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Jesus asks us to take a towel and wash each other’s feet. He modeled it first and then told us to do the same. Where is the towel that is waiting for you? [John 13:1-15; 13:16-20] Previous Next John List John 13:1-20 Jesus asks us to take a towel and wash each other’s feet. He modeled it first and then told us to do the same. Where is the towel that is waiting for you? Jacopo Tintoretto (1519–1594). Christ Washing the Feet of the Disciples . Circa 1575-80. The National Gallery, London, UK. Photo by Tom Faletti, 28 May 2025. Tom Faletti March 25, 2026 Read John 13:1-20 Jesus washes the feet of the disciples John’s Gospel makes a major shift here. John has talked about Jesus’s “signs” repeatedly in chapters 1 through 12. John will not use the word “sign” again, except in his concluding comment in John 20:30, where he says that “Jesus did many other signs [that] are not written in this book.” Scholars often divide John’s Gospel into 4 parts: John 1:1-18 Prologue John 1:19-12:50 The Book of Signs John 13:1-20:31 The Book of Glory John 21:1-25 Epilogue In 13:1, John says that “Jesus knew that his hour had come” to depart from this world and go to the Father. John has referred to Jesus’s hour more than half a dozen times so far. What is Jesus’s “hour”? Jesus’s “hour” is the time of his suffering (his “Passion”) and death, and sometimes, as in this verse, it also includes his resurrection and ascension, since John refers to Jesus returning to the Father. Verse 1 tells us that it is just before the feast of the Passover. John does not give us the Last Supper account that the other Gospels give us, with the meal in which Jesus took the bread and the cup of wine and said, “This is my body.... This is my blood.” He has already dealt with that in chapter 6 in his Bread of Life discourse and the command to eat his flesh and drink his blood. John focuses mostly on what Jesus taught. What does the second half of verse 1 tell us? Take the second half of verse 1 and insert your name: “Having loved his own in the world, including _____, he loved _____ to the end.” What does that say to you? It is interesting that John brings up Judas in verse 2. How does his comment – that the devil had already put it into the mind of Judas to betray Jesus (perhaps more literally to hand over or deliver up Jesus) – relate to verse 1? How does this comment about Judas relate to the washing of the feet? The word translated as Judas’s “mind” in verse 2 is literally “heart” in the Greek. At that time, the heart was considered the source of thoughts and feelings. What do you do when a temptation to do wrong enters your heart or mind? In verses 4 and 5, what does Jesus do? When Jesus takes off his outer garment and takes a towel, he is assuming the posture and role of a slave. The master of a house would direct his slave to wash the feet of an important guest. What is Jesus signaling by doing by taking the role of a slave? In verse 3, John provides context for Jesus’s act of washing the disciples’ feet. John says that Jesus is aware of 3 things. What are they? Jesus is aware that (1) the Father has put everything into his hands, meaning that he has power over all things; (2) he came from God; and (3) he is going to return to God. How does the fact that the Father gave Jesus power over all things provide context for Jesus’s act of washing feet? In verses 6-8, how does Simon Peter respond as Jesus comes to wash his feet? Why do you think Peter did not want Jesus to do this? Are there times when you feel like you don’t want to ask Jesus (God) to do something for you? What does this story tell you about that hesitation? In verse 7, Jesus tells Peter that he doesn’t understand now but he will understand later. What do you think Peter will understand later? In verse 8, Jesus says, “If I don’t wash you, you have no part (or share or inheritance) with me.” What do you think he means? The fact that Jesus gives Peter such a serious and cautionary response tells us that it is about far more than washing the muck of the street off the feet of the disciples. This is a living parable that Jesus is portraying in their midst. We know we are called to serve Jesus. But how might we be called to let Jesus serve us, too? How does what Jesus is doing here relate to the sacrifice he is about to make in giving his life for them and us? What does Peter’s response in verse 9 tell you about his desire to be with Jesus? Peter wants to be “all in” with Jesus – to be fully devoted to him. He doesn’t understand the point of what Jesus is doing, but he knows he wants to share fully in what Jesus is doing. How can we emulate or take a lesson from Peter’s desire to give himself so fully to Jesus? What might God be calling you to do right now that would be a step toward giving yourself more fully to Jesus? In verse 10, Jesus tells Peter that those who have bathed only need their feet washed. This is literally true, but it also has a symbolic meaning. The word for bathed (or washed) is also used in the New Testament for our being cleansed of our sins and in some cases may imply the image of baptism. If we have been washed clean in baptism, how might we still need our “feet” washed? Jesus and John note (verses 10-11) that there is one of them who is not “clean” – Judas, who will betray him by handing him over to the authorities. In verses 12-17, how does Jesus explain what he has just done? What stands out to you as particularly important in his explanation, and why? Jesus says that if he washed their feet, they also ought to wash each other’s feet. How does this apply to us? For most people in the 21 st century, it would not make sense to interpret this literally. In what ways should we “wash” each other’s feet? In verse 17, Jesus says that if you understand what he is saying, “blessed are you” if you do it. What is the “blessing” in figuratively “washing” each other’s feet? Is there someone who needs you to act like a servant to them right now? How, and how would you go about it? If Jesus is, at least in part, talking symbolically about cleansing people from sin, that is not something we have the power to do. Are there ways, though, that we can be the vehicle by which people receive cleansing from their sins? In verse 18, Jesus again addresses the fact that there is one person among them who will betray him. In verse 19, he says that he is telling them this in advance so that when he is betrayed and goes to his death they will understand that he is “I am” – that is, God in their midst. In verse 20, Jesus makes a statement that seems out of place but is connected to verse 16, where he refers to a messenger and the one who sent him. What does verse 20 mean? What can you take with you from this story of the washing of the disciples’ feet? How can you apply it to your everyday life? Take a step back and consider this: Throughout history, some Christians have fallen prey to the temptation to bend the world to serve their wishes. Some church leaders have expected to be treated with deference and special privileges. Some people in the pews have wanted to be served rather than to serve. If the crucifixion itself is not sufficient evidence that those attitudes have missed the point, this action by Jesus is a stark corrective. When we refer to the minor burdens of everyday life as “bearing our cross,” we make the phrase almost trite. Similarly, when the main people claiming to be servants put the word “leader” after the word “servant” – as in “servant leader” – it sends a confusing message about what serving is all about. Who are the “servant servants”: the ones who serve by washing the dishes, by teaching the youngest children in Sunday school, by providing the food that mysteriously appears at church functions, by cleaning up afterwards? I see in this story a challenge from Jesus: “Take up your towel and follow me.” Where might there be a towel waiting for us take it up, if we are willing, because no one else will? How can we be like Jesus in his willingness to do the dirtiest, most mundane task as people gather together? 