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Jesus is the way to the Father. When we see him, we see the Father because he and the Father are one. He empowers us to do great things so that God will be glorified. How can you be like Jesus? [John 14:1-11; 14:1-12; 14:12-14; 14:13-14] Previous Next John List John 14:1-14 Jesus is the way to the Father. When we see him, we see the Father because he and the Father are one. He empowers us to do great things so that God will be glorified. How can you be like Jesus? Image provided by Wix. Tom Faletti April 27, 2026 Read John 14:1-14 Jesus tells the disciples that he is the way to the Father Verses 1-3 Jesus urges the disciples to maintain their faith as he goes to prepare a place for them The tone is somber as Jesus begins this discourse. Jesus has announced that Judas will betray him and that Peter will deny him. How do you think the disciples are feeling as Jesus begins to speak here? In verse 1, Jesus says to them, “Do not let your hearts be troubled.” In the second half of verse 1, he tells them how to do that. What does he urge them to do? The Greek verb Jesus uses in the second half of verse 1 can mean to “believe in,” “trust,” or “put your faith in” Jesus ( Liddell and Scott , p. 641). Which of those words best captures your attitude toward Jesus – that you believe in , trust , or put your faith in him – and why? Jesus does not want his disciples to despair when he is crucified, and John does not want the Christians of his time to lose hope when they face persecution. When Jesus says, “Do not let your hearts be troubled,” what does that say to you personally? In verse 2, what does Jesus say about his Father’s house, and what does he say he is going to do? What does Jesus promise in verse 3? What do you think he is referring to when he refers to his “Father’s house” where there will be a “place” for us? In verse 2, Jesus says that his Father’s house has many “dwelling places” or “rooms.” The Greek word means a place to stay or abide. What do you think Jesus means when he says that his Father’s house has many of these places? What do you think it means when Jesus says he is going to prepare a place for us? What preparation is needed? In verse 3, Jesus says that he will come back and take us to himself, so that we will be where he is. What does that mean? Although Jesus’s reference to coming back certainly includes his eschatological return at the end of time, he also comes to us by his Spirit in many ways throughout our lives. How do you experience his “coming” even as you live? How does this promise from Jesus make you feel? How does this promise make you want to respond? What questions do verses 1-3 raise in your mind, and how do you think Jesus would answer those questions? Verses 4-6 I am the way, the truth, and the life In verse 4, Jesus tells them that where he is going, they know the way. Thomas objects. What does Thomas say in verse 5? Do you think Thomas’s objection is valid? Why or why not? How does Jesus answer in verse 6? What does it mean for you when Jesus says he is the “way”? When he says he is the “truth”? When he says he is the “life”? When Jesus says he is the way, that means that I don’t choose the way; he does. When he says he is the truth, that means I don’t choose what truth is; he does. Acts of the Apostles frequently refers to the faith of the early church as “the way” (Acts 9:2; 19:9; 19:23; 22:4; 24:14; 24:22). I am called to follow his way, not make my own way. Similarly, I am called to embrace the truth he has revealed and live the life he offers. Jesus is not just a prophet: he does not just tell us how to get to the Father. He is not just a guide: he does not just show us the way to God . He is the way. In what ways is he the way, and the way to what? How do you experience Jesus being the way and the truth and the life in your life? In John 8:32, Jesus said, “You will know the truth, and the truth will set you free.” How is truth essential to genuine freedom, and how do you experience freedom through the One who said, “I am the truth”? Jesus adds in verse 6 that no one comes to the Father except through him. What does that mean to you? What do you think verse 6 means with regard to people who died before Jesus lived, or who were raised in another faith and never had a chance to know Jesus? How might he provide the way for them? Some people hear Jesus’s statement, “No one comes to the Father except through me,” and wonder whether Christ died for all people or only for those who ultimately live forever with God. The Bible is clear that Christ died for all: In 2 Corinthians 5:14, Paul says that Christ died for all. In 1 John 2:2, John says that Jesus’s propitiation or expiation was not only for our sins but for the sins of the whole world. Hebrews 2:9 says that Christ tasted death for everyone. 1 Timothy 2:6; 1 Timothy 4:10; Titus 2:11; John 1:29; and Isaiah 53:6 provide similar statements indicating that Christ died for all. (In Romans 8:20-23, Paul even suggests that the whole of creation, not just all humans, groan as it awaits redemption.) These passages show that, although not everyone chooses to avail themselves of the offer to come to the Father, Jesus provides the way for everyone. What do people need to do to avail themselves of the “way” to the Father that Christ provides? Verses 7-11 You know me, so you know the Father and you know the way In verse 7, Jesus first makes a conditional statement that is literally, “If you had known me, you would have known the Father,” or “If you have known me, you have known the Father.” Since Jesus has made it possible to know the Father, he adds a declarative statement: “From now on, you do know him and have seen him.” What does this mean? How does verse 7 apply also to us? Philip hears Jesus say that they have seen the Father. He is not convinced that they actually have seen the Father, so in verse 8, he says, “Show us the Father, and it will be enough for us.” What do you think Philip has in mind? What does he hope to see, and how will it be “enough”? In verse 7, Jesus indicates that because they know him, they know the Father. In verse 9, he says, “Whoever has seen me has seen the Father.” What does he mean when he says they have “seen” the Father? Jesus elaborates in verse 10: “I am in the Father and the Father is in me.” What does this mean? In verses 10 and 11, Jesus again points to his works as a sign that the Father is in him. What has led you to believe that Jesus is in the Father and the Father is in Jesus? What do these verses say to you about your faith? Verses 12-14 You will do greater things; ask anything of me in my name and I will do it Different Bibles divide up the verses in different ways. Verse 12 begins with “Amen, amen (or truly, truly), I say to you,” which might signal a transition a new point, and verse 13 begins with “And,” which might signal that it relates to verse 12. Therefore, we will examine verses 12-14 as a unit. In verse 12, Jesus first says that the people who believe in him will do the works that he does. What works does Jesus do that his followers also do? In the second half of verse 12, Jesus adds that those who believe in him (in Greek he uses the singular pronoun “he”) will do greater works than his works. How can this be? What works have followers of Jesus done, down through the centuries, that are greater than the works Jesus did while he was on the earth? Jesus’s time on earth was limited to a short ministry of only a few years and in only a few places, one place at a time. His followers have been able to spread the word of God, and show the love of God, to people all over the globe, for 2,000 years. In this way, the members of the Body of Christ, working individually and together, have been able to do many things that Jesus, in his one human body in 3 years of public ministry, could not do. Only Jesus could save us, but collectively, we can bring the good news of Jesus, in word and deed, to far more people. What great work might God be calling you to do or to be a part of? What do verses 13 and 14 say? There are two conditions attached to what Jesus says in verses 13-14. First, he says that whatever you ask, you must ask “in my name.” What do you think Jesus means when he says we must ask in his name? Is he just giving us a formula, some special words to say at the end our prayer in order to get what we want, or does it have a deeper meaning? What does it mean, to ask in his name? People sometimes turn these words into a formula, but Jesus did not encourage formulas in praying; he modeled praying for what would glorify the Father (see, for example, John 12:28; 17:1-5). Therefore, to ask in Jesus’s name would be to ask only what Jesus would ask, to ask only for what would glorify the Father. Consider some other uses of the phrase “in the name of”: Stop in the name of the law; I speak to you in the name of the king; the document was signed in the name of the mayor. “In the name of” has a connotation of acting consistent with the character and authority of the person who has the real power. If we desire to pray in Jesus’s name, how can we be sure that what we are asking for is consistent with his character and will? How do you discern what the will of God is, so that your prayers are truly being made in Jesus’s name? The second condition Jesus attaches to this statement is in verse 13, where Jesus says that he does what we ask “so that the Father may be glorified in the Son.” This suggests that in order for Jesus to do what we ask in his name, it must be something that will glorify God. How can we focus our prayers on what glorifies God? Verses 13 and 14 have a direct connection to verse 12. In verse 12, Jesus says that his followers will do greater works than he. In verses 13-14, he says that whatever we ask in his name, he will do. The only reason we can do “greater” works than Jesus did while he was on earth is because he has the power and works through us when we ask for and do things that are consistent with his name and that will bring glory to God. How can we pray in a way that (1) recognizes that God is the source of all power but (2) also recognizes that God wants to do great things through us? How might you adjust how you pray to better reflect what Jesus says here? Take a step back and consider this: In John 1:18, John says, “No one has ever seen God, [but] God the only Son . . . has made him known.” In John 14:9, Jesus says that whoever has seen Jesus has seen the Father. The apostle Paul spent a lot of time reflecting on the relationship between the Father and the Son. In Colossians 1:15, Paul says that Jesus is “the image of the invisible God.” In other words, if you want to know what God looks like, look at what Jesus looks like. Of course, Paul is not talking about Jesus’s physical appearance as a human, although I imagine that Jesus might have had a winsome smile, a joyful laugh, and sometimes a twinkle in his eye as he told his parables. Paul presumably had in mind more fundamental attributes that Jesus manifested, such as his loving heart, his wisdom, his self-sacrificing nature, the peace he exuded to those who were fearful, and so on. Take a moment to picture Jesus, the real Jesus. In what ways do you think he was the image of the invisible God? We were made in the image of God. Although our reflection of God’s image is not perfect, his goal is to restore us to his image. Paul says that we, “gazing with unveiled face on the glory of the Lord, are being transformed into the same image” (2 Cor. 3:18, NABRE). What can you do to allow God to transform you into his image, so that when people see you, they see a visible image of the invisible God? 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

