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Adultery, lust, and divorce start in the heart. Previous Matthew List Next Matthew 5:27-32 Adultery, lust, and divorce start in the heart. Image provided by Wix. Tom Faletti May 2, 2024 Matthew 5:27-30 Adultery and lust What does the Old Testament say in Exodus 20:14 and Deut. 5:18? What is lust? Why would Jesus say a person who lusts has already committed adultery in their heart? Is there a difference between committing adultery “in your heart” and committing physical adultery? What is Jesus prohibiting here? Jesus prohibits not only the action but the intense thoughts that underlie or can lead to the action. While Jesus is telling us to reject the thoughts that can lead to the action, we need to make a distinction between uninvited thoughts and the thoughts we nurture. Thoughts pop into our minds all the time. When uninvited, instinctual desires pop into our mind unbidden, that is not, in itself, a sin. When we intentionally nurture those thoughts and enjoy the fact that they are arousing our sexual passions, that is when we are embracing the lust that Jesus is telling his followers to reject. We cannot help looking at people, and our bodies sometimes react to what we see. But when we allow our eyes to linger so that our desires can be fed, then we have crossed the line. Why does he prohibit even entertaining the thought of adultery? What difference does a thought make? Actions begin with thoughts. Choosing to entertain the thought of lust means imagining that you are relating sexually with someone who is not your spouse. To choose to desire something which would violate the marriage commitment, Jesus says, is already a violation of that commitment to have only your spouse. When we look at another person as someone to have sex with, we are looking at them primarily as a body rather than as a whole person. We are called to treat all people as being made in the image of God, to treat them as people carrying infinite human dignity. In what ways does looking at someone with lust violate this principle of human dignity? In verses 29-30, do you think Jesus is actually recommending that people pluck out an eye or cut off a hand to avoid lust? (Would that actually solve the problem of lust, or could a one-handed person still lust?) What is Jesus’s point? Jesus is not speaking literally here. He is using the traditional Jewish technique of exaggeration or hyperbole to emphasize the importance of what he is saying. He is telling us to take our thought life seriously and not to allow our thoughts to linger in places they do not belong. Jesus clearly takes our inner thought life very seriously. Daniel J. Harrington tries to explain the thinking behind what Jesus is saying in this way: “The salvation of the whole person is of more value than the preservation of any one part that may lead to sin” ( The Gospel According to Matthew , p. 29). Myron S. Augsburger says, “We should understand these statements attitudinally, just as the previous injunction is addressed to our thoughts and attitudes. This means taking literally the basic intent of the passage, rather than physically removing the eye. The loss of one eye or one hand cannot in itself prevent a lustful look or thought. The word-picture is to emphasize deliberate, decisive action in dealing with our propensity to sin” ( Matthew , p. 74). Does our culture take our thought life as seriously as Jesus does? What is the prevailing attitude regarding thinking about things that would be sinful if acted upon? Do you take your thought life as seriously as Jesus does? The word translated “hell” in this passage is literally the Greek word Gehenna , which Jesus also uses in verse 22. Gehenna was the valley of Hinnom, a valley running along the south and southwest side of Jerusalem that had an ugly history. More than 700 years before Christ (in the 700s B.C.), it was a place where children were burned in sacrifice to the god Moloch (see 2 Kings 23:10; 2 Chronicles 33:6; Jeremiah 7:31-33; and Jeremiah 32:35). That location later came to be known as a garbage dump where refuse was burned, leading to its being used as a metaphor for hell. How can we avoid or fight lust and sins that involve our thoughts? It is a well-known principle that you can’t banish a thought by saying you won't think about it The more you try to “not think" it, the more you tend to focus on it. The only ways to get one thought out of your mind is by replacing it with another thought. So in this case, we need to replace the lustful thoughts with thoughts about good things. Barclay also suggests that a life of action helps. He says of the person struggling with sinful thoughts, “[H]e will certainly never defeat the evil things by withdrawing from life and saying, I will not think of these things. He can only do so by plunging into Christian action and Christian thought. He will never do it by trying to save his own life; he can only do it by flinging his life away for others” (Barclay, The Gospel of Matthew, Volume 1 , p. 147). A life filled with good actions and good thoughts has less room for lust. Matthew 5:31-32 Divorce Read Deuteronomy 24:1-4. According to Deuteronomy 24:1, for what reasons might a man give his wife a certificate of divorce? There were two great Jewish scholars in the years before Jesus’s time – Hillel and Shammai – who launched two primary “houses” or schools of thought. The school of Hillel believed in marriage but interpreted Deut. 24:1 so loosely that a man could divorce his wife for any reason, while a woman could never divorce her husband without his consent. The school of Shammai was far less lenient about divorce. In contrast, the Greeks and Romans of Jesus’s time had an extremely low regard for marriage and little disapproval of sexual relationships outside of marriage. Having concubines and lovers other than your spouse was a normal part of society. In all of these cultures, obtaining a divorce was simple. In Israel and Rome, a man could have a divorce by simply writing a statement of divorce witnessed by two people. The Greeks didn’t even require a written statement; a man could simply dismiss his wife in the presence of two witnesses, although the woman at least got her dowry back (Barclay, Gospel of Matthew, Volume 1 , p. 148-155). How might Deut. 24:1 have been interpreted more permissively or less permissively? What impact would the permissive practices of these cultures have had on the security of women? How does Jesus redefine the law of divorce? How does this transform the thinking about divorce? Note: Matthew allows an exception in 5:32, which is translated in the NRSV as: “except on the ground of unchastity.” Older translations of the New American Bible said, “lewd conduct is a separate case,” but the current NABRE retranslates it in a way that more clearly upholds Catholic Church teaching on divorce: “unless the marriage is unlawful.” The Greek word that is here is porneia , which was used to describe a range of illicit/unlawful sexual activity and might refer to adultery or might refer to other unlawful situations such as incest. Most Protestant denominations interpret it to refer to adultery and allow divorce in cases of adultery. Catholic scholars argue that if Jesus had meant “adultery” rather than other kinds of “unlawful” situations, he would have used the more common word for adultery, which he uses later in the same sentence. In practice, the Catholic Church offers an annulment process for marriages, allowing annulments in situations where the marriage was founded on a misunderstanding of true marriage, and that misunderstanding of true marriage in some cases might be demonstrated in part by an unwillingness of a spouse to be committed to the sexual exclusivity of Christian marriage. We will hear more about marriage in Matthew 19:3-9. The New Testament also includes Ephesians 5:21-33, which sees the marriage covenant between husband and wife as an image of Christ’s covenant with his people, the church. How does Jesus’s new law on divorce change the status of marriage? How does Jesus’s new law on divorce affect the status of women? Where does our society today fit on the scale of possible views of marriage and divorce? How does it compare to the teaching of Jesus on marriage and divorce? What difference does it make how our society views divorce? What can we do to encourage strong marriages? Take a step back and consider this: Although Jesus’s teachings about adultery, lust, and divorce here could be seen as simply a series of “don’ts,” in the broader context of the Sermon on the Mount these teachings might be better seen as calling for a transformation in a married couple’s thoughts and attitudes toward each other. In marriage as Jesus sees it, husbands and wives are committed to each other. They aren’t thinking about having sex with anyone else. They aren’t looking for a way to get out of their marriage commitments. They are committed to finding their fulfillment in each other. What might we say or do to help reclaim the vision of marriage as a union of committed love where the desire to stray is never nurtured because the commitment to mutual fulfillment is paramount? How can we help married couples to keep their eyes on their mutual commitment to love each other, when the marriage is tested and the temptation to “look at another with lust” arises? Bibliography See Matthew - Bibliography at https://www.faithexplored.com/matthew/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Matthew List Next

How much do you know about the resurrection of Jesus? What does the Bible say? Take this 5-question quiz and see what you know. Previous All Special Materials Next Easter Quiz: The Resurrection of Jesus How much do you know about the resurrection of Jesus? What does the Bible say? Take this 5-question quiz and see what you know. Image by Pisit Hing, provided by Unsplash via Wix. Tom Faletti April 20, 2025 Click the following link to take this 5-question quiz and see what you know about the Resurrection: Easter Quiz: The Resurrection of Jesus 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 All Special Materials Next

