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What kind of soil can I be, to allow the seed of God’s word to take root and be fruitful in my life? Previous Matthew List Next Matthew 13:1-23 What kind of soil can I be, to allow the seed of God’s word to take root and be fruitful in my life? Jean-François Millet (1814-1875). The Sower . ca. 1865. Cropped. The Walters Art Museum, Baltimore, MD, https://art.thewalters.org/object/37.905/ . Creative Commons CC0 1.0 Universal. Tom Faletti June 3, 2025 Preview: In chapter 13, Matthew gathers together some of Jesus’s teachings that are in the form of parables. In chapter 14, Matthew gathers together some of Jesus’s actions that might be thought of as living parables – stories that reveal something bigger than just what happens in the story. Read Matt. 13:1-23 The sower and the seed, and why Jesus speaks in parables Although it is helpful to read the whole passage at once, we will discuss the sower and seed parable first, before discussing verses 10-17 about Jesus’s use of parables more generally. Matthew 13:1-9, 18-23 The sower, the seed, and the soils Parables are stories in the form of metaphors or similes that use ordinary human experiences to communicate deeper truths about spiritual matters. In v. 19, Jesus says that the parable of the sower and the seed is about the kingdom of heaven, which is everywhere that people follow God’s Word and acknowledge his lordship. In this parable, what is the seed a metaphor for? The seed is “the word of the kingdom” (13:18); so represents the Word of God, the message of good news that Jesus is preaching about the kingdom of God. What are the different soils a metaphor for ? The soils are different types of people with their different responses to the message of Jesus. Or, to personalize it, the soil is the state of your heart as you hear the word of God. Who are the people in whom the seed takes root and produces fruit? Who are the people in whom the seed doesn’t take permanent root? Now let’s look at each type of soil more closely. There are 3 types of soil where the seed does not take lasting root: the path, the rocky ground, and the ground where there are thorns. In each of those cases, what is the reaction of the person who hears the word in that kind of soil? What goes wrong that prevents the word from taking permanent root? The path: They don’t understand the word, so it does not take root in their heart and the evil one snatches it away. The rocky ground: They receive it with joy for a while, but it does not last. Trouble or persecution arises, and they fall away. The thorns: They hear the word, but anxiety about worldly concerns and the desire for wealth choke it off; so the word does not produce fruit. Consider the seed on the path. Verse 19 says the evil one snatches the word from them because they do not understand it. How can the seed be sowed but not understood? How are people in our day vulnerable to hearing the word but not really understanding it, so that it gets snatched away before it can take root and turn into a solid faith? Consider the seed on rocky ground. In verse 20, how do people respond at first? In verse 21, Jesus says that when they encounter troubles or persecution because of the word , they fall away. In the Western world today, Christians may not encounter a lot of direct persecution, but what are some ways that living the faith can cause trouble or become difficult for a person who starts out believing? What does it look like when a person’s faith “withers” (verse 6) because it has no roots. How might we be vulnerable to having our faith wither when living the faith becomes more difficult? How can we build stronger roots for our faith? Consider the seed among thorns. How are people in our day vulnerable to having their faith choked off by worldly concerns and the desire for money? Consider these three risks: that the word of God might be snatched away because we don’t understand it, that it might wither in the face of difficulties, and that it might be choked off by the cares of the world. How are you vulnerable to these risks? Which risk is the greatest danger for you? [If you are studying this passage with a group, break into smaller groups of two or three people and share together.] Now consider the good soil. How does the person in good soil respond to the seed/word? For the people in good soil, what is the result? In our time, what does a person in good soil look like? What can we do to be good soil for God’s Word to take root? Jesus says that the fruitful people produce thirty-, sixty-, even a hundredfold. This means that, even among the people who let the Word of God take root in them, we are not all alike in our output. What do you think affects the fruit produced? Can you produce a lot of “fruit” for God even if your life is difficult and you encounter a lot of troubles? Explain. If the soil is the heart or receptivity of the person, it is not something that is external and just “happens” to us; we have some control over what kind of soil we are. What do we need to do to be the kind of good soil that allows God’s word to take deep and fruitful root in our lives? Matthew 13:10-17 Why Jesus speaks in parables Jesus is asked why he speaks in parables. He describes in vv. 16-17 how his disciples are different than other people. How are they different? What does it mean when Jesus says that the disciples see and hear while others do not? What do they see and hear that others do not? When Jesus says in verse 11 that the disciples have been allowed to know the “mysteries” or “secrets” of the kingdom, he is using a technical term that does not mean something that can never be understood by anyone; rather, it is something that can be understood only by those to whom God has revealed it. God has revealed his divine plan to the disciples through Jesus. For those who do not understand God’s divine plan, it does not make sense. In what ways is Christianity a mystery to those who have not embraced it, even though those who have become part of God’s people understood God’s plans? In what ways is it true that, as Jesus says in verse 12, to those who have some knowledge of God, more will be given? In verse 13, Jesus explains why he speaks in parables. In the typical Jewish thinking of Jesus’s time and in the Old Testament, everything was caused by God – even when people turned away from God and were held responsible for their actions. Following that line of thinking, in Mark 4:11 Jesus says that he speaks in parables “so that” they will not understand – which implies that Jesus’s use of parables is the reason they don’t understand. Matthew says it differently, in a way that make the human responsibility clearer: Jesus speaks in parables because” they hear but do not listen or understand. In verse 13, Jesus says that people hear but do not listen. What is going on when a person hears but doesn’t listen? Whose fault is it that they don’t understand? Does it suggest that they aren’t trying very hard to understand? Matthew then quotes from Isaiah 6:9-10, which can be interpreted either to say that God has prevented the people from understanding or that the people themselves bear some responsibility for not understanding and turning to God. (Matthew quotes the Greek Septuagint translation, which preserves the element of human responsibility more clearly.) What