The document explores how Jesus interacted with people during his ministry, emphasizing his approachable and inclusive nature. It highlights various encounters where Jesus took initiative, engaged in conversations, and established connections with individuals from diverse backgrounds. The insights drawn from these interactions serve as a model for modern evangelism, stressing the importance of understanding and meeting people where they are.

1. JESUS WAS INTERACTING WITH PEOPLE
EDITED BY GLENN PEASE
How Jesus Interacted With People
Does evangelismmake you nervous? If so, it will help to study carefully how
Jesus interactedwith people. Whom did He meet? How did He connectwith
them? Where did the encounters take place? Who initiated contact? What
happened in the conversation'
Like Jesus’originalfollowers, believers today are sent into the world to be His
witnesses (v. 48 [Luke 24]; compare Matt. 28:18-20;Acts 1:8). We can learn
much about how to handle that assignmentby asking questions of the four
narratives of Jesus’life—Matthew, Mark, Luke, and John. They include more
than 40 meetings betweenJesus and various individuals.
Who started the conversation'
In nine cases,Jesus initiatedthe conversations.Examples:
a Samaritan woman(John 4:7-42)
a crippled beggar(John 5:1-15)
In 25 instances, it was the other party who started the discussion. Jesus
responded to other people’s inquiries. Examples:
a rich young ruler (Matt. 19:16-30)

2. a demoniac (Mark 5:1-20)
Jairus, a synagogue ruler (Mark 5:21-43)
a hemorrhaging woman (Mark 5:24-34)
Other conversations were triggeredby third parties. Examples:
tax collectorsand other “sinners,” invited to a party by Matthew (Matt. 9:9-
13)
Herod, introduced by Pilate (Luke 23:6-16)
Nathaniel, invited by Philip (John 1:45-51)
an adulterous woman brought by the scribes (John 8:1-11)
Where did the conversationtake place'
The majority of Jesus’interactions occurredin the workplace.Examples:
with James and John (Matt. 4:21-22)
with a Samaritan woman(John 4:7-42)
with a lame man (John 5:1-15)
Many took place in homes. Examples:
at Peter’s house with his mother-in-law (Mark 1:29-31)
with a Syro-Phoenicianwoman(Mark u:24-30)
at Zacchaeus’house (Luke 19:1-10)
Few were in religious settings. Instead, Jesus talkedwith people about
spiritual issues where they were most familiar. He did not need a special
environment or controlover the circumstances to discuss things of eternal
significance.
What was discussed'

3. Jesus askedquestions in more than half of the conversations He had. This is
similar to God’s first response to the first sinners in history, when He asked
four questions of Adam and Eve (Gen. 3:9, 11, 13). Examples:
an adulterous woman (John 8:1-11)
the scribes (Luke 5:17-26)
His mother and brothers (Matt. 12:46-50)
the Pharisees(Luke 6:6-11)
He connectedwith people’s thoughts and feelings. He understood that new
ideas need to be connectedwith existing frames of reference if they are to last.
He seldom pressedfor “closure”ora decision. Instead, He understood that
time is required for ideas to simmer and for people to own them before they
act on them.
What can we learn from Jesus’example'
Jesus knew how to take initiative.
Jesus respondedto the initiatives of others.
Jesus left room in his schedule for interruptions by friends and others
enlisting his help.
Jesus usually met people on their own turf.
Jesus was interestedin establishing common ground with others.
Witnessing is a science, anart, and a mystery. It involves connecting your
faith with people’s experience in a way that they canunderstand it, in their
own time and manner. It means cooperating with whateverGod’s Spirit may
be doing with them and leaving the results to Him.
The Word in Life Study Bible, New TestamentEdition, (Thomas Nelson
Publishers, Nashville; 1993), pp. 318-319

4. 25 WAYS JESUS INTERACTEDWITH PEOPLE
Postedon July 23, 2014 by Mathew Gilbert
2 Votes
Yelin-bergpredigt-ca1912Jesus interactedwith many different kinds of people
from many different walks oflife in his three yearministry. He interacted
with adults and children, Jews and Gentiles, men and women, the religious
and the irreligious, the healthy and the sick. In thinking through the best ways
to do evangelismand ministry, looking to how Jesus relatedto the people he
came to save is a great example for us to follow. Evangelisminvolves much
more, though not less, than repeating a messageortelling a story. Evangelism
involves interacting with various kinds of people in various kinds of situations.
Everyone is not like us and effective evangelisminvolves getting to know
people and dealing with them where they are. In order to become more
effective evangelists in our community, Jesus, the evangelistpar excellence
serves as an example of how we should interact with people for the sake ofthe
gospel. I gatheredthe following list from a class I took at Boyce Collegethis
summer lectured by Bruce Carlton. Here are 25 insights that we canglean
from Jesus’interactions with various people in various situations.
Jesus goeswhere people are.
Jesus seespeople as people.
Jesus treats all people as having needs regardless ofsocial, racial, oreconomic
status.
When there is an opportunity, Jesus seeks to respond immediately.
Jesus is able to discern when people show spiritual interests.

5. Jesus identifies genuine seekers andspends time with them personally.
Jesus demonstrates to people that he cares aboutthem.
Jesus is culturally sensitive.
Jesus commends people for their positive qualities.
Jesus listens to people’s stories.
Jesus shows interests in what others are interested.
Jesus communicates to people on their level.
Jesus oftenasks probing questions.
Jesus always has a positive attitude.
Jesus appeals to Scripture.
Jesus shares his own testimony.
Jesus avoids arguing with people.
Jesus confronts sin.
Jesus presents the gospelclearly.
Jesus always displays God’s grace.
Jesus ministers to the whole person: physical, emotional, and spiritual.
Jesus does not allow himself to become distractedfrom what he wants to
communicate.
Jesus always brings people to a point of making a decision.
Jesus challengespeople to exercise faith.
Jesus respects people’s freedom.

6. JESUS’INTERACTION WITHPEOPLE
Postedon August 18, 2009 by Scottunder devotional, Jesus, mission
meditationFor those who have studied the Gospels and the life of Jesus, it is
quite easilyrecognisable that He spent most of His time training up the
twelve. Jesus knew the importance of pouring His life into a smaller group,
which would then be able to impact thousands of people (as evidencedin the
book of Acts).
But, though Jesus spent time giving so much to the twelve, He also regularly
interacted with the crowds. Why? Jesus was the great shepherd (John 10). He
caredfor people because that is what shepherds do. One of the most
detrimental things within church leadershipwould be those who are
‘untouchable’. One who calls himself or herself ‘pastor’ and yet is never
accessible to the people, that person has failed to understand the shepherd
heart of God.
Though many might read the passagebelow as a specific messageabout
evangelistic missions, it is possible that we need to rethink what this is
communicating:
35 And Jesus went throughout all the cities and villages, teaching in their
synagoguesand proclaiming the gospelof the kingdom and healing every
disease andevery affliction. 36 When he saw the crowds, he had compassion
for them, because they were harassedand helpless, like sheep without a
shepherd. 37 Then he said to his disciples, “The harvest is plentiful, but the
labourers are few; 38 therefore pray earnestlyto the Lord of the harvestto
send out labourers into his harvest.” (Matthew 9:35-38)

7. Now, there is no doubt this passage speaksinto the area of missions. But I
believe it does so from an angle leastexpected – from Christ’s shepherding
heart.
In vs36, we see that Jesus is moved with compassionforthe people because
they were ‘harassedand helpless, like sheep without a shepherd’. It is
following such a statement that Jesus then states, ‘The harvest is plentiful, but
the labourers are few;therefore pray earnestlyto the Lord of the harvest to
send out labourers into his harvest.’
So we are not only sent with goodnews to tell other people, but we are sent to
care for those to whom we bring the message, forwe are a community of
shepherds in Christ.
We also see Jesus’shepherd heart in the specific ways He interacted with
people. There are three main senses that Christ used regularly in His
interaction: touch, sight and hearing.
Jesus Was Willing to Touch People
Jesus Was Willing to Look at People
Jesus Was Willing to Listen to People
REPORT THIS AD
Jesus Was Willing to Touch People

8. Here is a goodpassageto start with:
1 When he came down from the mountain, greatcrowds followedhim. 2 And
behold, a leper came to him and knelt before him, saying, “Lord, if you will,
you canmake me clean.” 3 And Jesus stretchedout his hand and touched him,
saying, “I will; be clean.” And immediately his leprosywas cleansed. 4 And
Jesus saidto him, “See that you say nothing to anyone, but go, show yourself
to the priest and offer the gift that Moses commanded, for a proof to them.”
(Matthew 8:1-4)
In vs3, we read that Jesus stretchedout His hand and touched the leper. As
most of us will know, the leper was a hopeless casein such a society. The Jews
of the day had probably used the commands of Leviticus 13-14 to completely
ostraciseanyone with a skin disease.Therefore, Jesus was stepping oversuch
a formulated boundary to touch this ‘unclean’ man.
When was the lasttime this man had been touched? Months, years, decades?
This man truly needed to be touched by someone. And it is from this touch of
Jesus that the healing power flowedinto the man’s body.
We see a similar story in Mark 5:25-34 where a woman touches Jesus to
receive healing from a 12-yearbleeding disorder.
Jesus also showedHis love for children by extending a touch to them, holding
them and blessing them, even in the midst of the selfishrebuke of the
disciples.

9. 13 And they were bringing children to him that he might touch them, and the
disciples rebuked them. 14 But when Jesus saw it, he was indignant and said
to them, “Let the children come to me; do not hinder them, for to such
belongs the kingdom of God. 15 Truly, I sayto you, whoeverdoes not receive
the kingdom of God like a child shall not enter it.” 16 And he took them in his
arms and blessedthem, laying his hands on them. (Mark 10:13-16)
In all, as Jesus was, we must be accessible to people. We cannotbe standoffish,
closedoff or even feel too important to interact with people. And we must
even be willing to let people to have accessto us, even close access.This is part
of the true shepherd heart of Jesus to reachhumanity.
Jesus Was Willing to Look at People
If you can, take a moment to read Mark 10:17-27.
This rich man had fooledhimself to believe that he had done all that was
needed to inherit eternallife. But he was lacking one thing.
Now, Jesus couldhave been frustrated with the man and given him a strong
rebuke. But we read these incredible words in vs21:‘And Jesus, looking at
him, loved him…’
Eye contactshows interest, involvement and vulnerability, even
communicating love. Now, the rich man could have avoided such eye contact,
but, from these words, we againsee Jesus’willingness to closelyinteract with
humanity. And only after looking at Him did Jesus say, ‘You lack one thing.’

10. Also, take a minute to read Luke 19:1-10.
In vs5, we read that Jesus lookedup at Zacchaeus and spoke to him. Now,
why is this significant? Well, here is Zacchaeus, shortin stature, climbing up
in a tree to see Jesus. He was not your average religious man, nor a popular
man by any means. He was more likely a very hated man. But here he is
desperatelyclimbing up into a tree to get a glimpse of Jesus. It reminds us of
the blind man, Bartimaeus, who kept yelling out for Jesus to come over to him
(see Mark 10:46-52).
So, to the detriment of his own public image, we see Zacchaeus making every
effort to see this man he had heard so much about. And when Jesus arrived at
the tree, He simply lookedup at Zacchaeus, spoketo him and then went to
hang out at his house. Again, Jesus made Himself available to the despisedof
His culture.
Jesus Was Willing to Listen to People
If you have a moment, check out Luke 24:13-39.
Here we find the accountof Jesus on the road to Emmaus with two of his
followers. Theyare quite disillusioned following Christ’s death on the cross,
unaware of the fact that He had come out of the grave.
Now, what we must realise is that this is Jesus’‘big day’. He had just risen
from the dead! Mostwould think He would have chosento make a spectacular
grand entrance back onto the scene. But what does He do? Jesus simply walks
a seven-mile dirt road with two of His followers.

11. In their confusion and disillusionment, Jesus drew near to His two followers,
walking the dusty path with them, listening to their conversation(vs15). Jesus,
then, throws a few questions out to provoke some more conversation(vs17
and 19). And He, again, takes time to listen to their story, or their complaint.
Later on, Christ would end up staying with them and it was through the act of
breaking bread that their eyes were opened(vs28-31).
Jesus couldhave spent time performing more miracles and wonders, though
He never actually did such to amaze people. He could have made appearances
to the religious leaders and Pilate to prove His resurrection. But He decided it
was best to draw near to two of His disciples who had takena grave blow to
their faith. He was more interested in restoring two disillusioned followers
than awing the crowdwith a spectacularperformance. This is the Messiah-
King, this is the greatservant of all. He was interestedin drawing near to
people and listening to them.
Another great‘listening’ accountis found in John 4:7-26 betweenJesus and
the Samaritanwoman at the well.
Jesus was not so important as to keeppeople at a distance. He was committed
to people, committed to interacting with humanity. Here was the great
shepherd whose first focus was not preaching nor catching vision nor having
greatevangelistic crusades.Here was the goodshepherd interacting with the
ones He had created. Here was God-in-the-flesh willing to touch, look at and
listen to people.

12. Jesus'interactions with women
From Wikipedia, the free encyclopedia
Jesus'interactions with women are an important element in the theological
debate about Christianity and women. Women are prominent in the story of
Christ Jesus. He was born of a woman, had numerous interactions with
women, and was seenfirst by women after his resurrection. He commissioned
the womento go and tell his disciples that he is risen, which is the essential
messageofChristianity.
Contents
1 High number of references to women
2 Women as disciples
3 Women of obscurity noticedby Jesus
3.1 Peter's mother-in-law
3.2 The woman who touched Jesus'garment
3.3 Daughterof Jairus
3.4 Widow of Nain
3.5 The woman bent double
4 Women as models of faith
4.1 The widow of Zarephath
4.2 The Queenof the South
4.3 Parable of the ten virgins
4.4 The persistentwidow

13. 4.5 A poor widow's offering
5 Women as models of Jesus'work
6 Women as persons of value
6.1 Raising their dead
6.2 Warning againstlust
6.3 Warning againstdivorce
7 Women as first resurrectionwitnesses
8 Mary, mother of Jesus
8.1 At the Temple in Jerusalem
8.2 At the wedding in Cana of Galilee
8.3 At the foot of the cross
9 Mary Magdalene
10 The woman takenin adultery
11 The woman at the well in Samaria
12 The woman from Syrophoenicia
13 Mary and Martha
13.1 Kitchen and study
13.2 The grieving sisters
14 Women who anointed Jesus
14.1 The anointing in Bethany
14.2 The anointing by a repentant sinner
15 Women who ministered with Jesus
16 Jesus on family relationships

14. 17 Twelve and no women (and no Gentiles)
18 See also
19 Notes
High number of references to women
According to New TestamentscholarDr. Frank Stagg and classicistEvelyn
Stagg,[1]the synoptic Gospels of the canonicalNew Testament[2]containa
relatively high number of references to women. EvangelicalBible scholar
Gilbert Bilezikianagrees, especiallyby comparisonwith literary works of the
same epoch.[3]:p.82 Neither the Staggs norBilezikian find any recorded
instance where Jesus disgraces, belittles, reproaches, orstereotypes a woman.
These writers claim that examples of the manner of Jesus are instructive for
inferring his attitudes toward womenand show repeatedly how he liberated
and affirmed women.[1]Starr writes that of all founders of religions and
religious sects, Jesusstands alone as the one who did not discriminate in some
way againstwomen. By word or deed he never encouragedthe disparagement
of a woman.[4]Karen King concludes, basedon the accountof Jesus'
interaction with a Syrophoenicianwoman in Mark 7:24-30 and Matthew
15:21-28, that "anunnamed Gentile womantaught Jesus that the ministry of
God is not limited to particular groups and persons, but belongs to all who
have faith."[5]
Women as disciples
The gospels ofthe New Testament, written toward the lastquarter of the first
century AD, often mention Jesus speaking to women publicly and openly
againstthe socialnorms of the time.[6] From the beginning, Jewishwomen
disciples, including Mary Magdalene, Joanna, andSusanna, had accompanied
Jesus during his ministry and supported him out of their private means.[Lk.
8:1-3] [7] Kenneth E. Bailey[8]spent 40 years as a Presbyterianprofessorof
New Testamentin Egypt, Lebanon, Jerusalemand Cyprus. He writes about
Christianity from a Middle Easterncultural view. He finds evidence in several
New Testamentpassagesthat Jesus had womendisciples. He first cites the

15. reported occasionwhenJesus’family appeared and asked to speak with him.
Jesus replied:
"Who is my mother, and who are my brothers?" And stretching out his hand
towards his disciples, he said, "Here are my mother and my brothers! For
whoeverdoes the will of my Father in heaven is my brother, and sister, and
mother."
— Matthew 12:46-50, emphasis addedby Bailey
Baileyargues that according to Middle Easterncustoms, Jesus couldnot
properly have gesturedto a crowdof men and said, "Here are my brother,
and sister, and mother." He could only have said that to a crowdof both men
and women. Therefore, the disciples standing before him were composedof
men and women.[8]
Women of obscurity noticedby Jesus
The Gospels recordseveralinstances where Jesusreachesoutto
"unnoticeable" women, inconspicuous silentsufferers who blend into the
backgroundand are seenby others as "negligible entities destined to exist on
the fringes of life."[3] Jesus notices them, recognizes their need and, "in one
gloriously wrenching moment, He thrusts them on centerstage in the drama
of redemption with the spotlights of eternity beaming down upon them, and
He immortalizes them in sacredhistory."[3]:p.82
Peter's mother-in-law
Matthew 8:14-15, Mark 1:30-31, Luke 4:38-39
The three synoptic gospels allrecord the healing of Simon Peter's mother-in-
law. When Jesus came into Peter's house, he saw Peter's mother-in-law lying