Jesus endured the torture and the mocking for us. How can we embrace his sacrificial attitude? [Matthew 27:27-31; 27:32-44] Previous Matthew List Next Matthew 27:27-44 Jesus endured the torture and the mocking for us. How can we embrace his sacrificial attitude? Édouard Manet, Jesus Mocked by the Soldiers , 1865, oil on canvas, Art Institute of Chicago, Chicago, IL. Photo taken by Tom Faletti, 21 July 2018. Tom Faletti September 20, 2025 Matthew 27:27-31 The crown of thorns A Roman cohort had six “centuries” of up to 80 soldiers each, so there were 480 soldiers in a full cohort. Each century was headed by a centurion. We don’t know whether Pilate had brought an entire cohort to Jerusalem when he came to make sure things stayed under control during the Passover feast, but he certainly would have had a large force in order to be ready to deal with the crowds that swelled the city during the feast. What did the soldiers in Pilate’s cohort do? What do you think they thought of Jesus? How might they have viewed him? What was the point of the crown of thorns? Why do you think they mocked Jesus as “King of the Jews”? Matthew 27:32-44 Jesus’s crucifixion and the people who interact with him during it In this section, we will look at the crucifixion of Jesus through the perspective of the people who interacted with him during his final hours. We will see in verse 55 that there were other people present, standing at a distance, but right now we will focus on the people who directly interacted with Jesus. Simon from Cyrene: Verse 32 How does Simon end up in Jesus’s story? Cyrene was the capital city of a Roman province called Cyrenaica on the north coast of Africa. He had probably come to Jerusalem for the Passover feast. He was pressed into service. Roman soldiers had the right to demand that people in occupied territories perform services for them: for example, to carry a burden for up to a mile. He was asked to carry Jesus’s cross. What do you think Simon thought of Jesus? How might he have viewed him? Do you think his view of Jesus might have been affected by helping Jesus carry his cross? Mark 15:21 says that Simon was “the father of Alexander and Rufus.” This implies that Mark knew them, so they were probably Christians when Mark wrote his Gospel. This leads to at least two possibilities: (1) Simon may have already been a follower of Jesus, who was following Jesus on his path to his execution and was grabbed by the Roman soldiers and forced to help Jesus. In this case, Simon’s sons must have been known to Mark’s community when Mark was writing. (2) Simon may not have had anything to do with Jesus before he was pressed into service by the Romans. Luke 23:26 says that Simon was coming in from the country, so he was not following what was happening to Jesus. In this case, although Simon may not have been a follower of Jesus when he was pressed into service, by the time Mark wrote, Simon’s sons must have become known among the believers. In this case, Simon may have experienced a conversion after or as a result of helping Jesus carry his cross. When you are given the opportunity to do something that “helps” Jesus – that helps make Jesus or the kingdom of God a little more real for someone – how does it make you feel? In what ways are you being called to help carry Jesus’s cross in your life today? Is there someone you know who is carrying a heavy cross right now, and you might be able to help lighten their load by helping them bear the burden? What could you do to help them carry their cross? The soldiers in the unit that crucified Jesus: Verses 33-37 The soldiers took Jesus to the site of his execution. John tells us there were 4 soldiers directly involved in the crucifixion (John 19:23). The Jews did not allow executions within the walls of God’s holy city of Jerusalem, and the Romans appear to have been honoring this practice. Jesus is taken to Golgotha, a small hill that was, at that time, outside the city walls. “Golgotha” was an Aramaic word for “skull.” (“Calvary” is Latin for “skull,” which is why we know it as Calvary.) The most common explanation for why it had this name is that it was shaped like a skull, but some scholars think the name arose because it was used for executions. What did these soldiers do? (They did a lot. Look at verses 32, 34, 35a, 35b, 36, and 37.) In verse 34, Jesus was offered wine mixed with gall, a painkilling drug intended to deaden the pain as they drove the nails through his hands and feet. Matthew doesn’t mention it, but this is often seen as fulfilling Psalm 69:2, which reads: “They gave me poison for food, / and for my thirst they gave me vinegar to drink” (Psalm 69:21, NRSV). Jesus refused the painkiller, choosing to fully experience the worst of it. The Roman soldiers had a right to take a condemned man’s garments. The dividing of the garments recalls Psalm 22:18 (NRSV; 22:19 in the NABRE). What do you think these soldiers thought of Jesus? How might they have viewed him? How would the sign over Jesus’s head – “King of the Jews” (verse 37) – have been interpreted differently by the Romans and the Jews? Crucifixion was an excruciating torture. The victim had to lift his body to take every breath. If he became too exhausted to lift himself, he would not be able to breathe and would begin to suffocate. Meanwhile, flies and birds would be attacking his bleeding wounds, and he would be helpless to stop them. Jesus submitted willingly to this torture – for us. What does his crucifixion mean to you? The two criminals crucified with Jesus: Verses 38, 44 The two criminals who were crucified with Jesus are variously called bandits, revolutionaries, criminals, thieves, robbers, rebels, or outlaws, depending on the translation. The word’s root originally carried a meaning that involved plunder, but it is unclear what kind of criminals these men were. What do the criminals who were crucified with Jesus do? What do you think they thought of Jesus? How might they have viewed him? Note: Luke tells us that one of the two criminals crucified with Jesus (now often called the “Good Thief”) had a change of heart and Jesus said told him he would be with Jesus in Paradise (Luke 23:39-43), but Matthew does not have that story. The passersby: Verses 39-40 What do the passersby do? What do they specifically mock Jesus for? What do you think they thought of Jesus? How might they have viewed him? The chief priests, scribes, and elders: Verses 41-43 What do the chief priests and elders do? What do you think they thought of Jesus? How might they have viewed him? What do they specifically mock him for, in verse 42? in verse 43? Why are they focused on the claim that he is “the King of Israel”? Note: “King of the Jews” is how a foreigner such as Pilate would say it. The chief priests wouldn’t say “King of the Jews” any more than an American would refer to the “President of the Americans.” Jews would use the proper name for their nation: “King of Israel,” just as Americans would say “President of the United States.” “King of the Jews” is a foreigner’s way of referring to him. Why are they also focused on his claim to be the “Son of God”? What evidence would they offer in support of their claim that he was not the Son of God? How does Jesus’s refusal to “come down from the cross” show that Jesus’s claims are true? William Booth, the English Methodist preacher who with his wife Catherine founded the Salvation Army, is quoted as saying, “It is precisely because he would not come down that we believe in him” (quoted in many places, including William Barclay, The Gospel of Matthew, Volume 2 , p. 405). Why is the cross part of God’s plan and evidence that Jesus is God’s Son?? Almost every group of people present at the crucifixion mocked Jesus: the chief priests and elders, the passersby, and the two men crucified with him. How do you think Jesus felt as he faced all this mocking? The mocking seems to fulfill the statement in Psalm 22: “All who see me mock me…” (Psalm 22:7-8; 22:8-9 in the NABRE). Jesus will quote from the beginning of that psalm before he dies. It is interesting to note that the soldiers who were directly responsible for carrying out the crucifixion are not listed among those who mocked Jesus. Why do you think that is? Here are some of the possibilities: (1) Perhaps they did mock him, but Matthew has already told us that the whole cohort mocked him early and didn’t feel the need to reiterate it. (2) Perhaps in their mind they were just doing their jobs and weren’t personally invested in it. (3) Perhaps since Jesus didn’t resist or make their job difficult, they did not want to rile up a compliant captive. Or: (4) Perhaps they were impressed by him in some way. What might have impressed the soldiers about Jesus? If you had been there watching all of these people who interacted with Jesus, whose reactions to Jesus would have most intrigued or troubled you, or impressed or appalled you, and why? Why do you think Jesus put up with all this abuse and humiliation without responding? Have you ever been mocked or humiliated? How does Jesus’s example offer guidance to you if you should suffer such abuse in the future? What difference does it make to your faith, that Jesus endured all of this? Take a step back and consider this: Jesus is showing us in his Passion what he taught us in the Sermon on the Mount. In those teachings, way back at the beginning of his ministry, he said: Don’t be angry (Matt. 5:22). Turn the other cheek (5:39). Love your enemies (5:44). Pray to the Father, “Thy will be done” (6:9-10). Seek first the kingdom (6:33). Enter through the narrow gate (7:13). We are not all called to give up our lives literally as Jesus did, but we are all called to let go of ourselves, take up our cross, and follow him (Matt. 16:24), embracing his way of life. He teaches how to live as children of our Father in heaven, and he models that life for us. The life he taught and lived is “the road that leads to life” (7:14). Even when it doesn’t look like it, it is the way to life now and forever with Jesus. How can we embrace the sacrificial attitude Jesus modeled on the cross and taught in the Sermon on the Mount? When it seems hard to embrace Jesus’s way, you might consider talking with a mature believer and gaining their perspective. And talk it over honestly with God. You don’t need to hide anything from him (actually, you can’t). He wants you to share your struggles, not just your successes. He wants to be there with you when you doubt, not just when you are confident in your faith. Talk to Him. What would you like to ask his help with, right now? And if God’s grace has helped you to embrace the life that comes with giving up your life for Christ, are there people you could come alongside and be an encouragement to them when God seems distant? How can you shine the light you have been given, to be a blessing to others who feel like they are surrounded by the dark? 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

