular each time. Paul is talking specifically to Philemon, not to the family as a whole. Let’s look some more at what kind of person Philemon is. In verse 2, Paul calls him “our co-worker.” What do you think “our co-worker” means? What does Paul say about Philemon in verses 5-6? Verse 5: Paul is thankful for Philemon’s faith in the Lord Jesus and his love for Jesus and his fellow Christians. Verse 6: Paul says that Philemon shares a “partnership” in the faith. In verse 5, Paul praises Philemon’s faith and love. Ignatius of Antioch, writing 50 years later, said that “faith and love in Christ Jesus . . . are the beginning and the end of life. For the beginning is faith, and the end is love” ( Ignatius of Antioch ). How do faith and love encompass the Christian life? In verse 6, what do you think Paul means when he refers to Philemon’s “partnership in the faith”? In what ways are we called to be co-workers or partners in the work God is doing through his people? What does Paul say about Philemon in verse 7? He says that Philemon encourages others in a way that refreshes the hearts of the believers. What do you think Paul means when he says Philemon refreshes the hearts of others? Some possible answers are: Philemon is hospitable or generous towards others in a way that helps them feel encouraged, renewed, and loved. Note: The Greek word Paul uses that is translated as “heart” is actually the word for “bowels” – the inner parts of us. To a Hebrew mind that is the seat of the emotions or place of one’s “innermost self” ( New American Bible, revised edition , Phile. 7, fn.). The translators wisely substitute the word “heart” because that is where people in our time locate our deepest self. In what ways are we called to refresh the hearts of our fellow believers, and how can we do that effectively? Some possible answers are: Be there for others, which means we need to be connected to them (for example, part of the church community with them). Talk with others and listen well. Be positive and encouraging. Practice being aware of other people’s needs. Avoid seeming to be telling people what to do as though we know better than them how they should live their lives (otherwise, they will not feel encouraged and refreshed). How important is it to be plugged into a local church in order to be a co-worker and refresh others? What seem to be Paul’s criteria for evaluating a person, and how do his criteria compare with the criteria our culture uses to measure a person’s worth? Looking at the example Philemon has set by how he has lived his life, what do you see in Philemon that you might be able to manifest more fully in your life? Take a step back and consider this: We have gotten through 7 verses of Paul’s letter to Philemon, and Paul hasn’t even begun to broach the main subject of his letter: Onesimus. We could cynically say that he is just buttering up Philemon so that he can win him over. Or we could say that this just shows how important it is to Paul to maintain a strong relationship with his friend. Or we could say that this is what effective Christians always do: praise other people and express appreciation for them whenever they can, in order to encourage them in their walk with the Lord. What does Paul’s expansive praise say to you about your own way of interacting with other people? Are there any suggestions here for your own relationships? Bibliography See Philemon - Bibliography at https://www.faithexplored.com/philemon/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Index Next

Get out of the boat: Where are you called to take a step of faith and not be afraid? Previous Matthew Index Next Matthew 14:22-36 Get out of the boat: Where are you called to take a step of faith and not be afraid? Philipp Otto Runge (1777-1810). Petrus auf dem Meer [Peter on the Sea] . 1806. Hamburger Kunsthalle, Hamburg, Germany. Public domain, via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Philipp_Otto_Runge_-_Pedro_sobre_el_mar.jpg . Tom Faletti June 7, 2025 Matthew is in the middle of telling us about a series of events in Jesus’s life that are living parables: they are stories that have meanings that go far beyond the specifics of the moment in which they occurred. Matthew 14:22-33 Jesus walks on the water Why do you think Jesus sent his disciples on ahead while he stayed back to pray? Why is personal prayer important (in addition to our communal prayers)? Does Jesus’s example here suggest to you that you might need more times of one-to-one prayer with God? The Sea of Galilee is known for its sudden storms that sweep across the lake, often but not always from the west (from the Mediterranean Sea). Verse 25 tells us it is the fourth watch of the night, which is between 3 a.m. and 6 a.m. (the Romans divided each 12 hours into 4 watches), so they have been rowing a long time, trying to get to shore. What happened in this incident? What does being able to walk on the water suggest about Jesus? In Job 9:8, God is described as walking on water. Jesus’s ability to walk on water is a sign of his divinity. Why do you think Jesus came to them by walking on