16. in bed with a fever. He healed the woman of fever by touching her hand. She
rose and beganto wait on him. With this particular healing, something unique
occurs. Quite often, after being healed, people left Jesus to go about their
renewedlives. Peter's mother-in-law, however, immediately rose and began to
"serve" him.
The woman who touched Jesus'garment
Illustration by Paolo Veronese ofJesus healing the womanwith a flow of
blood.
Mark 5:25-34
Jesus practicedthe ministry of touch, sometimes touching the "untouchables"
and letting them touch him. Among the things considereddefiling
(disqualifying one for the rituals of religion) was an issue of blood, especially
menstruation or hemorrhage. One such womanhad been plagued with a flow
of blood for 12 years, no one having been able to heal her. She found the faith
in a crowd to force her wayup to Jesus, approaching him from behind so as to
remain inconspicuous, and simply touching his garment.[Mk. 5:27] When she
did, two things happened: the flows of blood stopped and she was
discovered.[3]:p.83
Jesus turned and askedwho touched him. The disciples tried to brush aside
the question, protesting that in such a crowdno individual could be singled
out. Jesus pressedhis inquiry and the woman came and trembled at his feet;
she explained her reasonand declaredamid the crowdwhat blessing had
come to her.[Lk. 8:47] Jesus treatedher as having worth, not rebuking her for
what the Levitical code of holiness would have consideredas defiling
him.[Lev. 15:19-25]Rather, he relieved her of any sense ofguilt for her
seemingly rashact, lifted her up and calledher "Daughter." He told her that
her faith savedher, gave her his love, and senther awaywhole.[Mk. 5:34]

17. Fontaine writes, "The 'chutzpah' shown by the womanwho bled for 12 years
as she wrests her salvationfrom the healer's cloak is as much a measure of her
desperationas it is a testimony to her faith."[9]:p.291 Fontaine comments that
"the Bible views women as a group of people who are fulfilled, legitimated,
given full membership into their community, and cared for in old age by their
children," and that barren women risked ostracismfrom their communities.
She notes that when disabled people are healed, the act"emphasizes primarily
the remarkable compassionofthe one doing the gooddeed, not the deserving
nature or dignity of the recipient."[9]:p.290
Daughterof Jairus
Mark 5:35-43
Jairus was one of the rulers of the Jewishsynagogue,and had a daughter who
had been very ill and was now at the point of death. She was an only daughter,
and was twelve years of age. So hearing that Jesus was near, Jairus came to
Jesus, and, falling down before him, implored Jesus to come and see his sick
daughter. She had been comatose, andin Matthew 9:18 her father says she is
already dead. Jesus wentto her, even though the others mockedhim and said
it was too late. When he saw her body, he took her by the hand and saidto
her, "Talitha koum," which means, "Little girl, I say to you, arise!" She
immediately arose and walkedaround. He gave strict orders that no one
should know this and said that she should be given something to eat.
Widow of Nain
Main article: Raising of the sonof the widow of Nain
Luke 7:11-17
The widow lived in a remote small town on a hillside in Galilee. However, the
death of her only son left her with little means of support.[1 Tim. 5:4] Jesus

18. noticed the grieving woman in the funeral procession. Jesus gave the
command "Arise!" and gave the bewildered sonback to his mother. "Theyall
knew that God had a speciallove for the little widow with one son in Nain of
Galilee."[3]:p.84
The woman bent double
Luke 13:10-17
Jesus was teaching in a synagogue onthe Sabbath and saw a womanwho had
been "crippled by a spirit for eighteenyears". She was bent over and could
not straightenup at all. He called to the woman, said "Woman, you are set
free from your infirmity", then laid his hands on her body, and immediately
she straightenedup and praised God.[Lk. 13:13]
The synagogue ruler, the defender of the Sabbath, was indignant because
Jesus had healed on the Sabbath. Rather than confront Jesus, he rebuked the
woman publicly by saying to the whole congregation, "There are six days for
work. So come and be healed on those days, not on the Sabbath".[10]In
response, Jesussaid, "You hypocrites! Doesn'teachof you on the Sabbath
untie his ox or donkey from the stall and lead it out to give it water? Then
should not this woman, a daughter of Abraham, whom Satanhas keptbound
for eighteenlong years, be setfree on the Sabbath day from what bound
her?"[Lk. 13:15-16]The Staggs emphasize that this is the only reference in
New Testamentto "a daughter of Abraham".[1] They conclude that Jesus
spoke of this woman as though she belongedto the family of Abraham just as
much as did the sons of Abraham.
Women as models of faith
Jesus who always kept his covenantof chastity presentedwomen as models of
faith to his listeners. In the culture of the day, women were neither to be seen

19. nor heard since they were considered"corrupting influences to be shunned
and disdained."[3]
The widow of Zarephath
Main article: Raising of the sonof the widow of Zarephath
Luke 4:24-26
The Queenof the South
Main article: Queenof the South (biblical reference)
Luke 11:31
Parable of the ten virgins
Main article: Parable of the TenVirgins
Matthew 25:1-13
The persistentwidow
Main article: Parable of the Unjust Judge
Luke 18:1-8
A poor widow's offering
Main article: Lessonof the widow's mite
Mark 12:41-44, Luke 21:1-4
Jesus honors a poor widow who cast"two copper coins" into the Temple
treasury. What the widow gave to God was the totality of her belongings.
Women had only limited accessto the Temple in Jerusalem. There Jesus
found the most praiseworthypiety and sacrificialgiving, not in the rich
contributors, but in a poor woman.[1]

20. Women as models of Jesus'work
In the Parable of the Lost Coin and the Parable of the Leaven, Jesus presents
his ownwork and the growth of the Kingdom of God in terms of a woman and
her domestic work.[11]Theseparables follow the Parable of the Lost Sheep
and the Parable of the Mustard Seedrespectively, and share the same
messages as their more male-orientedcounterparts.
JoelB. Greenwrites of the Parable of the Leaven that Jesus "askspeople —
male or female, privileged or peasant, it does not matter — to enter the
domain of a first-century woman and household cook in order to gain
perspective on the domain of God."[12]
Women as persons of value
Raising their dead
The Gospels describe three miracles of Jesus raising persons from the dead. In
two out of those three incidents the dead are restoredto women--to Mary and
Martha their brother Lazarus[Jn. 11:1-44]and to the unnamed widow from
Nain her only son.[Lk. 7:11-17]
Warning againstlust
Matthew 5:27-29
In the Sermon on the Mount, Jesus expounded upon the Ten Commandments.
He defended the value of women by equating men's lust to adultery,
punishable by hell.
Warning againstdivorce
Matthew 5:31-33

21. Jesus expounded upon the Book ofDeuteronomy. Regarding men's customof
divorce, he defended the rights of wives by equating unjustified divorce with
the guilt of causing the sin of adultery.
Women as first resurrectionwitnesses
After the ResurrectionofJesus, he chose to appear first to a group of women
and gave them the privilege of proclaiming his resurrection and
communicating his instructions to the Apostles.[Mt. 28:8-10]. This gives
further evidence that he did rise from the dead because why would someone
make up a story with witnessesthat couldn’t go to court
Mary, mother of Jesus
Main articles:Mary, mother of Jesus;BlessedVirgin Mary; and Theotokos
At the Temple in Jerusalem
Luke 2:41–52
The canonicalGospelsofferonly one story about Jesus as a boy—Luke's story
about the boy Jesus in the JerusalemTemple. According to Luke, his parents,
Josephand Mary, took the 12-year-oldJesus to Jerusalemon their annual
pilgrimage to the Passover. Maryand Josephstarted their journey home
without Jesus, thinking he was somewhere in the caravanwith kinsmen or
acquaintances. Whenhis parents found him three days later, Mary said, "Son,
why have you treatedus like this? Your father and I have been anxiously
searching for you." The boy Jesus respectfullybut firmly reminded her of a
higher claim he must answer: "Didn't you know I had to be about my
Father's business?"[1]:pp.103–104, 224It is noteworthy that in obedience to
his parents, Jesus left and was subjectto them.
At the wedding in Cana of Galilee

22. Main article: Marriage atCana
John 2:1–11
Mary told Jesus the wine was in short supply. Today his reply may seem curt:
"Woman, what have I to do with you? My hour is not yet come."[Jn. 2:4]
Neither here nor elsewhere does Jesusrenounce the mother-son relationship
as such, but here, as in Luke 2:49, he declares his vocational(ministerial)
independence of his mother. He has an "hour" to meet, and Mary, though his
mother, can neither hastennor hinder its coming.[1]:pp.103–104,236
Mostscholars believe that in Jesus'reply to his mother there was no
disrespect. According to Matthew Henry's Commentary, he used the same
word when speaking to Mary with affectionfrom the cross.[13]ScholarLyn
M. Bechteldisagreeswith this reading. She writes that the use of the word
"woman" in reference to Jesus'mother is "startling. Although it would not be
improper or disrespectfulto address an ordinary woman in this way(as he
often does:see John 4:21, 8:10, 20:13-15), it is inappropriate to call his mother
'woman'" (Bechtel1997, p. 249). Bechtelfurther argues that this is a device
Jesus uses to distance himself from Judaism.
However, Bishop William Temple says there is no English phrase that
represents the original "Woman, leave me to myself." "In the Greek it is
perfectly respectful and can even be tender—as in John 19:27... We have no
corresponding term; 'lady' is precious, and 'madam' is formal. So we must
translate simply and let the contextgive the tone."[14]Some versions ofthe
Bible translate it as "Dearwoman". (John2:4 NLT; NCV; AMP)
At the foot of the cross
John 19:26-27

23. Jesus, being Mary's firstborn son, took the responsibility of caring for his
aging mother's future. Soonbefore he died, Jesus made arrangements for the
disciple whom Jesus loved to take care of her.
Mary Magdalene
Main article: Mary Magdalene
Mary Magdalene (also calledMiriam of Magdala)is among the women
depicted in the New Testamentwho accompaniedJesus and his twelve
apostles, andwho also helped to support the men financially.[Lk. 8:2–3]
According to Mark 15:40, Matthew 27:56, John 19:25, and Luke 23:49, she
was one of the women who remained at Jesus'crucifixion. The New
Testamentsays she saw Jesus laid in a tomb. Mark 16:9 reports that after his
resurrection, Jesus appearedfirst to Mary Magdalene. The New Testament
also says that Jesus had cast sevendemons out of her.
For centuries, Mary Magdalene was identified in WesternChristianity as an
adulteress and repentant prostitute, although nowhere does the New
Testamentidentify her as such. In the late 20th century, discoveries ofnew
texts and changing critical insight brought this into question. According to
Harvard theologianDr. Karen King, Mary Magdalene wasa prominent
disciple and leaderof one wing of the early Christian movement that
promoted women's leadership.[5]
King cites references in the Gospelof John that the risen Jesus gives Mary
specialteaching and commissions heras an "apostle to the apostles."She is
the first to announce the resurrectionand to play the role of an apostle,
although the term is not specificallyusedof her (though, in Eastern
Christianity she is referred to as "Equal to the Apostles"). Later tradition,
however, names her as "the apostle to the apostles."King writes that the
strength of this literary tradition makes it possible to suggestthathistorically

24. Mary was a prophetic visionary and leaderwithin one sectorof the early
Christian movement after the death of Jesus.[5]Asbury TheologicalSeminary
Bible scholarBen Witherington III confirms the New Testamentaccountof
Mary Magdalene as historical:"Mary was an important early disciple and
witness for Jesus."[15]He continues, "There is absolutely no early historical
evidence that Miriam's (Mary's) relationship with Jesus was anything other
than that of a disciple to her Masterteacher."
Jeffrey Kripal, Chair of Rice University's Department of Religious Studies,
writes that Christian Gnostic texts put Mary Magdalene in a centralposition
of authority, but these texts were excluded from orthodox Biblical canons.
Kripal describes MaryMagdalene as a tragic figure who maintained an
important role later diminished by the male church leadership (Kripal 2007,
p. 51). Kripal explains that gnostic texts suggestanintimate, possibly sexual
relationship betweenJesus and Mary Magdalene, but that Jesus'sexuality is
absolutely ambiguous based on the available evidence:"The historicalsources
are simply too contradictoryand simultaneously too silent on the
matter".(Kripal 2007, p. 50)
According to Kripal, the gnostic texts "consistently[present] Mary as an
inspired visionary, as a potent spiritual guide, as Jesus'intimate companion,
even as the interpreter of his teaching".(Kripal 2007, p. 52) Kripal writes that
theologies ofthe European Middle Ages likely invented the notion of a sexual
relationship betweenMary Magdalene and Jesus:"The medieval Catharists
and Albigensians, for example, held that Mary was Jesus'concubine. The
greatProtestantreformer Martin Luther also assumeda sexual relationship
betweenthe two, perhaps to give some historical precedentfor his own
dramatic rejectionof Catholic celibacy".(Kripal2007, p. 52)
The woman takenin adultery
Main article: Jesus and the woman taken in adultery

25. "The adulterous woman" by Lorenzo Lotto.
John 7:53–8:11
This story, beloved for its revelationof God's mercy toward sinners, is found
only in John's Gospel.[16]Jesus wasteaching in the Temple in Jerusalem.
Some scribes and Phariseesinterrupted his teaching as they brought in a
woman who had been taken in the very act of adultery. Their treatment of the
woman is callous and demeaning. They stoodher before him, declaredthe
charge, reminded him of Moses'commandthat such womenbe stoned. More
precisely, the law speaks ofthe death of both the man and the woman
involved.[Lev. 20:10][Deut. 22:22-24]We are left wondering why the man
was not brought in along with the woman.
"What do you say?" they asked. If he is lax toward the law, then he is
condemned. But if he holds a strict line, then he has allowedthem to prevail in
their ungodly treatment of this womanand will be held responsible by the
Romans if the stoning proceeds. After a time of silence, Jesusstoopeddown
and wrote with his finger on the ground. It was unlawful to write even two
letters on the sabbath but writing with dust was permissible (m. shabbat 7:2;
12:5). The text includes no hint of what he wrote. The woman's accusers were
trying to entrap Jesus, not just the woman. To them she was a worthless
objectto be used to "catch" Jesus ona theologicallegalissue.
Finally, Jesus stoodup and said to the accusers, "Letthe one among you who
is without sin castthe first stone." He stoopeddown once more and again
wrote on the ground. In his answerJesus did not condone adultery. He
compelled her accusers to judge themselves and find themselves guilty—of
this sin and/or others. No one could pass the test, and they slipped out one by
one, beginning with the eldest.

26. When Jesus and the woman were finally alone, he askedhera simple
question, "Woman, where are they? Did no one condemn you?" She simply
replied, "No one, Lord." She becomes a memorable example of the fact that
"Goddid not send his Son into the world to condemn the world, but to save
the world through him.[Jn. 3:17] Jesus says to her, "Neitherdo I condemn
you. Go, and from now on no longer sin."[Jn. 8:11]
"Here is mercy and righteousness.He condemnedthe sin and not the sinner."
(Augustine In John 33.6)But more than that, he calledher to a new life. While
acknowledging that she had sinned, he turned her in a new direction with real
encouragement. Jesusrejectedthe double standard for women and men and
turned the judgment upon the male accusers.His manner with the sinful
woman was such that she found herself challengedto a new self-
understanding and a new life.[1][17]
The woman at the well in Samaria
John 4:1–42
Orthodox icon of Photina, the Samaritanwoman, meeting Jesus by the well.
The in-depth accountabout Jesus and the SamaritanWoman at the Well is
highly significant for understanding Jesus in severalrelationships:
Samaritans, women, and sinners. By talking openly with this woman, Jesus
crosseda number of barriers which normally would have separateda Jewish
teacherfrom such a personas this woman of Samaria. Jesus did three things
that were highly unconventional and astonishing for his cultural-religious
situation:
He as a man discussedtheologyopenly with a woman.