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

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The Gospel of John shows us Jesus Christ, who is both God and man and Son of the Father. It provides spiritual insights that go beyond what the other Gospels have, so that we can believe and have life. Previous Next John List Introduction to John The Gospel of John shows us Jesus Christ, who is both God and man and Son of the Father. It provides spiritual insights that go beyond what the other Gospels have, so that we can believe and have life. Image provided by Wix. Tom Faletti October 31, 2025 Introduction: Background Regarding the Gospel of John (This background information is a synthesis of the scholarship presented in many sources, including the following: Brown, Introduction , pp. 362-376; Brown, The Community , pp. 22-24, 166-182; Bruce, pp. 1-12; Flanagan, pp. 101-104, 119-121; Perkins, pp. 942-950; Sloyan, pp. 8-28; Ignatius Catholic Study Bible , pp. 157-158; Ellis, pp. 1230-1231; and New American Bible, revised edition , New Testament, pp. 142-144.) Why was the Gospel of John written? The Gospel of John tells us why it was written: John wants us to believe and have life: At the end of chapter 20, John says that he could have written many more things about Jesus. “But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name” (John 20:31, NRSV). Around AD 324, Eusebius, the bishop of Caesarea, tried to summarize everything he could find about the origins of the Gospels. In his Ecclesial History , he quotes from a document written by an earlier bishop, Clement of Alexandria (AD 150-215), that we no longer have: John tells about events before John the Baptist was arrested that are not in the other Gospels: Clement said that John wrote his Gospel partly because the first 3 Gospels did not tell about the beginning of Jesus’s ministry but only covered the final year of Jesus’s ministry after John the Baptist was arrested (Eusebius, Ecclesiastical History, Book III , Chapter 24, pars. 7-8). Eusebius reports: “John accordingly, in his Gospel, records the deeds of Christ which were performed before the Baptist was cast into prison, but the other three evangelists mention the events which happened after that time” (par. 12). John wrote a “spiritual gospel”: Eusebius writes: “But, last of all, John, perceiving that the external facts had been made plain in the Gospel, being urged by his friends, and inspired by the Spirit, composed a spiritual Gospel. This is the account of Clement.” (Eusebius, Book VI , Chapter 14, pars. 6-7) This suggests that John is going beyond the external, physical, material facts and exploring the meaning of what Jesus did He is exploring on a deeper level than the other Gospels, not just providing strictly what Jesus said and did. We might call this the “theological” Gospel, because it focuses on the symbolic nature of Jesus’s life and the metaphors that help us understand the true nature of Jesus. We can see this in the ways John talks about Jesus being the light, the way, the truth, the life, the resurrection, the good shepherd, etc. How important are metaphors like the light, the way, the truth, the life, etc. in understanding who Jesus is? How do you think this Gospel might help you believe in Jesus and have life? Who is the author? We are not sure of the identity of the author of the Gospel of John. None of the Gospel authors put their name on their Gospel. The titles that say they are “according to Matthew,” “according to Mark,” etc., were added early on and are not part of the original documents. There are two puzzles regarding the authorship of the Gospel of John: John’s Gospel never refers to “John,” but it does talk about “the disciple whom Jesus loved,” who scholars call the “Beloved Disciple.” Was this Beloved Disciple the same as John the apostle, or someone else? John the apostle and his brother James were the sons of Zebedee. This Gospel never refers to James or John by name, and it only refers to the sons of Zebedee once: in an epilogue (chapter 21) not written by the author of the rest of the book. Many scholars believe that the Beloved Disciple was the apostle John, the son of Zebedee. A smaller number of scholars think it was Lazarus or Thomas. A significant group of scholars think it was another disciple not named in the other Gospels: an eyewitness who was there through it all but was not one of the “Twelve” and only rose to prominence later. The simplest conclusion is that “the one whom Jesus loved” is the apostle John, the son of Zebedee. The Beloved Disciple appears in many places where we might expect John the apostle. He reclines at Jesus’s side at the last Supper (13:21-26). He is treated as a leader (20:1-2). He is at the foot of the cross and took Mary into his house (19:25-27). And he is the disciple who it is suggested would not be martyred as Peter was (21:17-24). These are all things that fit John the Apostle. So concluding that it was John the apostle requires the fewest additional assumptions, even though many scholars prefer the idea that it was an unknown eyewitness. Who wrote the Gospel of John? Was it the eyewitness Beloved Disciple/John the apostle, or was it another person from John’s community drawing on John’s oral accounts? Irenaeus, writing around AD 180, says: “John, the disciple of the Lord, who also had leaned upon His breast, did himself publish a Gospel during his residence at Ephesus in Asia” ( Irenaeus , par. 1). Eusebius, reporting what Clement had written, says that “the apostle John . . . gave in his Gospel an account of the period which had been omitted by the earlier evangelists” (Eusebius, Ecclesiastical History, Book III , Chapter 24, par. 11). The belief that John the apostle provided the Gospel of John has a long history, and it is likely that he was the source of the eyewitness testimony (unless the scholars who think the Beloved Disciple was another, anonymous disciple are right). But that may not tell us who actually put pen to papyrus (or