How to pray: The Lord’s Prayer shows the way. Previous Matthew List Next Matthew 6:9-15 How to pray: The Lord’s Prayer shows the way. Image provided by Wix. Tom Faletti May 18, 2024 Matthew 6:9-15 The Lord’s Prayer: How to pray This prayer has two parts: 3 petitions focused on God and 3 petitions focused on our needs. How does the prayer known today as “the Lord’s Prayer” or the “Our Father” begin? What does this first part – "Our Father who art in heaven" – say about the nature and character of God? “Heaven” tell us God is not human, or like a human. “Father” tells us what God is like – what God’s character is, relative to us. Note: Matthew is writing in Greek and here uses the Greek word for “father.” However, if Jesus taught the prayer in Aramaic, he might have used the more intimate Aramaic word “Abba,” which means “Daddy.” “Abba” only appears 3 times in the New Testament – in Mark 14:36; Romans 8:15; and Galatians 4:6 – but it casts a new light on our relationship with God that is not taught prior to Jesus. What does this beginning of the prayer say about our relationship to God? . . . and our relationship with each other? This part of the prayer establishes that we are children of God – and therefore that we are brothers and sisters of each other. What does “hallowed be thy name” mean? “Hallowed” establishes that God, by his very nature, is holy. In combination with “heaven” it establishes that God has a supreme degree of holiness, and this indicates a distinction between God and us. Is this just about treating God’s name with respect, or is there more to it? What are some ways we can “hallow” God’s name in our everyday living? Verse 10 has the form of a typical Jewish couplet: two statements that say the same thing in different ways, so that the second amplifies the first (Barclay, The Gospel of Matthew, Volume 1 , p. 211-212). How do “thy kingdom come” and “thy will be done on earth as in heaven” make the same point? How does the second petition in verse 10 – “thy will be done on earth as it is in heaven” – go further than or further explain the first of these petitions? The petitions in verse 10 suggest that wherever God’s will is done, there the kingdom of God is. Anywhere on Earth where the will of God is being done is part of the kingdom. What does this say to you about how you live your life? Barclay suggests that the last 3 petitions in this prayer focus our attention on 3 great human needs that are related to the present, past, and future: bread now, forgiveness for what we have done in the past, and help in future temptation. He also suggests that these petitions point us to God the Father as Creator (bread), God the Son as savior/redeemer (forgiveness), and God the Holy Spirit as source of strength and guidance (in temptation) (Barclay, The Gospel of Matthew, Volume 1 , p. 199). What do you think Jesus meant by “bread”? Is it just about meeting our physical need for food? Is it about all of our material needs? Is it expressing a desire for spiritual food? Is it about the Eucharist? Is it about desire to participate in the heavenly banquet to come? Throughout the ages, people have found benefit in all of these interpretations. What might be the significance in praying for “our” daily bread, not “my” daily bread? The word usually translated “daily” is uncertain. It is used in the New Testament only here and in Luke’s version of the Lord’s Prayer (Luke 11:3), and it only appears once in other Greek literature outside the New Testament. Scholars suggest that it could mean “daily” or “tomorrow’s” or “needful” or “future” (Viviano, par. 39, p. 645). Although in the Lord’s Prayer today many people pray, “Forgive us our trespasses,” the word is better translated as “debts,” which is what we find in both the NRSV, the NABRE, and most other modern translations. The word “debts” is a metaphor for our sins. If we are talking about sin, what does “Forgive us our debts” mean? What does the word “debt” suggest about our sins? What does “as we forgive those . . .” mean? “as” means in the same proportion or to the same degree – with the same measure. So we are asking God to forgive us to the same degree that we forgive others, or using the same measure we use to measure out forgiveness to others. How do verses 14-15 amplify the message of the importance of forgiveness? Why is forgiveness so important? Forgiveness isn’t always easy. How can we move to a place of forgiveness when we have been deeply hurt? It is important to acknowledge the hurt, and sometimes we need time to process the hurt. But ultimately, when forgiveness is hard, it comes down to a decision. We can decide to hold on to the hurt or to give it to God and decide as an act of the will to stop holding it against the other person. This does not necessarily mean “forgetting” the offense; for self-preservation we sometimes need to remember what has been done to us. But we can still decide to stop holding it against the other person. Sometimes, when we do this, we find that letting go of it provides a release for ourselves as well, allowing us to put the matter in the past and move forward. In the Lord’s Prayer as we pray it today, we say, “Lead us not into temptation” (verse 13a). There is a lot going on behind the scenes in this verse. First, although we pray, “Lead us not into temptation,” the word “temptation” is not the best translation of the word. Modern translations often say “test” or “trial” in verse 13. The Jews of Jesus’s time expected that there would be a time of severe testing before the coming of the Messiah. A common understanding of the petition is that it is asking God to spare us that trial. Second, although the first part literally means “Lead us not,” we know that God does not lead people into temptation – see James 1:13-14. Therefore, it is better to interpret this metaphorically. The Catholic bishops in a couple of countries in Europe have sought and received approval from the Vatican to rephrase this part of the prayer in their liturgies to remove the implication that God might lead us into temptation. They are adopting other wordings that might be translated into English as: “Do not let us fall into temptation” or “Do not abandon us to temptation.” The point is that, while God allows people to be put to the test, we want to ask him to spare us from that trial. Where is God when you are tempted – leading you into the temptation or trying to lead you out of it ? Explain. What is the test or trial you need to ask God to keep you from? In the Lord’s Prayer, we usually pray, “Deliver us from evil.” This acknowledges that evil is real, along with temptation. What is the response to evil that Jesus is calling us to take? In modern translations, the "deliver us" line in verse 6:13 is translated: “rescue us from the evil one” (NRSV) or “deliver us from the evil one” (NABRE), because the Greek word is sometimes used for the devil (for example, Matthew 13:38) – i.e., evil personified, not some abstract notion of evil. What does this add to your understanding of what we are praying here? Compare this prayer to your picture of the heaped-up, empty phrases Jesus rejects in Matthew 6:7. How is this prayer different? How can you capture some of the Lord’s Prayer’s simplicity and directness in your personal prayers to God? For some people, this prayer has become so rote that it has lost some of its power. If we could reclaim this prayer – every petition of it – so that it was a conscious expression of our intimate reliance on God as we face life in the real world, how might that affect our lives? Which of these petitions is speaking must directly to your heart today, and why? What might you consider doing differently because of today’s study? Take a step back and consider this: Barclay writes: “In the Lord’s Prayer, Jesus teaches us to bring the whole of life to the whole of God, and to bring the whole of God to the whole of life” (Barclay, The Gospel of Matthew, Volume 1 , p. 199). How does this prayer invite us to make God the center of all that we face in life? How can you use the Lord’s Prayer to help you invite God into “the whole” of your life? What are the short, simple, direct things you need to say to God right now? 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