27. He as a Jew askedto drink from the ritually unclean bucketof a Samaritan.
He did not avoid her, even though he knew her marital record of having had
five former husbands and now living with a man who was not her husband.
The disciples showedtheir astonishmentupon their return to the well: "They
were marveling that he was talking with a woman.[Jn. 4:27] A man in the
Jewishworld did not normally talk with a woman in public, not even with his
own wife. For a rabbi to discuss theologywith a woman was even more
unconventional. Jesus did not defer to a womansimply because she was a
woman. He did not hesitate to ask of the womanthat she let him drink from
her vessel, but he also did not hesitate to offer her a drink of another kind
from a Jewish"bucket" as he said to her, "Salvationis of the Jews."[Jn. 4:22]
Salvationwas coming to the Samaritanwoman from the Jews, andculturally
there was greatenmity betweenthe Jews and the Samaritans (considereda
half-breed race by the Jews).[18]Although she was a Samaritan, she needed
to be able to drink from a Jewish"vessel"(ofsalvation) and Jesus no more
sanctionedSamaritanprejudice againstJew than Jewishprejudice against
Samaritan.
This is an event without precedent:that a woman, and what is more a “sinful
woman,” becomes a “disciple” of Christ. Indeed, once taught, she proclaims
Christ to the inhabitants of Samaria so that they too receive him with faith.
This is an unprecedented event, if one remembers the usual way womenwere
treated by those who were teachers in Israel; whereas in Jesus of Nazareth’s
way of acting such an event becomes normal.
— Pope John Paul II[19]
The keyto Jesus'stance is found in his perceiving persons as persons. He saw
the strangerat the well as someone who first and foremostwas a person—not
primarily a Samaritan, a woman, or a sinner. This evangelizedwoman
became an evangelist. She introduced her community to "a man" whom they
came to acclaimas "the Savior of the world."[Jn. 4:42] Jesus liberatedthis

28. woman and awakenedher to a new life in which not only did she receive but
also gave. The Bible says she brought "many Samaritans" to faith in
Christ.[v.39]If the men in John 1 were the first "soul winners," this woman
was the first "evangelist" in John's gospel.[1]
The woman from Syrophoenicia
Main article: Exorcismof the Syrophoenicianwoman's daughter
Matthew 15:21-28, Mark 7:24-30
This incident is unlike any other in the canonicalGospels. The woman, whose
little daughter was possessedby an impure spirit, came and fell at his feet.
The woman was a Greek, born in Syrian Phoenicia. She beggedJesus to drive
the demon out of her daughter. Jesus seems harshtowardthe woman as he
first denies her request for help for her daughter. He also appears to be
condescending and denigrating of her as he says, "Firstlet the children be fed,
for it is not fitting to take the bread of the children and throw it to the
dogs."[Mk.7:27]In the context, "the children" seemto be Jews and "the
dogs" Gentiles.
She is identified as "a Greek, a Syrophoenicianby race."[Mk. 7:25]The point
is not that she is a woman, but that she is not Jewish, but a Gentile. "Dogs"
was epithet of the day for Gentiles, and Jesus appears to be on the side of
Jewishcontempt for Gentiles. In both Mark and Matthew, non-Jews are
likened to "dogs," anda woman deeply concernedfor her daughter's
condition is brushed off until she herselfprevails in her discourse with Jesus.
As to the manner of Jesus with women, he did not substitute uncritical
deference for prejudice againstwomen. He related to women as persons with
words and dignity. In this story as elsewhere,Jesus is seenas capable of
manifesting a critical stance towardwoman, yet at the same time being

29. respectfulof her self-affirmation as she boldly counteredhis own
remarks.[1]:p.115
Why Jesus appearedharsh to a disadvantagedperson, and also seems to lose
the brief spirited and incisive dialog with her is still debated among
authorities. Severalinterpretations have been offered by theologians.
Evelyn and Frank Stagg suggestthree possibilities:
Jesus couldhave been instructing his disciples, first assuming a familiar
Jewishprejudice toward non-Jews, and then abandoning it as its unfairness
was exposed. The story may have served as an object lessonabout prejudice to
his disciples as a barrier is broken down betweenJews and Gentiles.
Jesus may have been testing the woman's faith. Jesus'parting word to her is
one of affirmation and acclaim. She passedhis test.
There may have been a deep struggle within Jesus as he dealt with the claims
of both Jew and Gentile. He had openness to Jews who were outside of
acceptedcircles (publicans, sinners, prostitutes). He also wentout of his way
to affirm Samaritans (for example, the womanat the well). As an ethnic
group, Samaritans had mutual animosity with the Jews. Itis clearthat Jesus
had to give himself unreservedly to Israel, and yet also to the rest of the world.
Jesus may have been having a deep, honeststruggle within himself over the
claims of two worlds upon him.[1]:pp.113–115
Gilbert Bilezekianbelieves Jesus'seeminglyindifferent attitude to the
woman's plea and the strange dialogue that followedshould not be interpreted
as reluctance on his part to minister either to Gentiles or to a woman. He
focuses onher faith, which Jesus laterdescribes as "great".[Matt. 15:28]
Wanting her to state her understanding of his ministry, he drew out her
convictions and provided an opportunity to teacha lessonof racial
inclusiveness to his "intolerant disciples". She expressedher faith that

30. Gentiles have a share in salvation, confessingthat his messiahship transcends
human segregationsofJew, Gentile, man or woman. She was his first convert
in the "Gentile world".[3]:pp.100–101
Mary and Martha
"Christ in the House of Martha and Mary" by Jan Vermeer, 1655.
Luke and John show that Jesus had a close relationshipwith the sisters Mary
and Martha who residedin Bethany.[1]They are featured in three major
stories:
A tension betweenthe two sisters over roles[Lk. 10:38–42)]
Grief at the death of their brother Lazarus, followedby his being raised,[Jn.
11:1–44]and
Martha serving and Mary anointing Jesus (explicitly in John 12:1–8);
presumably in Mark 14:3–9;Matthew 26:6–13). Seethe anointing in Bethany.
Kitchen and study
Luke 10:38-42
Luke relates an occasionoftension during one of Jesus'visits to the home of
Martha and Mary. While Martha prepared the meal, Mary satat the feet of
Jesus and "she was hearing his word."[Lk. 10:39] Martha became distracted
and frustrated over having to serve the meal without any help from her sister.
Finally she openly shared her feelings, stoodover Jesus who was either seated
or reclining, and complained: "She came to him and asked, "Lord, don't you
care that my sisterhas left me to do the work by myself? Tell her to help me!"
Jesus gently rebuked Martha for being so distractedand troubled over many
things, when only one thing was necessary. "Martha, Martha," the Lord
answered, "youare worried and upset about many things, but only one thing

31. is needed. Mary has chosenwhat is better, and it will not be takenawayfrom
her."[Lk. 10:41-42]
Mary's choice was not a conventionalone for Jewishwomen. She satat the
feet of Jesus and was listening to his teaching and religious instruction. Jewish
women were not permitted to touch the Scriptures; they were not taught the
Torah, although they were instructed in accordancewith it for the proper
regulation of their lives. A rabbi did not instruct a woman in the Torah. Mary
choose the "goodpart," but Jesus relatedit to her in a teacher-discipleship
relationship. He admitted her into "the study" and commended her for her
choice. In the tradition of that day, womenwere excluded from the altar-
oriented priestly ministry, and the exclusionencroachedupon the Word-
oriented ministry for women. Jesus reopenedthe Word-ministry for woman.
Mary was at leastone of his students in theology.
Jesus vindicated Mary's rights to be her own person—to be Mary and not
Martha. He showedhis approval of a woman's right to opt for the study and
not be compelled to be in the kitchen. Jesus establishedhis own priorities in
declaring, "Manshall not live by bread alone, but by every word proceeding
out through the mouth of God.[Mt. 4:4] Martha needed to be reminded of the
priority of Word over bread. Luke's accountof Jesus at the home of Mary
and Martha puts Jesus solidlyon the side of the recognitionof the full
personhoodof woman, with the right to options for her ownlife. By socializing
with both sisters and in defending Mary's right to a role then commonly
denied to Jewishwomen, Jesus was following his far-reaching principle of
human liberation.[1]
The grieving sisters
John 11:1-44

32. One of Jesus'most famous miracles was raising Lazarus from four days in the
tomb. But it is also a striking reminder that while God works all things for the
best, He doesn't always do it according to the schedules we expect.[20]
Jesus'followers hadgiven up hope after Lazarus' death, but Jesus had a plan
to glorify God and heal Lazarus in a more spectacularwaythan anyone
expected. The centralfigure, however, is Jesus, identified as "the resurrection
and the life." When the brother of Mary and Martha became ill, they sentfor
Jesus. Forsome undisclosedreason, Jesus did not arrive until four days after
Lazarus died. The grieving sisters, Martha first and then Mary, met Jesus.
Jesus raisedLazarus from the dead and then proclaimed himself as "the
resurrectionand the life." Martha gently reproachedJesus, "Lord, had you
been here, my brother would not have died." She hastenedto express full
confidence that Godwould grant whateverJesus askedhim to grant. Martha
reflecteda spiritual understanding beyond that required for preparing and
serving a meal.[Jn. 11:21–27]
Apparently, Martha and not just Mary had benefited from the study. Mary
stayed in the house until Jesus calledfor her. When Martha went to gether,
Mary came quickly fell at Jesus'feet(Mary is at the feetof Jesus in every
appearance recordedin John's gospel). She repeatedthe words Martha
already had used: "Lord, had you been here my brother would not have
died." Jesus was deeplymoved upon seeing Mary and her friends weeping.
They invited Jesus to come and see the tomb where Lazarus had been laid.
Jesus burst into tears. The Jews standing by understood this as reflecting
Jesus's love for Lazarus, "see how he loved him" (v. 36). The foursome of
Jesus, Mary, Lazarus, and Martha had a close relationshipas persons, with
neither denial of gender differences nor preoccupationwith it. Here were
persons of both genders whose mutual respect, friendship and love carried
them through experiences oftension, grief, and joy. Apparently Jesus was
secure enoughto develop such a relationship with two sisters and their
brother without fear for his reputation. When necessary, he could oppose

33. them without fear of chauvinism. Jesus had much to do with the liberation
and growth of Martha and Mary.[1]
In the accountof the raising of Lazarus, Jesus meets with the sisters in turn:
Martha followedby Mary. Martha goes immediately to meet Jesus as he
arrives, while Mary waits until she is called. As one commentatornotes,
"Martha, the more aggressive sister, wentto meet Jesus, while quiet and
contemplative Mary stayedhome. This portrayal of the sisters agreeswith
that found in Luke 10:38-42."[21]WhenMary meets Jesus, she falls at his
feet. In speaking with Jesus, both sisters lament that he did not arrive in time
to prevent their brother's death: "Lord, if you had been here, my brother
would not have died."[Jn. 11:21,32]Butwhere Jesus'response to Martha is
one of teaching calling her to hope and faith, his response to Mary is more
emotional: "When Jesus saw herweeping, and the Jews who had come along
with her also weeping, he was deeply moved in spirit and troubled.[Jn. 11:33]
As the 17th-century British commentator Matthew Henry notes, "Mary
added no more, as Martha did; but it appears, by what follows, that what she
fell short in words she made up in tears;she said less than Martha, but wept
more."[22]
Women who anointed Jesus
Main article: Anointing of Jesus
The Gospels presenttwo stories of Jesus being anointed by a woman: (1) three
accounts ofhis being anointed in Bethany, only John's accountidentifying
Mary with the anointing; and (2) one accountof Jesus being anointed by a
sinful woman who definitely was neither Mary (of Mary and Martha) nor
Mary Magdalene.[23]
The EasternOrthodox Church views Mary Magdalene,Maryof Bethany, and
the "sinful woman" as three different individuals, and also maintains that

34. Jesus was anointedon two different occasions:once by Mary of Bethany and
once by the "sinful woman."
The anointing in Bethany
Main article: Anointing of Jesus
Matthew 26:6-13, Mark 14:3-9, John 12:1-8
Jesus is quoted in Matthew as assuring that the story of a woman's sacrificial
love and devotion to him will have a place in the gospelwhereverpreached.
Mary probably anticipatedJesus'death, but that is not certain. At leasther
beautiful deed gave Jesus neededsupport as he approachedhis awaitedhour.
Eachof the two sisters Maryand Martha had their own way of ministering to
Jesus:Martha, perhaps being more practical, served him a meal; Mary
lavishly anointed him.
A narrative in which Mary of Bethany plays a central role (in at leastone of
the accounts)is the event reported by the Synoptic Gospels and the Gospelof
John in which a woman pours the entire contents of an alabastronof very
expensive perfume overthe head of Jesus. Only in the John accountis the
woman identified as Mary, with the earlierreference in Jn. 11:1-2 establishing
her as the sister of Martha and Lazarus. The woman's name in not given in
the Gospels ofMatthew[26:6-13]andMark.[14:3-9]According to Mark's
account, the perfume was the purest of spikenard. Some of the onlookersare
angeredbecause this expensive perfume could have been sold for a year's
wages,whichMark enumerates as 300 denarii, and the money given to the
poor.
The Gospelof Matthew states that the "disciples were indignant" and John's
gospelstates that it was Judas who was mostoffended (which is explained by
the narrator as being because Judas was a thief and desired the money for
himself). In the accounts, Jesus justifies Mary's action by stating that they

35. would always have the poor among them and would be able to help them
wheneverthey desired, but that he would not always be with them. He says
that her anointing was done to prepare him for his burial. "Maryseems to
have been the only one who was sensitive to the impending death of Jesus and
who was willing to give a material expressionof her esteemfor him. Jesus'
reply shows his appreciationof her act of devotion."[21]
Easton(1897)noted that it would appearfrom the circumstances that the
family of Lazarus possesseda family vault[Jn. 11:38] and that a large number
of Jews from Jerusalemcame to console them on the death of Lazarus,[11:19]
that this family at Bethany belonged to the wealthier class ofthe people. This
may help explain how Mary of Bethany could afford to possessquantities of
expensive perfume.[24]
The anointing by a repentant sinner
Main article: Parable of the Two Debtors
Luke 7:36-50
In the Gospelof Luke, Jesus is an invited guestin the home of Simon the
Pharisee. All at the table were men. During the meal a woman known as "a
sinner" entered the room and anointed Jesus'feetwith her tears and with
some ointment. Her tears fell upon his feet and she wiped them with her hair.
The Bible does not saywhether she had encounteredJesus in person prior to
this. Neither does the Bible disclose the nature of her sin. Women of the time
had few options to support themselves financially; thus, her sin may have been
prostitution. Had she been an adulteress, she would have been stoned.
When Jesus permitted her to express her love and appreciationto him as she
did, the host rejectedit contemptuously. At a minimum, this story shows the

36. manner of Jesus with one sinful woman. His unconditional love for both saints
and sinners may have been so well knownthat this woman had the courage to
take this greatrisk to publicly express her love for him for seeing her not as a
sex objectto be exploited, but as a person of worth.
Women who ministered with Jesus
Luke 8:1–3
Luke's gospelis unique in documenting that there were many women who
benefited personally from Jesus'ministry, but who also ministered to him and
with him—even to the point of accompanying him and the Twelve on
evangelistic journeys. Mostprominent among these is Mary Magdalene.[1]
Luke 8:1–3 in the Greek text is one long sentence. Its three main focalpoints
are Jesus, the Twelve, and certain women. Jesus is traveling through cities
and towns, preaching the Kingdom of God, evangelizing, and accompaniedby
the Twelve. Otherthan mentioning that the Twelve were with him, nothing
more is said of them here.
The chief motive of the paragraph seems to be to bring into focus certain
women, of whom there were "many". This passagepresents them as
recipients of healing at different levels of need, and also as actively
participating with Jesus and the Twelve, accompanying them in their travels.
Luke makes specialreference to the financial support of these women to
Jesus'ministry. He says there were many women. He points out that these
included women who were prominent in the public life of the state as well as
in the church.
Luke's accountspecifies two categoriesofhealing: evil spirits and infirmities.
Jesus liberatedand humanized people who otherwise were being enslavedor

37. destroyedby forces within themselves and in society. Jesushealedmany
women of "evil spirits and infirmities". Only of Mary Magdalene does Luke
provide any detail of her healing, stating that "sevendemons" had been cast
out. Presumably these "many" womenhad been healed of various illnesses—
physical, emotional, and mental. No specific data is provided on Mary
Magdalene's "sevendemons". It is significant that womenwhose conditions
subjectedthem to scornand penalty found in Jesus a Liberator who not only
enabled them to find health, but who dignified them as full persons by
accepting their own ministries to himself and to the Twelve.[1]
Thus, it is significant that women had such an open and prominent part in the
ministry of Jesus. Luke's word for their "ministering" is widely used in the
New Testament. Its noun cognate, diakonos, is variously translated
"minister," "servant," and "deacon" (the latter for Phoebe in Romans 16:1
and in the pastoralletters).
In summary, Jesus attractedto his movement a large number of women,
ranging from some in desperate need to some in official circles of
government.[1]
Jesus on family relationships
Jesus ate with a Pharisee leaderone evening. After instructing his host to
include the most disadvantagedin his feasts, Jesus gavea parable of the many
personalreasons why guests might refuse an invitation, including marriage
and recentfinancial acquisitions.[Lk. 14:18–20]Jesus then addressesa great
multitude and says, "If anyone comes to me and does not hate father and
mother, wife and children, brothers and sisters—yes, evenlife itself—sucha
person cannotbe my disciple."[Lk. 14:26]
Various expositors suggestthat "hate" is an example of comparative
hyperbolic biblical language, prominent in some Easterncultures even today,

38. to imply "love less than you give me," "comparedto Christ,"[25]the Semitic
idea of "lowerpreference," a callto count the costof following Jesus.[26]
When Jesus was told that his mother and brothers waited for him outside and
wanted to speak to him, Jesus createda novel definition of family. He saidto
the people who were gatheredto hear him speak, "Who is my mother? and
who are my brethren? And he stretchedforth his hand toward his disciples,
and said, 'Behold my mother and my brethren! For whosoevershalldo the
will of my Fatherwhich is in heaven, the same is my brother, and sister, and
mother.'"[Mt. 12:48–50]
Twelve and no women (and no Gentiles)
There were no women among the Twelve, and neither were there any
Gentiles. All four listings in the New Testamentof the names of the Twelve
indicate that all of the Twelve were Jewishmales:
Matthew 10:1–4
Mark 3:13–19
Luke 6:12–16
Acts 1:13
The names vary in the four lists, but their male identity is clearand is often
cited as biblical evidence that pastors should all be male. The New Testament
gives no clear answerwhy the example of Jesus in choosing his apostles is not
a complete overcoming of male bias.[1]
Severalconsiderations may be placedalongside this one. Jesus advanced
various principles that went beyond their immediate implementation. For
example, he clearly repudiated the Jew-Samaritanantipathy, affirming not