In the story of “The woman caught in adultery,” Jesus rebuffs those who seek His consent for an execution and rejects capital punishment. Previous Justice Articles Next Jesus Rejects the Death Penalty In the story of “The woman caught in adultery,” Jesus rebuffs those who seek His consent for an execution and rejects capital punishment. Image provided by Unsplash via Wix. Tom Faletti April 4, 2025 The Bible can help us evaluate the death penalty. It speaks to the value of life in many different places. One extraordinarily relevant passage is the incident in the New Testament that is often called “The woman caught in adultery” (John 8:1-11). Although that heading focuses on the woman, the story is mainly about the death penalty. A group of scribes and Pharisees bring a woman to Jesus and ask Him about the fact that the Law of Moses called for the execution by stoning of people convicted of adultery. The men know that Roman law does not allow the Jewish leaders at that time to execute people (John 18:31). In response to their inquiry, Jesus rejects capital punishment. What does it mean to “cast the first stone”? Many modern readers don’t see that Jesus is talking about capital punishment because, when Jesus says, “Let the one who is without sin be the first to throw a stone at her” (John 8:7b, NABRE), they interpret it primarily as a metaphorical statement about not judging other people. That’s not what the conversation was about. To “cast the first stone” means to initiate an execution. We can see this by going back to the original source in the Law of Moses. In the Book of Deuteronomy, Moses directs that when someone is to be stoned to death, the witnesses must be the first to raise their hands (Deut. 17:6-7) in the act of execution. Modern governments don’t execute people by stoning. They inject people with a deadly drug, or put them in a gas chamber and fill the chamber with poisonous gas, or line them up in front of a firing squad. If we apply Jesus’s words to our modern context, He is saying: “Let the one who is without sin inject the deadly drug.” “Let the one who is without sin fill the chamber with the poisonous gas.” “Let the one who is without sin pull the trigger of the gun.” When the men who questioned Jesus leave, presumably after realizing that they are not sinless, Jesus asks the woman: “Has no one condemned you?” (John 8:10b) She says, “No one,” and he replies, “Neither do I condemn you” (John 8:11) – that is, “Neither do I condemn you to death.” In this exchange, Jesus sets the conditions for capital punishment. Only those who are sinless have any right to initiate an execution. We are not sinless. And He, the Sinless One, rejects that option. We must not ignore Jesus’s words. Jesus rejects the death penalty. Why does Jesus reject capital punishment? Why would God tell us not to use the death penalty? It took Christians a long time to figure that out. We know that God loves us and that God loves sinners. We also know that all people are made in the image of God. It took us a long time to put all of that together and understand that every human being carries an infinite dignity given to them by God and that we are called to honor that dignity, even in people who have tarnished it badly. God breathed life into each of us (Gen. 2:7), and only God has a right to take that life away. Jesus took a clear stand for life when he said, "Neither do I condemn you." There are many reasons to reject the death penalty. For Christians, the foremost reason is that our Lord Jesus rejected it. Related material: Catholic Mobilizing Network is a leading voice for ending capital punishment and providing healing and justice for the families of murder victims. Their Executive Director, Krisanne Vaillancourt Murphy, invited me to include a version of this analysis in her article, In Sunday’s Gospel, Jesus signals His opposition to the death penalty , which was published by Vatican News on April 4, 2025. I have posted a blog article that highlights how, although the passage headings provided by scholars in our Bibles are often very good at helping us understand the Scriptures, the traditional heading for John 8:1-11 disguises the central meaning of the passage. You can see that post here: Jesus, the Woman Caught in Adultery, and Capital Punishment . 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 Justice Articles Next

The 7 themes of Catholic Social Teaching, with Scripture passages that support those themes. Previous Justice Articles Next The Bible and Catholic Social Teaching Examples of how the Bible supports Catholic social teaching. “Separation of Sheep and Goats.” Byzantine mosaic reproduction. Early 20th century (original dated early 6th century). Metropolitan Museum of Art , CC0, via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Separation_of_Sheep_and_Goats_MET_cdi24-144-4s1.jpg . Tom Faletti December 9, 2024 The Bible and Catholic Social Teaching “Catholic social teaching is a central and essential element of our faith.” – United States Conference of Catholic Bishops, “Catholic Social Teaching,” USCCB , https://www.usccb.org/offices/justice-and-peace/catholic-social-teaching . Catholic social teaching draws on 4 streams of knowledge: The Bible , including specific passages and overarching themes. (All of Catholic social teaching is based on Scripture, starting with Genesis: We are made in the image of God.) Church documents , including encyclicals and other documents written by the popes, documents of Church councils, pastoral letters from conferences of bishops, etc. The 7 themes of Catholic Social Teaching identified by the U.S. Catholic bishops. Facts and analysis , including an examination of root causes that underlie specific issues. Themes of Catholic Social Teaching 1. Life and Dignity of the Human Person - All people are made in the image and likeness of God, so we must protect life and preserve human dignity from the beginning of human life to the end. Scriptural Support: Genesis 1:26-31 ; Luke 10:25-37 ; Romans 12: 9-18 . For more, see Life and Dignity of the Human Person | USCCB . Examples of relevant issues: Abortion; euthanasia; the death penalty; terrorism; war; immigration; racism. 2. Call to Family, Community, and Participation - All humans are social beings and are called, and must be welcomed, to participate in community. Scriptural Support: Romans 12:4-8 ; 1 Peter 4:8-11 ; Leviticus 25:23-28,35-43 . For more, see Call to Family Community and Participation | USCCB . Examples of relevant issues: Government support for families; education; homelessness; new immigrants in your community; people with disabilities; people on the fringes of society; the role of Christians in politics/government. 3. Rights and Responsibilities - Everyone has human rights and a duty to care for and share with those who lack what is required for human decency . Scriptural Support: Isaiah 1:16-17 ; Luke 16:19-31 ; Psalm 72:1-14 . For more, see Rights and Responsibilities | USCCB . Examples of relevant issues: Protection of life; access to food and water; access to shelter and basic health care; education; employment; equal treatment; protection from discrimination, injustice, and oppression; rights of conscience and religion. 4. Option for the Poor and Vulnerable – We must put the needs of the poor and vulnerable first. Scriptural Support: Zechariah 7:8-11 ; Isaiah 58:6-10 ; Matthew 25: 31-46 . For more, see Option for the Poor and Vulnerable | USCCB . Examples of relevant issues: Poverty; safety net programs; support for people with disabilities; refugees, asylum seekers, and other migrants; people threatened by violence; orphans and children in foster care. 5. The Dignity of Work and the Rights of Workers – We must ensure that workers are treated fairly and that their rights are respected. Scriptural Support: Deuteronomy 24:14-15 ; Matthew 20:1-16 ; James 5:1-6 . For more, see The Dignity of Work and the Rights of Workers | USCCB . Examples of relevant issues: A just/living wage; basic benefits; time off (sick/vacation/family leave); employment training/assistance; fair treatment/equal employment; unions/collective bargaining. 6. Solidarity – We must stand with others in their struggle for justice and work for the common good of all people. Scriptural Support: Proverbs 31:8-9 ; Psalm 82:3-4 ; Leviticus 19:33-34 ; 1 Corinthians 12:12-26 . For more, see Solidarity | USCCB . Examples of relevant issues: Advocating for the oppressed, needy, voiceless, migrant, disabled, ill, abused, etc.; humanitarian aid to poor people in other countries; supporting people whose human rights are violated; weighing private interests vs. the common good in society. 7. Care for God’s Creation – We must be good stewards of creation and protect the environment. Scriptural Support: Genesis 2:15 ; Leviticus 25:18-24 ; Matthew 6:25-34 . For more, see Care for Creation | USCCB . Examples of relevant issues: Air and water pollution; conservation; climate change; location of sites with toxic substances/environmental hazards; contamination of soil and groundwater; waste management; deforestation; surface mining. For a summary of the 7 themes, see Seven Themes of Catholic Social Teaching Handout from Catholic Relief Services. For more information about the 7 themes of Catholic Social Teaching, see Seven Themes of Catholic Social Teaching | USCCB , which has a separate page on each of the 7 themes, with relevant Scripture passages and excerpts from Church teachings and documents. 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 Justice Articles Next