Make the choice to follow Christ and do not be afraid of the consequences. [Matthew 10:16-25; 10:26-33; 10:34-39; 10:40-42] Previous Matthew List Next Matthew 10:16-42 Make the choice to follow Christ and do not be afraid of the consequences. Image by Redd F, provided by Unsplash via Wix. Cropped. Tom Faletti August 10, 2024 Matthew 10:16-25 The persecution that will come As Jesus’s followers go out to preach the good news, what problems will they face? What are the risks they will face? What are the reassurances Jesus offers? How is the reassurance Jesus offers based on a relationship? In verses 17, 18, and 21, who will oppose them or cause them trouble? Jesus mentions religious leaders, governmental authorities, and family members. As you try to be transparent and open about your faith, is there anyone who is likely to oppose you or cause you trouble? If so, what might you do about it? Have you experienced any situations like what is described in verse 20, where you did now have a plan for what you would say about your faith, but the Spirit spoke through you? How can you live a life that is so open to the movement and guidance of the Holy Spirit that that kind of guidance “in the moment” is possible? Where are you tempted to hold back in boldly following Jesus? What does this passage say to you? Based on what Jesus says in these verses, would you say martyrdom should be sought, avoided where possible, or avoided at all costs? In verse 23b, Jesus says that the Son of Man will come before they have proclaimed the good news in all of the towns of Israel. Matthew might have understood this to be true in the sense that the beginning of the coming of the Son of Man was inaugurated when Jesus died and rose from the dead. Or he might have seen the coming of the Son of Man as having occurred when Jerusalem was destroyed and Israel was shattered by the Romans in AD 70. We will explore the coming of the Son of Man when Jesus talks more about it in Matthew 24. In verse 24, Jesus says the disciple is not above the teacher. The word disciple means a learner or student. How do you maintain your role as a lifelong learner under Jesus? What are some ways that we, as disciples, are called to be “like” our teacher Jesus? Matthew 10:26-33 Do not fear What does Jesus emphasize repeatedly in verses 26, 28, 31 of this passage? Why might fear be a natural response? There might be pain, suffering, rejection, and even death in following Jesus. Why, then, does Jesus tell us not to fear? What is Jesus saying about us and God in the sparrow analogy in verses 29-31? We are greatly valued by God. We are intensely and surprisingly important to him. He never stops watching us, with love. What fears do you face? What does this word from Jesus about not being afraid say to you in your particular circumstances? In verses 32-33, Jesus contrasts those who acknowledge him before others and those who deny him before others. William Barclay suggests (Barclay, The Gospel of Matthew, Volume 1 , pp. 403-404) that there are three ways we can deny Jesus: by our words , by our silence , and by our actions . What does it look like to deny Jesus by our words? . . . by our silence? . . . by our actions? What does it look like to acknowledge Jesus before other people by our words, our silence, and our actions? Where in your life do you need to be a clearer witness to Jesus right now, and how might it affect your words, your times of silence, or your actions? Matthew 10:34-39 The choice What are the some of the things Jesus says will be part of being called by him? What does Jesus mean in verses 34-36 when he says he has come to bring a sword? When Jesus says he has not come to bring peace, but a sword (verse 34), he explains what he means in verses 35-36. He is not talking about military might or violent uprising. He is not saying that he wields a sword, nor is he saying that the sword should be wielded by his disciples. On the contrary, the sword is wielded by those who oppose Jesus and his disciples. Jesus is lamenting the fact that his coming produces such opposition that some will die by the sword. The quote in verses 35-36 comes from Micah 7:6, where the prophet describes with great sorrow how the society around him has degenerated to the point where those who are faithful to God cannot trust the people around them, but instead must look to God and wait for God to provide salvation (Micah 7:7). What does the conundrum in verse 39 about finding your life/losing your life mean? What does it mean to “take up your cross and follow me”? How might a person today have to give up the life they have today in order to find the life they are called to by in Christ? What do you think of Jesus’s blunt honesty in this passage? Do we need more of this kind of honesty in the message of Christianity in our day? Or can we avoid this tough message and still be saved? Most people don’t face this choice in stark, life-or-death terms the way the martyrs did. They do face smaller life decisions that change the direction of their lives and even smaller choices every day about how to live their lives. How do these smaller choices both reflect and determine where we stand with Jesus? What is the cost or sacrifice that comes with following Jesus? What is the reward or benefit? A cross is an instrument of death. How is taking up a cross an apt metaphor for the choice we face? What is the cross you are called to take up right now in order to follow Jesus? Matthew 10:40-42 You are representatives of Jesus What is this passage saying? This passage implies that we are representatives of Jesus. What responsibilities come with being a representative of Jesus? This passage implies that our fellow Christians, even the lowest, are representatives of Jesus. What does that fact call us to do? In verse 42, Jesus talks about giving a cup of cold water to “these little ones.” Scholars debate whether the “little ones” refers to the apostles/disciples or to the uneducated and needy members of the community. But it can also be taken more literally. Who are the “little ones” in this world who need a cup of water? How can we, directly or through organizations or governments, help people who need access to safe, clean drinking water? Benedict T. Viviano comments, “It has been observed that if God will reward one who gives a cup of cold water to a disciple, how much more will he reward one who installs an entire city water system” (Viviano, par. 72, p. 652). Many nonprofit organizations, often operating from a religious orientation, help people in less developed countries build wells or implement water purification programs, so that children and other community members will have safe drinking water. Some people living along the southern border of the United States try to serve Jesus in the “least among us” by providing water to migrants who might die of thirst or heatstroke as they search for a safe place to call home. There are many ways to give a cup of cold water to “little ones” in need. If you were to be evaluated (like in school or on a job performance evaluation) on how you are doing as a representative of Jesus, where would you receive high marks and where would it be said that you could make improvements? How might you respond to this passage in terms of how you relate to other people? Take a step back and consider this: William Barclay wrote, “The Christian may have to sacrifice his personal ambitions, the ease and the comfort that he might have enjoyed, the career that he might have achieved; he may have to lay aside his dreams, to realize that shining things of which he caught a glimpse are not for him. He will certainly have to sacrifice his will, for no Christian can ever again do what he likes; he must do what Christ likes. In Christianity there is always some cross, for Christianity is the religion of the Cross” (Barclay, The Gospel of Matthew, Volume 1, p. 408). There are many ways that following Christ may require a sacrifice of the will. It generally doesn’t mean, “I want to be an entrepreneur/lawyer/realtor/artist (etc.) but God wants me to be a missionary in a far-off land.” More commonly it means, “I want to be an entrepreneur/lawyer/realtor/artist (etc.) but because I follow Christ there are certain things I will not do, even if the world tells me it is necessary for success.” In our work, we stay true to God, speak honestly and openly about our faith when the opportunity arises, and trust God, without fear, that if following Christ closes some doors, God has other doors for us. Sacrificing our will generally doesn’t mean we live in absolute penury with only the clothes on our back. It means we choose to live simply so that we have resources left to put at God’s disposal. We put Christ in charge of our budget, recognizing that all we have comes from God and that sacrificing our own luxury may help meet others’ basic necessities. In other words, when our desires and Christ’s will do not line up, we let go of our will so that Christ’s will can have its way. In exchange, we are given the opportunity to participate, from the platform we have as an entrepreneur/lawyer/realtor/artist (etc.), in the greatest mission we could imagine. And when we have made that fundamental decision and have lived it for a while and allowed it to seep deeply into the fabric of our life, the ambitions and luxuries that run counter to the mission of Christ sometimes seem less attractive. That doesn’t mean we won’t face new temptations as situations arise. But they will less commonly be decisions about the major direction of our lives. They will more commonly be: “Can I set aside the thing I am working on right now, because the person in front of me needs me to do something for them.” Those smaller sacrifices of the will are always before us and will continue until we meet the Lord face to face in the life to come. Do you agree with Barclay that Christianity requires a sacrifice of the will to do what Christ desires? Explain. What are the kinds of sacrifices that God is asking you to make right now for the sake of his kingdom? What do you need to do (or keep doing) right now to stay true to the decision you have made to be a follower of 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 List Next