39. only his own Jewishkin but also the Samaritan. Yet, there are no Samaritans
among the Twelve. Jesus affirmed both women and Samaritans as persons
having the fullest right to identity, freedom, and responsibility, but for some
undisclosedreasonhe included neither women nor Gentiles in his close circle
of the Twelve.[1]
Perhaps custom here was so entrenched that Jesus simply stopped short of
fully implementing a principle that he made explicit and emphatic: "Whoever
does the will of God is my brother, and sister, and mother."[Mk. 3:35]
By selecting 12 Jewishmales, Jesus may have been offering a parallel to the 12
patriarchs or 12 tribes of Israel, eachheaded by a son of Jacob.[1]
Another possible explanation surrounds the purpose stated for his choosing
the Twelve:"...sothat they might be with him."[Mk. 3:14] They were his
constantcompanions day and night—exceptwhen he sent them out to preach.
It was the custom for Jewishrabbis to have such an entourage ofdisciples.
"Suchclose and sustained associationwith a member of the opposite sex
would have given rise to defamatory rumor."[4]:p.174
Howeverthe restrictionof the Twelve to Jewishmen is to be accountedfor,
Jesus did introduce far-reaching principles which bore fruit even in a former
rabbi, the Apostle Paul, who at leastin vision could say, "There is not any Jew
nor Greek, notany slave nor free, there is not male and female; for you are all
one in Christ Jesus."[Gal. 3:28]Further, the inclusion of "many" women in
the traveling company of Jesus represents a decisive move in the formation of
a new community. The Twelve are all men and also are all Jews, but even at
this point women "minister" to them. Unless one would argue that "apostolic
succession"(howeveradapted) is for Jews only, it cannot be argued that only
men can become members of the clergy.[1]

40. The Staggs'believe a likely explanation to be that Jesus beganwhere he was,
within the structures of Judaism as he knew it in his upbringing. His closest
companions initially may have been Jews, men, and men of about his own age.
He began there, but he did not stop there. Even in the early stagesofhis
mission, womenwere becoming deeply involved at the power centerof Jesus'
movement.[1]
3 Keys of Jesus’Teachings in Interacting With Others
December18, 2017 Leave a comment
By Hanxiao
In this complex society, we have to deal with all kinds of people every day.
Eachperson’s personality, hobbies, habits, temperament, etc. are all different,
so in our interactions some conflicts and misunderstandings will inevitably
arise. Getting along well with others is not easy—this brings greatdifficulties
to our work and life, and can be physically or mentally damaging to various
degrees. Thoughthis is very distressing for many people, they also feellike
their hands are tied, and there are quite a few Christians who are no
exception. So what exactlyshould we do to achieve harmony in our
interactions? Here we will share simple fellowship on three principles. If our
practice is in line with these three principles below, these headache-inducing
interpersonal issues will surely be resolved.
holding hands

41. The first principle of getting along with others is to love eachother. The Lord
Jesus taught us: “You shall love the Lord your God with all your heart, and
with all your soul, and with all your mind. This is the first and great
commandment. And the second is like to it, You shall love your neighbor as
yourself” (Matthew 22:37–39). It is recordedin Matthew 18:21–22, “Then
came Peterto Him, and said, Lord, how oft shall my brother sin againstme,
and I forgive him? till seventimes? Jesus saidto him, I say not to you, Until
seventimes: but, Until seventy times seven.” From these verses we cansee that
the Lord requires us to love eachother, have a forgiving heart, and be
tolerant of others’ mistakes. Since we’re all of different ages, ofdifferent
calibers, we have different hobbies and backgrounds, plus we all have some
weaknessesand shortcomings, if the foundation of our interpersonal
relationships is built upon mutual love and we considerthings from others’
perspectives, we will encounter fewerconflicts and misunderstandings and
will be able to get along well with others. Some people have love for others
and a compassionate heart;they love to help others and are able to comfort
those who are suffering and experiencing hardships. People like this please
God and others are fond of them as well. However, those who lack love for
others and always think of their own interests cannot possibly get along well
with others. Even if they do have love for others, it is temporary and
conditional, and they only help and are tolerant of those who are kind to them
and have never hurt them. Once someone hurts them or infringes upon their
interests, though they may appear tolerant on the outside, in their heart they
are filled with dissatisfactionand hatred. They can’t practice the Lord’s way.
They are detestedby God and disliked by people. Therefore we should
practice the Lord’s words in our interactions, and love others as we love
ourselves, as the Lord requires; only then will we be able to interact
harmoniously with others. But perhaps there will still be times we’re unable to
willingly be tolerantof, patient with, and forgiving of others. What’s required
of us in this sortof situation is to pray more to the Lord and ask Him to give
us a heart of genuine tolerance and love for others. When we truly rely on the
Lord to practice tolerance and patience, our prejudices and dissatisfactions
with others in our hearts will gradually disappear. However, there are also
principles for loving others as we love ourselves. God does not want us to love
others blindly. It’s just like how the Lord Jesus was full of mercy and love

42. toward His believers and followers, while He was full of condemnationand
curses for those hypocritical Pharisees who opposedGod. The Lord’s
different attitudes toward these two kinds of people embody God’s righteous
disposition. Therefore, we should treat brothers and sisters who truly believe
in God and practice the Lord’s words with great sincerity; we should be
loving and helpful. As for Satan’s forces that oppose and condemn God, we
should draw clearboundaries and clearlydistinguish betweenlove and hate.
talking
The secondprinciple is to treat others properly. The Lord Jesus said, “And
why behold you the mote that is in your brother’s eye, but considernot the
beam that is in your own eye? Or how will you say to your brother, Let me
pull out the mote out of your eye; and, behold, a beam is in your own eye?
You hypocrite, first castout the beam out of your own eye; and then shall you
see clearlyto castout the mote out of your brother’s eye” (Matthew 7:3–5).
When we are in conflictwith others, we always feelthat the other personis
wrong or the problem is with them. In fact, at these times we are living within
our satanic dispositionof arrogance and self-righteousness;we’re being
entirely self-centeredand looking down on others. We’re unable to treat
others objectively and fairly. This is why we should first resolve our own
corrupt dispositions, reflecton and know our own shortcomings and
deficiencies, andseek the truth that we should enter into; only then can we
treat others properly. If we always fixate our gaze on others’shortcomings,
we will never be able to getalong wellwith anyone. For example, we tend to
see our family members’ shortcomings when we spend time with them; we feel
like our spouse doesn’t know how to take care of others, they are
inconsiderate, the food they make isn’t to our taste, our child is
temperamental and hard to discipline, and so on; when we are with our
colleaguesandfriends, we find that one of our colleaguesis selfish, another
one tends to judge others behind their backs, orsome friend likes to take
advantage of others, etc. This is often distressing for us because we do not
know how to get along with them. In fact, regardless ofwhetherothers’
personality and behaviors are compatible with our preferences ornot, we

43. should not be prejudiced againstthem and just treat them howeverwe like.
We are all people who have been corrupted by Satan; we ourselves possess
quite a few problems just as others do, so how are we qualified in any way to
make demands of others? Additionally, Godhas bestoweddifferent strengths
and advantages upon every one of us in the hope that we can absorb the
strengths of others to make up for our shortcomings. Only by doing so can we
progress more quickly. Once we have this kind of understanding, when others
do something that we do not like, we can deny ourselves, not ask too much of
others, and not force what we think is right on others. Instead, we can
consciouslydiscoverothers’strengths and absorbtheir positive qualities—this
is how we can treat others properly. Furthermore, in our actions we should
not only think of ourselves, but we should also be considerate towardothers,
learn to care for others more often, and let others benefit. Only then can we
get along well with others.
love others
The third principle of harmonious interactionwith others is to not focus on
life philosophies, but instead, focus on establishing a proper relationship with
God. In real life, we often use satanic philosophies of life to maintain our
relationships with others, such as, “Think before you speak and then talk with
reservation,” “One more friend means one more path; one more enemy means
one more obstacle,”“Keeping silenton the faults of goodfriends makes for a
long and goodfriendship,” and so on. When we base our interactions with
others on these life philosophies, we curry favor and engage in flattery with
others so that we can maintain a goodrelationship with them. We only talk
about their goodpoints and dare not point out their shortcomings;we protect
our interpersonalrelationships even if it means going againstthe principles of
the truth. The Lord detests this kind of behavior, because whatwe exalt are
Satan’s philosophies, not the Lord’s words. What the Lord requires of us is
the ability to have a proper relationship with Him and do everything in
accordancewith His words, such as being honest people in line with His
requirements, and not saying anything false in our interactions or ingratiating
ourselves with others. He also requires that when we see brothers and sisters

44. do things that are not in line with or violate the Lord’s teachings, we should
help them out of love; we should not be afraid to offend them but instead
point out their mistakes and help them resolve their problems. In short, all of
our interactions should be establishedon the foundation of the Lord’s
teachings. We should put into practice whateverthe Lord requires of us. No
matter who we are interacting with, we must be able to directly face the Lord
and acceptHis scrutiny. Only with this kind of practice canwe have a proper
relationship with the Lord. Once we have a proper relationship with the Lord,
our relationships with other people will become proper as well, and then we’ll
get along harmoniously with others very naturally.
Above are the three principles of practice regarding harmonious interactions
with others that we as Christians should enter into. If we are able to
frequently put these three principles into practice, many of our difficulties
with others will be easily resolved, what we live out will gain the Lord’s
praise, and we will become people who bring joy to the Lord.
Jesus'Surprising Interactions With Other Religions
MARCH 29, 2017
Photo by suc / pixabay.com
By Jim Baton

45. Ding-dong. As I head for the door, my daughter screams. "Dad!Do not open
that door!"
I turn to find my daughter peeking out the window. "Why not?" I ask.
"It's those people again. You know, the ties, the bikes…whydo they have to
bother us?"
Think about the last interaction you had with someone from a different
religion—maybe the Jehovah's Witness that knockedon your door, the
Muslim woman watching her kids play at the park, or the New Ager who tried
to sell you healing crystals. Did you approach the interaction with any
particular goalin mind? Were you successfulin meeting that goal, or not?
Think about the last interaction you had with someone from a different
religion. Did you approachthe interaction with any particular goalin mind?
Were you successfulin meeting that goal, or not?
I can recallmany instances in my life when I workedup the courage to talk to
someone from another religion, with the goalof helping them see the Truth.
More often than not, the conversationended with me failing at my goaland
very little chance that either of us would want to meet again.
Jesus didn't leave that kind of bad taste in people's mouths, probably because
he approachedthose of other religions very differently than we do.
Though most of Jesus'ministry occurredin a small region of the world to a
largely homogenous Jewishsociety, he still found opportunities to interact
with those of foreign backgrounds, who probably carried either partially or

46. fully their traditional religions with them. Jesus spoke withRomans, who
came from a polytheistic background; with Syrians and Canaanites,
traditionally worshippers of idols including Baaland Ashtoreth; and with
Samaritans, whose religionwas similar to the Jews in that they followedthe
Torahand believed in a coming Messiah, but had differences in how they
worshiped and lookedto Mount Gerizim as their holiest site. (The Samaritan
religion is still around today.)
The Gospels recordJesus'interactions with specific foreigners suchas the
Roman Centurion with a sick servant (Luke 7); the Roman governorPilate
(John 18-19);the Canaanite womanwith a sick daughter (Matthew 15);the
Samaritan leper grateful for his healing (Luke 17); the sinful Samaritan
woman at the well(John 4); the allegoricalGoodSamaritan(Luke 10); and
many unnamed sick and demonized from the regions of Syria and the
Decapolis who were mostlikely not Jewish(Matthew 4 & 8; Mark 3 & 7). In
all these interactions we find Jesus'approachto be surprisingly different from
how he approachedthe Pharisees orhis own disciples.
Surely Jesus woulddesire that all of these foreigners leave their false religions
and embrace the truth. So how did he approachthem? Reading eachof the
passagesmentioned above would be highly instructional for those of us who
claim to follow Jesus. Here's my summary of how Jesus interactedwith those
of other religions:
What Jesus DID:
– healed the sick
– delivered the demonically oppressed
– told people to tell others what God had done for them

47. – praised people for their greatfaith
– praised people as examples of what God wants
– announced they would feastin heaven with the earlierprophets.
Only when he was askeddid Jesus revealhimself as Messiah(John4) and
King (John 18).
What Jesus DIDN'T do:
– follow his own Jewishculture's prejudicial norms
– condemn or rebuke
– warn of judgment or hell
– argue theology, debate, quote the Scriptures, ask if people wanted to know
the Gospel, orask people to change anything.
Think about that for a moment. Jesus didn't try to convince people to believe
anything new, change any behavior, or join his group. He simply loved them,
praised the goodin them, and only answeredthe questions they were actually
asking.
A survey conductedin January 2017 by the Pew ResearchCenterprovides
insight into how Americans currently feel about different religious groups.
Two results from this survey are particularly apropos:

48. 1. The young generation(age 18-29)feelmore warmly towardBuddhists
(+66), Hindus and Catholics (+64), and Jews (+62)than they do toward
EvangelicalChristians (+59). EvangelicalChristians in factrank closerto
Atheists (+59)and Muslims (+58).
2. Although Republicans have the warmestfeelings for EvangelicalChristians
(+71), Democrats put EvangelicalChristians near the bottom of the list with
Mormons (+53 & +52 respectively), far behind Jews (+66), Catholics and
Buddhists (+64), Hindus (+61), Atheists (+57)and even Muslims (+56).
The study also found that Americans tend to feel most warmly towardthose
who are like themselves. No wonder Republicans and the elderly like
evangelicals—they're showing a preference for their own group. But for the
many out there who do NOT identify as evangelicals—whetherthey're from
the young generation, the Democratic Party, or another religious group—
their feelings toward evangelicalsare not so warm. In fact, according to
author JosephMattera, many American Muslims "believe Christians hate
them."
How can we change this negative perception? By changing the dynamics of
our interactions. We need to leave behind some of the agenda-baseddialogue
and argumentative approaches thathave neither achievedour goals of
convincing others to change nor reflectedthe heart of our Savior. It's time we
got back to doing what Jesus did—loving, healing, praising, and responding to
what is truly on people's hearts.
We shouldn't do these things so that people from other backgrounds will like
us, or even so they will convert—we should do them because we claimto
follow Jesus. The more we become like him, the more magnetically people will

49. be drawn to us, and discoverfor themselves that Jesus is "full of grace and
truth" (John 1:14).
Jim Baton's 20 years living in a Muslim nation have birthed a series ofnovels
that are transforming people's perceptions on Muslims and how God would
have us relate to them in love. His most recent novel, A Violent Light, was
releasedin December2016.
6 PEOPLE JESUS INCLUDED (WHO EVERYONE ELSE EXCLUDED)
Learn selfless compassionfrom Christ’s example
October24th, 2014
Jennica Stevens
Almost every kid has a memory of being excluded on the playground. I do. I
was in the third grade when suddenly the popular girls decided that I couldn’t
play with them. The insult stung longer than the few days they left me out of
their activities.
But exclusiondoesn’t stop as children grow into adults. From work cliques to
Facebook jibes, people of all ages exclude others from acceptance,love and
affection, often for no discernible reason.
But Jesus was different. He went out of his way to extend love where it wasn’t
expected—to society’s outcasts.He included the excluded. And we canall
learn from his example in the following passages.

50. Jesus caredfor children.
Jesus’s disciples were annoyedby the children that people brought to Jesus.
Perhaps they thought the squirming, noisy kids weren’t as important as the
adults Jesus was teaching. But Jesus told his disciples that the children could
stay and that “the Kingdom of heaven belongs to such as these.”
Readthe story in Matthew 19:13-15
Jesus talkedto a “sinful woman.”
Although the text does not elaborate on the woman’s sin was, it must have
been public enoughfor the Pharisee whose house Jesus was dining at to know.
When Jesus came to eat with the Pharisee, this womanbegan washing Jesus’s
feet with a jar of perfume. The Pharisee was appalledthat Jesus would let her
touch his feet. But Jesus told the woman, “Your sins are forgiven.”
Readthe story in Luke 7:36-50
Jesus ate with a tax collector.
Tax collectorshave never been popular, and the first century was no
exception. So when Jesus wentto Levi’s house to eat, and he ate with tax
collectors,it causedquite a stir. It didn’t phase Jesus, though. His response?
"I have not come to call respectable people, but outcasts.”
Readthe story in Mark 2:13-17
Jesus toucheda bleeding woman.
In the Jewishtradition, the bleeding woman would have been unclean. Since
she had been bleeding for twelve years, she would have been regardedas
unclean. Yet when Jesus noticedthat this unclean woman touched his robe, he
responded with kindness rather than derision.
Readthe story in Mark 5:25-34
Jesus spoke to a demon possessedman.
Nobody knew what to do with the demon possessedman who wondered along
the Lake of Galilee. People had tried to chain him, but it didn’t work. Jesus

51. spoke to him, castout the demon and told him, "Go back home to your family
and tell them how much the Lord has done for you and how kind he has been
to you.”
Readthe story in Mark 5:1-20
Jesus drank waterfrom the womanat the well.
In the time of Jesus, JewsavoidedSamaritans. In fact, they didn’t even use
the same utensils. That’s why it was a big deal when Jesus did not ignore the
Samaritan womanat the well. He engagedher in conversation, usedher cup
to drink waterand offeredhimself as living water.
Readthe story in John 4:1-41
5 Ways Jesus DealtWith Difficult People
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Sr. Theresa Aletheia Noble | Jun 24, 2020
Jesus askedquestions, was not defensive, and knew when to ignore something.
How should we deal with difficult people? Some people in our lives may be
difficult simply because theychallenge us. Or they may be difficult because
they are different. Or they may be difficult because we live with them (and
close proximity amplifies foibles). Or they may be difficult because we are
difficult and something about us just rubs them the wrong way.
Or they may just be difficult.