Jesus takes retaliation in a new direction. Previous Matthew List Next Matthew 5:38-42 Jesus takes retaliation in a new direction. Image provided by Wix. Tom Faletti May 4, 2024 Matthew 5:38-42 Retaliation After reading Matthew 5:38-42, read Exodus 21:23-24 and Leviticus 24:17-20 . (Optionally, you could also read Deuteronomy 19:16-21.) What did the Old Testament prescribe as the limit of retaliation or punishment for hurting another person? This system is known by its Latin name, lex talionis , which means the Law of Retaliation, in which people receive retribution in kind: whatever the offender did to someone else, the offender receives roughly equal treatment. It is often called “an eye for an eye” because of the Old Testament examples that are given. When it was established by the Israelites, it was a restriction on vengeance or retaliation at a time when it was common to kill someone who injured you or to have your entire tribe attack the entire tribe of someone who inflicted an injury. It was saying: Only one eye for an eye; only one life for a life. Deuteronomy 19:18 indicates that this system of penalties was to be carried out by the society through the courts; the Law was not establishing a private right of action where you could go after the person who hurt you and do the same thing to them. The Jewish rabbis did not believe that God wanted people to be literally maimed, so they developed methods of calculating how much a person should pay in money, rather than having body parts taken (William Barclay, Gospel of Matthew, Volume 1 , p. 162). We would call this “compensatory damages” today. What is Jesus’s new way of approaching the problem? Jesus says, don’t resist, don’t demand retribution; instead, give more. Another part of the Old Testament Law said, “You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbor as yourself” (Lev. 19:18, NRSV). This seems to contradict the eye-for-an-eye mentality. Jesus weighed in on the side of not taking vengeance. But Jesus went further. Matthew 5:39a states the general principle, followed by 5 different practical applications of it that move progressively further and further away from the original issue of violence. What are the 5 specific cases Jesus cites and how to deal with them? Someone hits you, sues you, forces you to go a mile, begs from you, or asks to borrow from you. Let’s look at each of these examples to see what insights and concerns they raise. 1. Someone hits you. This example is often misunderstood. Most people are right-handed, and the example assumes a right-handed person. If a right-hander is going to hit you on the right cheek, it will have to be done with the back of the hand, not with a fist. This implies an insult slap. (If someone slugs you with their right fist, the right fist will generally hit your left cheek, not your right cheek. Only a backhanded slap lands on the right cheek.) If you have been insulted with a back-of-the-hand slap to your right cheek, offer them your left cheek, which can be hit even more forcefully. What is Jesus saying? One possible extension of what Jesus is saying is: Do not get all worked up when people insult you. How can we learn to not seek retaliation when we are mistreated? Another possible extension of what Jesus is saying is that Jesus’s approach may have a greater likelihood of changing your opponent's behavior than hot-headed retaliation would. Read Romans 12:19-21 . (What Paul writes here is based on Proverbs 25:21-22.) What does Paul tell the Christians in Rome, and how does it relate to Jesus’s teaching here? Martin Luther King, Jr. wrote: “[W]e must not seek to defeat or humiliate the enemy but to win his friendship and understanding. At times we are able to humiliate our worst enemy. Inevitably, his weak moments come and we are able to thrust in his side the spear of defeat. But this we must not do. Every word and deed must contribute to an understanding with the enemy and release those vast reservoirs of goodwill that have been blocked by impenetrable walls of hate” ( Strength to Love , p. 46). How might responding to insult or mistreatment by turning the other cheek defuse a situation and give you an opportunity for reconciliation and a better outcome? 2. Someone sues you. Jesus says, If you are sued for your inner garment, of which a person would probably have more than one, give also your cloak – the outer garment, of which the typical Jew would have only one (Barclay, Gospel of Matthew, Volume 1 , p. 165). Under the Old Testament Jewish Law, you had a right to your cloak at night, even if you had to give it to someone during the day as the pledge for a loan (Exodus 22:26-27). Jesus says, give up even your cloak. One interpretation is that Jesus is saying that you should not insist on your rights. How can we be like that? When we do this, it might open up the possibility of bridging the gap between us and the other person, which might make it possible to restore the relationship. (But don’t count on it. This is not a magic. There may be times when we just have to leave justice in the hands of God. And there may be times when we need to stand up for our rights.) 3. Someone forces you to go a mile – i.e., inconveniences you. Roman soldiers could press a person into service to carry a burden for them, as Simon of Cyrene experienced with Jesus’s cross. Jesus is saying to do more than what we are asked when we are inconvenienced. How can we be like that? 4. and 5. Someone begs from you or asks to borrow from you. We have all experienced times when people have begged or borrowed from us. Begging and borrowing are not the same thing. How are they different? Despite the differences between begging and borrowing, in what ways do both types of requests put us in the same position? What is Jesus’s response to both situations, and why do you think that is his prescription? How can we be like that? Considered together, these examples deal with much more than retaliation. They describe a way of approaching life – a mindset – that is at odds with our human nature and with what the world teaches us. How would you describe the fundamental attitudes or mindset that underlie this approach to life? At How can we transform our hearts and minds so that these kinds of reactions come more naturally? Where in your life right now might God be asking you to try to accept this mindset and do things differently?How can we transform our hearts and minds so that these kinds of reactions come more naturally? Where in your life right now might God be asking you to try to accept this mindset and do things differently? root, they involve a deep reliance on God. Do any of these seem especially unrealistic or difficult? Discuss it. Jesus would listen intently to your concerns. How do you think he would respond? Take a step back and consider this: It would be easy to see the Sermon on the Mount as replacing the old Law with a new Law – a new, stricter set of rules that we should follow. That is not what Jesus is doing. More laws will not create the kind of people Jesus is seeking to form. He wants to create new hearts, not new laws. One of God’s great projects on Earth is to work his character into our hearts. The more we become like him, the more instinctively we will be able to live out his teachings. What are the underlying changes of heart and mind that would be needed in order to live out Jesus’s instructions in this passage more easily? How can we transform our hearts and minds so that these kinds of reactions come more naturally? Where in your life right now might God be asking you to try to accept this mindset and do things differently? 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

God patiently waits for us to bear fruit and asks us to be patient with those around us. Previous Matthew List Next Matthew 13:24-53 God patiently waits for us to bear fruit and asks us to be patient with those around us. Mustard plants. Image by Manuel from Pixabay, https://pixabay.com/photos/fall-mustard-field-mustard-field-4568733/ Tom Faletti June 5, 2025 We are in the middle of a series of parables of Jesus that Matthew has gathered together in one place. For the next parable, the disciples later ask Jesus for an explanation and get one. We will look at the parable and the explanation together. Matthew 13:24-30, 36-43 Good seed and weeds There is a weed called darnel that looks like wheat in its early stages of growth, but that is poisonous to humans when it matures. This is what the parable is talking about: that you can’t tell at the beginning whether a plant is wheat or darnel. What do you find most striking in this parable? What do the owner’s slaves want to do, and why does he tell them not to? This parable is often thought to be talking about the church. What is the message for the church in the owner’s restraint? If you try to weed out the sinners, you may get it wrong and also weed out good people. Notice that the owner is very steady and confident, while the owner’s slaves are flustered. What does this tell you about our faith? In the parable, the entity who messes up the owner’s field is called an “enemy” (verse 28), and in verse 39 Jesus calls that enemy “the devil.” To what extent do you think the devil is at work trying to mess up the good harvest of the kingdom of God? Jesus says that the seed represents “the children of the kingdom” (verse 38). Notice that this is different than in the previous parable, where we are the soil. Here, we are seed, which God has sown in the world. Seed is sown so that it can produce a harvest. What kind of harvest do you think we are meant to produce? In this parable, the weeds are people. In the simple terms of the parable, wheat doesn’t turn into weeds, and weeds can’t turn into wheat. But in real life, people have the ability to change. What can happen that might make someone turn from being more like a weed to being more like a good seed? What might happen if we are too quick to get rid of the weeds – the sinners? Do you think that one reasons why God doesn’t want to pull up the weeds until the end of the age is because people can change? If so, how what is the message for us in the owner’s restraint? How are we doing in fulfilling this teaching? This parable teaches that there is an ultimate separation of the good and bad at the time of the harvest. What criteria are used to decide who is separated out of God’s harvest? In Jesus’s explanation of the parable, who is responsible for the ultimate separate of the wheat from the weeds, the good from the bad? What does that say to you? There are many answers to this question. Some people see in it a message that God holds everything in his hands, so we can trust him. Do your part. Nurture the harvest, don’t prematurely limit it. What is the message for us in knowing there is a final judgment? Is it more of a warning or an assurance? (You may find in your Bible's footnotes that some scholars think the explanation of the parable in verses 36-43 did not come directly from Jesus but from the early church. There is no way to know this, one way or the other. But either way, the explanation is part of the inspired canon of Scripture, so it doesn’t really change anything. I would like to think that the disciples were, at least sometimes, self-aware enough to know when they were lost and ask for explanations.) The parable we just looked at is the first in a series of parables where Jesus begins by saying, “The kingdom of heaven is like (or can be compared to)….” That doesn’t necessarily mean that there is a particular element of the parable that represents the kingdom. Rather, it means that the actions in the parable resemble in some ways what happens in the kingdom. Jesus is saying: The way things happen in the kingdom of heaven is sort of like the situation where…. A parable is not an allegory; you can’t compare every element of the human story to a specific spiritual element. Rather, we need