the water while they were struggling with wind and waves, rather than just meeting them at their planned destination? Jesus says, “Take courage, it is I. Do not be afraid” (Matt. 14:27). What is he trying to tell them? We all have times where we need to hear Jesus say, “Take courage, it is I. Do not be afraid” (Matt. 14:27). How might this statement be important to you? Jesus literally says, “I am,” not “it is I”), invoking God’s I AM name for himself, which further supports the idea that Jesus is in part trying to show that he is God, the God of Israel. What does Peter say to Jesus? Why do you think Peter does this? What does this passage tell you about Peter? How do you think Jesus felt about Peter wanting to come to him on the water? When Jesus says, “Come,” the first thing Peter needs to do is get out of the boat. When Jesus tells us to do something, the first step is often the hardest part: Get out of the boat. What is one area of your life, or one situation you are facing, where Jesus may be telling you, figuratively, that it is OK, or even necessary, to get out of the boat? At first, Peter actually does walk on the water – presumably by the miraculous work of Jesus. According to verse 30, when does Peter become afraid and start to sink? When he focuses his attention on the strong wind. So when Peter takes his eyes off of Jesus and focuses on the challenges around him, he starts to sink. What does this say to us? When Peter starts to sink, what does Jesus do? What does that say to us? Although his faith faltered, Peter did something that was more than anyone else had ever done. When Jesus says to Peter, “You of little faith, why did you doubt?” (Matt. 14:31), what tone of voice do you think Jesus used? Was it a stern reprimand or more encouraging? (Or, to say it another way, did Jesus say this with a stony stare or with a twinkle in his eye?) When you step out in faith rather than standing back in fear, but then you falter, how do you think Jesus responds to you? When Jesus got into the boat, what happened to the storm? What does that tell us? If this story is a living parable illustrating a bigger point for the early church and for us, what do you think that bigger point is? In verse 33, how do the disciples react to what happened? What do they say about Jesus? They declare him to be the Son of God. This is a significant moment, when the disciples declare Jesus to be the Son of God. That phrase is used very rarely in Matthew. Prior to this point, Satan said to Jesus, “ If you are the Son of God . . .” (Matthew 4:3, 6) and a demon had called Jesus the Son of God (8:29). But no human has called Jesus the Son of God – until now. Later, during Jesus’s Passion, the high priest, the bad thief, and the chief priests all use the title “Son of God” in disbelief as they are rejecting him (Matt. 26:63; 27:40; 27:43). But the term “Son of God” is used only 3 times in the Gospel of Matthew by people who believe in Jesus: Here, the disciples say it when they are terrified. (In Mark 6:51, they do not reach this conclusion; they are just astounded.) When Jesus asks the disciples who they think he is (Matt. 16:16), Peter, having had some time to think about it, calls Jesus “the Son of the Living God” as well as the “Messiah.” Finally, after Jesus dies, the Gentile centurion at the foot of the cross says, “Truly, this was the Son of God!” (Matt. 27:54), which fits with the overall framework of Matthew’s Gospel where he is showing that the gospel is meant to be spread to all nations, i.e., to the Gentiles (Matt. 28:19). The statement in Matthew that Jesus is the Son of God is as significant as the statement in Mark that Jesus is the Messiah (Mark 8:29). And Matthew wastes no time showing us the implications of this truth. As soon as Matthew has established that Jesus is the Son of God, scribes and Pharisees show up from Jerusalem and challenge Jesus (Matt. 15:1), setting up the conflict that will end in his crucifixion. What does it mean to you to say that Jesus is the Son of God? How important is that statement of faith to you? Looking over this whole story, what stands out to you as the most significant thing to apply to your own life right now? Matthew 14:34-36 Many miracles In verse 22, Jesus told the disciples to take the boat to the other side of the lake. They were on the western side of the lake, the Jewish side, and the other side (the eastern side) was Gentile territory. This is spelled out explicitly in Mark 6:45, where Jesus tells them to go across the lake to Bethsaida, which is a major city in Gentile territory. However, after Jesus comes to them on the water, they land at Gennesaret, which is squarely on the western side of the lake, further west than Capernaum. Depending where they began on the western side of the lake, they either made little progress toward Bethsaida or actually moved further away from Gentile territory. Some scholars attribute the failure to reach Bethsaida to the wind that was against them, or suggest that Mark joined independent stories together. However, another possibility is that this incident showed that the