52. Regardless, we canlearn to acceptthe inconvenient, the incongruent and the
bothersome (people and events)in our life not just as necessarynuisances but
as gifts.
Readmore:
How to deal with “toxic” people, charitably and successfully, in 3 steps
Heather King writes:
[W]hen we are open and receptive to all the world has to offer, and all the
world has to teachus, then everything becomes illuminated from within.Then
we see that everything is, or canbe, connectedto our quest for beauty and
order. Everything “belongs”:old dolls, decrepit diaries, discarded buttons.
Difficult people.
Seeing difficult people in such a positive light seems like a tall order. But we
can start by learning to deal with other people in a Christ-like way. Scripture
teaches us some ways that Jesus dealtwith difficult people:
1.- Jesus asksquestions.
In Chapter 12 of Luke, Jesus is askedto settle a family dispute and basically
responds, “Who do you think I am, Judge Judy?” (right, this is a pretty loose
translation, but you getthe idea). It is interesting to note that Jesus asksa lot
of questions in Scripture. Jesus’questions were sometimes rhetorical, or
challenging, and at other times he was also seeking feedback. Byusing
questions, Jesus emphasizes his openness to the other person.

53. It is funny, but we humans tend not to ask a lot of questions. We assume, we
pontificate, we lecture, we observe, we interrupt and we judge. But we rarely
make it a point to ask other people questions. In using questions frequently, I
think Jesus is modeling the behavior of a goodcommunicator, one who cares
about the other person enough to engage withthem and challenge them. Even,
and perhaps especially, whenthey are being difficult.
2.-Jesus Is NeverCornered.
In Chapter 6 of Luke, Jesus is taking a Sabbath stroll with his disciples and
the Phariseespop up out of nowhere and accuse them of breaking the Sabbath
by picking grain. Jesus is unflustered. He is never scaredof the people who try
to slip him up or think the worst of him, because whatother people think is
not his focus.
Sometimes people corner us with their assumptions and judgments and we
can begin to wonder if the waythey see us is more objective than how we see
ourselves. It is hard when we feel like others misunderstand us or do not take
the time to getto know us before judging. But, like Jesus, we do not have to
feel defined by the projections of other people. Our identity resides and is
found in God, not in what other people try to push on us.
3.- Jesus Knows When to Ignore.
Remember that time when Jesus ticks offall of his former neighbors and
friends in his hometown of Nazareth? They are so workedup that they decide
to throw him off a cliff. Jesus, seeing thatthere is no reasoning with these
people, walks through the crowd, ignores their rage, and “went on his way”
(Luke 4).

54. Sometimes difficult people throw tantrums, speak harshly or treat us in an
abusive way (this happens online all the time). This is the cue to disengage and
walk away. Jesus knew how to keephis blood pressure in check and his eyes
on the prize. Of course, if we have to deal assertivelywith someone who does
this in person, a face-to-face discussionmight help. Later.
4.- Jesus Is Not Defensive.
In Chapter 10 of Mark, James and John basicallysay to Jesus:“We want you
to do for us whatever we ask.” Wow. Talk aboutoverstepping boundaries!
But Jesus is not codependent, so neediness and boundary crossing is not
threatening to him. He knows when to say no and when to say yes and does
not beat himself up when he doesn’t make other people happy.
Sometimes people can demand more from us than what we can give them.
They may try to swayus with guilt trips. Before we know it we find ourselves
bending over backwardtrying to satisfy a needy or aggressive person(who is
rarely satisfied!). But Jesus does not try to people please. Jesus does notneed
to protect himself from other people; God’s will is enough security. This is
where his non-defensiveness comes from.
5.- Jesus Is Flexible.
In Matthew 15, a Canaanite womandemands that Jesus healhis daughter and
Jesus says no. But then he is moved by the woman’s response of faith and
heals her daughter. Jesus approachesothers with an open mind. Even when
he had preconceivednotions, he allowedthe Spirit to move him.
When a difficult person approaches us, we may think, Oh great, here we go
again, or I know how this will go, but Jesus kept an open mind when he was
approachedby others. You never know. The Spirit may move you, or the

55. person who is normally difficult, to actin a different, unexpected way. Being
closedto others closes us to the Holy Spirit who is working in us and in the
other person.
Jesus, help me see you in everyone, even the people who challenge me. Light
me up with your radiant love so that I may see you even in the most difficult
of people. Every human being is made in your image. Help me to recognize
you and love you in them.
SisterTheresa Aletheia Noble, FSP,is the author of The ProdigalYou Love:
Inviting Loved Ones Back to the Church.
Jesus, Religion, andPolitics
Discovering Jesus:Part2
Jirair Tashjian
Introduction
In Part 1 we beganlooking at Jesus of Nazareth, with an emphasis on the
human Jesus. We concludedwith his baptism by John and consideredthe
possibility that Jesus at one point may have been a disciple of John. Then we
lookedat the temptations of Jesus in the wilderness and the meaning of those
temptations.
The lasttemptation in Matthew (in Luke the secondand third temptations are
in reverse order) tells us how the devil showedJesus all the kingdoms of the
world and their splendor and said to him, "All these I’ll give you if you’ll fall

56. down and worship me" (Matt 4:9). This provides us an opportunity to
explore another dimension of the temptations in relation to the humanity of
Jesus. We are told that in this lasttemptation the devil had takenJesus to "a
very high mountain and showedhim all the kingdoms of the world and their
splendor" (Matt 4:8). What does that mean? There is no mountain high
enough in Palestine, oranywhere in the world for that matter, where a person
can literally see allthe kingdoms of the world. How can one see Rome and
Athens and Damascus and Egypt from a mountain in Palestine?
That simply suggeststhat we need to considerthe conceptof mountain in
Matthew in terms of what the Gospelwriter wanted to sayrather than how
we might want to hear it. Matthew, in fact, is fond of mountains. In Hebrew
thinking mountains are the place where significantthings happen. God gave
the Law to Moses onMount Sinai (Exod 19-20). Elijahhad a confrontation
with the prophets of Baalon Mount Carmel where God came (1 Kings 18). In
Matthew we see Jesus going up on a mountain and teaching the Sermon on
the Mount to bring fulfillment to the Law given at Mount Sinai (Matt 5:1 ff).
In the final chapter of Matthew (28) after his resurrection, Jesus meets with
his disciples on a mountain in Galilee and commissions them to go and make
disciples of all nations.
All that to saythis, that the word "mountain" in Matthew is intended to be
takennot in a strict literal sense but in a metaphoricalsense. Matthew is using
the conceptof mountain from its history in Old Testamentnarratives as a way
to focus attention on the significance ofthe temptation narrative in
understanding Jesus. Thatsuggeststhat the entire story of the temptations of
Jesus in Matthew 4 is to be taken figuratively. It is not that the temptations
are not "real," only that the way Matthew tells them to us in the Gospel
accountis couchedin metaphor. Jesus was not literally whiskedaround from
the top of the temple to the top of some mountain. Jesus was tempted the way
you and I are tempted, that is, in our minds and hearts rather than by a
physically visible form of the devil transporting Jesus from place to place in

57. some sort of a Star Trek beam-up and beam-down. The physical descriptions
are the way Matthew tells us about the internal struggle that Jesus was going
through in the temptations.
In a sense, temptation is much more subtle and therefore a lot tougher to deal
with when it is something going on in our minds and thoughts than if there is
a physical being out there that we can see and identify as the devil. One of the
greatestfears of Vietnam veterans was that they could never be sure who the
enemy was. We could deal with the enemy if he were standing right there and
you could identify him. Then maybe we could punch him in the nose, or pull a
swordand split him in two. But if the enemy is not made up of a nose and a
face and two arms and two legs, how does one fight him?
We’ve probably all heard the expression, "Give the devil a black eye." While
it is nice sounding rhetoric, there are two things wrong with it. First, the devil
doesn’t have an eye that you can punch. Secondly, even if it’s taken
metaphorically, that kind of language is borrowed from the world of street
gangs and neighborhood bullies who go around punching people in the face.
Jesus did resisttemptation. But how? He resistedit with the word of God.
That doesn’t mean that he just quoted words from the Bible, but that he
shaped his whole life and mindset by the will of God revealedin Scripture.
Modern Conceptions ofPolitics
That third temptation is really where I want to focus this secondstudy. The
fact that Jesus was tempted with the kingdoms of the world and their splendor
implies that there are some political issues involved here. Jesus, of course, did
resistthat temptation, but that does not mean that his messagewas to be
purely spiritual with no political overtones. The messageofJesus was not
politically neutral.

58. Some of us may be uncomfortable to think of Jesus as being political. That’s
because the word "politics" or"political" has come to have very negative
overtones. It means wheeling and dealing, scheming, compromising,
insincerity, telling half-truths, fighting for power, jockeying for position,
slandering, mud-slinging, corruption, and on and on. Now, I know that not all
politicians are that way. Unfortunately, our experience of politics in many
instances has been negative. And if that is our definition of politics, then, no,
Jesus was not political. So I need to define what I mean when I saythe
messageofJesus was political.
But before I do that, let’s considersomething else. We as a church and as
Christians believe that our primary task is to preach the gospel, to lead people
into a mature relationship with God, and nurture them spiritually. We come
togetherto worship the Lord, study his Word, are inspired and uplifted, have
our spiritual needs met, have fellowshipwith one another, and occasionally, if
we become aware of it, help with the material needs of individuals in our
congregationor occasionallyoutside people.
Our job description as a church does not include the political process, whichis
the waya societyconducts its public affairs. In other words, we don’t feelthat
it’s our job as a church to do something about the world out there except to
get people converted to Christ. Such problems as socialinjustice,
discrimination, inner city problems, crime, poverty, and so on are left up to
politicians to solve. In fact, we shy away from such involvement because it
might move us in the direction of what we have identified as the socialgospel.
We think that perhaps individual Christians can getinvolved in politics to
help shape the world. Or, we as individual Christians can vote for certain
candidates and issues. Butusually we think that the church as a church must
remain politically neutral. So then, to say that the messageofJesus was
political, which means that Jesus was not politically neutral, may require
some explanation.

59. Politics in First-century Palestine
When I say that Jesus was notpolitically neutral, or that his messagewas
political, I am recognizing something that is at the heart of the biblical
messagein general, and especiallythe Old Testament, which was the Bible of
Jesus. The Old Testamentdid not separate religionand politics. The Bible
does not compartmentalize them. In fact, one of the most scathing
denunciations from the Old Testamentprophets was againstpeople who did
that very thing, separating religionand politics. I can give many examples
from Amos, Hosea, Isaiah, Micahand others (Amos 2:6-8; 5:21-24;7:10-13;
Isaiah1:11-17;Micah 6:6-8). But let me cite just one of the prophets (Amos
2:6-8 and 5:21-24):
Thus says the Lord: For three transgressions ofIsrael, and for four, I will not
revoke the punishment; because theysell the righteous for silver, and the
needy for a pair of sandals-theywho trample the head of the poor into the
dust of the earth, and push the afflicted out of the way; father and songo in to
the same girl, so that my holy name is profaned; they lay themselves down
beside every altar on garments taken in pledge; and in the house of their God
they drink wine bought with fines they imposed.
I hate, I despise your festivals, and I take no delight in your solemn
assemblies. Eventhough you offer me your burnt offerings and grain
offerings, I will not acceptthem; and the offerings of well-being of your fatted
animals I will not look upon. Take awayfrom me the noise of your songs;I
will not listen to the melody of your harps. But let justice roll down like
waters, and righteousness like an ever-flowing stream.
The problem with Israelwas not that they were not religious enough. The
problem was that they were too religious, but did not translate their religiosity
into a socialpolicyof justice. Their religiosity did not make a difference in the
way they conductedtheir business, government, economic policies, and social

60. relationships, particularly when it came to the orphan and the widow, the
disadvantaged, the unfortunate. They took bribes, they imposed unfair fines,
they foreclosedon debts without mercy. Amos says that God will bring
judgment on the nation of Israelfor these injustices.
Jesus was saying the same thing: "Woe to you scribes and Pharisees,
hypocrites! For you tithe mint, dill, and cumin--you practice your religion
very well--but you have neglectedthe weightiermatters of the law: justice and
mercy and faith" (Matt 23:23). When Jesus startedtalking about justice, he
was into politics. We can’t understand the Old Testamentor the messageof
Jesus unless we recognize the fact that the God of the Bible is very much
interestedin the kind of world we make for ourselves as human beings. God is
passionatelyconcernedaboutthe world here and now. God becomes agitated
when the poor, the orphan and the widow are oppressedand are treated
unjustly.
Let’s considerthe political situation of Palestine in the time of Jesus. Palestine
was under Roman occupationand domination. Rome neededa greatdeal of
revenue to carry on the affairs of the Empire. So the Romans had a policy of
heavy taxation, which was very oppressive. People losttheir land because they
could not pay taxes. Absentee landlords, people with a lot of capital, were able
to acquire more and more land and turned these small plots of land, land
upon which Palestine peasants dependedfor survival, into large operations
intended for the export industry. People who lost their land became day
laborers. It is in this context, for example, that Jesus told the parable of the
vineyard workers (Matthew 20:1-16). Whenthe landowner askedthe workers
in the market place why they had been standing idle all day, they responded
that no on had hired them. The picture is dismal. Lots of workers, but not
enough work to go around, therefore high unemployment. What were their
options? The only option was to beg, which was the final stage before
starvation and death.

61. MostJewishpeople in the time of Jesus, including the Pharisees, the Zealots
and the Essenes,had a very antagonistic attitude towardforeigners, especially
the Romans who had seized the land by force. What right did the Romans
have to take over their country? They, after all, were the people of God, and
God had given them the land. To make things even worse, the Roman
presence in Palestine did not benefit the Jewishpeople as a whole, and
certainly not the ordinary person. It did benefit those who were in positions of
political and economic power, rulers, governors, absentee landlords who
exploited the situation for their benefit. The Roman government recruited
Jewishpeople as tax collectors,and gave them the authority to collect
whateverthey could beyond what the Roman regime imposed. They could
then keepthe difference as income for themselves. Some ofthem, such as
Zacchaeus (Lk 19:2-10), became wealthy at the expense of their fellow Jews. It
is in such an environment that we must hear such statements of Jesus such as,
"Woe to you who are rich, woe to you who are full, woe to you who laugh, woe
to you when you are well spokenof" (Lk 6:24-26).
Some Jewishpeople were more bitter than others, but everyone felt the awful
injustice of it all. The Zealots were probably the most militant and aggressive,
advocating and practicing guerrilla warfare againstthe Romans from time to
time. But it would be wrong to think that only the Zealots were politically
inclined. As noted already, Jews did not separate religionfrom politics. And
neither did Jesus. He lookedat politics in a different way than the Zealots,
but Jesus was notpolitically neutral or unconcerned.
The Sadducees,on the other hand, were in a different situation than most
other Jewishpeople. They were in control of religious and political power in
Jerusalem. Theywere the priestly group at the temple. They did not like the
Romans, but they cooperatedwith the Romans because it meant that as long
as they were favorable towardRome, their position of controlof the temple
was secure. So the Sadducees became the aristocratic class. Johnthe Baptist
calledthe Sadducees andthe Pharisees,"Youbrood of vipers" (Matt 3:7).