to look for the overall message of the parable. Some scholars think the key point of the parable itself (verses 24-30) is the need for patience: don’t try to kick all of the sinners out of the church – that’s God’s job at the end of time. Others think the key point is in Jesus’s explanation (verses 36-43), where those who cause sin and do evil face ultimate judgment. What is the key point you take from this parable? Notice that in the end, “the righteous will shine like the sun” (verse 43). Picture yourself shining like the sun in the kingdom of heaven. What is your response to that image? What can you do now, to help you shine like the sun in the kingdom of God? Matthew 13:31-35 Mustard seeds and yeast The mustard seed was used as a reference for a very tiny size. The mustard seed grew to as high as 10 feet in Galilee. Jesus is not claiming that mustard seeds literally turned into giant trees – exaggeration is a common feature in parables and other kinds of stories in Jesus’s time. But Luke uses the word “garden” in Luke 13:19, where Matthew says field (13:31), and the mustard seed turned into a very large bush in a garden, large enough to tower over other plants in the garden. Jesus’s goal was to contrast the size difference, from tiny seed to large bush, not to present a botany lesson. In Matthew 13:33, where Jesus refers to “three measures” of flour, the unit of measure he uses is the sata . Three sata is the equivalent of around 9 gallons, or 144 cups. So he is referring to a huge amount of flour be leavened by the small lump of leavened dough that served as the “yeast” or leavening agent when Jews made leavened bread. What is the meaning of the parable of the mustard seed? What is the meaning of the parable of the yeast? What do these parables tell us about the kingdom of God? What does this tell you about what God is doing in our world? What do you think our role is in this kingdom that is growing so large? We are called to do our part. Even a small act, a small word, can have an influence and make a difference. Is there a lesson here for us when we try to start new efforts to promote the kingdom of God? Are we, in effect, planting a mustard seed? What does that tell us? How is leaven or yeast, which transforms a lump of unleavened dough into something more, an apt metaphor for the kingdom of God? Notice that leaven here is treated as a good thing, whereas in other situations it was considered as something that represented sin. Jesus used every example available to him to make his points. In verse 35, Matthew quotes from Psalm 78:2 to explain Jesus’s use of parables. But in the second half of that quote, he makes an extraordinary claim about Jesus. What is he saying Jesus does? Matthew says that, even though Jesus is speaking in parables, he is revealing things that have been hidden since the creation of the world. Earlier we were told that Jesus speak in parables so that people have to make an effort, open their ears, and soften their hearts if they want to understand Jesus. Matthew is saying that those who don’t make that effort are missing out on truths that humans have not had access to since the world was created. If Jesus’s parables contain such deep truths, how should we respond to them? Matthew 13:44-50 A treasure, a pearl, a net What do the parables of the treasure and the pearl tell us about the attitude we should have toward the kingdom of God? Give the kingdom of God your full effort and support. Most of us are not going to sell everything we have tomorrow. What does it look like in practical terms to give the kingdom of God your full effort and support? In the parable of the net, Jesus again shifts the focus to the final judgment. What is his point? All of the parables are told in figurative language. People sometimes seize on one or another element of a parable and try to take it literally. Seed, yeast, fire, etc. are all figurative illustrations to teach deeper truths. The deeper truths are that God is building a great kingdom and patiently tolerates a lot of evildoing while it is germinating, that participation in that kingdom is the greatest treasure one could have, and that there will be a final judgment that separate those who have embraced God’s kingdom from those who have not. The language in all of the parables is figurative. What do you think the final judgment will be like? What do you think the “separation” of good and evil people will look like in the final judgment? Matthew 13:51-53 Using both the old and the new Matthew concludes this collection of parables with a parable about using all of the revelation that God has given to us. In this closing parable, Jesus compares a scribe to a head of a household. What is the comparison? What is the “storeroom” (NABRE) or “treasure” (NRSV and most other translations)? What do the “new” and the “old” stand for? In verse 52, Jesus refers to a “scribe.” Some scholars think that in Matthew’s church people entrusted with the ministry of teaching may have been identified as “scribes,” so that this passage might be aimed partly at them. In a broader sense, Matthew himself could be seen as a “scribe” who brings forth treasures from both the “new” teachings of Jesus and the “old” teachings of the Hebrew Scriptures. We too, have access to the treasures of God’s kingdom. In what ways are we called to bring forth “treasures” from both the “old” and “new” parts of our faith? Take a step back and consider this: These parables, taken together, present an interesting image of the believer: producing fruit but not prematurely forcing out those who are not doing the same; giving up everything for the kingdom but not separated from the wicked until God does the separating at the end of time. What attitudes and virtues can help us find this balance of being all-in for Jesus but not trying to be the judge who separates out those who don’t? 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

A note about our terminology: What do we mean when we refer to a “part of a paragraph”? Previous Next Jubilee Year 2025: Embrace God’s Hope and Extend It to All A Note About Our Terminology What do we mean when we refer to a “part of a paragraph”? Link to S pes Non Confundit Photo by Tom Faletti, bridge near Neuschwanstein Castle, Hohenschwangau, Germany, June 27, 2024. Tom Faletti November 16, 2024 Church documents are often broken up into numbered paragraphs to aid in finding particular passages. This document follows that norm in having numbered paragraphs. However, in many places in Spes Non Confundit , one numbered “paragraph” extends over several paragraphs as we normally understand the meaning of that term. When this study guide says, “paragraph X,” it is referring to the paragraph that has the number X in front of it – for example , “paragraph 3” refers to the paragraph that has the number 3 in front of it . When a “paragraph” (as church documents count them) has more than one standard paragraph (as we normally understand a paragraph to be), this guide refers to those additional paragraphs as additional “parts” of that numbered “paragraph.” For example, the “second part of paragraph 3” refers to the second paragraph in the portion of the document that follows the number 3 and comes before the paragraph numbered paragraph 4 . Similarly, the “fourth part of paragraph 6” is the fourth regular paragraph that comes after the number 6 (and before the number 7). 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

What do we owe to governments and leaders? What do we owe to God? How can we honor God and obey the laws of our leaders? Previous Matthew List Next Matthew 22:15-22 What do we owe to governments and leaders? What do we owe to God? How can we honor God and obey the laws of our leaders? Jacob Adriaensz Backer (1608-1651). Skattepenningen [The Tribute Money] . 1630s. Cropped. Nationalmuseum, Stockholm, Sweden. Public domain, via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:The_Tribute_Money_(Jacob_Adriaensz._Backer)_-_Nationalmuseum_-_17634.tif . Tom Faletti August 17, 2025 Matthew 22:15-22 The tax trap Recall that in Matthew 21:23 Jesus is challenged for the first time after his arrival in Jerusalem, when the leaders ask him by what authority he is doing what he is doing. After he establishes that they are not being genuine with him, he tells 3 parables that all drive home the point that the leaders (and everyone else) face a choice: to accept Jesus, because he is indeed from the Father, or to reject him. Now, Matthew turns to a series of additional challenges that are thrown at Jesus. This time, Jesus is approached by Pharisees and Herodians. The Pharisees we have seen before. The Herodians are supporters of Herod, the tetrarch (ruler, but under the Roman emperor) of Galilee (in the north, where Jesus came from) and Perea (the land east of the Jordan River across from Judea and Samaria). These 2 groups made odd bedfellows: The Pharisees were strict followers of every detail of the Law. They hated the taxes they had to pay to Caesar. The Herodians were political collaborators who had received power from Rome and tried not to do anything that would upset Rome, so they supported the paying of the tax. They benefited from the status quo and some Herodians were probably among the tax collectors. That these two groups would join together to ask this question shows how desperate they were to get rid of Jesus. They didn’t even agree about the question they were asking, but both groups recognized that it was political dynamite. What do they ask Jesus? What is the danger for Jesus if he tries to answer the question? If Jesus says no, it is not lawful to pay taxes to Caesar, they can have him arrested immediately and turned over to the Romans. If Jesus says yes, it is lawful to pay taxes to Caesar, he will disappoint the deeply faithful Pharisees and anger the more zealous Jews who oppose Roman oppression. Jesus asks them to show him the coin used to pay the tax – a denarius, which was roughly equivalent to a day’s wage. He then asks a question, which is his frequent tactic for dealing with opposition. What question does Jesus ask? Why does it matter whose image is on the coin? Kings and other rulers always issued coins with their image on it, and the coins they issued were considered to belong to the king. Group 4 Denarius (18 AD – 35 AD) of Tiberius ( Roman emperor (Emperor 14 AD – 37 AD), also sometimes referred to as a Tribute Penny . Obverse: TI[berivs] CAESAR DIVI AVG[vsti] F[ilivs] AVGVSTS (Caesar Augustus Tiberius, son of the Divine