do you see in verse 15 that indicates that the people’s lack of understanding is because of choices on their part? Their hearts are insensitive, they are barely hearing, and they have closed their eyes. What challenge does this present to us? Are there times when we might be at risk of not hearing God because of our own apathetic or halfhearted approach to the Gospel? What do we need to do in order to understand Jesus’s teachings and allow his seeds to bear fruit in our lives? Why might Jesus choose to shift to parables if people aren’t trying very hard to understand him? Perhaps it helps separate out those who want to learn from those who don’t really want to put any effort into his new way of following God. What are some advantages of teaching in parables? Stories are powerful. They capture our imagination. They engage us an motivate us. Illustrations are concrete rather than abstract. They use familiar circumstances to open the door to more abstract points. In Matthew 13:3, Jesus begins the parable by saying, “Behold the sower went out to sow” – not “ a sower went out to sow” (64). He might have been pointing at a specific sower who was at that very moment sowing seed. Parables use familiar, concrete situations from everyday life. Parables make people think. They force listeners to discover truth for themselves. We have to do some work if we want to gain any benefit. Is there a value in that? Parables remain opaque for people who are not willing to be open to the message. William Barclay makes one other point. Parables are especially useful as a speaking technique: “A parable is not an allegory; an allegory is a story in which every possible detail has an inner meaning; but an allegory has to be read and studied : a parable is heard . We must be very careful not to make allegories of the parables, but to remember that they were designed to make one stabbing truth flash out at a man the moment he heard it” (Barclay, The Gospel of Matthew, Volume 2 , p. 63). We have looked at what this parable means for us from the perspective of our being the one who hears the word. But it can also be looked at from the perspective of the sower, the one who preaches or shares God’s word with others. What lessons are there in this parable for us as we try to share God’s word with others? There are many good answers to this question. One answer is: Don’t be surprised that you will get varying responses when you share the word of God with others. Take courage and don’t be discouraged. Some people will hear and receive the message and produce fruit. You may not know how big the harvest will be – that’s God’s business; but there will be a harvest. Take a step back and consider this: One interpretation of this parable focuses on the fact that only a small proportion of the people who receive the word are actually transformed by it. Just as there are times in the Old Testament where only a remnant survive, Jesus is being very realistic that the Word of God will not be embraced by all. In many areas of our lives, we want to find the pleasant middle ground where we don’t have to work too hard: The house may not be perfectly clean, but it’s clean enough. I didn’t write an A paper, but it was pretty good. I put as much into that event as everyone else did. But does that work with our spiritual life? Is there a middle-ground level of faith, or does trying to settle for a middle ground lead us to situations where the seed withers or is choked off? How can I be part of the remnant or smaller group that gives itself fully to the divine plan for us to be fruitful in this world? 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

Clean and beautiful on the outside, dirty and ungodly on the inside. How can we avoid falling into the trap of focusing on our exterior image? Previous Matthew List Next Matthew 23:25-36 Clean and beautiful on the outside, dirty and ungodly on the inside. How can we avoid falling into the trap of focusing on our exterior image? Image by Nadot Yannick, provided by Unsplash via Wix. Tom Faletti August 22, 2025 Matthew 23:25-36 (Part 2 of Matthew 23:13-36) Read Matthew 23:13-36 Jesus denounces the scribes and the Pharisees for their hypocrisy Part 2 Verses 25-26 The Pharisees were very conscious of the ritual or ceremonial purity of their cups and dishes. This was not a concern about cleanliness as we mean it; it was a concern about whether their cookware and dinnerware were “clean” as a matter of ritual purity. The Old Testament and the traditions preserved and developed by the scribes identified many ways that a person or object could become unclean. Some were extrapolated directly from the Law. For example: A utensil was unclean if it came in contact with pork. A man was unclean if he touched a dead body or a Gentile. A woman was unclean during her menstrual period. If you came in contact with anyone or anything that was considered “unclean,” you could become unclean too. The Pharisees were very focused on avoiding anything unclean and drew upon the detailed and nuanced teachings of the scribes, who developed intricate rules for what was and was not unclean. What does Jesus accuse the scribes and Pharisees of, in verses 25-26? How does Jesus describe the “inside” things that he says they are neglecting to pay attention to? What are the actual words he uses in verse 25 to describe the “inside”? Jesus uses 2 terms. The first word can mean plunder or robbery or greed. The second word means self-indulgence in the sense of lacking self-restraint, which could be applied to drinking, sexual conduct, or other matters. With these words, Jesus is clearly not talking about cups and plates – cups can’t be accused of greed or self-indulgence. What do you think Jesus is really saying here? When Jesus tells them to clean the inside of the cup, what do you think he means (not cups and plates, but what)? How might people “clean” this “inside” aspect of their lives? Jesus calls the Pharisees “blind” in verse 26. How might that be an appropriate description of their behavior? How might this metaphor of the “outside” and “inside” apply to our churches today? What are the things on the “inside” that we might be ignoring while we focus on things on the “outside”? Here is an example of failing to focus on what is unclean on the inside: The Catholic Church, and other denominations to a lesser extent, for decades ignored scandalous sexual predation by clergy in its parishes. Local parishes sometimes develop an excessive focus on external things that are less important. For example, I have seen church members get stuck in constant carping over the choice of altar furnishings and music. I spent weeks at one church trying to address the enormous unrest that arose when the pastor decreed that church groups would henceforth have to pay to use the parish hall for their meetings, a move that took everyone’s focus off of the purpose of the parish’s ministries. What are the “outside” matters that you personally might be giving too much attention to, and what might be the “inside” matters that you are ignoring that need to be cleaned up? Verses 27-28 In verses 27-28, what does Jesus say about the scribes and Pharisees? This accusation uses an actual practice that was useful as a metaphor. In Jesus’s time, there were not strict laws about where dead bodies could be buried. Tombs could be encountered