disciples were not ready for a move into Gentile territory yet. Jesus makes a move into Gentile territory, but in the opposite direction, in Matthew 15:21. What happens here? Compare this to the reception Jesus received in his hometown (Matt. 13:54-58). How are they different in terms of (a) the reaction of the people, and (b) the number of miracles worked? Look at the role of the people in verse 35 who spread the word. Why was that important? How might we take a lesson from these people who spread the word? If you were going to spread the word about Jesus (in our time), what would you want to tell people about him? Like all Jews of his time, Jesus would have had a tassel sewn onto each corner of his outer garment, in keeping with Numbers 15:37-41 and Deuteronomy 22:12. (Many translations say “fringe,” but “tassel” is more accurate.) What does it tell you about people’s faith, that they would be satisfied just to touch the tassel at the end of his cloak? To be touched by people who were sick risk ritual impurity. Why doesn’t this stop Jesus? Jesus patiently heals all who come to him. What does this tell you about Jesus? Take a step back and consider this: Sometimes, people think they know something that God wants them to do, but it doesn’t happen. This often holds people back from believing that God might do great things if they step out in faith. But sometimes, God doesn’t do great things if we don’t get out of the boat. We need to be attuned to the will of God to know what he is trying to do through us. Jesus’s example of prayer may be one of many things we can do to better know the mind of God, so that we take action when he wants us to. What can you do to better know the mind of God for your life, so that you get out of the boat and take a step of faith that God can use, when he wants you to? 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 Index Next

Jesus fulfills the Old Testament: the Law and the Prophets. Previous Matthew Index Next Matthew 5:17-20 Jesus fulfills the Old Testament: the Law and the Prophets. Image provided by Wix. Tom Faletti April 26, 2024 Matthew 5:17-20 Jesus came to fulfill the Law What does Jesus say in verse 17? Jesus refers to “the law and the prophets.” The law and the prophets are two of the three divisions of the Hebrew Bible, our Old Testament. The “law” is the Torah, the first 5 books of the Old Testament. The “prophets” refers to the books of the prophets – Isaiah, etc. The third division of the Hebrew Bible is the “writings” – which includes the Psalms and other books of literature (Proverbs, etc.) that are grouped with the Psalms in the Hebrew Bible. In Matthew, Jesus uses the phrase “the law and the prophets” here and in three other places: Matthew 7:12; 11:13; and 22:40. In 7:12, he says that the “Golden Rule” – do unto others as you would have them do unto you – is the law and the prophets. In 22:40, after talking about the two Great Commandments – love the Lord our God and love your neighbor – he says that all that is written in the law and the prophets hangs on these two commandments. Jesus says he did not come to “abolish” the law and the prophets. What would it mean to “abolish” them? And therefore, what does it mean to not abolish them? What does it mean to “fulfill” the law and the prophets? To “fulfill” means to “complete,” or to bring to completion, or to have reached the point of completion. To “fulfill” the law and the prophets can be explored in two ways: How the law is fulfilled as we follow the moral law first outlined in the Old Testament; and How Jesus , by his life, death, and resurrection, fulfilled the purposes and promises of God presented in the Old Testament. With regard to Jesus, it is useful to note that in Luke 24:44, Jesus said that “everything written about me in the law of Moses, the prophets, and the psalms must be fulfilled” (NRSV). There, he is referring to all three divisions of the Hebrew Scriptures. With regard to how the law applies to us, the Ignatius Catholic Study Bible comments that the New Covenant Jesus presented “perfects and transforms” the Old Covenant: “While sacrificial laws of the OT expired with the sacrifice of Jesus, the moral Law (Ten Commandments, etc.) was retained and refined” (fn. to 5:17, p. 15). In the next section of Matthew’s Gospel, we see Jesus transforming the teachings of the Old Testament in ways that we still try to follow today. In what ways do we continue to follow the commandments of the Old Testament and embrace the teachings of the prophets? How does our commitment to following the law allow the law to fulfill its intended purpose? In what ways did Jesus fulfill the law and the prophets? Some scholars argue that this teaching in Matthew contradicts what Paul says when he says that we are not justified by doing the works of the law (for example, in Galatians 2:15-16; Romans 3:21-31). How would you respond? Is Jesus saying we are justified by doing the works of the Law? Is Paul saying we don’t have to obey the basic commandments of the Law? Or do these passages of the Bible fit together even though they may be looking at the