You provide the salt and light of Jesus to the world. Previous Matthew List Next Matthew 5:13-16 You provide the salt and light of Jesus to the world. Image provided by Wix. Tom Faletti April 21, 2024 Matthew 5:13-16 You are the salt and light of the world Salt has many useful properties. What is salt good for? In this passage, what good property of salt is Jesus focusing on (verse 13)? The Greek word for “earth” in verse 13 is the same as the word for “earth” in verse 5. It can mean soil, or a particular territory on the Earth, or the physical realm of existence (as in references to “heaven and earth”). In this case, it can’t mean “soil” since salt is not generally a good thing for soil. When Jesus says we are the salt of the “earth,” what do you think he means by “earth”? Metaphorically speaking, in what ways can Christians be the kind of good “salt” that flavors the world around us or improves the taste of life? Jesus says that salt that has lost its flavor is thrown out because it is not good for anything. Since he is talking metaphorically about Christians, what is he saying about such Christians? What do you need to do to keep being good salt in the world around you? What adjustments in your Christian life might help you be the kind of person who is the kind of “salt” the world needs? In verse 14, Jesus shifts to a different metaphor: light. What does he say that we are? In what ways are we meant to be like the light of a city that is built on a hill? In this metaphor about light, what kind of light are we supposed to be shining? According to Jesus in verse 16, what will people see in us when our light is shining properly? What do you think he means when he says that when our light is shining, people will see our “good works”? What do you think he means by “good works”? What are some ways that Christians might put their light under a bushel? What are some ways that we might put our light on a lampstand? According to verse 16, why will people give glory to God when our light is shining properly? Jesus says that when our light is shining properly, they will see our good works. In our world today, many people who do not believe in Jesus do not think Christians are a light and don't see a reason to give glory to God. It would be easy to blame this entirely on them. Turn your focus toward ourselves for a minute. How might Christians be interacting with the world in ways that do not shine a light – that are not seen as good works? What can we do to be better lights in the world? Take a step back and consider this: Sometimes we assume that if non-Christians fail to see the light of Christ, it is because of their own obstinacy. But we know that we are not perfect, so surely there are also times when the fault lies with how we are living out our faith or how we are representing Jesus to the world. There is no light where there is no truth. But sometimes we obscure the truth by pretending that things are simpler than they are. When Christians claim that following Jesus is simple – “all you have to do is have faith” – people think we are saying that if they just believe, all their problems will go away. They know that is not true, since Christians also have problems, so that message obscures the light. Many young people find it hard to see the light of Christ in us because of the inadequate attention many of our churches give to the injustices that weigh heavily on the hearts of young people (and people of every age who hear the cry of oppressed peoples for justice). When Christians uncritically support one political approach even though every political organization focuses on only some of God’s concerns for justice, or fail to address flaws in the churches themselves, people whose hearts cry for justice find it hard to see us as salt or light. Our light can also be obscured by our lack of holiness. If we only honor some of God’s commands, if we look like we mainly care about ourselves and people like us, if we fail to be engaged consistently in good works as our Lord told us to, then we should not be surprised that the world does not see us as salt and light. Think about a time when you were not the kind of salt or light that effectively represented Jesus to the world. What went wrong? Think about a time when you were particularly effective at being the kind of salt or light that Jesus calls us to be. What happened that allowed you to be salt or light? How can you build habits that will allow the salt and light of Jesus to be communicated to the world around you more consistently? Bibliography See Matthew - Bibliography at https://www.faithexplored.com/matthew/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Matthew List Next

The temptation of Jesus shows how to respond to our own temptations. Previous Matthew List Next Matthew 4:1-11 The temptation of Jesus shows how to respond to our own temptations. Image provided by Wix. Tom Faletti March 22, 2024 Matthew 4:1-11 Jesus is tempted by the devil In Matthew 4:1, the Holy Spirit leads Jesus into the desert. Jesus needs some alone time to prepare for his ministry. The 40 days parallels the 40 years the Israelites were in the desert. In v. 1, where some translations say the Spirit led Jesus out to be “tempted,” the word can also be translated “tested.” “Tested” is the better translation because God does not tempt people. God does not lure people toward sin, nor does he dangle the thought of sin in front of people to see if they will succumb. James is very clear about this: “No one, when tempted, should say, ‘I am being tempted by God’; for God cannot be tempted by evil and he himself tempts no one” (James 1:13, NRSV). However, while God does not tempt people, he does allow people to be tested by temptation. He does not preserve us from temptation, but instead gives us ways to resist (see 1 Cor. 10:13). The word “tested” conveys better the reality of what is going on: the temptation may come from the devil or from our own weaknesses, and God allows it to happen; but God does not cause temptation and he always stands beside us, urging us to resist sin and offering us the strength to overcome the temptation. What happens in this passage? What is the value of being tested? Explain. Why does this take place in the wilderness/desert? On a human level, in the desert people have no support system and no distractions. On a figurative level, Jesus’s testing parallels the testing of the Israelites in the desert after they were delivered out of Egypt. Jesus is identifying with humanity in being tempted. What are some similarities between the testing of Jesus in the desert here and the testing of the Israelites in the desert before they entered the Promised Land? In what ways are they different, including in how well they handled the temptations they faced? No disciples of Jesus were present for Jesus’s temptation. They could have known about it only if Jesus told them about it. Why do you think Jesus would have told his disciples about what happened to him in the desert? Throughout Christian history, theologians and commentators have seen the three temptations of Jesus as representing the three types of sins that all humans face : sins of the flesh , sins of the world , and sins of the devil . (You can easily find more about this, from a variety of denominational perspectives; for example: Fr. Dwight Longenecker, “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 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 ; and nicely summarized by Wikipedia with examples from scholars who wrote centuries ago here: “The world, the flesh, and the devil,” 31 March 2024, Wikipedia , https://en.wikipedia.org/wiki/The_world,_the_flesh,_and_the_devil .) Temptation #1 : Bread, sins of the flesh, putting our own wants ahead of what God wants for us. On the surface, there would not seem to be anything immoral about Jesus turning stones into bread. What is the root of the potential sin in doing so? How might this have been a misuse of his powers? Some of the reasons why this is a temptation to sin include the following: He would be using his power for his own sake rather than using it for its intended purpose: to serve others. He would be failing to identify with the human race he came to identify with. There many also be a battle going on here regarding how Jesus would carry out his mission. Should he entice people to follow him by giving them food to eat? What would have been wrong with that as his primary method of spreading the Gospel? How does this temptation apply to us? How might we be at risk of the temptation to put our own wants ahead of what God might have for us? Throughout the life of the church, going back many centuries, this temptation has been described as involving sins of the flesh, including gluttony, drunkenness, and sexual immorality, but also laziness, covetousness, etc. A personal question, not necessarily for sharing if you are discussing this passage in a small group: Which sins of the flesh do you tend to struggle with and why? What Scripture passage does Jesus quote in response to this temptation? How does this Scripture passage provide guidance for us for how to think about and resist this kind of sin? Temptation #2 : Spectacle, attention, sins of the world, telling God what to do. Jesus could have jumped from the top io the Temple and survived, if he chose to. What would have been wrong with that? What is the potential sin in this temptation? There are several issues here: Some see it as a matter of tactics: Should I use spectacle and razzle-dazzle to try to draw people to God by attracting them to me? Others see it as a matter of authority: Will I assert leadership over God by putting him in a position where he has to do what I want him to do? Others see it as a matter of abdicating our responsibility to do God’s work, leaving things to God that he expects us to be doing as part of our calling.) Jesus could have used spectacle as a way of attracting the attention of people. What would have been wrong with that? Note that Jesus did perform miracles, but they were miracles of service, to help others – not for show. The devil is implying that Jesus could force God to do things his way by doing things that would only work out if God steps in. But Jesus was God, so what would have been wrong with that? An alternate view is that the temptation here was to abdicate responsibility for how to do the work of God and just leave it to God and his angels to make it work. Are there times when “God will take care of things” is not an act of faith but instead an act of laziness? How does this temptation apply to us? How might we be tempted to draw attention to ourselves or wow others rather than doing God’s work humbly? How might we be tempted to force God’s hand by doing things that will only work out if God steps in? (“If God doesn’t want me to do that, he’ll stop me.”) What’s wrong with that approach to life? How might we be tempted to leave everything to God and not do the work he calls us to do? What Scripture passage does Jesus quote in response to this temptation? How does this Scripture passage provide guidance for us for how to think about and resist these kinds of “sins of the world”? Temptation #3 : Allegiance, power, sins of the devil, compromising our commitment to God. What is the nature of the third temptation? It involves a temptation to submit to the devil in order to gain power. What is wrong with the devil’s offer? The devil is asking for a compromise. What are some ways Jesus might have faced this temptation throughout his ministry on Earth? How does this temptation apply to us? How might we be at risk of the temptation to seek power or control of our circumstances even at the price of a