Augustus). Reverse: PONTIF[ex] MAXIM[us] (The greatest bridge-builder) - Livia seated holding inverted spear and olive branch. Catalogue: Sear (1964) - 467. Image by DrusMAX, CC BY-SA 3.0 , via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Emperor_Tiberius_Denarius_-_Tribute_Penny.jpg . The denarius in Jesus’s time had the emperor Tiberius’s image and an inscription that read: Tiberius Caesar Augustus, Son of the Divine Augustus . Julius Caesar died in 44 BC approximately 40 years before Jesus was born. After a period of uncertainty while they sorted things out, his successor, Augustus (Octavian), ruled as the first Roman emperor from 27 BC to AD 14. Julius Caesar was sometimes treated as a god during his lifetime and was formally deified after his death. Augustus was worshipped as a god during his lifetime and was formally declared to be a god after his death. The denarius asserted Augustus’s divinity. When they acknowledge in verse 21 that Caesar’s image is on the coin, what is Jesus’s response? The best translation of what Jesus says is to “give back” to Caesar the things of Caesar – i.e., it’s already his, it has his name and picture on it, so give it back to him – “and” to God the things of God. What does it mean to give back to Caesar the things that belong to Caesar? Did this answer their question about paying taxes? What does it mean to give back to God the things that belong to God? What are the things that belong to God? Everything. If all things really belong to God, what does this say to us about how we should live our lives? What does this tell you about your salary or other income? Does it really belong to you? It’s not my salary. It’s not my bank account. It’s not my inheritance. It all belongs to God. I am a steward of it on God’s behalf. What does this tell you about tithing? Are you free to do whatever you want with your money as long as you give 10% to God? What would it look like to live the kind of life where we recognize and act on the understanding that everything we have belongs to God? If we took this seriously, would we ever spend anything more than the bare minimum on ourselves? Would we take vacations, by fancy coffees, etc.? Is there room for occasional luxuries in a life that recognizes that everything belongs to God? If we don’t take this seriously, if instead we think it all belongs to us, what’s wrong with that? What do we miss out on? Is there anything you think you should be doing differently, based on what Jesus teaches here? Now, let’s look a bit more at what it means to give back to Caesar what is Caesar’s. Jesus draws a contrast between Caesar and God. What does Jesus’s answer tell us about emperors, kings, and all authorities? It tells us that they are not gods and are not to be treated as though they were. But more than that, it tells us that they have limited authority. Having governments and leaders with political authority is necessary, but they are limited and finite. Since everything belongs to God, but only some things belong to Caesar, what does Jesus’s answer tell political leaders about what they should do with the taxes they collect? They, too, are answerable to God and must give back to God what is God’s. This means they must use taxes in ways that honor God – for example, by serving the common good. What do you think this story tells us about whether we should pay our taxes even though we may not agree with everything the government does with our taxes? What do we owe to our governments? How can we both honor God and obey the laws of our leaders? Most of the time, we can be citizens of our own country without violating our obligations as citizens of the kingdom of God. If Christians ever reach the difficult conclusion that they can’t in good conscience meet their earthly citizenship responsibilities because of their duty to God, what should they do? There is an additional subtle point that can be seen here. Jesus is telling them to give that which is stamped with Caesar’s image back to Caesar. But we are created in the image of God (Gen. 1:27), so we are called to give our very selves back to God. What would it look like in your life to give yourself back to God? Take a step back and consider this: Verse 22 tells us that the Pharisees and Herodians went away “amazed.” Were they amazed because he had wiggled out of their clutches by his crafty answer? Were they amazed by the wisdom of his answer? Were they amazed by the depths of the commitment he is asking of us? As we have seen repeatedly in Matthew, Jesus is trying to help us see life in entirely new ways. How is the idea that we should give everything to God a revolutionary idea? Can we apply the same principle to other aspects of our life besides “things”? Does the same principle apply to our time, our work effort, etc.? The implication is that we can live a life that is so united with God that we are living entirely for God. How can we learn to think about everything we do as being part of a life that, even though it might see ordinary, is actually an extraordinary life lived entirely for God? What is your next step in this marvelous journey toward being fully united with Christ? Bibliography See Matthew - Bibliography at https://www.faithexplored.com/matthew/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Matthew List Next

Mary and Joseph follow God’s guidance one step at a time, not knowing what each new step will be but trusting that he will show them what to do. Can we, too, trust God to guide us one step at a time? [Luke 2:25-40; Matthew 2:1-12; 2:13-18; 2:19-23] Previous Mary List Next Session 3: When life gets complicated Mary and Joseph follow God’s guidance one step at a time, not knowing what each new step will be but trusting that he will show them what to do. Can we, too, trust God to guide us one step at a time? [Luke 2:25-40; Matthew 2:1-12; 2:13-18; 2:19-23] Anna Hyatt Huntington (1876-1973). The Holy Family Resting - The Flight into Egypt . Original Bronze Sculpture. 1963. Basilica of the National Shrine of the Immaculate Conception, Washington, DC. Photo by Tom Faletti, 21 Jan. 2025. Tom Faletti July 13, 2025 Luke 2:25-40 Mary receives a surprise prophecy about herself In verse 25 and verse 26, how is Simeon described? What does Simeon do in verse 28, and what does he say in the verses that follow? How does Simeon describe Jesus in verse 32? Is this an accurate description of what Jesus ends up being? Explain. Simeon’s statement about the Gentiles in verse 32 builds on a statement in Isaiah 42:6 and Isaiah 49:6 that Israel will be a light to the nations (i.e., the Gentile nations). What is significant in Simeon’s interpretation that this claim applies to Jesus? In verse 33, how do Mary and Joseph react? Now Simeon turns his attention to Mary. What does he say to her in verses 34-35? How does the prophetess Anna add to the story? When we make ourselves available to God, as Mary and Joseph did by going to the Temple and as we do when we go to church, we open ourselves up to the possibility for interactions and blessings that we might miss if we weren’t there. How has your participation in your church’s rituals and activities opened the door to blessings for you? Now look at this incident through Mary’s eyes. What happened, from her perspective? What do you think the phrase in verse 35 meant to Mary, when Simeon said, “and you yourself a sword will pierce” (Luke 2:35, NABRE) or “a sword will pierce your own soul too” (Luke 2:35, NRSV)? What do you think this experience with Simeon meant to Mary later, when Jesus was an adult? Are there times when we must accept the pain of a figurative sword that accompanies the blessing of doing God’s will? What can we learn from Mary here? How is Mary a role model for the kind of person we are called to be? How is Mary an example for how to actively live out our faith? Now we are going to read the story of the “wise men.” We usually look at this story from the perspective of the wise men or “magi,” because that is how Luke tells the story. However, we are going to look at it from Mary’s perspective. From Mary’s perspective, the story begins in this way: While she and Joseph and Jesus are staying in a house in Bethlehem (Matthew tells us in verse 10 that they were in a house when the wise men arrive), the Holy Family receives a surprise visit from some well-to-do wise men from far away in the East. Consider Mary’s perspective as you read the story: Matthew 2:1-12 The magi find Jesus We do not know where in the “East” these men came from. We do know this: Matthew does not use a Greek word to describe them. Our word “magi” is a transliteration of the Greek word that Matthew uses, and that word is a Greek transliteration of the plural Persian word magi (the singular is magus ), which referred to a caste of Persian priests of the Zoroastrian religion. Zoroastrian priests were astrologers in the sense that they carefully studied the stars. Priests of that caste were also at times associated with magic, and our word for magic comes from the same root word as magi , but it would be misleading to think of them as magicians or as astrologers. In their time, the movements of the stars were thought to affect the fortunes of people and nations, so at a time of limited knowledge of the natural world, they were trying to be wise observers of nature. We might think of them as the wise or scholarly practical philosopher-scientists of their time, in addition to being priests of their religion. Since we are focusing on Mary in this study, go back and read verse 11 carefully. What happens from Mary’s perspective? What does she observe happening? What do you think she thought when these wealthy, probably well-dressed, knowledgeable men came into the house and prostrated themselves before the baby Jesus? Mary has now seen three very different groups of people approach the baby Jesus: the local, rough, lower-class shepherds; the very old, holy man of God; and the foreign, refined, upper-class magi. How might Mary have reacted to the fact that all these very different people had important things to say about Jesus? Throughout history, Mary has been seen as a saint who is accessible to everyone. How might her experiences as a young mother have shaped her as an accessible and welcoming person? Do you see Mary as the kind of role model who is accessible to people of all social classes, all nationalities, all levels of education and economic status? Explain. What can you learn from Mary here in the story of the wise men? Matthew 2:13-18 The escape to Egypt and massacre