62. The Sadducees controlledthe Sanhedrin, the highestcouncil of Judaism that
had powerto rule over religious as wellas civil cases. Jesus couldsee that
their religiosity made no difference as far as economic, socialand political
justice for the common folk. As long as they were secure in their position, why
should they be too concernedwith the peasants and the poor folk in the
country? So oppressioncame not only from the Romans. Even Jewish
religious leaders were guilty of oppression. And, Jesus wouldsay, even
religious leaders needed to repent.
The Politics of Jesus
Now let’s begin to look at the politics of Jesus more earnestly. A good place to
begin might be Luke 13:1. Some people told Jesus about the Galileans whose
blood Pilate had mingled with their sacrifices. Apparently, some Galileans
had gone up to Jerusalemduring some feastand were offering sacrifices.
These were times of volatile nationalistic feelings that could be ignited easily.
Perhaps there was some sort of commotion and unrest. Pilate the governor
must have ordered his soldiers to move in immediately to calm the situation.
In doing so they must have massacredsome ofthe people. But notice how
Jesus respondedto that report. He didn’t lash out at Pilate. It was not that
Jesus thought Pilate was such a goodperson. Insteadof denouncing Pilate
Jesus saidto the people who reported this incident, "Do you think that
because these Galileans sufferedin this way they were worse sinners than all
other Galileans? No, I tell you; but unless you repent, you will all perish as
they did." We can almosthear their unspoken objections: "Whatdo you
mean we repent? It’s Pilate and his whole Roman garrisonin Jerusalemthat
needs repentance!"
The politics of Jesus evenwent a step further. He said, "Love your enemies,
do goodto those who hate you, bless those who curse you, pray for those who
abuse you. If anyone strikes you on the cheek, offerthe other also;if anyone
forces you to go one mile, go also the secondmile" (Matt 5:39-41). It is not
very difficult to put that in the context of Roman power in Palestine. Jesus

63. was telling the people that should a Roman soldiercurse them and force them
to carry his bag for a mile, which they had the right and power to do, that
they should not only comply with the demand but should go a secondmile, go
beyond what was required by authority and force.
When Jesus was in Jerusalem, some askedhim if it was lawful to pay taxes to
the emperor. That is a political question. But Jesus immediately recognized
the insincerity and hypocrisy of the question. He askedfora coin and then
posedthis question, "'Whose picture is it?' They said, 'The emperor’s.' Jesus
said, 'Give to the emperor the things that are the emperor’s and to God the
things that are God’s'" (Lk 20:20-26, Matt22:16-21). Thatis a political
statement.
Now, let’s not misunderstand. Jesus was notsiding with the Romans against
his ownpeople. That is not the politics of Jesus. After all, Jesus himself was
crucified by the Romans. Pilate was not particularly fond of Jesus, nordid
Jesus particularly approve of Pilate. But Jesus was saying to the Pharisees, the
Zealots, the Sadducees andEssenes:"You are being hypocritical if you think
that it is only these terrible paganRomans who are the oppressors." Listento
what Jesus saidabout the scribes and Pharisees, the religious types, the people
who were meticulous about the law of God. Jesus said, "Theytie up heavy
burdens, hard to bear, and lay them on the shoulders of others;but they
themselves are unwilling to lift a finger to move them" (Matt 23:4).
So what was the political messageofJesus? The bestway to understand it is to
look at the first sermon, maybe the only sermon, that Jesus preachedin his
hometown of Nazareth. The story is told in Luke 4:14-30 (see Lectionary
Commentary on Luke 4:14-21 and Luke 4:21-30). Jesus beganspeaking by
looselyquoting Isaiah61:1-2 (NRSV; see Verse Commentary on Isaiah 61:1-
11):

64. The Spirit of the Lord is upon me, because he has anointed me to bring good
news to the poor. He has sent me to proclaim releaseto the captives and
recoveryof sight to the blind, to let the oppressedgo free, to proclaim the year
of the Lord’s favor.
That particular passagein Isaiahwas originally spokento the Jewishexiles in
Babylon. This was God’s promise to them that they were going to be setfree
and allowedto return to their homeland. They who had been in prison would
be released. Those who had been sitting in dark dungeons and their eyes had
grown weak wouldsee the light againand receive their sight back.
After reading that passageJesussatdown, and "the eyes of all in the
synagogue were fixed on him." Then Jesus beganto say to them, "Todaythis
scripture has been fulfilled in your hearing." The people’s response was very
positive. "All spoke well of him and were amazed at the gracious words that
came from his mouth." Then they said, "Is not this Joseph’s son?" Now,even
that statementneed not be taken in a negative sense. Theywere simply
amazed how this one who grew up in their little village could have such words
of wisdom and insight. Then Jesus beganto say some things that disturbed
them. He said, "You have heard about the people I healedin Capernaum, and
you’re expecting me to do the same here. Well, it’s not going to happen. After
all, Elijah and Elisha were sent to help and healnon-Israelites." Now, those
politically chargedwords. And their response?Theywere filled with rage,
drove him out of the town, and led him to the brow of the hill in order to hurl
him off the cliff. But somehow he escapedandwent on his way.
Why such inflammatory statements? Why did Jesus agitate them with such
provocative words? What was he doing? Let’s considerseveralthings in this
story.

65. First, the political agenda of Jesus is expressedin the quote from Isaiah: good
news to the poor, release to captives, sightto the blind, and freedom to the
oppressed. Secondly, the lastline of the quote makes reference to
proclamation of the year of the Lord’s favor. And what yearmight that be? In
Leviticus 25 Israelwas told to observe two specialyear-long celebrations. One
of them was to be the sabbaticalwhen the land was to have complete rest. The
other was the Year of Jubilee, which was to happen every 50 years. During
this year slaves were to be freed, land restoredto original owners, and debts
forgiven.
Do you realize what that would do the socialstructure of a nation? It was
intended to give disadvantagedpeople a new lease onlife. It was to keepthe
rich from getting richer and the poor getting poorer. It was God’s idea of
economic and socialjustice. Now, I call that God’s politics. But there is no
evidence that the Year of Jubilee was everliterally practiced. However, that
dream, that ideology, that longing for a just societywas neverlost. Isaiah61
uses the language of Jubilee to bring a message ofhope to captive Israel. And
now Jesus uses those same words to announce that God’s Year of Jubilee has
come. In effecthe was saying, "In these oppressive times I have come to
proclaim the year of Jubilee. So if someone borrows something from you,
don’t demand it back. If someone sues to take your shirt, give him your
undergarment also. This is the year of Jubilee. The kingdom of God is here.
Change your ways. You can’t just blame it on Rome. You all need to change
the wayyou live with one another."
But we might saythat this is not politics. Jesus was speakingaboutloving one
another, which is a spiritual matter. Jesus had no political agenda. His agenda
was only spiritual. Why then does he saythat he has been anointed to bring
goodnews to the poor, and to the captives, and to the oppressed? We might
respond that this is spiritual poverty, not real economic poverty. But the year
of Jubilee was not simply a spiritual event. It had very definite socialand
economic intentions. Yes, Jesus was certainly concernedabout spiritual

66. matters such as sin and salvation. But for Jesus sinand salvationare not
merely personaland private matters. It is sin that has createdoppressive
socialand political conditions in the world, and Jesus was certainly concerned
about those conditions. And salvationfor Jesus was notsimply a private,
personalaffair betweenus and God. It had very definite socialand political
implications.
Let’s look at some other things in the gospels thatwill indicate to us that the
concernof Jesus was not simply for the inward, spiritual, private relationship
of individuals with God, but that he truly had socialand political concerns
that went beyond the individual. The opening words of the Sermonon the
Mount are what we callthe Beatitudes. We usually read these from Matthew's
version containedin the Sermon on the Mount (5:3-11). But let's hear them
from Luke's, which we don’t often read. Luke has it this way (6:20-25):
Blessedare you who are poor, for yours is the kingdom of God. Blessedare
you who are hungry now, for you will be filled. Blessedare you who weep
now, for you will laugh. But woe to you who are rich, for you have received
your consolation. Woe to you who are full now, for you will be hungry. Woe to
you who are laughing now, for you will mourn and weep.
It is in a time of economic and political oppressionthat that we hear Jesus
saying, "Blessedare you poor, blessedare you who are hungry, who weepand
mourn, who long for righteousness andjustice, who are persecuted for
righteousness. Yours is the kingdom of God. Don’t worry about what you will
eat and what you will wear;God knows all about you and cares" (Matthew 6).
There would be no problem for us in affluent America to listen to these words
of Jesus. But Jesus was saying those words to folks who were in a desperate
economic environment. To them, he proclaimed that the year of Jubilee had
arrived, and so they should start living accordingly.

67. Later in Luke 16 Jesus tells the parable of Lazarus and the rich man, which
perfectly illustrates these beatitudes. Perhaps one reasonwhy we have a
tendency to want to spiritualize the beatitudes of Jesus is that we canthereby
escape their sting, or at leastwe think we can. So we have thought of Jesus in
purely spiritual terms, as Savior, Redeemer, Sonof God, with no socialor
political agenda. I don’t think we can read the gospels that way. Jesus did not
divorce a socialvisionfrom religion. The messageofJesus was both spiritual
and political. His political agenda was God’s agenda from all levels of the Old
Testament—the Exodus from Egypt (slaves), Leviticus 25 (Jubilee), the OT
prophets (passionate concernfor the orphan and the widow).
In fact, the message ofJesus and his actions were so politically provocative
that the Gospelof John tells us that at one point when Jesus had fed the five
thousand with bread and fish, the crowd was about to come and take him by
force to make him king. Of course, they misunderstoodthe nature of his
political agenda, but they did perceive quite correctlythat the message of
Jesus had political implications and consequences.
The greatestpoliticalreality that Jesus spoke ofwas the kingdom of God.
Again, we might ask if the kingdom of God is really political in nature? We
often think that the kingdom of God is a reality in heaven, a spiritual
kingdom, something that happens in our hearts? Or, does God really demand
change in the social, economic and political arenas oflife here on earth as part
of the kingdom? The answerthat I find in the gospels is that when Jesus spoke
of the kingdom of God, he spoke of goodnews to the poor, release ofthe
captives, liberation to those who are oppressed. That’s why Jesus taughthis
disciples to pray, "Our Father who art in heaven. Hallowedbe Thy name. Thy
kingdom come. Thy will be done on earth as it is in heaven" (Matt 6:9-10).
God cares aboutthis world and wants a world where there is justice, peace,
goodness andwell-being. God is never pleasedwhen children in Haiti go to

68. bed hungry, while we throw food awayinto garbage cans. Godis never
pleasedwhen dictators in the world oppress powerless people. Godis never
pleasedwhen the richestcountry in the world, which makes up only 6% of the
world’s population, controls 60% of the world’s resources.Salvationis not
simply an individual matter. It also means a socialorder that is pleasing to
God. When Jesus spoke ofthe kingdom of God on earth, he had a political
agenda, which was God’s agenda.
But this kind of talk about another kingdom that is basedon mercy, justice,
and concernfor the oppressedobviously made the powerful very suspicious
and nervous. Those in places of powerdid not care for anyone who disturbed
the status quo because thatthreatened their position of power. No wonder,
then, that Caiaphas wanted Jesus arrested. No wonderPilate had Jesus
crucified. And even Herod Antipas earlier in the ministry of Jesus wantedto
have Jesus killed. The politics of Jesus empoweredthe weak, the poor, the
needy. It gave them hope. It reassuredthem that God was here and that God
was on their side. The politics of Jesus liberated people. Jesus empowered
people, and that was a threat to people already in power.
Jesus believedthat there was a big difference betweenthe kingdom of God
and the kingdoms of the world, and he wanted the kingdom of God to become
a reality in the world. And when that happens, it turns the world upside down.
Jesus saidto his disciples, "You know that among the Gentiles those whom
they recognize as their rulers lord it over them, and their great ones are
tyrants over them. But it is not so among you; but whoever wishes to become
greatamong you must be your servant, and whoeverwishes to be first among
you must be slave of all" (Mark 10:42-44).
That is the politics of Jesus. I wonderhow often even in the church we
function according to the politics of the world instead of the politics of Jesus. I
hope and pray that we can meet Jesus againfor the first time and learn what

69. it means to be servants in the spirit of Jesus to people who need liberation and
hope.
The SocialRelationships ofJesus
Discovering Jesus:Part3
Jirair Tashjian
Introduction
In this series of studies we have been looking at Jesus in the world of his own
time, that is, the human Jesus, the man of Galilee. We are certainly not
denying his deity, but are wanting to know from the gospels how Jesus acted,
what he said, what he did as a human being, and more specificallyas a Jewish
person living in Palestine in the first century AD. If we take the incarnation
seriously, we have to considerJesus as a real human being who was very
much part of the world in which he lived.
In the previous section(Part 2: Jesus, Religion, andPolitics)we considered
the thesis that Jesus was notpolitically neutral. The kingdom of Godin the life
and messageofJesus had political implications that ultimately led to his
violent death. The politics of Jesus was different from politics as usual. It
meant servanthood for him and for his followers. "The first will be last and
the lastfirst," Jesus said(Mk 10:31). People did perceive political implications
in what Jesus saidand did. No wonder that Herod wanted to kill him, and
Pilate finally decided to getrid of him.

70. Here, we will continue with that generaltheme, exceptthat we are going to
move specificallyto the socialrelationships of Jesus. How welldid Jesus fit in
the socialworldof his time? How did he view the socialinstitutions of his day?
How did he respond to socialboundaries that existed in his culture?
First, though, let’s make sure we understand the topic. What exactly are
"socialinstitutions" or "socialboundaries"? This simply means the way
people organize themselves into groups. Forexample, who is a family member
and who is not? Who belongs to a group and who doesn’t? Who is in and who
is out? How do we draw the boundaries? Who belongs to us and who doesn’t?
With whom canwe associateand with whom can we not associate? Who can
be invited to our house for dinner and who can’t be invited? These are social
questions. And it seems that Jesus continually forced people to think about
these sorts of questions by the way he lived and the way he spoke.
In fact, I’ll even go a stepfurther and be bold enough to say that the actions
and words of Jesus were sociallydisruptive and that some people considered
Jesus sociallyoffensive. Jesuschallengedthe socialboundaries that people had
constructed. So in that sense Jesus was a socialmisfit. He did not acceptthe
socialassumptions with which most people of his day operated. He did not
acceptthe socialinstitutions of the day on face value. For example, what was
his attitude toward the institution of the family, what we might today call
family values? What did he think about purity laws? Who is pure and who is
not? Who can be touched and who can’t be touched? What about the social
institution of Sabbath observance? Whatcanbe done, what can’t be done on
the Sabbath? What about genderdistinctions? How do men and womenfit in
the socialworld? What is acceptable andwhat is not acceptable conduct?
Jesus was constantlychallenging the assumptions that people had made in
relation to these questions.
SocialEvents in the Life of Jesus

71. Let’s take a look at severalsocialevents in the life of Jesus that will illustrate
what I mean. Luke, more than the other gospels,has given us a number of
stories along these lines.
In Luke 7 Jesus paid high compliments to John the Baptist and then
proceededto rebuke the people of that generation. He comparedthem to
children who did not want to participate in any game that other children in
the marketplace wantedto play, whether it is a wedding dance or a funeral
dirge. In the same way, Jesus said, the people of that generationwere hard to
please. "ForJohnthe Baptist has come eating no bread and drinking no wine,
and you say, ‘He has a demon’; the Son of Man has come eating and drinking,
and you say, ‘Look, a glutton and a drunkard, a friend of tax collectors and
sinners!’" (Luke 7:33-34). Jesus was accusedof being a glutton and a
drunkard. He went to dinner parties, but according to his critics it was not
with "acceptable" people. He ate with "taxcollectors and sinners," that is,
with social, moral, and religious outcasts (Matt9:10; Luke 15:1-2). When
questioned by the chief priests and religious leaders for his disruptive conduct
at the Temple, he saidto them, "Truly I tell you, the tax collectors andthe
prostitutes are going into the kingdom of God ahead of you" (Matt 21:31).
On the other hand, Jesus apparently accepteddinner invitations from
Pharisees,the very people who were so critical of Jesus for his associations
with the wrong crowd. Jesus apparently could just as easily be in the company
of a Pharisee as with a despisedoutcast. On one occasionJesus was ata
banquet at the home of a Pharisee by the name Simon (Luke 7:36-50). We can
safelyassume from the socialcustoms ofthe day that only men were at the
table. A woman with an alabasterjar of ointment came into the room to Jesus.
Luke deftly describes her as "a woman in the city, who was a sinner,"
implying that she may have been a prostitute. She stoodbehind Jesus, bathed
his feetwith her tears, dried them with her hair, kissedhis feet, and anointed
them with the ointment.

72. It could not have been much more repulsive than this for the Pharisee. This
was a woman of questionable character, who has unashamedly barged into a
group of men at dinner. Her hair was down, which indicates that she is a
prostitute. Not only that, she is caressing andkissing the feet of Jesus. Even
though she was weeping, perhaps out of remorse as well as embarrassmentfor
intruding into this male gathering, the Pharisee interprets all of this show of
affectionas seduction and is thinking, "If this man were a prophet, he would
have known who and what kind of womanthis is who is touching him, that
she is a sinner."
Jesus sensedwhatSimon was thinking and proceeded to tell him a parable.
"A certaincreditor had two debtors; one owed five hundred denarii, and the
other fifty. When they could not pay, he canceledthe debts for both of them.
Now which of them will love him more?" Simon answered, "I suppose the one
for whom he canceledthe greaterdebt." Jesus saidto him, "You have judged
rightly." Then turning towardthe woman, he said to Simon, "Do you see this
woman? I entered your house;you gave me no waterfor my feet, but she has
bathed my feet with her tears and dried them with her hair. You gave me no
kiss, but from the time I came in she has not stopped kissing my feet. You did
not anoint my head with oil, but she has anointed my feet with ointment.
Therefore, I tell you, her sins, which were many, have been forgiven; hence
she has shown greatlove. But the one to whom little is forgiven, loves little."
(Lk 7:36-47)
Simon had apparently dispensed with the common courtesies that a host was
expectedto show a guest. It seems that Simon had invited Jesus with some
reservations, to find out what sortof teacherhe was. Jesus wason probation,
and therefore not worthy of the customary foot-washing, greeting with a kiss,
and anointing with ointment.