anywhere, and if you came into contact with something dead, you would be considered “unclean.” Tombs were painted white to mark them clearly so that people would not accidentally stumble into them. The “whitewashing” of tombs was a practical attempt to help people practice their religion. Jesus uses the idea of a whitewashed exterior covering a corrupt interior as a metaphor for what is going on in people’s spiritual lives. Jesus uses a metaphor of a tomb that is painted white on the outside but is rotting on the inside. In verse 28, how does he describe what is happening on the inside of the scribes and Pharisees? How might a person be “beautiful” on the outside but full of hypocrisy and evil on the inside? What are some ways that we show to the world a public exterior that might not match the less godly things going on inside us? A question to consider in the silence of your own heart: What is an area of inward unrighteousness that you could work on so that your inner reality would better match the exterior ways you present yourself? Verses 29-36 In verses 29-30, what does Jesus say their attitude was toward the murder of prophets of the past? According to Jesus, what will they do to the prophets and wise people of their own time? As Matthew writes this, several decades later, who do you think he has in mind? Who are the kinds of people that were scourged, hunted from town to town, killed, and crucified? Matthew is thinking about the Christians who have been persecuted in the early years of the Church. In verse 35, Jesus uses an “A to Z” formulation to summarize the breadth of the murders in the Old Testament, from Abel to Zechariah. Abel is in Genesis. For Zechariah, there are two possibilities. A Zechariah was murdered in 2 Chronicles 24, which was the last book in the Hebrew Bible because they put the books of history after the books of the prophets in their scriptures, but he was the son of Jehoida (2 Chron. 24:20), not the son of Berechiah. Alternatively, Zechariah the prophet is described in Zechariah 1:1 as the son of Berechiah, and his book is the second-to-last book of the prophets. The Bible does not describe him as having been murdered, but later rabbinic tradition said that he was murdered in the Temple (( Ignatius Catholic Study Bible , Matthew 25:35 fn., p. 49). Jesus’s point is that from beginning to end, the Jewish scriptures tell of people who claim to be following God killing other people who are following God. Jesus accuses the scribes and Pharisees of following in that long line of rejecting people who are actually following God. In vv. 34-36, what does Jesus say is coming in the years ahead? Who are the people that will experience this suffering? Christians. Matthew, written perhaps 50 years after Jesus spoke these words, can see how Jesus’s prophecy came true as Christians were mistreated by Jewish leaders in the decades after Jesus’s resurrection. Given Jesus’s repeated and frank warning that Christians will suffer persecution, does it make sense that some Christian leaders in our day preach that Christians should expect prosperity and a good life? Explain. Take a step back and consider this: We live in a time where people curate themselves, posting a carefully crafted image of themselves online in social media. A person may be clean and beautiful on the outside, yet evil and violent on the inside, and we would never know it from their social media accounts. Most Christians use social media, and there is nothing wrong with telling others about the good things going on in our lives. But does that lure us into embracing the world’s priorities, which say that the exterior is what really matters? How important is the interior, really? How can we stay engaged with others via social media yet avoid falling into the trap of focusing primarily on our exterior image? What can we do to keep our focus on becoming like Jesus on the inside and letting that guide what we do on the outside? And, perhaps not on social media but in more intimate settings, is there a place for letting people know what is really going on inside of us, on the inside? Consider the song “Inside” by John Fischer ( audio , lyrics ): “Come see / Everything that lies inside of me / ’Cause amidst the mess I’ve made of me / You might see the Lord.” 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

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

Bible study leadership materials: how-tos for small-group leaders to help people grow in faith. Leading a Small-Group Bible Study Almost anyone can lead a small-group Bible Study if they believe in Jesus, are willing to prepare in advance, have an open heart, and have an awareness of social dynamics. Good leaders work to accomplish at least three important goals: Increase people’s understanding of the Bible, Foster spiritual growth through the application of God’s Word, and Provide a place to experience Christian community. Although leaders have different styles, every group benefits if the leaders seek these goals. Here are some handouts I have used in parish Leadership Training programs to help prepare people to lead well. Preparing to Lead a Small-Group Bible Study Meeting How do you prepare a small-group Bible Study meeting? Leadership Techniques for Good Bible Study Discussions How do you manage what goes on in a Bible Study meeting that you are leading? Important Functions of Leaders What are your goals as a small-group Bible Study leader, and what do you need to do to fulfill the role you have taken on? Image at top  provided by Wix.

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

Jesus feeds a multitude by multiplying loaves of bread. The people miss the point. How are we vulnerable to missing the point of what God is trying to do? [John 6:1-13; 6:14-15; loaves and fishes] Previous Next John List John 6:1-15 Jesus feeds a multitude by multiplying loaves of bread. The people miss the point. How are we vulnerable to missing the point of what God is trying to do? Johann von Sandrart (1606-1688). The Feeding of the Five Thousand . Between 1673 and 1678. Unionskirche (Union Church), Idstein, Germany. Public domain, via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Johann_von_Sandrart_-_The_Feeding_of_the_Five_Thousand.jpg . Tom Faletti February 1, 2026 Read John 6:1-15 Jesus feeds a multitude of 5,000 by multiplying loaves of bread (“the loaves and fishes”) This is the 4 th “sign” in John’s set of 7 signs that Jesus performed. What happens in this story? What verse stands out for you in the passage, and why? Verse 6 tells us that Jesus already knew what he was going to do. Why, then, do you think he asked the disciples to solve the problem? Let’s look at the characters in this story: Philip appears in all the Gospels and Acts, but he appears more often in John. He was from Bethsaida and was a friend of Peter and Andrew. He is the one who invited Nathanael to “come and see” Jesus (John 1:43-46). Philip is forthright and practical, so he is willing to tell Jesus that it is not possible to buy enough food to feed all the people. In verse 7, he says that it would cost 200 denarii to feed the crowd, which is the equivalent of 200 days’ wages for a laborer. Are there times when you are like Philip, who is practical and sure that nothing can be done? Andrew was a disciple of John the Baptist and one of Jesus’s first two disciples