of innocent children The wonderment of the magi’s visit doesn’t last long. Soon, an angel appears to Joseph with a dire message. What does the angel tell Joseph? How do you think Mary reacted to this? What is our term, in English, for someone who has to flee their homeland and go to a different country because they are in danger? Our term for people in this situation is “refugee,” which is a specific kind of migrant – see “What is the difference between a refugee and a migrant?” ( USA for UNHCR ). How do you think Mary felt about being a refugee? Note: There were Jewish communities in Egypt, so they might not have been totally alone (just as refugees who come to Western countries in our time often have communities they can connect with), but because of their religious and cultural differences, they would have been seen as outsiders in the broader Egyptian culture. How do you think Mary’s experiences as a refugee shaped her as a person? Looking at this part of Mary’s life, how can we be like Mary? Matthew 2:19-23 They return to Israel Throughout this set of passages, Matthew is making subtle connections between Jesus and the ancient Israelites who were brought out of Egypt by God in the experience we call the Exodus. In verse 15, he quotes Hosea 11:1, where the prophet refers to Israel as God’s son but Matthew sees a new application to God’s Son Jesus. In verse 20, Matthew makes a connection to Moses. An angel tells Joseph that he can return to Israel, “for those who were seeking the child’s life are dead.” This echoes the experience of Moses. In Exodus 2:15, Moses had fled Egypt because Pharaoh wanted to kill him. In Exodus 4:19, Moses is told that he can return, “for all the men who were seeking your life are dead.” How might Mary have seen parallels between Jesus and Moses and between Jesus and the nation of Israel as she journeyed to Egypt and back to Israel? As Mary and her fellow Jews celebrated their faith, they constantly recalled the story of God’s action that brought salvation to the Israelites in the event known as the Exodus where they escaped from Egypt. How might that story have been an encouragement to Mary in her ordeal of escape from and return to Israel? Where do Mary and Joseph settle, and why? Matthew and Luke focus on different stories related to Jesus’s birth and infancy, with Luke presenting Mary’s story while Matthew focuses on Joseph. Luke 1:36-37 indicates that Mary’s hometown was Nazareth. Matthew does not tell us where Joseph lived before Jesus was born; he says only that Joseph’s ancestral home was Bethlehem. When they return from Egypt, they settle in Nazareth, which Luke tells us is Mary’s hometown, whereas custom would have had a bride move into her husband’s home. How do you think Mary felt as she returned to Israel? What would it have been like, raising your child, knowing that powerful people might again someday decide he is a danger and should be killed? Do you think that Mary told Jesus about the dangers, or kept them to herself, and why? When you face ongoing dangers in life, how do you find a balance between ignoring them and obsessing over them? How might Mary be a role model for how to deal with the risks we take in life? Take a step back and consider this: In these passages, Jesus is honored, Mary receives a troubling prophecy, and then Jesus is targeted for execution. What a complicated start to motherhood, for Mary! Mary and Joseph did not realize what an adventure their marriage would be, and they did not have all the answers for what to do. The angel who first visited them did not tell them about Herod, or the magi, or that they would become refugees in order to escape Herod’s murderous plan. They did not need to know those things in the beginning, nor did they need God to spell out solutions in advance. God revealed what they needed to know, when they needed to know it. Notice what this means: Following God was not, for them, just one big leap of faith. It was a series of smaller steps, where they trusted God each time for what they needed to know and do at that moment, in order to get to the next step. The same is true in our lives. We don’t need to know everything about our future. We only need to know what we need to know for the present moment – and then we need to do it, in order to get to the next step. It’s an important lesson: We don’t always need to know what is coming. God sees the whole picture, and that is enough. When in your life have you had to trust God through a series of steps where you did not know where things were going, but God ultimately led you to a good outcome? What are you facing right now, where you would like to know more about what is coming than God has revealed to you, and you just have to trust God and take one step at a time? What are the best things for you to remember as you face times of uncertainty? How might Mary be a role model for you in these times of uncertainty? Bibliography See Mary - Bibliography at https://www.faithexplored.com/mary/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 Mary List Next

The sick; the young; migrants and refugees; the elderly. (Paragraphs 11-14 of Spes Non Confundit) Previous Next Jubilee Year 2025: Embrace God’s Hope and Extend It to All Session 4: Where signs of hope are needed today, part 2 The sick; the young; migrants and refugees; the elderly. (Read paragraphs 11-14) Link to S pes Non Confundit Sunset, Ephesus. Photo by Tom Faletti, Ephesus, Turkiye, October 27, 2023. Tom Faletti November 16, 2024 Everywhere we turn, we can find people who are discouraged. Jesus calls us to share God’s hope with those around us whose lives are not easy. In this session, we look at more of the groups Pope Francis identifies as having a special need for hope: the sick and disabled, the young, migrants and refugees, and the elderly. People in each of these groups face significant challenges that could sap their hope. Pope Francis suggests ways we can help give them hope. Our study guide will help us explore specific ways we might bring God’s hope to people in these situations. When we reach out to those who are overlooked, forgotten, or on the margins of society (what Pope Francis calls the “periphery”), we are recognizing God’s presence in them and welcoming them in as part of “us.” When we cross those barriers, we help make it clear that in God’s world there is no “us” versus “them”; there is only God and “us” – all of us. Read paragraphs 11-14 in preparation for this session. Paragraph 11 (the sick) 🔗 Why does Pope Francis care so much about the sick? Read Matthew 25:35-36,40 What does Jesus say about people who are sick and himself? How is visiting someone who is sick a way to foster hope? In paragraph 11, besides talking about the sick, Pope Francis also talks about healthcare workers. Why does he say we should show them gratitude? The pandemic showed just how precarious the conditions of healthcare workers can be. What concrete actions can we take as a society to increase their safety and hope? Suggested Activity: Think about a caring nurse, a cheerful medical receptionist, an upbeat optician or dental hygienist, a gentle phlebotomist, or another healthcare worker who has brightened your day by the way they have cared for you. Say a prayer of thanks for them and ask God to renew their hope in their profession. Then send them a thank-you message. You can also let their boss know how much you appreciate them. You can do the same for a doctor, but don’t leave out the assistants who make a huge difference but are so often unseen. What can we learn from healthcare workers and apply in how we care for others? Do you know someone who is sick and would appreciate a note, call, or visit? What is one step you can take to show them God’s love and your caring heart? Suggested Activity: Ask someone who is sick if you could bring them a meal, a loaf of bread, or just stop by for a visit. Check with them about their dietary needs and personal likes and dislikes before cooking something, and adjust accordingly. If they invite you to stay and eat with them, accept their offer – they may appreciate the company more than the food. In the second part of paragraph 11, Pope Francis expresses concern for people with disabilities. Read Leviticus 19:14 Leviticus 19:14 shows the bare minimum of how we should treat people with disabilities: don’t make things more difficult for them. Why would that even need to be said? Why do people with disabilities sometimes face unnecessary discrimination and mistreatment? Pope Francis calls for our whole society to join in a “song of hope” (par. 11) for people with disabilities through our care for them and respect for their human dignity. What are the concrete actions that might create a “song of hope” for people with disabilities? What are some specific things that you or your parish or your society’s institutions could do to help people with disabilities feel less restricted and, with a song in their heart, be more free to be independent participants in society? Suggested Activities: Check in on people you know are dealing with a chronic illness. For many, their ongoing challenges may take a long time to resolve, if ever, while the attention of those they know may have moved elsewhere. So try to keep in touch over time. Get to know a member of your parish who has a disability. Ask them if they would be willing to move through your church and parish facilities with you and show you the obstacles they encounter. Then work with them to explore with your parish leadership what might be done to help people with disabilities feel more welcome in your church. Invite people with disabilities to events and help make it possible for them to attend if they are interested, rather than assuming they will not be able to do so. Paragraph 12 (the young) 🔗 In this paragraph, Pope Francis is thinking primarily of teenagers and young adults. Why is he concerned about them? What are some of the signs that they are lacking in hope? Read Colossians 3:21 Although Colossians 3:21 is directed at fathers, it offers wisdom for society as a whole. What are some of the challenges young people face that may cause them to become discouraged or lose heart? What can your parish or community do with young people to support their hopes and dreams? Are there ways you can encourage young people in their desire to help people in need? Suggested Activity: Ask teens you see at church if they would be willing to share their perspective with you on how the Church could be more welcoming and supportive of teens. Or