73. Jesus then turned to the womanand says, "Your sins are forgiven. Your faith
has savedyou; go in peace" (Lk 7:48). In this incident Jesus has challenged
the socialboundaries that had been put in place by Pharisees andothers in
first-century Palestine in a couple of ways. First, Jesus redefined the place of
women in society. He treateda woman with the same dignity as a man. In fact,
in the very next paragraphin Luke’s account(8:1-3) we read of several
women who were among his followers and had even provided financial
support for Jesus and his group. Imagine women providing support to a
group of men in a patriarchal society!
Another way that Jesus challengedsocialboundaries in this story has to do
with holiness or purity laws. Simon was scandalizedthat this sinful woman
was touching Jesus’feetwithout receiving a reprimand from Jesus. How
could a holy prophet allow such a filthy womanto touch him? Instead of
putting her in her place, Jesus evencommended her for her public
demonstration of love and offeredher forgiveness, salvation, andpeace. In
doing so, Jesus placedrelationships betweenpeople above ceremoniallaws
governing what and who was "unclean."
Not only did Jesus challenge genderboundaries, but he also went againstthe
norm of racial boundaries. In John 4 Jesus spoke witha Samaritan woman
and askedfor a drink. She had two things working againsther: she was not
only a woman, but also a Samaritan. Because ofsome pasthistory, Jews and
Samaritans had no dealings with eachother for centuries. Even she herself
was surprised that he, a Jewishman, would speak to her, a womanof
Samaria, in broad daylight at the public well. When the disciples returned
from purchasing food, they too were surprised that Jesus was speaking to a
Samaritan woman.
One of the most powerful parables of Jesus is the parable of the Good
Samaritan (Luke 10). Mostpeople today think that being a GoodSamaritan is

74. a wonderful quality, helping someone that has been hurt and stranded, and it
is of course an admirable quality. But the powerof this parable lies in the fact
that Jesus presents a Samaritan as a model of neighborliness in answer to a
Jewishtheologian’s question, "Who is my neighbor?" A Samaritan who is
lookeddown on by Jews Jesusheld up as a model of proper response to others
in the name of God. From a first-century Jewishperspective, it could not have
been much more offensive than that. Again, Jesus challengedthe racial
divisions of his day.
The sociallife of Jesus did not fit the norm. People were scandalizedby his
behavior. Considerwhat it must have lookedlike for Jesus to lead the kind of
life he did. Here is a man who did not settle down in a place, hold down a job,
and become a productive, responsible person in his town. Instead, he was
always on the move, surrounded by nobodies who had also quit their jobs and
were roaming hither and yon. They were even being supported by women! I
wonder what Peter’s wife and his mother-in-law thought about Peterquitting
his fishing business in Capernaum to follow this man from Nazareth. What
did his neighbors think? Who was this shiftless Nazarene who didn’t seem to
have much to do with his own townspeople and instead spent time in lonely
places praying or teaching a nondescript crowd. He even said, "Foxes have
holes and birds of the air have nests, but the Son of Man has nowhere to lay
his head" (Luke 9:58). Well, if he would hold down a job, he would have a
place!
We often fail to understand the socialdimension of the messageofJesus about
the kingdom of God. The message ofJesus was notsimply to restore our
broken relationship with God. Most of his message hadto do with healing the
broken relationships among people who have been separatedfrom eachother
because ofartificial lines of demarcation basedon gender, race and religion.
Family Relationships

75. In Jewishlife the family held a very important place. It was of course a
patriarchal societywith the father holding the place of authority and power.
In a socialcontextlike that, some of the most radicalstatements that Jesus
made had to do with family relationships. Here are a few examples that have
survived in the gospel tradition.
On one occasionJesus toldsomeone to follow him. The man said, "Lord, first
let me go and bury my father." Jesus replied, "Let the dead bury their own
dead; but as for you, go and proclaim the kingdom of God" (Luke 9:60). In
this scheme of things, what happens to family responsibility, particularly the
supreme responsibility of burying one’s father?
Immediately after that dialogue we read about another man who said to Jesus,
"I will follow you, Lord; but let me first sayfarewellto those at my home."
Jesus saidto him, "No one who puts a hand to the plow and looks back is fit
for the kingdom of God" (Luke 9:62). One can’t even take the time to say
farewellto one’s family.
Perhaps the most radicalsaying of all concerning the family is this one:
"Whoevercomes to me and does not hate father and mother, wife and
children, brothers and sisters, yes, and even life itself, cannot be my disciple"
(Luke 14:26). To use the language of our own time, Jesus does not seemto
believe in family values!
These are indeed some of the most provocative sayings of Jesus. How canwe
make sense of such statements when they seem to attack the most basic social
unit of civilization, the family? Is there anything that is evenmore basic than
the family? Indeed there is, and it is the kingdom of God. Noteven family
loyalties must stand in the way of one’s commitment to the kingdom of God.
At the heart of the messageofJesus was the kingdom of God. Everything else,

76. even one’s own family, must take a secondaryplace. At times people may have
to sacrifice their family relationships to fulfill the demands of discipleship in
the kingdom of God. Jesus was notparticularly dismantling the socialunit of
the family as such. He was using hyperbole or exaggeratedlanguage to ask
prospective disciples, "Whatis your most important allegiance?Is it the
kingdom of God or is it something else like your race, your tribe, your nation
or your family?"
Jesus himself lived out the ethic of the kingdom of Godthat he demanded of
his followers. We getsome strong hints in Mark 3:20-35 that the relationship
betweenJesus and his biologicalfamily was not particularly congenial. A
crowdhad gatheredaround Jesus in a home, with the result that there was no
time to eat. Mark tells us that "whenhis family heard it, they went out to
restrain him, for people were saying, ‘He has gone out of his mind’" (v. 21).
We are not told in this verse which members of Jesus’family came to restrain
him. However, severalverses later(v. 31) we are told that his mother and his
brothers came and were standing outside. Even the mother of Jesus thought
that her son had gone mad. Apparently the Gospelof Mark, the first gospelto
be written, has no knowledge ofthe tradition about the circumstances ofthe
virgin birth of Jesus that we find in Matthew and Luke.
Not only do the members of Jesus’immediate family have negative feelings
about Jesus, but also Jesus himself seemedto express less than warm feelings
about his family. When he was told that his mother and brothers (and sisters,
according to some manuscripts) were outside wanting to speak to him, he
seemedto brush them aside and pointed to the crowd and said, "Here are my
mother and my brothers! Whoever does the will of God is my brother and
sisterand mother" (Mark 3:34-35).
The story of Jesus at the Temple at age twelve in Luke 2 may also be cited as
evidence that even at this early age Jesus was beginning to distance himself

77. from his family. Even though he did go with his parents back to Nazareth, was
obedient to them, and increasedin wisdomand in divine and human favor,
there were things about Jesus that were puzzling to his mother. She
reprimanded him when she said, "Child, why have you treatedus like this?"
When Jesus replied to his parents that he must be in his Father’s house, Luke
comments that they did not understand what he said to them. There are subtle
hints here and there that even at this early age not everything betweenJesus
and his parents was entirely on the positive side. Luke’s comment that his
mother "treasuredall these things in her heart" indicates that there were
unresolved issues in her mind concerning Jesus.
What are we to make of such a portrait of Jesus and his family? We who
value family life so highly might find these stories in the gospels a bit
disconcerting, to say the least. We must nevertheless take seriouslythe fact
that for Jesus the kingdom of God was the operative reality and that all other
loyalties were secondary. Notonly one’s family, but even one’s own life must
be denied in order to experience the reality of the kingdom of God.
Religious Institutions and Practices
A significant part of a person’s socialworld is comprised of religious
traditions, institutions, and practices. This was particularly so in the world of
Jesus. In modern times we have divorced religion from other aspects oflife. In
American life we have celebratedthe principle of the separationof church
and state. Secularismis a phenomenon of modern life that would be
inconceivable in ancient cultures, including the culture of first-century
Judaism where Jesus was mostat home. Divorcing one’s religious loyalties
and commitments from one’s political, social, and economic life is a relatively
modern phenomenon.
The religious world of Jesus was Judaism. His Bible was the Hebrew
scriptures. For him the synagogue was the place of worship. The Sabbath was

78. a day of worship at the synagogue.The God of Judaism was his God. To
understand Jesus properly we must begin with the premise that he was a Jew.
As Christians we have often thought of Jesus as the founder of a brand-new
religion, Christianity or the Christian church. That is not quite what Jesus
was up to. Before we say anything else about his disagreements anddebates
with other Jewishpeople of his time we must firmly establishin our minds the
fact that Jesus lived, thought, and functioned within the parameters of
Judaism.
Having said that, we canthen begin to note that Jesus did raise some serious
questions about the way that Judaism was being practiced. By the same token,
however, we must also say that he would probably raise some equally serious
questions about the way Christianity is practiced today. The debates in which
Jesus engagedwith various Jewishfactions must not be thought of as a debate
betweenChristianity and Judaism. Rather, his debates were all within the
context of Judaism. Think of them as arguments within a family rather than a
feud betweentwo warring tribes.
For example, Jesus observedthe Sabbath, as is clearfrom the fact that on the
Sabbath he was at the synagogue forworship (Mark 1:21). Nevertheless, the
way he observedit did not suit everyone. When his disciples plucked heads of
grain on the Sabbath as they were walking through grain fields, the Pharisees
objectedbecause that was consideredwork. Jesus replied, "The Sabbath was
made for humankind, and not humankind for the Sabbath" (Mark 2:27).
Another objectionof the Pharisees was thatJesus healedon the Sabbath even
when there was no dangerto life (Mark 3:1-6). The attitude of Jesus was that
it was lawful to do goodand to save life on the Sabbath. Thus it is not that
Jesus disregardedthe Sabbath; rather, he redefined what it meant to keepthe
Sabbath holy.

79. Another bone of contention betweenJesus and others was how to define clean
and unclean. Jesus touched people who were considereduntouchable, people
with leprosy, a hemorrhaging woman, dead persons, and brought healing and
restoredlife to these individuals. The Pharisaic assumption was that the
ritually unclean contaminatedthe clean. The assumption of Jesus was that the
cleanbrought cleansing and healing to the unclean. In fact, Jesus operated
with the notion that illness did not make a personunclean.
Another dispute that the Pharisees hadwith Jesus was about washing hands
before a meal and washing food bought at the market before eating it. It
should be noted that this was not a hygienic but a religious concern. Hands
and food were ritually defiled and had to be cleansedin a religious ritual of
purification. In his reply to his critics Jesus said, "There is nothing outside a
person that by going in can defile, but the things that come out are what
defile… For it is from within, from the human heart, that evil intentions
come" (Mark 7:15, 21).
In the Sermon on the Mount Jesus had some things to say about such religious
acts of piety as giving alms, praying, and fasting (Matt 6:1-18). Again, it was
not that Jesus objectedto these practices. He himself prayed and fasted(Matt
4:2), and he told his disciples to give to anyone who begs and not to hold back
(Matt 5:42). What he objectedto was the manner in which these practices
were being carried on and their intention. Jesus saidthat these acts of piety
must be done in secretin the presence ofGod rather than as an ostentatious
showing off of one’s piety so others could see.
Conclusion
There are two ways to define holiness. The Pharisees definedholiness as
separation:be separate, come out from among them, be different, don’t
associate withthe wrong crowd, don’t touch questionable people, don’t
associate withthem.

80. But there is a secondwayto define holiness, which is the way Jesus defined it,
namely that holiness is perfectlove. Jesus lived out this definition of holiness
in his daily associations. Jesussummarized the Old Testament
commandments as loving God with the whole heart, mind and strength and
loving one’s neighbor as oneself. But who is my neighbor? Jesus was asked
that question on one occasion, to which he replied by telling the parable of the
GoodSamaritan. Any human being who needs my help is my neighbor. It
makes no difference who it is. Anyone is potentially my neighbor, including
someone like a Samaritan, a sociallyostracizedperson, or even a morally
corrupt individual. So how did Jesus live out the life of holiness? By avoiding
certain types of people? No! He lived out the life of holiness by reaching out to
them with love and compassion. He identified with the outcasts. He satwith
them. He acceptedthem without judging them. They felt that they were no
longernobodies, that God caredfor them, that they were included in God’s
invitation to the kingdom of God.
How are we going to define and live out the life of holiness today? Will we do
it as the Pharisees?Orwill we do it as Jesus did it?
Jesus Connectedwith People
Jesus connectedwith people because he took the time to be with people, to
engage them, to see them, to listen to them, to touch them. I have come to
realize this simple reality about Jesus that sethim apart from so many of us
because too many of us, including myself, seek to engage people in ways which
promotes our own agenda. When we are about placing ourselves atthe center,
rather than seeing the other, we miss the point of God coming as a human
being in Jesus ofNazarethto be among us and with us. Jesus'desire for

81. humanity was for us to be human in ways we have never imagined -- and in
his being human amongst us and with us he showedus how to be human in
ways we never could. It is in identifying with him that we become truly human
with one another.
We see Jesus connecting with people throughout the early writings of his
followers (the Gospels). Whenpeople were brought to him who were sick, he
spoke to them, touched them and healed them. When he saw people trying to
get a glimpse of him, in a crowd, or up in a tree, he stopped and conversed
with them and even took the time to eat with them. He saw people feeling
trapped in their daily routines and he invited them to come and follow him.
He saw people, he engagedpeople, he listened, he healed, he forgave, he set
them free, he enabled others to be human in ways they had never been.
When I think of how Jesus connectedwith people, and the way I more times
than not do not connectwith others the way he did, I am reminded of the
quotation by Mohandas K. Gandhi -- "I like your Christ, I do not like your
Christians. Your Christians are so unlike your Christ." I want to be like
Jesus!I want my life to make his wayof being human visible in this world.
I realize that I still am making life about me, rather than about being here for
others in the way of Jesus. If Jesus offeredus the fullness of life by being a
servant among us, why then do we keepon trying to make life about
ourselves, our success,our notoriety?
I am discovering more and more eachday as I come into serendipitous
encounters with people that the only wayfor me to live is to live in such a way
that enables others to live in ways that enables them to live humanly.

82. In Matthew's account, Jesus expresses to those who are tired and wearywith
the struggles oflife, "Come to me all you who are weary and burdened and I
will give you rest. Take my yoke upon you and learn from me, for I am gentle
and humble in heart, and you will find rest for your souls. For my yoke is easy
and my burden is light." I am finding that rest as I discovera rhythm of life
that is identified with Jesus.
So it seems that when Jesus said, "Repentfor the kingdom of God is here," he
was not calling for people to take on anotherset of religious beliefs, but to
begin to be human in relationship with God -- the only way for us to be truly
human with one another.
ROLAND G. KUHL
I am a fellow journeyer who comes alongside others to listen, to engage in
conversation, to live life with them, and they with me, so that in some way we
might help eachother walk more connectedwith the callings that shape our
lives. I do this with neighbors, students, couples, clergy, and anyone God
brings me alongside, orthem alongside me. If you want to know more
standard stuff about me contactme and I can give more "resume-like"
details.
CONNECTING
Message2:How Jesus Connected
Last Week, we startedthis new series entitled “Connecting”.
 We are spending time talking about this because we feelthat God has
calledus to make three main

83. connections.
 We believe that a disciple will connectwith God, others, and the world.
 We are moving into a new direction here at The Tabernacle ofPraise.
 As many of you know, we are starting the Spring Semesteron Feb. 05, 2012
of Life Groups that is
going to help us disciple people.
 Not only will you connectwith God, but you will also connectto others.
Last week we specificallytalkedabout the factthat we are designed to
connect. Let’s review that for a
moment:
 We learned in that first messagethat it is not about just us and Jesus.
o All throughout scripture it is about you, Jesus and others.
o We learnedthat we are designed to connect.
o God did not create us to be alone.
o God createdeverything and said it is good, but He then lookedat Adam and
said it is not
goodfor man to be alone.
 There is a God-shapedvoid in all of us, but there is also a people-shaped
void in all of us.
o We desire relationships.
o We desire friends, family and a sense ofcommunity.
o The bible teaches us that it is a terrible thing for a personto fall and not
have someone there
to pick them up.

84. We also learnedthat human beings are a lot like legos®.
 Legos®are designedto connect.
 A lego®by itself has no purpose whatsoever, but when you start connecting
legos®you canmake
something beautiful.
We also talkedabout the trinity.
 The trinity is more than just a mystery, but it shows us that God has never
been alone.
o It has always beenGod the Father, God the Son, and God the Holy Spirit.
o This does not mean that there are three gods, but one God.
o Three distinct persons so united and connectedthat they are one.
God is the one behind this idea of connecting.
 He told Israelon many occasions, “Iam your God and you are my people”.
o We are connected.
o Jesus said, “If you have seenMe, you have seenthe Father”. We are so
connectedthat if you
see one of us you see all of us.
Today, I want us to look for just a few minutes on the subject“how Jesus
connected”.
 Jesus spent 33 ½ years on the earth.
 He spent 3 ½ years doing public ministry.
 The end result of Jesus’coming into the world was not a new book on
theologyor a new code of
ethics.

85.  The result was a new community.
2
 People whom societyhad devalued, discreditedand disdained were now
given value.
 Women, children, slaves, andsinners were given new value by Jesus.
Do you remember when the disciples tried to keepthe children away from
Jesus?
 Jesus had to rebuke the disciples and tell them that he wantedthe children
to come to him.
 Jesus was also labeledas the friend of sinners.
o This was not a positive label.
o This was a label that the religious leaders gave to Jesus to criticize him.
o Sinners were lookeddown upon.
o “The friend of sinners was a badge of honor for Jesus.
 He went to parties.
 He went to weddings.
 He had dinner with people that societyin generalhad devalued.
 Jesus came and restoredvalue to people by connecting with people.
When Jesus spoke oflove, it was not in the abstract.
 What do I mean by this?
o He did not speak oflove as just a tingly feeling.
o The love that Jesus spoke ofwas practical.
o It was a command.
 John 13: 34 A new command I give you: Love one another.