in John’s Gospel (John 1:35-42). He introduces his brother Simon (later called Peter) to Jesus. He is the one who ignores the impossibility of Jesus’s request and instead speaks up about what is available, even though he points out that it is not sufficient. Are there times when you are like Andrew, who offered what was available, even though he knew it couldn’t possibly be enough? How can you be more like Andrew in offering God what you have, which may open the door for God to work? It doesn’t occur to Philip or Andrew that Jesus might have a solution. When do you most tend to forget that Jesus might have answers to the problems in your life? We don’t know anything about the boy except that he appears to be willing to share what he has. He has barley loaves. Barley loaves were the food of the poor. In what ways are you like the boy? How can you be more like the boy? Jesus involved other people in this miracle by using what they brought to him. He didn’t just do the miracle alone. Why? When John says in 6:10 that Jesus had them sit on grass, this suggests that it was springtime ( NABRE , John 6:10 fn.). Passover was in the springtime, and John says in 6:4 that the Passover was near. So there is coherence in the story. Matthew also says the people sit on grass in the feeding of the 5,000 (Matt. 14:19) (whereas in the feeding of the 4,000 the people sit on the ground (Matt. 15:35)). Is there something going on in your life right now where there is a need that seems impossible to meet? How can you be like Andrew, give Jesus what you have, and trust him for what you need? What is the message of this story for us? There are many ways to apply this story to our lives, including the following: - God cares about us and our everyday needs and provides for us. - Even if I have doubts, even if I think I don’t have the means to address the problems before me, I can make myself available to God, identify the knowledge and resources that are available to me, and trust God to expand what I have until it is sufficient for the need. - God can do what I cannot. As God says to Paul in 2 Corinthians 12:9: “My grace is sufficient for you, for power is made perfect in weakness.” - Always be open to sharing what you have. This passage recalls two Old Testament passages. Elisha fed of 100 men by the multiplication of 20 barley loaves and had some left over (2 Kings 4:42-44). God provided manna to feed the people of Israel in the desert in Exodus 16. Jews customarily offered a blessing before eating a meal. In 6:11, John says that Jesus distributed the bread after he “had given thanks.” The Greek word for “to give thanks” is eucharisteō , the same Greek word from which we get our word Eucharist, which is another word for the Christian celebration also known as Holy Communion. John does not include the Last Supper in his Gospel. Instead, he has the accounts of Jesus performing the miracle where he makes wine available (2:1-11) and the miracle where he makes bread available (6:1-15). How do those two miracles relate to the Christian celebration of Holy Communion or the Eucharist? In verse 12, Jesus tells them to gather what is left over, so that nothing is wasted. What does this tell you about Jesus? How might we apply to our own lives Jesus’s desire that what was left not be wasted? When God does something in our lives, he doesn’t want us to waste it. We should savor it and do something with what he has given us. In verse 14, the people say Jesus must be the Prophet. This is a reference to Deuteronomy 18:15-19, where Moses says that God will raise up a prophet like him to lead the people. How does Jesus react to their desire to make him a king? John doesn’t tell us what Jesus does when he goes up the mountain, but Matthew tells us that he went up to pray (Matt. 14:23). What do you think he was praying about, as he talks to his Father? Why are mountains sometimes good places to pray? Where do you go to “withdraw” from what is around you and pray? How important are those times of “withdrawal,” and why? Take a step back and consider this: The people were happy to eat the food that Jesus provided freely to them, but at this point they were totally missing the point of his mission. We may fall into the same trap: enjoying the blessings we receive from God without recognizing what he is trying to do in us and through us as he transforms us. Are there blessings from God that you are taking for granted? Are there blessings that you may be misinterpreting as signs that God likes what you are doing rather than as signs that God is calling you deeper into the work he is doing? How can you further embrace God’s purposes, and not just his blessings, today? 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

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

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

This is a perennial question, and for good reason. Previous Next Table of Contents If God is All-Good and All-Powerful, Why Does He Allow Suffering? This is a perennial question, and for good reason. Image provided by Wix. Tom Faletti (to be continued) Copyright © 2024, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Table of Contents Next

When Jesus calls us to serve, he doesn’t just mean servant leadership; he means servant “helpership” that puts others’ needs first [Matthew 20:17-19; 20:20-23; 20:24-28] Previous Matthew List Next Matthew 20:17-28 When Jesus calls us to serve, he doesn’t just mean servant leadership; he means servant “helpership” that puts others’ needs first. Image provided by Wix. Tom Faletti July 5, 2025 Matthew 20:17-19 Jesus plainly foretells his crucifixion This is Jesus’s third prophecy of his Passion. He reveals more each time. In chapter 16, he said he would suffer and die and be raised. In chapter 17, he added that he would be betrayed. Now, he fills in more details. Jesus’s first prophecy of his Passion (Matt. 16:21) had already mentioned Jerusalem. What are the various things Jesus now says will happen to him in Jerusalem? He will be handed over to the Jewish leaders; they will condemn him to death; they will hand him over to the Gentiles; the Gentiles will (a) mock him, (b) flog him, and (c) crucify him; and he will be raised on the third day. Why do you think Jesus takes the Twelve aside to tell them this, and why do you think he keeps telling it to them repeatedly? The crucifixion was so horrible that he wants them to be prepared – especially the leaders of his group. This is the first time he indicates the manner of his death: crucifixion. How might the disciples have reacted to that? Crucifixion was a horrific, excruciating form of execution that was assigned to serious criminals, rebels, and slaves in slave rebellions. It was designed to totally subjugate the person and cause them great and lengthy suffering. It was also designed to humiliate them. So the disciples would have been horrified. In Matthew’s Gospel, we have seen Jesus minister to Jews and Gentiles, so it is ironic that both Jews and Gentiles will be involved in his execution. This is the first time Jesus says explicitly that Gentiles (i.e., the Romans) will execute him. Throughout European history, Jews have suffered discrimination and maltreatment at the hands of Christians, with major pogroms attacking whole populations of Jews in 1096, 1189, 1254, 1348, 1492, 1881, 1938-1945, and