bit of spiritual compromise? What Scripture passage does Jesus quote in response to this temptation? How does this Scripture passage provide guidance for us for how to think about and resist this kind of sin? In what ways did the devil misuse Scripture? In your life, how valuable is it to know Scripture? Is it an aid to avoiding or resisting temptation? To what extent do you turn to Scripture for specific guidance in difficult moments or times of temptation? How might the Bible be a greater help to you in dealing with temptation, if you knew the Bible better? Is there anything you could be doing to strengthen your ability to rely on the Word of God? The devil leaves Jesus at this point. What kinds of opportunities do you think the devil will be looking for, to return and tempt Jesus again? When are you at risk of temptation? Silently, unless you are comfortable sharing, which temptation is the greatest risk for you: Inappropriately fulfilling your own wants? Seeking recognition or attention in inappropriate ways? Trying to get God to do things your way in order to make your efforts successful? Making inappropriate compromises to gain more power or control over your circumstances? What can you do to avoid or respond successfully to these temptations? What are your best strategies? Here are some strategies to consider: First we need to step back and not dash headlong into the temptation. Then we have many things we can do: Pray. Think about what is really going on, both inside of you and in the situation around you. Try to see the situation from God’s perspective. Get help from Scripture. Open your heart to the Holy Spirit’s influence. Get counsel from wise and godly people around you. Take a step back and consider this: The first temptation is a temptation to put our own wants ahead of the ways God wants us to deal with our lives. The second temptation is a temptation to draw attention to ourselves or to get God to do things our way. The third temptation is a temptation to compromise our commitments to God in order to gain some power or control. All three temptations, at root, are temptations to put ourselves ahead of God. When we are facing temptation we often forget that God is not looking down from on high with a frown, just waiting to catch us in a sin. Most of us grow up with that kind of image of God, but it doesn’t match the reality of God as presented in the Gospels. Jesus is always standing right next to you, loving you and urging you to do what you and he know is right. His Spirit lives in you, reminding you of who you are in Christ and empowering you to be what you are called to be. If the root of temptation is our desire to put ourselves – our plans, our ideas, our desires, our wants – ahead of God, and yet we know, when we are not in the middle of the temptation, that our greatest happiness and greatest fulfillment comes in putting God first, then in the time of temptation we need to remember who we really are in Christ. Our most desperate need in those times is to see things from the perspective of the God we have given our lives to, and to receive his power to act on who we are. When you are not in the middle of a temptation, where are your allegiances? Have you decided that your goal is to put God first in everything? Or are there still parts of your life that you have not been ready to give to him? Temptations will never go away, but some temptations fade after that fundamental question has been resolved. Have you really given your life to God? If not, now would be a good time to talk with God about it. There is nothing more important that you can do. Talk to God about where you stand with him right now. Jesus’s example tells us something important: Scripture is the first line of defense in times of temptation. Is there anything you can do to embed the Word of God more deeply into your heart, mind, and deepest self, so that you can call it forth when you need it? Bibliography See Matthew - Bibliography at https://www.faithexplored.com/matthew/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Matthew List Next

The fields are ripe for harvest. What can we learn from the Samaritan woman and Jesus about how to tell others about Jesus? Previous Next John List John 4:27-42 (Continuation of John 4:1-42) The fields are ripe for harvest. What can we learn from the Samaritan woman and Jesus about how to tell others about Jesus? Sébastien Bourdon and workshop (1616–1671). Christ and the Samaritan Woman . 1664-1669. Cropped. Museum of Fine Arts, Boston, MA. Public domain, via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:S%C3%A9bastien_Bourdon_-_Christ_and_the_Samaritan_Woman_-_68.23_-_Museum_of_Fine_Arts.jpg . Tom Faletti January 13, 2026 John 4:27-42: In this session, we are exploring John 4:27-42. Chapter 4 begins with a long discussion between Jesus and a Samaritan woman that leads her to the edge of faith. Now, we consider some of the things Jesus said about evangelization – the process of telling people about the good news of believing in Jesus – before John takes us back to what happened next in the Samaritan woman’s town. Re-read John 4:1-42 to recall what is happening in the Samaritan woman’s interaction with Jesus at the well. Verses 27-34 When the disciples return from town, what is their reaction when they see Jesus talking to a Samaritan woman? Why do you think the disciples don’t question Jesus about the fact that he is talking to a Samaritan woman? Perhaps they don’t really want to hear his answer. Perhaps he has shown his inclusiveness previously and they don’t want to appear to be questioning his values. What might be some other reasons? Jesus ignores the Jewish rules against talking with a Samaritan woman. He clearly doesn’t think that these restrictions are important. Are there any social restrictions in your culture that you think should be ignored if they get in the way of telling other people about Jesus or living out your faith? What does the woman do now, in verse 28? Why do you think she reacts to her conversation with Jesus in this way? How would you describe the status of the woman’s spiritual growth at this point? Look at what she says, and doesn’t say, in verse 29. How much does she understand about Jesus and how much does she still need to figure out? I have only heard one song based on the story of the woman at the well, an a cappella gospel rendition of “ Jesus Gave Me Water ” by Sam Cooke with The Soul Stirrers. When the disciples want Jesus to eat (verses 31-34), what does Jesus say his food is? He says his food is to do the Father’s will and finish his work. This idea of finishing his work comes up again later in John’s Gospel. Just before he dies, Jesus says, “It is finished” (John 19:30). What is the importance of “finishing”? Would it be good for us to focus more on “finishing” what God has sent us to do? The disciples don’t understand what Jesus is saying, just as Nicodemus and the Samaritan woman didn’t understand him. He is thinking on a different level than all of them. Do we have similar difficulties “understanding” Jesus? How are we like them? What should we do about the fact that we never fully understand Jesus? Perhaps this might call us to a bit of humility – not thinking we have everything figured out but being more open to listening to other people. It also calls us to study the Bible and the core teachings of our faith, so that we can understand more; to pray, so that we can be more attuned to God’s teaching and guidance; and to trust God more, because there are some things we can’t understand until we trust. Jesus says his “food” is to do God’s will. How can we find sustenance (“food”) from doing God’s will? How might it change your life if you fully embraced the idea that “the food for my soul is to do the will of God and complete the work he has given to me”? How might that view of the Christian calling change your life? Verses 35-38 In verse 35, Jesus turns to a bigger issue that builds on what is happening in this Samaritan woman’s town. He uses two mini-parables: one about fields that are ripe for the harvest and one about sowers and reapers. As with all parables, our task is to interpret what the various elements of the parable stand for or represent symbolically. What does the field ready for harvest stand for? Who do the sowers and reapers represent? The field ready for harvest is any people who have heard the word of God – the good news about believing in Jesus – and are ready to take a step of faith. The sowers are the people who have shared the good news – who have told people about Jesus and encouraged them to believe in him. The reapers are the believers who are making the gospel real to those people now, when they are ready to take that step of faith. What does the phrase, “One sows and another reaps,” mean? Note: The sower is not better than the reaper, nor vice versa. The difference is only in who happens to be there when a person is ready to put their faith and trust in Jesus. In what ways are you a “sower”? In what ways are you a “reaper”? What are some ways that you might participate more in God’s harvest, where he is bringing people to faith in himself? Verses 39-42 John now returns to the story of the Samaritan woman. What happens in the end? Why do the people begin to believe in verse 39, and why do they have a stronger faith in verse 42? Notice the two stages of the people’s faith. In verse 39, the people have a certain level of faith because the woman told them about Jesus, but they don’t ultimately believe because of her word – they believe because they have a direct experience of him (verse 42). What does that suggest to us about our attempts to tell other people about Jesus? What are some ways that we can help bring people into a direct experience of Jesus, and not just tell them our knowledge about him? Sometimes, people are touched by God when they hear Christians praying, so it can be helpful to ask someone if they would like you to pray for them. If they say yes, pray from your heart out loud so that they can hear your conversation with God. Sometimes, people are ready to pray a prayer of their own and just need to be invited to do so. Sometimes, people need to be invited to a service or event at your church where they can experience God at work in the people of God. Some scholars think that later, a group of Samaritans who believed in Jesus moved out of Samaria (perhaps after being persecuted or ostracized by some of their fellow Samaritans in the same way that the early Jewish Christians were rejected by their fellow Jews) and joined John’s