ask your parish youth group leader if you could bring a few adults to one of their meetings to meet with the youth group members and listen to their ideas. Be prepared to try to move forward on some of the ideas you hear, or you will become one more reason why teens are sometimes discouraged about the Church. Paragraph 13 (migrants and refugees) 🔗 In paragraph 13, Pope Francis lists some reasons why people become migrants or refugees. Why do migrants leave their homelands? Why are refugees forced to emigrate? Read Matthew 25:35 and 25:40 When Jesus refers to a “stranger” in Matthew 25:35, the Greek word is xenos , which means a foreigner or a person who is unfamiliar. What does this passage suggest to us about our treatment of migrants and refugees? How does our society currently treat migrants and refugees? Note: The Catholic Church teaches that nations have a right to control their borders, but that governments have an obligation to treat migrants and refugees with dignity and respect and to provide protection to those seeking refugee status while their claims are considered. How can we help make migrants and refugees more welcome in our society? Read Leviticus 19:33-34 How does God say “strangers” or “aliens” should be treated? How would things be different in our society if refugees and other immigrants were treated the same as native-born people, as Leviticus directs? In the second part of paragraph 13, Pope Francis calls on the Christian community to defend the rights of the vulnerable. How can we do this and how would it increase hope? Suggested Activities: Look for opportunities to be welcoming to immigrants or other people on the fringe of parish life. Introduce yourself to them after church. Chat with them at the coffee hour. Research what people in your community are doing to welcome immigrants and look for ways you can be supportive. Encourage others in your parish to join in helping when you see needs that can be met. Paragraph 14 (the elderly) 🔗 Why do you think Pope Francis says that elderly people often feel lonely and abandoned? What are some of the factors in modern society that contribute to the elderly being neglected rather than held close to us as a treasured part of the fabric of our communities? What can we do to keep the elderly connected to the life of our parishes and communities? What can we do to help the elderly live in hope all through their lives? Suggested Activities: Invite older people to events you are part of. Go beyond just people who are your age or have the same marital status as you. Say hello to the older people in your parish and draw them into conversations. Visit people you know who are home-bound. Send them a card or note letting them know you care about them. Let your parish know about them. Ask your parish priests whether they know of “shut-ins” who would appreciate a visit. The sick, teenagers, migrants, refugees, and the elderly all experience situations where they feel like they are being ignored by church and society. Why is that? Read Proverbs 31:8-9 Proverbs 31:8-9 tells us to be a voice for those who have no voice. How might you respond to this call? How can you be an advocate for people whose voices are not heard in society or in the halls of power? Verse 8 says to speak up for the rights of the destitute, and verse 9 says to defend the needy and the poor. Why is this kind of action necessary, and not just providing charity to them? Closing question: How can we shift the way we see people so that our default is to be welcoming to all, to be people who inspire hope in all who feel ignored or disconnected? 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

Matthew does not support the idea that a sinner’s prayer is a simple ticket to heaven. In his Gospel, Jesus calls us to much more than that. Previous Christian Faith Articles Next Faith Versus Works: What Does the Gospel of Matthew Say Matthew does not support the idea that a sinner’s prayer is a simple ticket to heaven. In his Gospel, Jesus calls us to much more than that. Image by Brett Jordan, provided by Unsplash via Wix. Tom Faletti September 5, 2025 I have been studying the Gospel of Matthew for 3 years, and I have discovered that the Gospel of Matthew does not support a popular version of “Christianity” that requires only “faith” and not “works” to go to heaven. I would like to unpack these misunderstood words. Jesus doesn’t talk much about “going to heaven,” but he talks a lot about what it means to be part of the kingdom of God. His gospel is much more challenging than just a simple call to faith. It's a call to action – to works. According to the Gospel of Matthew, what does God expect of those who want to enter the kingdom of heaven? There is nothing in the entire Gospel of Matthew that would support the idea that all you need to do to “go to heaven” is to say a few words or a “sinner’s prayer” to signal that you “believe,” and you will be saved. That simplistic and distorted version of Christianity cannot be found in the Gospel of Matthew. Throughout the Gospel of Matthew, Jesus describes an entire change of outlook and lifestyle that he expects to see in those who claim to follow him. He expects faith to be put into action. A sinner’s prayer might be a first step, but it is not the ultimate sign of a true believer in Jesus. Here are some of the things Jesus tells his followers to do: In the Sermon on the Mount (Matt. 5-7), Jesus says: Be pure in spirit and pure of heart; be peacemakers, etc., from the Beatitudes; don’t speak angrily to others; don’t commit adultery; love your enemies; be perfect; don’t make a public show of your almsgiving, praying, and fasting; don’t serve money; put you trust in your heavenly Father; don’t judge others; do to others what you would like them to do to you; etc. In Matthew 16:24-28, Jesus says: Deny yourself, take up your cross, and follow me. In Matthew 18:1-5, he says: Humble yourself like a child. In Matthew 22:34-40, he lays down two Great Commandments: to love God with your whole heart, soul, and mind, and love your neighbor as much as you love yourself. In Matthew 25, he tells us to be responsible and fruitful with what God gives us; and to feed the hungry, welcome the stranger, care for those who are sick or in prison, etc. If we aren’t doing these things, Jesus hasn’t given us any reason to think that we will be counted among the ”elect” (Matt. 24:31), enter into his kingdom (Matt. 25:34), and receive eternal life (Matt. 25:46). Faith is demonstrated by our actions Some may ask: Are you preaching that we are saved by our works? Absolutely not! We are saved by faith. But “faith” is not just a bunch of words that come out of our mouth. Jesus warns us in Matthew 7:21 that not everyone who says, “Lord, Lord,” will enter the kingdom of heaven, but only the ones who do the Father’s will. James says that even the demons believe that there is one God, but they shudder (James 2:18-19). Claiming to believe in Jesus is easy. Our calling is to not just make the claim but to actually live our lives for him. If we do that, it will show in our actions. If our actions do not back up our alleged faith, our claim that we are followers of Jesus is hollow. Grace is necessary Some may respond: That’s a high bar you are asking us to reach. Actually, it’s a high bar that Jesus is asking us to strive for. He wants nothing less than our whole selves. This forces us to confront a problem: We fall short of Jesus’s high bar. Yes, we do! Even if we try to live our lives according to his teachings, most of us reach a point where we realize that, while we may do many things right, we still fall short and don’t give our lives fully to him. But God doesn’t leave us there. When we fall short, we need to recall what Jesus said about who can be saved. Remember when he said it is harder for a rich man to enter heaven than for a camel to go through the eye of a needle? The disciples responded, “Then who can be saved?” Jesus’s answer remains true today and applies to us: “For human beings this is impossible, but for God all things are possible” (Matt. 19:26, NABRE). That’s what gives us hope – not our pious words, not even our most impressive actions, but God’s grace. We are saved only by the grace of God. The grace of God reaches deep into our sinful souls to heal us. It reaches out to us even when we stray. Jesus showed God’s love by putting it into action – healing, teaching, and feeding people, and giving his life for us on the Cross. He told parables of God’s love. He described God as being like a shepherd who searches for the one stray sheep even when he already has the 99 (Matt. 18:10-14), like an employer who ensures that every worker receives enough to live on even if they don’t find their way to the master’s vineyard until late in the day (Matt. 20:1-16), like a king who invites everyone to his son’s wedding feast (Matt. 22:1-14). Jesus does not offer cheap grace But the grace Jesus offers is not cheap grace. We must never forget that we are being called to line up our will with God’s will and conform our actions with Jesus’s teachings and example – to give and serve, not just mouth the words. We must not think that merely professing a few verses of Scripture will open up an easy door to eternal life with Jesus. That’s not what Jesus teaches in the Gospel of Matthew. He says the road is narrow that leads to life (Matt. 7:13-14). Saying a few magic words doesn’t suddenly open the door for people who have no intention of living the life Jesus calls us to live. Jesus helps us be more than we think we can be But we are not on our own in trying to be like Jesus. He is with us. He has sent his Spirit to empower us and purify us (Matt. 3:16), and his Spirit lives in us and works in and through us (Matt. 10:20). He understands our nature and is not scared off when we fall short. On the contrary, he is right there beside us, continuing to love us and gently calling us to take up his yoke (Matt. 11:29-30) – to truly let him be the Lord and Master of our life. The more we do that – the more we put our faith into action and let him work his character into our lives – the easier it is to enter into his rest (Matt. 11:28-29). In summary, the Gospel of Matthew calls us to embrace the challenge of living fully for Jesus and loving everyone around us in concrete, tangible ways, with the assurance that he will help us be what we are called to be and that he will never give up on us. It’s not a call to faith versus works; it’s a call to faith exemplified by works, a call to believe in Jesus and put that faith into action doing the works of Jesus. Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Christian Faith Articles Next