many other times. People who lived 1,000 years or more after Christ were absurdly charged with somehow being responsible for his death. In light of that history, why is it so significant that, while Jesus said that the Jewish leaders would condemn him, he made it clear that it would be non-Jewish people who would mock and scourge and crucify him? The crucifixion is so much a part of our telling and retelling of our faith that we have probably lost the horror of it. Is there something in this prophecy that you think you should take less casually or take less for granted? Explain. Matthew 20:20-23 Special honor for James and John? Who makes this request? Note: This is not some random, foolish woman. The mother of Zebedee’s children was one of the women who fearlessly stood by the cross as Jesus was crucified (Matthew 27:56). She was also possibly the sister of Jesus’s mother Mary (looking at the information in John 19:25 and comparing the lists of the women at the foot of the cross in the various Gospel accounts leads to this possible conclusion). James and his brother John, along with Peter, hold a special place among the apostles. They are the ones who are invited to accompany Jesus when he is transfigured. But it might be helpful to sort out the men names James. There are three Jameses in the New Testament: James, the brother of John, was an apostle. James and John are known as the sons of Zebedee and, in Mark 3:17 as the “sons of thunder.” They are the ones who in this passage ask to sit at Jesus’s right and left hand when he comes into his kingdom. This James is sometimes called James the Great. He was martyred around A.D. 44, executed by Herod in In Acts 12:2. He may have been the second Christian martyr, after Stephen. James the son of Alphaeus was also an apostle. He is sometimes called James the Less (perhaps because he was shorter, or just because he was less prominent). James the brother of Jesus becomes the leader of the Christian community in Jerusalem, as seen in Acts 12:17; 15:13; 21:18 and Galatians 1:18-19. He is sometimes called James the Just. Several ancient sources suggest that he was martyred in Jerusalem before the destruction of the Temple, perhaps in A.D. 62. What does the mother of James and John ask for? In the Gospel of Mark, James and John make the request directly. Some scholars have observed that Matthew rarely writes anything that makes any disciple look bad. Here, the way he tells the story, it is their mother who makes the request. Considering that they accompany her and readily answer Jesus’s first question, do you think they agree with their mother’s request or are embarrassed by it? Explain. When they ask to sit at his right and left hand in his kingdom, what do you think they think they are asking for? What does this tell you about them? They were ambitious, but also zealously loyal to Jesus and wanted to be as close as possible to him. Jesus tells them they don’t understand what they are asking for. Why? What is the “cup” (verse 22) that he asks them if they are ready to drink? Why do you think they are so sure they are ready for it? Jesus says they will drink his cup. What do you think that means? James was an early martyr (Acts 12:2), but John lived a long life ending in a natural death in Ephesus. So what is the “cup” for them? Why is Jesus unable to grant their request? If there are these right and left seats in heaven, and given Jesus’s upside-down approach to humanity, is it possible that the people who will sit on his right and left are people at the bottom of the social scale? Would that surprise you? Explain. Note that, although Jesus corrects James and John’s thinking in the next passage, he does not rebuke them for their request. What is your best guess as to why not? We will look at the other disciples’ reaction in a moment, but let’s think about how this passage might speak to us in our lives. When or how might we have inappropriate or misguided ideas about what God should do for us? In what ways might we get caught up in the glory of believing in Jesus and lose sight of the fact that we are called to take up our crosses? Matthew 20:24-28 The one who wants to be great must be a servant How did the other apostles feel when they heard about James and John’s request? How does Jesus describe the way the rulers of the Gentiles treat other people? In our day, what does it look like when people in authority “lord it over” others? In Jesus’s kingdom, if you want to be great or first, how must you treat others? What does it mean to be a servant (Greek diakonos ) of others? To serve means to work for or minister to others, to attend to the needs of others or wait on them (as Martha did, when she pointed out to Jesus that she was “serving” while Mary sat at Jesus’s feet). What does it look like when we are doing that? When we are serving, we are trying to help others achieve their goals or are trying to meet their needs, not our own. How can we, in practical terms, follow this teaching? How can we be a servant of others? My father was the one who, at every church event, always stayed after to put the chairs away and sweep the floors. That might be one example. What is the attitude of a servant toward those he or she is serving? In typical Jewish rhetorical fashion, Jesus makes his point in two different ways. First, he contrasts “great” with “servant”: if you want to be great, you must choose to be a servant. He then sharpens the point by taking those concepts to their extreme: if you want to be “first,” you must be a “slave” (Greek doulos ) – i.e., if you want to be at the absolute top, you must choose to be at the absolute bottom. Jesus is not endorsing slavery – he is making a point about God’s upside-down view of the world: If you want to be at the absolute top, then in God’s kingdom you must be willing to be at the absolute bottom of the ladder of social status. What does this say to you about the Christian life? What does this say to you about your life? Look at verse 28. How is Jesus as a model of servanthood? People who are placed in positions of leadership are called to serve even while filling those positions. What does verse tell them about what “servant leadership”? If you had to capture in a word or phrase the concept of what it means to serve others, without using the word “servant” or the word “slave,” how would you describe what it looks like to serve others, from Jesus’s perspective? One possible answer, among many, is: Work for the good that others seek, not just the good you seek, and put what is good for them first. (How would you answer?) In verse 28, Jesus says he is giving his life as a “ransom for many.” The word “ransom” usually means a price paid to free a person, but when the Hebrew Old Testament was translated into the Greek Septuagint, the word “ransom” was used in places where the Hebrew communicates the ideas of God’s liberation without implying that any payment has been made – for example, in Exodus 6:6; Psalm 77:16 in the NABRE, which is 77:15 in the NRSV and most other translations; and Isaiah 43:1 and 44:22. The idea is probably the same here: that Jesus will give up his life to liberate or free others ( New American Bible, revised edition , Matt. 20:28 fn. ). In verse 28, the word “many” is not signaling that some people are specifically excluded ( New American Bible, revised edition , Matt. 