community in Ephesus before he wrote this Gospel. These scholars see John’s positive treatment of Samaritans and the preservation of this story as possible clues that Samaritans were part of John’s community. What this passage tells us about the process of evangelization Because Jesus focuses on the harvest at the end of this passage, this passage is clearly meant to encourage us to tell people about Jesus. So let’s explore the story further to see what it tells us about the evangelization process and our role in helping others come to know Jesus and put their faith and trust in him. In verse 11, the woman calls Jesus “Sir,” a respectful word that means “master” or “lord,” but often in a purely human sense. In verse 19, she calls him “a prophet.” By verse 25, she is suggesting that he might be the Messiah (a Hebrew word that means the “Anointed One”; in Greek, the “Christ”). And by the end of the story, the whole town is calling him “the savior of the world.” What is the significance of this gradual shift in how they talk about Jesus? How does this shift in how the people see Jesus gives us a model for understanding the shifts that people in our time go through as they move from skeptic to new believer to mature Christian? Think about people in your world who are not believers, and how they talk about Jesus. How are some people at the early stage of just seeing Jesus as an important human while others recognize him as more than that? Are there some people who see Jesus as a prophet but just one prophet among many, while others are wrestling with the truth that he is God? How can we help people at every stage find a fuller understanding of who Jesus is? This Samaritan woman is the first person in John’s Gospel who becomes a missionary: a person who shares the Gospel with a whole group of people. Individual disciples have told individual people about Jesus, but she evangelizes a whole group. Verse 39 tells us that she “testifies” about Jesus. How are we called to testify about Jesus? What does this passage say to you about your own personal role in telling others the good news about God? Go back through the story and look at how Jesus guides the woman to faith: [If you are studying this passage in a group, break into smaller groups of 3 or 4 people to discuss the following questions and then report back to the larger group.] Notice the rhythm of the conversation with the woman. When does Jesus ask questions and when does he give answers? How much of an answer does he give (a lot or a little), and why is that a good idea? How and to what extent does he give her room to share her own beliefs? What do your observations about Jesus suggest to you about how you can be effective in sharing your faith in Jesus with others? Notice how the conversation shifts over time from focusing on everyday concerns, to religious facts, to spiritual insights. How can we build relationships with people that will allow our conversations with them to move naturally to spiritual matters over time? Notice how the woman leads the people of the town from her own testimony to a personal interaction with Jesus himself. What aspects of your testimony – your story of how you came to believe in Jesus – might help others enter into a relationship with Jesus? What is the good news you have found in Jesus that others might be interested in if you told them the story of your faith? Notice how the woman is almost antagonistic at the start, responding to Jesus with challenges and putdowns. Jesus sticks with her and gives her room to open up to his message. What does that tell us? What conclusions can you draw about the evangelization process? What ideas does this passage give you for how to tell people about Jesus when they might be ready to hear it? In chapter 2, John told us about what he called Jesus’s first “sign.” In the passage we will look at next, he starts a new series of stories by telling us about the second sign. That suggests that everything we have seen in chapters 2 through 4 might go together: Jesus turning water into wine, Jesus telling us that we need to be born again of water and the Spirit, Jesus telling us that he is the living water. All these stories referred to water. What conclusions can you draw from these stories, and how can you apply those conclusions to your everyday life? Take a step back and consider this: People are often afraid to talk about Jesus because they don’t want to appear pushy. That fear leads us to say too little. Jesus’s approach was not pushy. With the Samaritan woman he mostly made brief and non-judgmental statements and then answered questions when he was asked. Perhaps we need to get past our fears and just talk about Jesus like he is an everyday part of our lives, without making a big deal about it. How does Jesus’s approach to evangelization differ from that of a pushy preacher? How does Jesus’s approach differ from that of someone who thinks that good actions are enough and we don’t need to say anything? How might we adopt the “Come and see” attitude we saw in John chapter 1 (1:39; 1:46) to help people meet Jesus face-to-face without being pushy? Bibliography See John - Bibliography at https://www.faithexplored.com/john/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous John List Next

Are there any reasons why God would not make the prevention of suffering his highest priority? Previous Next Table of Contents 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 Table of Contents Next

Bibliography of major sources and additional sources used in this study of Paul's First Letter to the Thessalonians (1 Thess.). Previous 1 Thess. List Next 1 Thessalonians - Bibliography Bibliography of major sources and additional sources used in this study of Paul's First Letter to the Thessalonians (1 Thess.). Some of the resources on the author's bookshelf. Tom Faletti January 26, 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. Collins, Raymond F. “The First Letter to the Thessalonians.” The New Jerome Biblical Commentary . Edited by Raymond E. Brown, et al. Prentice Hall, 1990. Cousins, Peter E. “1 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. 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. 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 . Additional Sources Bandy, Alan S. “Views of the Millennium.” The Gospel Coalition , https://www.thegospelcoalition.org/essay/views-of-the-millennium/ , accessed 2 Dec. 2024. Broussard, Karlo. “Meeting the Rapture Challenge.” Catholic Answers , 14 Sept. 2022, https://www.catholic.com/audio/caf/meeting-the-rapture-challenge . Catechism of the Catholic Church. Second Edition. English translation of the Catechism of the Catholic Church: Modifications from the Editio Typica . United States Conference of Catholic Bishops – Libreria Editrice Vaticana. 1997. https://www.usccb.org/sites/default/files/flipbooks/catechism/ . Commission on Theology and Church Relations of The Lutheran Church – Missouri Synod. “The ‘End Times’: A Study on Eschatology and Millennialism.” Sept. 1989. The Lutheran Church – Missouri Synod , https://files.lcms.org/file/preview/xpajTThI2GXvV6Z53A1KZfZjWhkR00CS . Francis, Pope. “No Fear: Morning Meditation in the Chapel of the Domus Sanctae Marthae,” 15 May 2015. L’Osservatore Romano , Weekly ed. in English, n. 21, 22 May 2015. The Vatican , http://www.vatican.va/content/francesco/en/cotidie/2015/documents/papa-francesco-cotidie_20150515_no-fear.html . Horn, Trent. “‘Should Catholics Believe in “the Rapture’?” Catholic Answers , 4 Aug. 2021, https://www.catholic.com/audio/cot/should-catholics-believe-in-the-rapture . Martin, George. “Paul: Apostle of the Cities.” God’s Word Today , February 1981 (Vol. 3, No. 2), pp. 47-49. “Where does the Rapture fit into UM beliefs?” Produced by Ask The UMC, a ministry of United Methodist Communications. United Methodist Church , 8 Aug. 2019, https://www.umc.org/en/content/ask-the-umc-where-does-the-rapture-fit-into-united-methodists-beliefs . 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 1 Thess. List Next

Who are you willing to befriend? Previous Matthew List Next Matthew 9:1-17 Who are you willing to befriend? “I say to you: Stand up.” Kaiser Wilhelm Memorial Church, Berlin, Germany. Photo by Tom Faletti, 24 June 2024. Tom Faletti August 3, 2024 Matthew 9:1-8 a paralyzed man is forgiven of his sins (and healed) Jesus returns home to Capernaum, the city he moved to after he started his public ministry (Matt. 4:13). Matthew leaves out some details we are familiar with from Mark’s version of this story – for example, in Mark’s telling, they let the man down through the roof of the house. What does Jesus see in the men who are carrying the paralyzed man? What does he say first to the man (verse 2)? Why would Jesus focus on the man’s need for forgiveness from his sins? Why do the scribes react so negatively? Mark explains why they think he is blaspheming. They are saying to themselves, “Who can forgive sins but God alone?” (Mark 2:7, NRSV) Unstated but probably also in their minds is that sins are forgiven through sacrifices offered in the Temple. Note that if Jesus were merely human, his claim would indeed be blasphemous, because sin is, at root, an offense against God, and only God can forgive that. Note also that blasphemy is a serious charge. Jesus will ultimately be charged with blasphemy when the religious leaders use it to call for his execution by crucifixion (Matt. 26:65). How does Jesus respond to the scribes in verses 4-5? Some people find Jesus’s statement confusing. The key to understanding it is to picture how easily people could check to see if the statement is accurate. It is easy to say , “Your sins are forgiven,” because no human can verify whether your words have made it happen. But it is hard to claim that a paralyzed person is now able to stand up and walk unless you actually have healing powers, because the evidence will clearly show whether you are telling the truth or lying. For a purely human person, which is easier: to tell someone their sins are forgiven or to tell them they are healed and can now walk? Why? In verse 6, Jesus says that healing the man will help the scribes know that Jesus can forgive sins. Explain how this is so. It is only at this point that Jesus now heals the man. How might this conversation have been important for the man to hear, before he was healed? How do you think the man felt, having his sins forgiven and his body healed? How do you feel when you experience God’s forgiveness? In John 20:22-23, Jesus gives to the apostles the power to forgive sins. How do you see this