parchment). Several other facts complicate the question of who wrote the Gospel of John: Chapter 21 of John’s Gospel is clearly an epilogue added by someone else. Chapter 20 has a clear ending in verses 30-31. Chapter 21 tells several stories, including the story of the conversation about whether Peter and the disciple whom Jesus loved would be martyred. It tells us that the story came from the beloved disciple, and “we know that his testimony is true” (21:24). The use of the word “we” indicates that some or all of chapter 21 was added by a group. Scholars talk a lot about the “Johannine community” – the community of which John was a central member in Ephesus. There was another John – John the “presbyter” or “elder” – who was also a highly respected member of the community at Ephesus. Some scholars, going all the way back to the time of Eusebius, have thought that John the Elder wrote the Book of Revelation; some also think he wrote, or at least compiled the final version of, the Gospel of John. All of the Gospels were developed through a process as they transitioned from oral stories to written accounts that compiled those stories. None of the Gospels appeared from out of nowhere. The stories were first told orally. Then, someone wrote them down. It appears that the 4 Gospels have material that was gathered from a variety of sources – probably mostly oral sources, though there also may have been written documents that were partial Gospels or collections of sayings or stories. So even if John the Apostle was the primary source for this material, it might have gone through stages, including possibly more than one written stage, before it arrived at the final version we have. Many scholars today think that the Gospel of John was the work of several people in the Johannine community. They think there was an original “John” who was an eyewitness; that there was an “evangelist” who first wrote a Gospel that built on what the original eyewitness reported; and that a redactor put it into its final form. Some think that there was a version written in Aramaic before the first version in Greek, but others find no evidence for that. We will call the author “John,” but whether it was John the apostle or an unnamed disciple whom Jesus loved doesn’t chang the outcome. What matters is that at its root, it came from an eyewitness, and the result – the Gospel we have today – was inspired by God. Where did the author of the Gospel of John get his material? The original source was an eyewitness. The Gospel shows great familiarity with Palestinian geography (for example, Solomon’s portico in the Temple area; the pavement called Gabbatha where Pilate decided Jesus’s fate; that there were 2 towns called Bethany; the pool of Siloam, which was only rediscovered in 2005; the pool of Bethesda with its 5 porticos, rediscovered in the 1800s; etc.); the details of Jesus’s trial and crucifixion (that 4 soldiers gambled for Jesus’s robe; the blood and water that poured from his side; the weight of the myrrhs and aloes used to anoint his body; etc.), and many other details (that the boy with the loaves and fishes had barley loaves; that they had rowed 3 or 4 miles before Jesus came walking to them on the water; that Judas objected that the perfumed oil used to anoint Jesus’s feet could have been sold for 300 days’ wages; quotes of statements made by Thomas; etc.). This original eyewitness had a unique perspective, separate from the other Gospel authors. Most of the material in the Gospel of John is different from what is in the Synoptic Gospels (Matthew, Mark, and Luke) – not contradictory (except in one significant place), just different. There is some overlap with Mark, but that could just relate to the fact that different eyewitnesses saw the same events. Some of the material in the Gospel of John appears to come from the reflection of the Johannine community and not necessarily all from the mouth of Jesus while he walked the Earth. That would be consistent with the idea that John’s is a “spiritual gospel” that presents more of an interpretation or analysis of who Jesus is, not just what he did and said. The Johannine community appears to have placed a strong emphasis on the role of the Holy Spirit (the Paraclete), so some of the material may not have come directly from Jesus but from later revelations the Johannine community received that they believed were revealed to them by Jesus through the Holy Spirit. So, for example, in John 3:16-21, did Jesus say, “For God so loved the world that he sent his only son,” or is that an explanation by John? The Greek of that time did not use quotation marks, so we don’t know whether it is a quote or an explanation. But maybe it doesn’t matter, because either way, we believe it is part of the inspired Word of God. To what extent does it matter to you whether the Gospel of John was written by John the apostle or another eyewitness? To what extent does it matter to you whether the final version reflects a process of editing and refinement by other writers in the Christian community, or not? Do these questions affect whether the result that we have today is the Word of God? Explain. When was the Gospel written? Most scholars think the Gospel of John was written in the AD 90s, but a small case could be made that it was written before AD 70. John does not offer many textual clues for when it was written. Scholars think Matthew was written after the destruction of the Temple in Jerusalem in AD 70 in part because Matthew’s Gospel makes some statements that sound like the author knew that it had happened. John does not give us that kind of clue. There is one spot where John uses a phrase that could indicate that it was written before AD 70. John 5:2 says, “Now there is in Jerusalem by the Sheep Gate a pool....” It would be odd for John to use the word “is” if he knew that the city had been destroyed and the pool was no longer there. However, the Gospel could merely be relating the story as it would have been told orally and handed down for decades, so a single “is” is not much evidence to base a conclusion on. John presents what is called a “high Christology” – a high view of Jesus’s identity as God. Many scholars believe that it took time for the understanding to develop that Jesus was not just the Messiah/Christ but God in the flesh. That argues for a later date. The latest it could have been written was the early 100s. For a while, some scholars argued that John’ Gospel wasn’t written until as late as 150 or later. That idea was shot down when a fragment of papyrus was discovered in Egypt that contains a few verses from chapter 18 of John’s Gospel and that is considered to be dated between 100 and 150. Since it would have taken some time for that copy of the Gospel to have reached Africa, John was probably published no later than the early 100s ( Ignatius Catholic Study Bible , p. 157; Bruce, pp. 6-7). On a separate note, people sometimes wonder whether the Gospels might have been doctored or rewritten over the centuries by people or factions who had agendas of one kind or