20:28 fn. ); it is merely explaining the difference between “the one” (the servant who brings freedom) and the “the many” (who are freed and also called to be servants). In verse 28, Jesus says he came to give up his life to free many people. In what ways does Jesus’s act of giving up his life free us? In what ways can we help free others by being a servant to them? Take a step back and consider this: Women have faced a long history of being stereotyped and confined to subservient roles. This can complicate their effort to respond to Jesus’s call to service. Is Jesus calling them to be a “doormat”? No. Does Jesus support discrimination and inequality? No. Women have a right to speak up for themselves when they do not receive respect and to seek equal treatment. They can do that and still respond to Jesus’s call to be a servant. Throughout history, men have been primed to think of themselves as leaders and to seek positions where they can direct others. They may sometimes unconsciously assume that women will take greater responsibility for the service work – food preparation, childcare, etc. When they hear the word “service,” they may tend to think mainly of ways they might “serve” others by being leaders in the positions at the top. But sometimes, we are called to servant “helpership,” not servant leadership. The challenge for many men is to get past the historical and cultural assumptions that expect them to serve at the top, so that they can also embrace opportunities to serve others from below, in the supporting roles that help others thrive and lead. How can we transcend cultural stereotypes and assumptions, and embrace the heart of a servant who is willing to be “last” in the eyes of the world, imitating Jesus’s self-giving service? How might God like to see you respond to this call to service today? 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

Wise men come to see the newborn king – and still do today! Previous Matthew List Next Matthew 2:1-12 Wise men come to see the newborn king – and still do today! Possibly Antonio Vassilacchi ( also called L'Aliense) (1556-1629). Chiesa di San Zaccaria church, Venice, Italy. Image provided by Wix. Tom Faletti February 13, 2024 Matthew 2:1-12 The wise men seek the newborn king, and unintentionally alert King Herod The “wise men,” or “magi” in the Greek, were, according to The New Oxford Annotated Bible , “a class of Parthian (Persian) priests, renowned as astrologers” (fn. to Matthew 2:1-12, p. 1749). That may suggest more certainty than we have; other scholars do not think it is so certain. We mustn’t think of “astrologers” as being like modern-day fortune-tellers. They were scientists, trying to make sense of physical phenomena and how those phenomena might affect humans. There were whole bodies of “knowledge” that had been developed, connecting different nations to different “stars” (actually, planets). Why did the wise men from the East come looking for a baby in Jerusalem? In Matthew’s mind, what is the significance of the fact that these were wise men from the East rather than people from Judea? Note: The star could have been a comet, but it was more likely a juxtaposition of planets (“stars”) that had auspicious meaning according to the wisest understandings of the natural world at that time. There is a reference to a star in the Old Testament: In Numbers 24, Balaam prophesied that “a star shall come out of Jacob, / and a scepter shall rise out of Israel” (24:17, NRSV) and “Edom will become a possession” (24:18, NRSV) – i.e., Edom will be taken over and lose its independence. Herod, with an ancestry reaching back to Edom, would have been especially troubled by this. Why do you think these men want to pay homage to a Jewish baby king? Note: Herod the Great was “king” from 37 BC to 4 BC, most of that time as a vassal (a client state) to the Roman Emperor. He was known for his great building projects, including his marvelous renovation and beautification of the Temple in Jerusalem, but he was also known for his ruthless treatment of any rivals; he even had his own wife and several members of his family executed. He was not from Judea. He was from Idumea, south of Israel, part of a non-Jewish Edomite family, and although his people several generations earlier had been forced to become Jews, he was always suspect among strict Jews, both because of his ethnic heritage and because of his profligate lifestyle. Why do you think Herod was frightened or troubled by the news these wise men brought? We sometimes sanitize the Bible of its politics. This is a story with a huge element of politics. Why might “all of Jerusalem,” perhaps including the chief priests, have been frightened or troubled by the news from the wise men? The people of Jerusalem knew that Herod often killed whole groups of people when he thought someone was trying to challenge him. When a tyrant is upset, everyone around him is on edge. Incidentally, Bethlehem was 5 miles south of Jerusalem, so if Jerusalem was stirred up, it also would have stirred up people in Bethlehem. Matthew tells us that Herod immediately thinks this might have something to do with the Messiah. What does this tell you about Herod? Herod is tuned in to Jewish thinking and is very sensitive to any claims that might be made against him. The idea that Jesus might be a king will remain a dangerous concept all the way to the end of Jesus’s life. We see him accused of that in his trial, and it is ultimately what he is charged with when he is executed (see Matt. 27:11,29,37). Note that Herod might have been suspicious of the magi from the beginning if they were Parthians. Before Herod was king, he took the side of Hyrcanus II when Hyrcanus’s nephew Antigonus took the throne from Hyrcanus. The Parthians were on the opposite from Herod in that fight. Herod went to Rome to seek help to gain the restoration of Hyrcanus, but the Roman Senate unexpectedly appointed Herod king, if he could gain control of Judea, which he did. The chief priests and scribes were able to name an Old Testament prophecy that they thought told where the Messiah would be born. What does this tell you about them? The prophecy in verse 6 is taken from Micah 5:1-5a (the verse numbering might be off by one in your Bible, as the Hebrew versions of our Old Testament counted 5:1 as 4:14). What does that prophecy say about Jesus? Bethlehem was David’s hometown and the place where David was anointed as king (1 Sam. 16:1-13). It was also the hometown of Ruth’s mother-in-law and father-in-law and of Boaz, who she ultimately married (he was David’s great-grandfather). In 2 Sam. 5:2, when King Saul died in battle, all the tribes of Israel came to David and said, “The LORD said to you: it is you who shall be shepherd of my people Israel, you who shall be ruler over Israel” (NRSV). Remember that Matthew set up in chapter 1 the importance of Jesus being the son of David. Matthew is making the connections for us here. Herod also professes to want to pay homage to the child (verse 8). That, we learn, is a lie. However, it raises questions for us. Why should we give homage to this child? What does it mean to “give homage” to Jesus? How can we do it genuinely and well? How does the faith of these Gentile wise men contrast with Herod’s attitude toward Jesus? How does the faith of the wise men prefigure the response to Jesus among Gentiles