power flowing through the church today? How do the crowds react to what Jesus has said and done? How is their reaction different from the reaction of the people in the town where the demon-possessed men lived? How does this story ratchet up even further the power and authority Jesus is showing? How does forgiving sins show an even greater authority than stilling a storm or ordering demons to leave a man? What does this story say to you about your own life and your own relationship with Jesus? Go back to verse 2 for a moment. The man was only able to have this encounter with God because some friends brought him to Jesus. How are friends important to our faith? Are there some friends of yours who might need a little help from you to bring them to Jesus so that they can have an experience of God? Introduction to Matthew 9:9-17 : Jesus’s relationship with tax collectors and fasting Having related 3 more miracles, Matthew again takes a break to bring us two more conversations between Jesus and those around him. In both cases, Jesus is trying to give religious leaders a clearer insight into his purpose or mission. In each of these two dialogues, Jesus presents three arguments in response to a challenge. Matthew 9:9-13 going to a party at a tax collector’s house What good thing happens in verse 9? In Mark 2:14 and Luke 5:27, the tax collector’s name is Levi, and in Mark 2:15 and Luke 5:29 the party takes place at Levi’s house. The fact that in the Gospel of Matthew this man’s name was changed to Matthew suggests that there may be some connection between this Gospel and this man. However, as our Introduction to Matthew explains, this tax collector is probably not the actual author of this Gospel, even though some sayings in this Gospel may have been handed down from him. Tax collectors (also called by their Roman name “publicans”) were responsible for collecting local taxes in Roman provinces and remitting the taxes to Rome. In Israel, they were Jews who were usually despised for two reasons First, they were seen as collaborators with the imperial overlords who oppressed them. Second, they were seen as extortionists. Tax collectors did not receive a salary. To become a tax collector, they had to win an auction where they made the best bid to collect the most taxes for Rome, and they had to deliver on the amount of taxes they promised. The only way they could make money was by collecting more taxes than they had to remit to Rome. They were allowed to use whatever means were necessary to collect the taxes, and since the more they collected the richer they became, the system was highly vulnerable to abuse. Many tax collectors used extortionist methods to enrichment themselves at the expense of their fellow countrymen. As a result, they tended to be wealthy and hated. The term “sinners” is used repeatedly in the Gospels. It includes people in a variety of occupations, including camel drivers, herders, and physicians (who expose themselves to blood and other impurities that might make them ritually unclean) (Benedict T. Viviano, “The Gospel According to Matthew,” The New Jerome Biblical Commentary , par. 61, p. 649). H. L. Ellison indicates that there is a place in the Talmud where a list of sinners includes gamblers, people who engage in usury, criminals, and tax collectors, among others (H. L. Ellison, “Matthew,” The International Bible Commentary , p. 1131). In both cases, the word appears to focus on people who have made persistent business or vocational choices, not people who have committed individual sins in their private lives. Is Matthew’s decision to follow Jesus a good thing even if he is a tax collector? Are there times when we are skeptical about people who count themselves among the followers of Jesus? How do we deal with that? Why is it significant that Jesus dines at Matthew’s home? What is the Pharisees’ complaint against Jesus in verse 11? The Pharisees were devoted to strict observance of every tiny detail of the Law, with great concern about ritual purity. They would never have entered the home of a tax collector or sinner, much less eaten with them. They think Jesus should have the same view. What are they implying about Jesus? They are implying he is a sinner because he hangs out with sinners. As my Bible Study group member Migna Taveras put it, they are suggesting that “you are who you hang out with.” Matthew has now brought into the light the opposition of both scribes and Pharisees to Jesus. Jesus offers 3 arguments in response to the Pharisees’ concern. First, he uses the analogy of healthy and sick people (verse 12). How does this analogy fit the situation of going to this dinner party? Are we “well” or “sick”? Explain. What might we do when we realize that we and others are a combination of well and sick? Jesus’s second argument (verse 13a) uses a quote from Hosea 6:6 in which God says he desires mercy, not sacrifice. What does that mean? The prophet Hosea, speaking to the northern kingdom of Israel, was trying to call back to God a people who had rejected the Davidic line of kings, set up their own worship practices in place of worship in the Temple, and tolerated and often embraced the worship of other gods. The Pharisees, in their response to Jesus, are rejecting the Messiah in the Davidic line who is, like Hosea, trying to bring a wayward people back to God. Jesus echoes Hosea in saying that mercy is the first thing on God’s mind. How can we embrace Jesus’s call for mercy in our lives? Jesus’s third argument (verse 13b) is that he came to call sinners, not the (self-)righteous. We might find it uncomfortable to be counted among either of those groups. Is there a third option besides “sinners” and the “(self-)righteous”? How is Jesus’s statement that he has come to call sinners, not the righteous, a direct appeal to those who complained? How can we embrace more fully the attitude of the Lord who welcomes sinners, comes for the sick, and extends the mercy of God? What is something specific that you can do differently or do more consistently to by like Jesus? Matthew 9:14-17 John’s disciples and fasting Jesus encounters a third complaint, this time from the followers of John the Baptist. What is the complaint in verse 14? What are they implying about Jesus? Jesus offers 3 arguments in response to this question about fasting. First, he notes that people don’t mourn at a wedding (verse 15). What is the meaning of this seeming non-sequitur? Jesus is the bridegroom, and his disciples are the wedding guests. They do not need to fast while he is present. When Jesus refers to himself as a bridegroom, it evokes several Old Testament Scriptures where God is described as a bridegroom, including Isaiah 54:5; Jeremiah 3:20; Hosea 2:14-20. When Jesus says that later they “will” fast, is that an order or just a prediction/prophecy? Jesus’s second point is that you don’t sow a piece of unshrunk cloth on an old cloak (verse 16). What is wrong with doing that? What is Jesus’s point? What does the unshrunk cloth stand for, in this analogy? What is the old cloth? What are we? Where do we fit in the analogy Jesus offers? Jesus’s third point is that you don’t put new wine in old wineskins (verse 17). What is wrong with doing that? What is Jesus’s point? What does the new wine stand for, in this analogy? What are the old wineskins? What are we? Where do we fit in the story Jesus tells? How can we welcome the “new wine” in our lives and live as new wineskins? What about the “old wineskins” who live among us? Is there hope for them? What can we do with them? Note: In 9:15, Jesus gives his first hint of his coming death: “The days will come. . . .” These hints will get stronger and more explicit as we continue in Matthew. Take a step back and consider this: In the story of the paralyzed man, the man’s friends bring him to Jesus and the scribes are resistant to Jesus’s authority. In the story of the party at the home of the tax collector, the Pharisees are indignant that Jesus has befriended these obvious sinners. Whenever Jesus is confronted with a person, he begins with the fact they are created by God and loved by God, and therefore worthy of receiving our welcoming and love. He always sees the whole person – not just one thing they have done, or one aspect of who they are. Therefore, when he sees the paralyzed man, he sees someone who needs both healing and forgiveness. When he sees the tax collector, he sees someone who could be an apostle. When he sees the tax collector’s dinner companions, he sees people who are more than what they currently seem to be. And he wants to befriend them all. How can we put on Jesus’s eyes and see the fuller story of every person we meet, rather than rejecting people because parts of their story are objectionable? Who are you willing to befriend? Bibliography See Matthew - Bibliography at https://www.faithexplored.com/matthew/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Matthew List Next

Bibliography of major sources and additional sources used in this study of Mary, the mother of Jesus. Previous Mary List Next Mary - Bibliography Bibliography of major sources and additional sources used in this study of Mary, the mother of Jesus. Some of the resources on the author's bookshelf. Tom Faletti July 16, 2025 Major Sources Brown, Raymond E. An Introduction to the New Testament . New Haven, CT: Yale University Press, 1997. 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. 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. Payne, David. F. “Isaiah.” The International Bible Commentary: With the New International Version . F.F. Bruce, General Editor. Marshall Pickering/Zondervan, 1986. 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 Keller, Timothy. “God’s Call to Mary and to Us.” Focus on the Family , 15 Nov. 2021, https://www.focusonthefamily.com/faith/gods-call-to-mary-and-to-us/ . Prahlow, Jacob. “A Protestant Thinks about the Blessed Virgin Mary.” Conciliar Post , 21 Nov. 2018, https://conciliarpost.com/theology-spirituality/a-protestant-thinks-about-the-blessed-virgin-mary/ . “What is the difference between a refugee and a migrant?” USA for UNHCR , 15 Dec. 2022, https://www.unrefugees.org/news/what-is-the-difference-between-a-refugee-and-a-migrant/ . “Which church father first taught the perpetual virginity of Mary?” Christianity Stack Exchange , 3 Dec. 2018, https://christianity.stackexchange.com/questions/56526/which-church-father-first-taught-the-perpetual-virginity-of-mary . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Mary List Next

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