another – for example, after the time of Constantine when Christianity became the state religion. The facts don’t support such a theory: We have a papyrus dating from the end of the 2 nd century (the late 100s, only 100 years after the Gospel of John was probably written) that contains most of the first 14 chapters of John’s Gospel and parts of the rest. Another papyrus from the end of the 2nd century contains most of Luke and the first half of John. We also have a papyrus from the early 3 rd century (100 years before Constantine made Christianity the religion of the Roman Empire) that contains portions of all 4 Gospels and Acts of the Apostles (Bruce, pp. 6-7). The Gospels we have today are not hugely different from what the Church had in the 2 nd and early 3 rd centuries. Where was the Gospel written? There is widespread agreement that the Gospel of John was written in Ephesus. There is a large amount of evidence that John lived in Ephesus for much of his later life, with Jesus’s mother Mary. What do we know about John’s audience and community? Many scholars have written whole books presenting their theories about the Johannine community. These scholars try to read between the lines of John’s Gospel and compare it to what we know or think we might know about what was going on the Church at that time, to extrapolate what we might conclude about John’s community. The most important points are these: Many scholars think that John’s Gospel was written mainly for Jews and Jewish Christians, though not all agree. Although it does not quote the Old Testament as frequently as other Gospels, John’s Gospel would be nearly unintelligible to people who lack an understanding of Jewish traditions and concepts. For example, this is the Gospel with all the “I am” statements that echo God’s name for himself in the Old Testament. Non-Jews would tend to miss the import of those statements. John also focuses on Jesus’s attendance at Jewish feast days in Jerusalem, without bothering to explain them. John’s community appears to have faced intense opposition from Jews who did not believe in Jesus. Those Jews kicked Jewish Christians out of the synagogues. When John speaks negatively of “the Jews,” modern people tend to wonder why, since John was a Jew. He is talking about the leaders of the non-Christian Jews who persecuted Christians. It might be like a White person speaking negatively about “the Whites” who persecuted Black people in the South for 100 years after the Civil War. He doesn’t mean all Jews, just those who rejected Jesus and mistreated Christians. Many scholars think John’s community may have included Samaritans who converted to Christianity. They reach this conclusion because of John’s inclusion of the story of the Samaritan woman and the conversion of her town in John 4 and the lack of any negative references to Samaritans in his Gospel (Matthew and Luke each have one or more negative references to Samaritans). The idea would be that John originally gathered converts in Palestine, Samaritan converts joined him, and they all eventually moved to Ephesus because of Jewish opposition in Palestine. If indeed John’s community included Samaritans, that could have precipitated even more Jewish persecution since there was a longstanding hatred of Samaritans in the Jewish community. John’s community may have had a special emphasis on the Holy Spirit. John’s Gospel has much more material on the Holy Spirit than the other Gospels do. John’s community may have had frequent theological disagreements with other Christians and may eventually have had a split inside their own community. Scholars think the Johannine community was critical of what scholars call “crypto-Christians” – Jewish Christians who downplayed their Christian faith in order to remain in the synagogues. They see hints in his Gospel that he may have had disagreements with Christians who did not share his high Christology or who did not place such a high emphasis on the ongoing role of the Holy Spirit. And the New Testament letter 1 John, which might have been written as few as 10 years after the Gospel of John, indicates that the Johannine community eventually faced a serious internal disagreement that led to a painful split in which some Christians in the community left. In what ways do you think the experiences and difficulties the early Church faced might have shaped what the Gospels writers decided to include or not bother to include in their Gospels? Themes in the Gospel of John The Gospel of John is marked by a series of 7 “signs” – wondrous deeds Jesus does that demonstrate his authority – beginning with his turning water into wine at the wedding feast at Cana (2:1-11). The first chapter of John provides a first mention of many themes that will recur later in the Gospel. These themes include: Jesus is the Son of God the Father. Jesus is one with the Father and existed before he was born as a human. Jesus reveals the Father. Some people do not know the Father because they refuse to accept Jesus. Jesus’s followers are children of God. Jesus brings life. Jesus brings light. Jesus brings the truth. Many people and events provide testify that Jesus is who he says he is. John develops additional themes as the Gospel progresses , include these: There is a Third Person of the Triune God, the Spirit, who will be with Jesus’s followers when Jesus returns to heaven. Jesus is the Bread of Life. Jesus will be “lifted up” to bring people to himself. God loves the world and shows his love in Jesus’s sacrifice of himself. Jesus’s disciples are called to follow him, obey him, and love one another. Which of these themes of John’s Gospel intrigue you the most, and why? What do you hope to learn by studying John’s Gospel? What questions do you hope to have answered as you study? If you could ask John one question, what would you ask, and why? How do you think he would respond? Take a step back and consider this: Atheists criticize belief in the Gospels because they have such different perspectives, which they call contradictions. If God inspired them all, how could the authors have such different versions of the story? The differences do not trouble me. In fact, if the Gospels were all perfectly aligned, I would be more skeptical. If every book told the story in exactly the same way, it would make me wonder if some person or group doctored or coordinated all the writings. I can’t imagine that a genuine set of Scriptures could be any other way than our Scriptures are: different in tiny details because of the humanness of the human authors and how they obtained and crafted their material. The only way the accounts could be entirely identical and still genuine is if God turned the original authors into robots taking dictation from him, and that would go directly against what it means to be a human made in the image of God with freedom, a unique personality, unique experiences, and unique ways of telling what we know to be the truth. Not everyone has such confidence in God: to believe that he could work through humans to develop a collection of books and letters that are inspired by him and have sacred and eternal value even though they were written by human authors working with their various perspectives and limitations. But that is why we say God is the author of the sacred Scriptures even as humans were the authors of the various books. God, in his awesomeness, honored human freedom even as he guided the result. What does the fact that God used such different people to produce the 4 Gospels tell you about God’s confidence in working through human beings to achieve his purposes? How can that give you greater confidence that God can work through you? 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