issue from different perspectives? Some scholars overstate Paul’s rejection of the Law. Paul affirmatively cites the Ten Commandments in Romans 13:8-10 and says they are summed up in the command to love your neighbor, as Jesus said in Matthew. And throughout his letters, Paul expects a high moral standard of the people to whom he is writing. We are not justified by doing the works of the law – we still need salvation through Jesus; but Jesus expects us to follow the Ten Commandments and also other elements of the moral/social law – for example, to care for the poor, treat workers justly, welcome the stranger, etc. In verse 18, Jesus says that not one letter of the law will pass away. The word for “letter” is literally the Greek word iota – their name for the letter “i,” which is the smallest letter in Greek as it is in English. It is important to note that Jesus is not endorsing all the tiny details of the interpretations of the Law that the scribes and Pharisees had piled on top of the actual words of the Old Testament Law. He broke their "laws" frequently and derided them for their excessive devotion to the laws they had made. But he is expressing a deep reverence for the word of God handed down in the Old Testament itself. Jesus’s reference to heaven and earth passing away may be recalling Isaiah’s prophecy of a “new heavens and a new earth” (Isaiah 65:17, NRSV and NABRE). In Matthew 5:18, Jesus says that nothing will “pass” from the law “until all is accomplished.” This could be interpreted as referring to the “eschatological” end of the world (the “end times”), but it makes more sense to understand it as referring to Jesus’s fulfillment of the law and the prophets by his death and resurrection. Jesus has already preached that the kingdom of heaven is near. In what ways are we living, metaphorically or partially, in the “new heavens and new earth” that Isaiah foretold, even as we wait for its complete fulfillment at an end time that is yet to come? In what ways do the law and prophets still apply to us in this interim time we live in? Given that Christians do not accept the obligation to carry out all 613 commandments in the Old Testament – for example, we do not follow the kosher laws, the sacrificial laws, or other ceremonial laws – how do we know which laws Jesus still expects us to follow today? Notice in verse 19 that Jesus does not consign to hell those who break the commandments, but he says they will be called “least” in the kingdom of heaven. What do you think this means? What might “least” look like in heaven? Verse 19 particularly makes a point about teachers. Why are they so important? Jesus ends this passage with a statement that would have been a surprise to his followers. The scribes and Pharisees sought to live at an extreme or maximum level of righteousness. What does Jesus say in verse 20? What do you think Jesus is telling you, in saying that your righteousness must be greater than that of the people who are trying the hardest to be righteousness? For you, what is the good news in this passage? Take a step back and consider this: If the Law was a sentient being, you might picture it eagerly anticipating its “fulfillment.” It was created for a purpose – to prepare the way for Jesus and the salvation of not only the Jewish people but all of humanity. Now, in Jesus, the beginning of that time of fulfillment is at hand. We, too, are on a path to fulfillment. God is working his character into us and reflecting his goodness and love out through us to a world that desperately needs opportunities to see God through us. In the end, our goal is to allow God to work his character fully into us so that we are like Jesus. I can’t be exhibiting God’s character and manifesting God’s love if I am insulting, unfaithful, hateful, etc. – issues that Jesus will take up in the next passage. Those attitudes do not reflect the image of God because God does not have those attitudes. If my ultimate fulfillment is to be like Christ, then those attitudes must go. The moral law set forth in the Old Testament, however, does reflect aspects of God’s character. The Law helps me understand, in some ways, the kind of person God is calling me to be. For you, is the Law a bad guy that prohibits you from doing what you want to do and being what you want to be? Or is it a good thing that reminds you of what you want to do and who you want to be? How does the Law help you to live the life of Christ? How can you embrace more fully this vision: that the Law, which is fulfilled in Christ, is not something to be abolished but rather is a support for your life of faith that can help you reach your ultimate fulfillment in Christ? Bibliography See Matthew - Bibliography at https://www.faithexplored.com/matthew/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Matthew Index Next

If God isn't powerful, we can't count on him for much. Previous Next God's Purposes Is God More Powerful Than Any Other Force? If God isn't powerful, we can't count on him for much. Tom Faletti (to be continued) Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous God's Purposes Next