Jesus was found guilty because he told the truth. When should you speak the truth? And when should you speak out against injustices against others? Previous Matthew List Next Matthew 26:57-68 Jesus was found guilty because he told the truth. When should you speak the truth? And when should you speak out against injustices against others? José de Madrazo y Agudo (1781-1859). Jesus in the House of Annas . 1803. Museo del Prado, Madrid, Spain. Public domain, via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Jes%C3%BAs_en_casa_de_An%C3%A1s_Museo_del_Prado_Jos%C3%A9_de_Madrazo.jpg . Tom Faletti September 17, 2025 Matthew 26:57-68 Jesus is subjected to interrogation, false testimony, and abuse Where do the people who arrested Jesus take him? Who and what group is he brought to? Caiaphas, the high priest, was appointed by the Roman authorities, so he was both the highest-ranking civil official and the head of the Temple. The council was the Sanhedrin, the Jewish political authority in Jerusalem. The Romans allowed the council to exercise judicial authority and make judgement in cases that were not capital cases – i.e., where the sentence could not be the death penalty ( New Oxford Annotated Bible, NRSV , Matthew 26:59 fn., p. 1787). Matthew calls the high priest’s place a “house,” but given that it could be a meeting place for the council, with guards and witnesses and so forth, we might picture the scene better if we thought of it as a mansion or compound. It turns out the Peter didn’t totally desert Jesus. Where did he go (verse 58)? The courtyard of a Jewish house. Who is Peter standing around with? Would it have taken courage for Peter to have gone there? What did the chief priests and council (the ruling elders) seek? Why do you think they sought false testimony? What charge was leveled against Jesus in verse 61 that the chief priests thought was conclusive evidence against him? Had Jesus actually said this? The high priest demands that Jesus answer the charge, but in verse 63, Jesus remains silent. Why do you think Jesus remains silent at this point? Throughout the centuries artists have contemplated how to portray Jesus during this show trial before Caiaphas. How do you think he should be portrayed? Is he stoic? defiant? cowed? confident? humble? steely? How do you envision Jesus here? The high priest then demands that Jesus answer under oath whether he is the Messiah, the Son of God (verse 63), and Jesus finally speaks up. Why do you think he decides to respond to this question? What would it have implied if he had remained silent to this question? There are times when we might get in trouble for speaking the truth but we can remain silent without causing problems, and there are times when silence would be wrong. Maybe the risk is not that you will lose your life, but there might be consequences. What are some examples of times when you should speak the truth even though you may suffer for it? How do you know when you should speak out and when you should be silent? In verse 64, Jesus says, “You have said so,” the same, seemingly enigmatic phrase he used with Judas in Matthew 26:25. When Judas asked, “Am I the one?”, if Jesus had responded with a “Yes” he would have had to quality the answer by adding, “If you persist in your plan; but you could change your mind.” Here, he had to say something more than just a simple “Yes” to avoid implying that he agreed with their mistaken ideas about the messiah. Have you experienced times when a simple “yes” or “no” is not sufficient in answer to a question? Jesus is not ducking Caiaphas’s question. After saying, “You have said so,” he follows it with a statement (verse 64) that is so clear that there will be no doubt in Caiaphas’s mind that Jesus should be executed. What does Jesus say about the Son of Man (i.e., himself), and what does it mean? What is he telling them? In verse 64, Jesus is partially quoting from Daniel’s apocalyptic vision in Daniel 7:13, in which a son of man comes with the clouds of heaven and is given dominion and kingship by God. But it also evokes Psalm 110:1, a verse Jesus used with the Pharisees in Matthew 22:44: “The LORD said to my lord, / ‘Sit at my right hand / until I make your enemies your footstool’” (NRSV). Both references make it very clear that he is stating that he is, indeed, the Messiah and the Son of God. Why is this statement so troubling to the members of the council? Why do you think Jesus decided at this point to speak so clearly and boldly? The high priest convinces the council to agree with him that Jesus has committed blasphemy and should be executed. The death sentence is based on Leviticus 24:16, which says that anyone “who blasphemes the name of the LORD shall be put to death” (NRSV). The Sanhedrin does not have the authority to execute anyone (the Romans had taken that power away from them), so they will have to hand him over to the Romans to try to achieve that goal. Once they have reached their conclusion – the conclusion they had already reached before the “trial” began – how do they treat Jesus (verses 67-68)? The Sanhedrin had 71 members, and a quorum of 23 was needed to conduct business. There is some uncertainly as to whether this was a trial or a preliminary investigation more like our grand juries, but either way, they violated their own rules of procedure. Criminal cases were required to be tried in the daytime, were not supposed to happen during Passover, and could not lead to a guilty verdict unless the case was held over for at least one day beyond the beginning of the proceeding. The Sanhedrin was required to meet for trials in its own meeting place, which was separate from the high priest’s house, and evidence could not be accepted unless it was provided separately by two different witnesses (Barclay, The Gospel of Matthew, Volume 2 , pp. 389-391). Did the Sanhedrin follow proper procedures for properly determining guilt or innocence? How should they have conducted their investigation differently if they truly wanted the truth? Why do you think they did not follow their rules for a trial? They did not follow the rules because they had already decided Jesus’s guilt before they began and wanted to secure the outcome they had already decided was the right one. As you look back over the events from the arrest in the garden through this sham trial, who is in control? How does Jesus show that he is the one in control even as he submits himself to abuse? What does this tell you about how to think about difficult times in your own life? Once they had declared that Jesus is guilty of blasphemy, the members of the council subjected him to abuse. Why do you think they did this? Even people who are guilty of serious crimes retain their God-given human dignity, but they abused him. Are there ways that people in our society violate the human dignity of others by how they treat people who have been identified as guilty of some offense, whether in a court of law or the court of public opinion? How can we avoid, or even take a stand against, participating in such injustices and support efforts to treat with human dignity even people who have been accused of wrongdoing? Are there ways that we are at risk of joining in a bandwagon that declares people guilty of some criminal or social offense without giving them a fair hearing of the evidence? Are there ways that we are tempted or encouraged to join in the abuse of people who do things we don’t like, perhaps on social media? How can we make sure that our treatment of other people honors their God-given dignity, even if we think they have done wrong? Take a step back and consider this: Throughout history, Christians have placed an emphasis on the duty of governments and courts to act justly in their legal proceeding, and this concern has continued in our day. For example, the Catholic Church’s official compilation of social doctrine says: The activity of officers charged with establishing criminal responsibility, which is always personal in character, must strive to be a meticulous search for truth, and must be conducted in full respect for the dignity and rights of the human person ; this means guaranteeing the rights of the guilty as well as those of the innocent. The juridical principal by which punishment cannot be inflicted if a crime has not first been proven must be born in mind. (Pontifical Council for Justice and Peace, paragraph 404, p. 174; italics in the original). Evangelical Christians have also been a voice for justice for the accused. For example, pastor T. D. Jakes is quoted in an article in Christianity Today , where he spoke out on behalf of a death row inmate who professed his innocence. Jakes said, “If Jesus acquitted the guilty, then surely he would advocate for the innocent” ( Randall ). The proceedings used against Jesus bear a similarity to biased trials in every age that convict innocent people to achieve political or religious ends. Knowing that this happened to our Lord and Savior has led many Christians to fight the unchecked exercise of judicial power and to be advocates for the rights of the accused. Jesus was falsely declared guilty and executed though innocent. The Old Testament stresses in many places the importance of standing for the truth in judicial proceedings. Are we doing enough to speak up for and ensure the rights of the accused in our own society? As of 2023, the National Registry of Exonerations had identified 575 cases of people in the United States being wrongly convicted since 1989 and later exonerated based on DNA tests, including 35 people who were on death row ( Shelby ). The Innocence Project has worked successfully to present DNA evidence leading to the exoneration of more than 200 people who were wrongly convicted. On average, these victims of judicial error and injustice served more than 17 years in prison before they were freed. The Innocence Project reports that 101 additional crimes were committed by the original attackers who had continued to roam free while innocent people were sent to prison in their place, and that 58% of the wrongful convictions were imposed on Black people, a percentage that is greatly disproportionate to their share of the population ( Innocence Project ). What might Christians do to honor their innocent Lord by being a voice for the protection of innocent people in our judicial systems? 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