We explore how to apply the Bible to our everyday lives today, with Bible Study resources for individual and small group study, including background and questions. Bible Study New Testament Matthew Mark Luke John 1 Thessalonians 2 Thessalonians Philemon Other Studies Hope Jubilee Year 2025 Mary Leading a Study Old Testament (I hope to get to the Old Testament, but the New Testament is my first priority.) Why use Faith Explored Bible Studies? Faith Explored Bible Studies provide study materials that equip individuals and small groups so that they can study the Bible confidently and apply it to their lives in practical ways. Each study includes: Thought-provoking questions that challenge us to apply the Word of God to our lives today. Just enough background and commentary to guide us through the passages that might be confusing. Thoughtful reflections that encourage us to take Jesus seriously and live our lives fully for Him. Our studies are not scholarly tomes filled with dry academic analysis (although we provide analysis), and our studies are not simply devotional (although we provide reflections that encourage faith). What makes Faith Explored different and potentially life-changing is that we offer a wide variety of questions on every passage that lead people to grapple with the text: What does it really say? What does it mean? And how can we apply it in our lives today? Our goal is useful knowledge and spiritual transformation . Why study the Bible? The Word of God is "living and active" (Hebrew 4:12) When we read the Bible, the word of God comes alive in our hearts. It is not a dead letter from the past, but God’s timeless message for us today. When we study the Bible, God does amazing things in us. He comforts, encourages, teaches, challenges, and empowers us. The Word of God fills us with the love of our Father and Creator, transforms us to live like Jesus, and opens our hearts to be filled with the Holy Spirit. The Word of God is “a light to my path” (Psalm 119:105) God’s Word shows us the way to live in this world. We face so many challenges in our desire to live lives that honor God. The Word of God shines a light that illuminates the way. It shows us how to deal with the challenges in our lives, how to think like Jesus, and how to be a follower of Jesus in every aspect of our lives. If you want to learn more about what God is saying to us and how to apply God’s Word to our lives today, pick a book of the Bible and dive in! Leading a Small-Group Bible Study We have leadership training materials with a variety of tips and techniques for leaders. These materials can help leaders guide a small-group Bible Study in a way that helps the group explore the Bible deeply and function well together. See our small group leadership training materials here: Leading a Small-Group Bible Study . Image at top and Bible Study group image both provided by Wix.

Jesus is the Good Shepherd who provides for his sheep and lays down his life for his sheep. How does Jesus act as a good shepherd in your life? [John 10:1-10; 10:11-18; 10:19-21] Previous Next John List John 10:1-21 Jesus is the Good Shepherd who provides for his sheep and lays down his life for his sheep. How does Jesus act as a good shepherd in your life? One of the earliest known depictions of Jesus as the Good Shepherd. Unknown artist. Circa AD 300-400 or earlier. Fresco. Catacomb of Domitilla, Rome, Italy. Public domain, via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Good_Shepherd_04.jpg . Tom Faletti April 5, 2026 Read John 10:1-21 The Good Shepherd Jesus uses several different analogies in this passage to describe his relationship with us. Verses 1-6 what a true shepherd does, compared to those who want to harm the sheep To understand this passage, we need to know that a sheepfold was an outdoor space enclosed by a low stone wall. It had a single entryway. If it was large enough, it was used by more than one shepherd and controlled by a gatekeeper. In a smaller sheepfold, the shepherd would lie in the doorway at night to prevent any predators from entering and any sheep from wandering off. The entryway is here called a “gate” (or “door,” in some translations). In verses 2-4, what does a true shepherd do? In contrast to a true shepherd, Jesus describes two sources of danger for the sheep. In verse 1, what does Jesus say about the thief and robber? In verse 5, what does Jesus say about the stranger? Verses 1-6 immediately follow a passage where Jesus described the Pharisees as blind, and in verse 6 John says that they did not understand what he was trying to tell them. What does Jesus appear to be saying about the Pharisees and religious leaders here? What is Jesus saying about himself here? In verse 3, Jesus says that the shepherd calls his own sheep by name. Throughout history, shepherds and people who care for livestock have often given their animals names and called them by name. In what ways does Jesus call you by name? How do you experience him doing that, and what does this tell you about him or about your relationship with him? In verse 4, Jesus says that the shepherd walks ahead and his sheep follow because they recognize his voice. How is that a good description of the Christian life? How do you learn to follow Jesus, and in particular, how do you learn to hear his voice so that you can follow? Verses 7-10 Jesus is the gate What does Jesus mean when he says that he is the gate? In what ways is Jesus a gate for us, and what does this gate lead to? His gate leads to salvation, where we can find pasture (verse 9). It allows us to find abundant life (verse 10). In verse 9, Jesus says that his sheep find pasture. What does that look like in your life? How does Jesus help you find spiritual “pasture”? In verse 10, Jesus says he came so that people might have “abundant” life. What do you think it means when Jesus says he provides abundant life to his followers, his “sheep”? In what ways have you experienced an “abundance” of life with Jesus? Different people experience this in different ways. We may find an abundance of life in our inner experience of God, in the peace and joy we experience despite trials, in positive relationships with others, etc. There is more to come on this point. In chapter 11, Jesus will say that he is the resurrection and the life (John 11:25); and in chapter 14, he will say that he is the way, the truth, and