in Jesus’s own time and in the early church? The wise men were “overwhelmed with joy” (verse 10) when the star stopped and they knew they were near to finding the child they had been looking for. When have you been “overwhelmed with joy” at experiencing Jesus? What can you do to foster that joy? What can we learn from these wise men? They are open to other cultures; they are seekers of truth; they recognize that a future king could be poor – i.e., that poverty is not a defining limitation of a person. Note: In 2:11, Matthew tells us that: “On entering the house, they saw the child with Mary his mother” (NRSV). “The house” indicates that when this takes place, Mary, Joseph, and Jesus are not in a cave or stable. However, they could have been in the lower quarters of a house where the animals were kept (with “bedrooms”or sleeping quarters for the normal residents upstairs). There is no evidence about how many wise men there were, but since Matthew lists three gifts, the tradition developed that there were three of them. What is the significance of the gifts of “gold, frankincense, and myrrh”? Gold is obviously costly, but so were frankincense and myrrh. How might these gifts have been, perhaps unwittingly, symbolically appropriate for Jesus? Gold symbolizes royalty. Jesus is our king. Frankincense symbolizes priesthood, in that priests offer incense as a sacrifice to God. When offered to Jesus, is suggests that Jesus is the Son of God. Also, Jesus is our great high priest, offering himself as a sacrifice for our sins. Myrrh was used for burial. Jesus’s death saved us. The myrrh symbolizes his humanity and his sacrifice for us. But also, myrrh was used in the tent tabernacle in the desert (before there was a Temple) to anoint the holy things (the tent, the ark of the covenant containing the tablets of the Law – God’s Word given to the Israelites, the sacrifice table, the utensils used in the sacrifices, etc.) and to anoint the priests (Exodus 30:22-33). Jesus is the tabernacle (the holy place that God resides) and he is the ark of the covenant (the Word of God in human flesh), anointed by God to bring us into a close relationship with God (and ultimate to take up residence in us through the Holy Spirit) and to deliver the fullness of God’s Word to us. Note: Some scholars think Matthew is adding details that go beyond the story, perhaps drawing from Psalm 72:10-11 (where the psalmist prays: may the kings of other lands bring gifts to the great future king of Israel) and Isaiah 60:6 (which says that people from Sheba will bring gold and frankincense); however, if Matthew was doing that, he would have called attention to those passages as additional “fulfillment prophecies”, and he does not do that. So it is unlikely that Matthew is making up details here to fit Old Testament passages. In 2:12, the wise men do not return to Herod but go a different way. In order to follow God faithfully, we too are sometimes called to avoid things we might have been involved with previously and “go a different way.” What is something in your life that you might need to avoid in order to follow God, and how will you “go a different way”? Take a step back and consider this: Christians delight in the story of the wise men. We honor their passion to find the new king of a far-off land. But Christians sometimes have attitudes that directly conflict with this praise for the wise men. The wise men studied the signs and evidence in nature that could expand their understanding of God’s activity in the world. Yet Some Christians disparage the work of people in our day who think hard and study carefully all of the evidence they can find in the natural world, in their search for truth (in our day, we call them “scientists”). The Scriptures don’t attack the wise men for following the evidence in the natural world wherever it leads, and neither should we attack those who follow the evidence in the natural world today. We can object when they go beyond the evidence to make claims not supported by evidence, but we need to honestly evaluate the evidence they find before rejecting it. Throughout history, Christians have suggested that God speaks to us in two “books”: the book of the Scriptures and the book of Nature. When you learn from Scripture, you are learning about God. When you learn from science, you are learning about God’s work in the world. We need to be open to the truths that arise from our careful study of nature, because nature is authored by God. Psalm 19:1-4 affirms that God speaks to us through the natural world: “The heavens are telling the glory of God; / and the firmament proclaims his handiwork. / Day to day pours forth speech, / and night to night declares knowledge” (Psalm 19:1-2, NRSV). In other words, the natural world tells us about the work of God. When Christians belittle the importance of using our minds to expand scientific understanding – whether it is about diseases or vaccines or changing climate patterns or how stars are developed or how species change over time – they are acting exactly the opposite of how the wise men in today’s Scripture passage acted when they studied the heavens so carefully. If we close our minds to people who seek truth in the natural world that God created, we may miss important truths about God’s creation that would allow us to serve God better and take better care of his creation and his people. How can you be more open to the truths discovered by scientists? 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

Peace and war; welcoming children; prisoners. (Paragraphs 7-10 of Spes Non Confundit) Previous Next Jubilee Year 2025: Embrace God’s Hope and Extend It to All Session 3: Where signs of hope are needed today, part 1 Peace and war; welcoming children; prisoners. (Read paragraphs 7-10) Link to S pes Non Confundit This ancient tree looks hollowed out and dead on the bottom (left), but it is still producing new leaves in its upper branches (right). Photo by Tom Faletti, On the grounds of the Topkapı Palace, Istanbul, Turkiye. October 26, 2023. Tom Faletti November 16, 2024 Everywhere we look in our world, hope is desperately needed. People everywhere are suffering. No one seems more aware of the magnitude of the suffering than Pope Francis. The whole world is his flock, and he calls on us to care as he cares. In the third section of Spes Non Confundit , Pope Francis discusses the many areas of people’s lives where greater hope is needed and what we can do about it. We will explore these areas over the next three sessions, starting with the difficult issues of war, the need to build a society where people want to welcome children into the world, and how to treat people in prison with dignity and respect. Our study guide questions will help us explore ways that leaders can work for peace in our world, but also ways we can be peacemakers in our own lives. We will also explore ways to encourage young people to be open to starting families, and ways that our justice system could do more to honor the human dignity of all people. It is our calling and privilege to bring God’s hope to all people, even in the most challenging circumstances. Read paragraphs 7-10 in preparation for this session. (Section 3) Signs of hope In paragraphs 7 through 15, Pope Francis discusses 8 areas of social life where hope is especially needed in our time. Where he provides