the life (John 14:6). What does Jesus say about the thieves and robbers in verses 8 and 10? The Old Testament describes the Lord God as the shepherd of the people of Israel (Gen. 49:24 and Psalm 23). In Ezekiel 34, God denounces the leaders of the people as bad shepherds who don’t care about the people but instead fatten themselves at the people’s expense (Ezek. 34). God says that the people are scattered for lack of a shepherd, so he will take the sheep from the leaders and shepherd them himself. At the end of the oracle, God says to the people, “You are my flock . . . the flock of my pasture” (Ezek. 34:31). In verse 8, Jesus says that those who came before him were thieves and robbers. This refers to Israel’s long history of poor leaders, who were often denounced by the prophets. In what ways were the religious leaders of Jesus’s time like spiritual “thieves”? Verses 11-15 Jesus says, “I am the Good Shepherd” In verse 11, how does Jesus describe what a good shepherd does? In what ways is Jesus like a good shepherd? How do you see Jesus acting as a good shepherd in your life? How is a hired man different from a good shepherd (verses 12-14)? In verse 12, Jesus refers to the wolf. When the wolf comes, the hired man runs away and does not protect the flock, so the wolf snatches the sheep and scatters the flock. In the New Testament, the wolf is often used as a metaphor for false prophets who lead the people astray or people who persecute Christians (Matt. 7:15; Matt. 10:16; Acts 20:29). Where are Christians vulnerable to “hired hands” and “wolves" today, if they do not listen to the voice of Jesus and follow him? In verse 14, Jesus says that he knows his sheep and they know him. What do you think it means when Jesus says he “knows” his sheep, and how does that apply in your life? What do you think Jesus means when he says that his sheep know him, and how does that apply in your life? When Jesus says he knows his sheep, it suggests a very personal relationship. His flocks are not run by a far-off corporation. He knows each sheep – each one of us – by name. How can you cultivate that personal relationship with Jesus that he has with you? What does it mean to you personally when Jesus says that he lays down his life for the sheep? Verses 16-21 Jesus says he also has other sheep, but there will be one flock, one shepherd In verse 16, Jesus refers to “other sheep” that are not part of “this fold.” This most likely refers to the Gentiles, who are not yet part of the “fold” of Jesus’s followers at the time he is speaking, but it may also refer to future generations. And in John’s mind, it may refer to Christians who are not in the Johannine tradition of Christianity as practiced in John’s community but are still followers of Christ (like our different denominations today). Jesus says that the sheep in those other folds will also hear his voice and there will be “one flock, one shepherd.” In our time, who might be some of those groups of Christians whom we might think of as “not part of this fold” but who are still part of Jesus’s “one flock”? When Jesus refers to one shepherd, he is referring to himself. Why is it important that there be “one flock, one shepherd”? In the Nicene Creed, which has been the definitive statement of the fundamental beliefs of Christianity for more than 1500 years, Christians profess that they believe in “one, holy, catholic, and apostolic” church. Christianity is so fractured today. How can we work to restore the unity intended by that word “one” that Jesus uses and our common creed uses? In verse 17, Jesus makes a startling point. He already said that he lays down his life for his sheep. Now, he says that he lays down his life that he might take it up again . In verse 18, he emphasizes that he has the power to take up his life again. Many people throughout history have realized that they were on a path to martyrdom and they would have to lay down their life for their cause. But no human can claim that he or she would “take it up again.” What does this mean, and what does it tell us about who Jesus really is? Does the fact that Jesus says he has the power to lay down his life and to take it up again offer you any new perspective on the crucifixion? Although in one sense Jesus was being obedient to the Father, in another sense the Second Person of the Trinity, having taken human form as Jesus, had the power to lay down his life and take it up again – and he willingly did so. What does this tell you about Jesus’s love for us? We see in verses 19-21 that people are again divided about Jesus, with some saying he is possessed by a demon and out of his mind (i.e., insane), and others saying that a person who is possessed by a demon could not have healed a man born blind. When you hear that Jesus says he has the power to lay down his life and take it up again, what is your conclusion about him? Looking at the whole passage, what does Jesus’s description of himself as the Good Shepherd say to you personally? What insights does it give you into Jesus’s role and work in your life? How might you adjust something in what you do or say or think, based on your insights about how the Good Shepherd is at work in your life? Take a step back and consider this: In verse 17, Jesus says that he lays down his life and takes it up again. Other New Testament passages say that the Father raised Jesus from the dead (for example, Acts 2:24; Romans 4:24). People sometimes get hung up on terminology. Who raised Jesus from the dead? From a human perspective, God raised the man Jesus. But Jesus is also God. God exists as three divine Persons, one of whom is the Son, who is (a) fully human by his choice to become incarnate and (b) also fully divine. From the perspective of the Second Person of the Trinity, the Son takes up his life by the command he has received from the Father. The Father and the Son are one (we see that in the next passage, in John 10:30) in sharing one divine will. So it is true both that the Father raised Jesus and that the Son of God has all power and takes up his life again. Jesus made it very clear that his death was not an accident and did not happen because he was powerless to prevent it. He is God and had power over his life even as he submitted to death on the cross for our sake. If we look at it from the perspective of the human Jesus, the Father raised him. If we look at it from the perspective of the divine Second Person of the Trinity the preexistent Son who was made incarnate in Jesus, he had the power to lay down his life and take it up again. But he is the same person: the God-man Jesus Christ. So there is no contradiction. Both statements are true. Nevertheless, one perspective or the other might speak to your heart at different times. What special insights do you see at this moment in your life as you ponder this mystery? What does Jesus’s total power as he chose the cross and his total submission as he gave up his life, his total power to take up his life again and his total submission to the Father who raised him from the dead, say to you 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

Prologue to Luke's Gospel: Why is he writing and for whom? Previous Next Luke List Luke 1:1-4 Prologue to Luke's Gospel: Why is he writing and for whom? Image by Kelly Sikkema, provided by Unsplash via Wix. Tom Faletti Luke 1:1-4 What does Luke say that others have done before him? What does Luke say that he has done? What do you think an "orderly account" means? He refers to events that have been "fulfilled among us." Who is "us"? What do you think it means to say that these events have been "fulfilled" among us? What does Luke want Theophilus to know? Who do you think Theophilus is? "Theophilus" means "friend of God. The style of Luke's writing at this point, with his reference to the "most excellent" Theophilus, is the way one would refer to an official or other prominent member of the community. However, the meaning of the name is convenient for indicating that anyone who is a friend of God would welcome this account. It is therefore possible that "Theophilus" is not a specific person and that Luke sees himself writing for all the Theophiluses of the world -- all the friends of who want to know the truth about what they have been taught. (to be continued) Bibliography See Luke - Bibliography at https://www.faithexplored.com/luke/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 Next Luke List

That's one of our goals. Previous Next Table of Contents To Have the Mind of Christ That's one of our goals. Tom Faletti March 6, 2024 Some people think of religion as being like the relationship between a master and a slave: God orders and I obey. This attracts some people and repels others. They are both missing something central to our faith. People from both perspectives are missing something because they think that the Christian faith asks us to turn off our minds and just “believe.” That’s not the faith of the gospel. St. Paul says, “Let the same mind be in you that was in Christ Jesus.” (Philippians 2:5-11, NRSV). How can I think of my mind as something to turn off, if I am urged to have the same mind as Christ. I have to think carefully in order to think like Christ. Paul also says, “Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God – what is good and acceptable and perfect” (Romans 12:2, NRSV). What does God want to transform? Our minds. Why? So that we can discern well. If our minds are not valued by God, if He just wants us to turn off our minds and “have faith,” why would Paul say this? Ephesians says that we are to use our gifts to build up the body of Christ “until all of us come to the unity of the faith and of the knowledge of the Son of God, to maturity, to the measure of the full stature of Christ” (Eph. 4:13, NRSV). Our goal is to reach the full stature of Christ. Did Jesus turn off his brain? No! He used it very carefully and wisely, throughout His ministry. Jesus said to his disciples, “I do not call you servants any longer, because the servant does not know what the master is doing; but I have called you friends, because I have made known to you everything that I have heard from my Father” (John 15:15, NRSV). How could we possibly make use of all the wisdom and knowledge that Jesus has received from the Father if we do not spend time thinking, but instead assume that we can “believe” and be done? So the point is that we are called to think. We are called to use these magnificent brains that we have received from God. We are called to put on the MIND – not just the heart or soul or will – of Jesus. So let’s get to work! TO BE CONTINUED Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Table of Contents Next

Bibliography of major sources and additional sources used in this study of the Gospel of Luke. Previous Next Luke List Luke - Bibliography Bibliography of major sources and additional sources used in this study of the Gospel of Luke. Some of the resources on the author's bookshelf. Tom Faletti April 14, 2026 Major Sources Brown, Raymond E. An Introduction to the New Testament . 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/ . The International Bible Commentary: With the New International Version . F.F. Bruce, General Editor. Marshall Pickering/Zondervan, 1986. Karris, Robert J., O.F.M. “The Gospel According to Luke.” The New Jerome Biblical Commentary . Edited by Raymond E. Brown, et al. Prentice Hall, 1990. Kodell, Jerome, O.S.B. The Gospel According to Luke . Collegeville Bible Commentary. The Liturgical Press, 1983. Larson, Bruce. Luke . The Communicator’s Commentary (Mastering the New Testament) , Lloyd J. Ogilvie, general editor. Word Books, 1983. 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. Porter, Laurence E. “Luke.” 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 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 Next Luke List

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

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

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

Allow Jesus to heal you, open your eyes, loosen your tongue. Previous Matthew List Next Matthew 9:18-34 Allow Jesus to heal you, open your eyes, loosen your tongue. Image provided by Wix. Tom Faletti August 8, 2024 Before we read our next passage, consider this question: In the next passage, Matthew tells us about more of Jesus’s miracles. In the previous passages, we have seen a progression of miracles that show Jesus’s authority over increasingly daunting challenges that humans face: illnesses, storms, demons, and sin. What is left? I.e.: What is the greatest challenge that every human must ultimately face? What is the greatest thing that Jesus could work a miracle to overcome? Matthew 9:18-26 restoring a dead girl to life, while healing a woman with hemorrhages What two miracles take place in this pair of stories? Let’s look at the synagogue official and his daughter first (verses 18-19 and 23-26): Matthew’s telling of the story of the girl has small differences from Mark’s version of the same story: in Matthew, the girl is already dead and the synagogue official knows she is already dead when he approaches Jesus and ask him to save her. Matthew just calls him a “ruler”; Mark specifies that he is a leader or official in the synagogue (Mark 5:22). The synagogue official asks Jesus to heal his daughter after she is already dead. What does this tell you about his faith? Matthew keeps showing us people who are in positions of leadership but take the position of a faith-filled supplicant, even as other leaders are moving more and more toward opposition to Jesus. You can imagine the tense conversation that might have occurred between this synagogue official and the scribes and Pharisees we saw challenging Jesus in the previous passages. If you were the synagogue official, how would you explain your actions to the scribes and Pharisees who were challenging Jesus? They would have been people of your social class. How would you explain why you were humbling yourself to seek out this controversial man Jesus? What does this political backdrop tell you about the social context