scriptural references, we will explore them. Where he does not, we will look at Scripture passages that clearly speak to the concerns he raises. Paragraph 7 (signs of the times) 🔗 Pope Francis uses the term “signs of the times.” To read the signs of the times means to examine what is going on in the real world around us. Pope Francis recalls that the Second Vatican Council document Guadium et Spes (“Joy and Hope”) reminds the Church to interpret those “signs” in the light of the Gospel. That is what we will do in the next few sessions. Why is it important to use the Gospel in interpreting what is happening in our world today? Pope Francis does not want us to recognize only the challenges we face but also “the immense good present in our world” and “the yearning of human hearts” (par. 7). Why is it valuable to start by seeing the good and the desire for good, as we consider areas where people are suffering? Paragraph 8 (peace and war) 🔗 Pope Francis says the first sign of hope is the desire for peace amidst war. He finds it baffling, or perhaps shocking, that world leaders have not done more to resolve the many regional wars that are causing so much death and destruction around the world. He offers the Beatitudes as the starting point for discerning how to address the immense suffering caused by so many wars. Read Matthew 5:9 Who does Jesus call “blessed” in Matthew 5:9? What is a “peacemaker”? Jesus doesn’t bless those who “wish for” peace but those who are peace makers . What steps are required to be the kind of person who helps make peace? What is the vision of hope that God would want us to have as we respond to the wars that plague our world? What does Pope Francis want world leaders to do , in order to try to secure a lasting peace? Pope Francis mentions diplomacy. What is the role of diplomats and diplomacy in working for a lasting peace? Why are they important? In what ways can we encourage our leaders and diplomats to be peacemakers? Our leaders are not the only ones who need to be peacemakers. Pope Francis says, “The need for peace challenges us all.” We need to be peacemakers in our own lives – in our families, in our relationships, in our political conversations, in our workplaces, in our social media posts, in our parishes, etc. What are some concrete steps you can take to be a peacemaker in some area of your life where peacemaking may not always be your first impulse? It is hard to be a peacemaker if you do not have peace in your heart. How can you cultivate an inner peace at the core of your being? Suggested Activity: Explore the work of Pax Christi USA , a membership organization of Catholics working to promote peace and nonviolence and resist war, violence, domination, and racism. You can check to see if there is a local chapter of Pax Christi USA near you. Pax Christi USA is a member of Pax Christi International , a global Catholic peace movement. Paragraph 9 (welcoming children) 🔗 Why might Pope Francis be concerned that many young adults don’t want children? In the first part of paragraph 9, what are the societal issues Pope Francis identifies as reasons why people are less open to parenthood in our time? Read Psalm 127:3 In what ways are children a “gift” or “heritage” we receive from God? How is having children a result of hope? How does it also lead to additional hope? Pope Francis calls for a “social covenant” – i.e., public policies – that will help young adults embrace bringing children into the world. How might we do this in a way that is “inclusive and not ideological” and avoids making young adults feel pressured to have children? Paragraph 10 (prisoners) 🔗 In paragraph 10, Pope Francis asks us to think about people in prisons. What does he ask governments to do with regard to prisoners? In the second part of paragraph 10, Pope Francis quotes from Leviticus 25:10 and Isaiah 61:1-2 as a basis for proposing programs that would reintegrate prisoners into the community. Why might this be a worthwhile goal? What might be the positive effect of developing well-planned programs to do this? Pope Francis calls on Christians to demand dignified conditions for prisoners and respect for their human rights. Why do prisoners have a right to be treated with dignity despite their crimes? What is it about our faith that demands that they be treated with dignity? Suggested Activities: Find a Catholic prison ministry (through your diocese or online) that has a pen pal program for writing letters to a prisoner, and consider becoming a pen pal. Do some research about the treatment of prisoners in your local prisons and jails. If you find that they are being subjected to degrading or inhumane treatment or unsafe living conditions, contact a public official to express your concern. Throughout the Bible, people of God are unfairly imprisoned; for example, Joseph (Genesis 39); Jeremiah (Jer. 37-38); Shadrack, Meshack, and Abednego (Dan. 3); Daniel (Dan. 6); John the Baptist (Luke 3); Peter and other apostles (Acts 5); and Paul and Silas (Acts 16). Toward the end of the second part of paragraph 10, Pope Francis reminds us of the Church’s opposition to the death penalty, which is discussed in paragraph 2267 of the Catechism of the Catholic Church . You can read a statement of the Church’s position on capital punishment at “ New Revision of Number 2267 ” ( The Vatican , 1 Aug. 2018). Why does Pope Francis say that the death penalty “eliminates all hope of forgiveness and rehabilitation” (par. 10)? Why does the Roman Catholic Church oppose capital punishment? How is it "at odds with Christian faith" (par. 10)? Read John 8:1-11 In the story usually called “The Woman Caught in Adultery,” scribes and Pharisees come to Jesus and seek his approval to execute a woman. They want Him to join them in condemning her to death. He refuses. How is His response – “Neither do I condemn you” – a rejection of the death penalty? Why would God want us to preserve the life even of criminals? What can we do to help our society respect every human life, including the lives of prisoners? How can the way we treat prisoners become a sign of hope in our society? Suggested Activity: Explore the work of Catholic Mobilizing Network , an organization that uses education, advocacy, and prayer in its efforts to end the death penalty, promote responses that provide justice and support human dignity for both those who have been harmed and those who have caused harm, and foster approaches such as restorative justice that promote healing. Closing questions: In these paragraphs, Pope Francis explores problems where we might be tempted to think, “That’s just the way the world is.” He invites us instead to envision a different world that is guided by respect for the value and dignity of every human being. What are the commonalities in these problems: war, the hesitation to have children, and the harshness of prisons? How are the similar at a root level? What are the commonalities in the alternatives: peacemaking, welcoming children, and granting freedom to prisoners? How are they similar at a root level? What are the values or mindsets we are called to have, that would help us take the approach of hope as we confront these issues? Bibliography See Jubilee Year 2025 - Bibliography at https://www.faithexplored.com/jubilee-2025/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Jubilee 2025 Contents Next