in which Jesus conducted his ministry? What does the political backdrop tell you about faith? What does it tell you about following Jesus? We are called to do the work of God regardless of whether political leaders support us. We should be welcoming to all of them, just as Jesus was. What does this healing of the girl tell us about Jesus? About God? What does this healing of the girl tell us about faith? About ourselves? Among other things, this healing shows that the faith of another person can make a difference in your life, which means that your faith can make a difference in the lives of others. Now let us focus on the story of the woman. As someone who suffers from constant bleeding (hemorrhages), which would make her be considered ritually unclean, she is probably a social outcast. The “tassel” or “fringe” was a knotted string that Jews attached to the four corners of their outer garments in obedience to the Law of Moses (Numbers 15:37–39; Deut. 22:12) to remind them to obey the commandments of the Law. Notice that Jesus wore such a garment. He would have been dressed like any Jew of his time, not in modern robes. What is the significance of the fact that the woman touched the tassel of Jesus’s cloak? In general, it would not have been socially appropriate for a woman to touch a man in that culture. But in addition to that, with an issue of blood she would have been considered unclean. When the woman touched Jesus’s garment, Jesus immediately turned and looked to see who had touched him. If we were reading the story of a Greek god or goddess, then when in verse 22 it says that Jesus turned and saw her, we might fear that the next sentence would be that he blasted her in some way. But Jesus is not that kind of god. How does he respond to her in verse 22? How does Jesus affirm her decision not to be timid in reaching out to him? How might you benefit from being less timid in your faith? To what does Jesus ascribe the woman’s healing? What is the role of faith in living out our live with Jesus? How is this woman a role model for us? How is Jesus in this entire pair of stories a role model for us? The moment the woman touched the fringe of Jesus’s outer garment, she had his total and undivided attention. As people made in the image of God and called to be like Christ to those around us, what does this tell us about how we should be aware of and respond to others? Returning to the story of the girl, what is the crowd’s reaction when Jesus says she is not dead? How are we at risk of being like that crowd? While Matthew has begun this third sets of miracles with a climactic demonstration of Jesus’s power over even death, he is also making another point by telling us when a miracle occurred in response to a person’s faith – here, the synagogue official and the woman with the hemorrhages. The next miracle also emphasizes the faith of the recipient. Matthew 9:27-31 the healing of two blind men What do the two blind men ask for? What does Jesus ask them in response? Why do you suppose Jesus asked this question rather than just granting their request? Does God ask us the same question (“Do you believe that I am able to do this”)? In what way does he pose this question to us? To what does Jesus ascribe their healing? Do you believe that Jesus will help you when you ask him? Jesus’s healing of blind people is metaphorical as well as physical. What is the metaphorical or spiritual point for us? In verse 30, why do you think Jesus told the formerly blind men not to tell anyone what Jesus had done? What did the formerly blind men do? Was Jesus’s request a realistic request? After all, they were previously blind and now they were not blind. What do you think he expected to happen? Matthew 9:31-34 the healing of a person who is mute In this healing, we are told that “the one who had been mute spoke; and the crowds were amazed” (Matthew 9:33, NRSV). How does the fact that the man spoke relate to the statement about the crowd’s reaction? Just as we might think about the healing of the blind men metaphorically, we might also think about how sometimes our voices are silent, metaphorically, and Jesus heals that. How might it be said of you – at some time in your past, present, or future – that “the one who had been silent spoke”? How do the Pharisees who lack faith react to this healing of a person who was thought to be possessed by a demon? What do they accuse Jesus of? How does the level of faith of the blind men versus the Pharisees illustrate the timeless choice about how to respond to Jesus? What does this set of stories about people’s reactions to Jesus’s miracle-working power say to you about your life? In this chapter 9, Matthew has presented some of the key criticisms of Jesus that will lead to his execution. What things has Jesus been attacked or challenged for? Blasphemy (Matt. 9:3), for claiming to be able to forgive sins. Association with immoral people (Matt. 9:11), for eating with sinners. Inadequate attention to the rituals of the faith (Matt. 9:14), for not having his disciples fast. Being a tool of the devil (Matt. 9:34), an illogical conclusion that did acknowledge the fact that he could drive out demons. Jesus is not someone to be neutral about. As C. S. Lewis said, “You must make your choice. Either this man was, and is, the Son of God: or else a madman or something worse. You can shut Him up for a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call him Lord and God” ( Mere Christianity , p. 56). People are beginning to take sides. If you were watching all of this happen, how would you have responded to the Pharisees? Take a step back and consider this: These stories of the woman with the hemorrhage, the synagogue official, the blind men, and the man who could not speak call us to have faith in Jesus. They show us that Jesus does not want us to be timid, blind, or silent. Matthew is telling us: Don’t be afraid to approach Jesus even if the world thinks you are not worthy to do so. Don’t be afraid to approach Jesus even if it goes against what other people of your social class are saying. Don’t be afraid to admit that there are things you just can’t see on your own, but that in Jesus you can see with new eyes. Don’t be afraid to let Jesus loosen your tongue so that you are silent no longer and can speak about what matters in your life. Are there ways you feel unworthy to approach Jesus about your needs? Are there ways you feel pressured to keep your faith private? Are there ways you think maybe you are missing something and need Jesus to open your eyes in a new way? Are there ways you feel like you need Jesus to loosen your tongue so that you can speak edifying words that would benefit others? What would Jesus say to you if you were in front of him right now? How can you reach out in faith and touch the tassel of Jesus’s cloak, and allow him to do a new work in your life? Bibliography See Matthew - Bibliography at https://www.faithexplored.com/matthew/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). 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