86. o In other words, you cannot love without being connectedon some level.
o The command to love God was joined by the priority of loving your
neighbor as yourself.
Matthew 22: 36-40 36"Teacher, whichcommand in God's Law is the most
important?"
37Jesussaid, ""Love the Lord your God with all your passionand prayer and
intelligence.'
38This is the most important, the first on any list.
39Butthere is a secondto setalongside it: "Love others as well as you love
yourself.'
40Thesetwo commands are pegs;everything in God's Law and the Prophets
hangs from them."
Loving your neighbor is placed alongside ofloving God.
 These are not two options.
 You cannot do one of these commands without doing the other.
 Flowing out of your love for Godis this command to love others.
 God’s # 1 commandment in the new covenant is all about connecting.
o 1. Connectto God.
o 2. Connectto others.
 We are calledto connectvertically and horizontally.
o It is a picture of the cross ofChrist.
o We were not createdto be alone.
John 1: 14 The Word became flesh and blood, and moved into the
neighborhood. We saw the glory with our

87. own eyes, the one-of-a-kind glory, like Father, like Son, Generous inside and
out, true from start to finish.
Jesus’core value was to connectwith us.
 He connects with us in our struggle.
 He connects with us in our weakness.
 He connects with us in our passion.
 He connects with us even in death.
3
1. Jesus ConnectedWith “The Twelve”
Mark 3: 14 (CEV) Then He chose twelve of them to be His apostles, so that
they could be with Him. He also
wanted to send them out to preach.
He chose twelve to connectwith Him.
 He did not just callthem to preachthe gospel, lay hands on the sick and
castout devils.
o All of these things were the result of connecting with Him.
o All of these signs are a result of connecting with the person of Christ.
 He said, “those who know me will do greatexploits.”
o The word “know” in this scripture means intimate.
o In other words, those who really connectwith me will do great exploits.
 The purpose for which they were calledwas to connectwith Jesus.
o Your primary purpose is to connect.
Jesus was surrounded by crowds, but He connectedwith 12.

88.  He did not march around with thousands of followers, but He marched
around with and hung out
with 12 men.
 Why?
o So that they could be with Him!
o Jesus not only proclaimed community, He constructedcommunity.
The disciples were not to be understood first and foremostas individuals, but
as “The Twelve” connectedwith
eachother and with Jesus.
 Their individual identity was not as important as their callto connect.
o Numerous times throughout scripture they are calledthe 12.
 Community became so strong that it was no longer about individuals, but
about community.
o It was about the group.
o It’s not about just you and Jesus, but it is about you, Jesus and others.
o You are not calledto be isolated, but you are calledto connect.
In the context of this community, they would learn the practice of love.
 These twelve disciples were not always the most intelligent and wise people.
o A lot of times they were knuckle heads.
 Mostof us, if we were honest, would have to admit that we probably
wouldn’t have picked these
twelve.
o They fought over position.
o They argued about who would sit at the right hand of God.

89. o They went into cursing fits.
o They cut people’s ears off.
o They denied Christ.
o They wanted to call fire down from heaven.
o They got mad and said things that they shouldn’t have said.
o They doubted!
o One even betrayed Him.
o They had lots of issues.
Our problem is that we want to join a community and connectwith people
only when we like everyone.
 We are willing to connectas long as there are no problems.
4
 The word like is interesting because the word like as the idea that we like
people only when they are
just like us.
 The challenge to community is that we are calledto like people who are not
like us.
John 13: 35 (NLV) Your love for one another will prove to the world that you
are My disciples.
 I love this scripture because it does not say if you castout devils the world
will know that you are My
disciples.
o It does not saythat if you prophecy twelve hours a day that the world will
know that you are
My disciples.

90.  The scripture is clearthat the world will know that we are disciples
(followers of Christ) if we love each
other.
o If we truly connectwith eachother in authentic loving relationships it will
prove that we are
disciples.
So many times we say things like, “if we could just see Goddo a few more
miracles people would get
saved.”
 If we could just see the blinded eyes open it would change this community.
o I don’t want to discredit these statements because Ido believe that these
things are a
witness to the world that God is real and that we are the people of God.
 Do you remember the wilderness journey of the children of Israel?
o They seenmiracle after miracle and they still died in the wilderness.
o Miracles and healings are greatand we are supposedto see these things on a
regular basis,
but as far as proving to the world that we are authentic and Disciples of
Christ it is all about
loving God and loving others.
When we think about Jesus we usually think about big crowds.
 We think about mass evangelism.
 We think about Benny Hinn size crusades.
 There are only a couple of these recordedin scripture.
 Jesus spent most of his time with “The Twelve”.

91.  He spent most of his time with a small group.
 He spent time with them modeling the love of God.
 He spent more time with them than He did preaching the goodnews.
BecauseJesus wasintentional to connectwith the disciples, these knuckle
heads became a band of
brothers.
 Jesus knew that the whole advancementof the kingdom of God hinged on
whether or not this
group survived.
 These twelve men had to make it.
 This was not about individuals.
 This was about people connecting with one another, supporting one
another, and proving to the
world that God exists through their community.
Many times our problem is that we try to change the world by our self.
 We getthe lone ranger mentality.
 This is impossible.
 We have to be connected.
Let’s look at two of the disciples:
5
 Simon the Zealot
o A zealotwas more than a person who had zeal.
o They were a political party (more like terrorists) and they hated Romans
and Jews.

92. o They hated tax collectors.
o They felt like tax collectors were the scum of the earth.
o They actually wanted to kill tax collectors.
 Matthew was a Tax Collector
o When Jesus calledthe twelve, He didn’t find them all in a group and tell
that group to follow
Him.
o He called them as individuals.
o As individuals, they did not know who else would be coming to this
fellowship.
These two men were coming from 2 different extremes.
 They were coming from two different extremes, and they were being called
into a close fellowship.
 They had to learn to forgive, love, and lay pre-conceivedideas down.
 2 Extremes met and were commanded to love God and love others.
I don’t believe that this was coincidental.
 I believe that this was planned by God.
 God knew that these 12 would be a prophecy about the future.
 God knew that within His kingdom people were called to connect.
 They were called to get overtheir prejudices, misconceptions, and
differences.
 God was showing us that He canbring people togetherthat were once
enemies.
 Jesus didn’t just preachabout this, but He demonstrated this.

93. 1. Jesus Connectedwith the Twelve
2. Jesus Demonstratedthe ConnectedLife
John 13: 13-17 (Message)13Youaddress me as "Teacher'and "Master,'and
rightly so. That is what I am.
14 So if I, the Masterand Teacher, washedyour feet, you must now washeach
other's feet.
15 I've laid down a pattern for you. What I've done, you do.
16 I'm only pointing out the obvious. A servant is not ranked above his
master; an employee doesn'tgive
orders to the employer.
17 If you understand what I'm telling you, actlike it--and live a blessedlife.
This was Jesus’final moments on the earth.
 This is just a few days before he would be crucified.
o A lot of times we miss the magnitude of this moment.
o This moment has urgency in it.
o This moment is filled with intensity.
 This was really Jesus’final exam to His disciples.
He was letting them know that for 3 years he had been building this
community.
 For three years I have been pouring into you.
 I have spent time with you.
 Do you understand why I have come?
 Do you getit?
6

94.  Do you understand that you cannot do this alone?
He didn’t spend the last few moments teaching them how to do miracles.
 He did not spend the last few moments teaching them how to geta
breakthrough.
 He spent the lastfew moments of His life teaching them the importance of
community.
 He taught them the importance of serving eachother.
We all know that back in bible times everyone’s feetwere dirty.
 They wore sandals and everywhere they went was dusty and dirty.
 The washing of feet was a normal practice because people’s feetwere
usually dirty.
 The custom was that the person hosting a dinner was responsible for
making sure that his guests’feet
were washed.
Many scholars believe that Peterwas actually the one hosting this.
 He was probably the oldest of the disciples.
 The point is that Peterwas the one responsible for making sure that
everyone’s feetwas clean.
 I think this makes since because Jesuscomes to him and he rejects Jesus.
 I don’t want you washing my feet.
 Part of the reasonthat he rejectedJesus was becausehe was responsible for
taking care of this to
begin with.
 He was too proud to do it.

95.  The way that they would sit meant that you had feet pretty close to your
face.
The point is that everyone knew that they needed their feet washed, but no
one moved.
 Jesus, then quietly gets up, girds Himself with a toweland starts to wash
His disciple’s feet.
o Do you understand what I have just done?
o This was their final exam, and Jesus told them that if they understood what
He was doing and
actedon it that they would live a blessedlife.
 One writer saidthat blessedmeans being in the bestpossible situation in
life.
o If you understand community, connecting, and serving you will be blessed.
1. Jesus connectedwith the twelve.
2. Jesus demonstratedthe connectedlife.
3. Jesus also entrustedcommunity!
Not only did Jesus connectwith the twelve.
 Not only did He demonstrate the connectedlife, but He also entrusted
community to His followers.
 Those who followedJesus (those who were disciples) were now responsible
to build community just
like Jesus did.
Jesus left behind a committed community of 120 people.
 Approximately 120 saw Him ascendto the right hand of God.
 He entrusted community to these 120 people.

96. Luke 24: 48-49 (Message)
48You're the first to hear and see it. You're the witnesses.
49Whatcomes next is very important: I am sending what my Father promised
to you, so stay here in the city
until he arrives, until you're equipped with powerfrom on high."
7
We often talk about being filled with the Spirit.
 We talk a lot about being empoweredwith the Spirit, but I want you to
know that it is much more
than that.
 Jesus wantedthese 120 to become a community of the Spirit.
 He wanted them to become a Spirit empoweredcommunity.
 Jesus entrusted this community with a profound task which included being
filled with His Spirit.
 Don’t go out and just do this, but waituntil the Spirit has been poured out
upon you.
It was to the community of witnesses andnot just to individuals that the
commissionwas given.
Acts 2:14
Then Peterstood up with the eleven, raisedhis voice and addressedthe crowd.
This wasn’t just Peterpreaching, but this was the voice of the community.
 He stoodup with the eleven.
 He was just a witness of the twelve.
 I can just imagine the other 11 saying preach it Peter.

97.  This was a representationof the entire community.
This is why they all spoke with tongues as the spirit gave them the utterance.
 Everyone was speaking and a community was formed.
o Jesus entrusted the witness of the Gospelto a community of people.
o The community of believers actually became the means of establishing the
validity and
authority of their witness.
 The church grew from 120 to 3000 in one day.
o They added 2,880 members in one day.
o This means that 120 people got25 people eachfrom their community to
attend church that
morning, and they added 2,880 new members in one day.
o Why?
o Simply one reason, they were connectedto God and EachOther.
Acts 2: 42-47 (Message)
42Theycommitted themselves to the teaching of the apostles, the life together,
the common meal, and the
prayers.
43Everyone around was in awe--allthose wonders and signs done through the
apostles!
44And all the believers lived in a wonderful harmony, holding everything in
common.
45Theysold whateverthey ownedand pooled their resources so thateach
person's need was met.

98. 46Theyfolloweda daily discipline of worship in the Temple followedby meals
at home, every meal a
celebration, exuberant and joyful,
47as they praised God. People in generalliked what they saw. Every day their
number grew as God added
those who were saved.
What impressed the people was not just a whole bunch of individual believers.
 By this, shall men know that you are My disciples that you love one
another.
 Jesus prayed that we would be one just like He and the Father were one.
 Community was not optional.
 The essenceofChristianity is unity.
This is more than just another message.
 This is where God is taking this church.
8
 I told you lastweek that Americans are the loneliestpeople in the world
because we are so
disconnected, but God is calling us to connectwith eachother.
Jesus connected.
 He establishedcommunity.
o He proved how important community was in His final exam.
 Then He entrusted this to the disciples.
o When they put you in jail, you will have a community to pray for you.
o When something goodhappens, you caneat togetherto celebrate.

99. Does this mean that we will never have problems? No.
 Paul and Peterhad a disagreement.
 Paul and Barnabas had a disagreement, but community was not broken.
 Those who follow Jesus have to look at this principle.
 We can have disagreements;however, our community with God and each
other cannot be broken.
http://storage.cloversites.com/tabernacleofpraise/documents/How%20Jesus%
20Connected%20(Lesson%202).pdf
What Jesus really said about relationships
When someone you love tells you something more than once, you listen. It’s
important to that person, so it becomes important to you, too.
It’s the same way with God.
When we read the Bible and learn more about who Jesus is, we see how
important relationships are to Him. Jesus showedus the importance of
relationships in what He said and the way He lived His life.
Eight Things Jesus ShowedUs About Relationships
1. Jesus helps us see what's right when we’re with people.

100. When we gatherwith other Christians, the decisions God wants us to make
become even more apparent (Matthew 18:20). We see God most clearly
through our relationships with others.
2. Jesus saidlove is non-negotiable.
The most important commandment Jesus gave us is to love God and love
others (Matthew 22:34-40). Healthy relationships are so important that God
didn’t just suggestwe treatothers well; He commanded it.
3. Jesus is our role model for how to love people.
Jesus did everything He could to help His friends and followers know God.
We do the same thing when we’re willing to do whateverit takes to help
friends and family members take their next steps in their walks with Jesus
(John 15:12-15).
4. Jesus told His friends not to do life alone.
Jesus sentHis followers out in pairs to share the goodnews of God’s peace
(Luke 10:1-2). Ratherthan sending them alone, Jesus wantedeveryone to
have someone to travel and do work with. When God asks us to take the next
step, He often uses other Christians to help us along the way.
5. Jesus redefinedfamily.
Family is more than just biologicalparents, siblings and blood relatives.
Family includes other Christians, too (Mark 3:31-35).
6. Jesus put others’needs before His wants.

101. After grieving the death of a friend, Jesus planned to spend some restful time
alone. Crowds followedHim to a remote place. Ratherthan being angry and
sending them away, Jesus had compassiononthem and performed a miracle
to feed them (Matthew 14:13-21).
7. Jesus sharedmeals with people.
In Jesus’s culture, sharing a meal with someone meant you were no longer
strangers, but close friends. Jesus extended His friendship and kindness to
people far from God, the religious leaders who thought they had God figured
out, and everyone in between(Mark 2:15-17, Luke 7:36).
8. Jesus emphasizedindividuals over tasks.
Jesus wants His followers to care for hurting and troubled people (John
21:15-17). Ratherthan seeing people as projects to improve, He wants us to
love the way He loved and serve the way He served— personallyand
unconditionally.
https://newspring.cc/articles/what-jesus-said-about-relationships
5 Groups of Outcasts ThatJesus Loved
Jesus Film Project
THU DECEMBER7, 2017 ·6 COMMENTS

102. Every societyin every era has individuals and groups who are forcedto exist
on the fringes—first-century Jerusalemwas no exception. Jewishculture
edgedcertain groups into the periphery of socialacceptance, andprevailing
religious beliefs often helped keepthem there.
When Jesus showedup, this whole systemwas turned on its head. With
statements like, “ so the last will be first, and the first will be last” (Matthew
20:16, New International Version), He resetthe boundaries, restoring dignity
and value to those on the margins.
Here are five cast-offgroups that Jesus loved:
1. Women
In first-century Palestine, a woman’s socialsphere was only as large as her
family. Jewishwritings made it clearthat “It is the way of a woman to stay at
home and it is the way of a man to go out into the marketplace.” (Bereshit
Rabbah)
While literacy was an important element in teaching young men to study the
Bible, it was a luxury for women. Because the Old Testamentwas explicit
about teaching Scripture to “sons” (Deuteronomy4:9, New American
Standard Bible), women were excluded from instruction in the Torah.
It wasn’t normal for men to speak directly to women(John. 4:27). Not only do
the gospels show Jesus speaking to women, it depicts Him doing so with an
element of tenderness. He doesn’t simply heal the woman with the bleeding
disorder, He calls her “daughter.” (Luke 8:48) When He addresses the woman

103. doubled over from spiritual oppression, He calls her a “daughterof
Abraham” (Luke 13:16)—conferring on her a spiritual status equal to her
male counterparts.
Not only did Jesus allow His ministry to be largely supported by the financial
offerings of women (Luke 8:1–3), but it was to women that He made his first
post-resurrectionappearance (Luke 24:1–11).
In an era of gendersegregation, you’d be hard pressed to find an example
where Jesus treatedmen and women differently.
2. The poor
The generalattitude towardthe poor seemedstrange in a world where the
vast majority of people weren’t particularly well off. By and large, the typical
Jewishcitizen in Roman-occupiedIsraeldidn’t own much wealth. Perhaps
that’s why it was so important for people to considerthemselves better than
the impoverished.
Jesus’teaching humanized the poor and demonstratedGod’s incredible
concernfor their well being and, in doing so, decriedthose who ignored or
disenfranchisedthem:
The Spirit of the Lord is on me, because he has anointed me to proclaim good
news to the poor” (Luke 4:18a, NIV).
Looking at his disciples, he said: “Blessedare you who are poor, for yours is
the kingdom of God” (Luke 6:20, NIV).

104. But when you give a banquet, invite the poor, the crippled, the lame, the blind,
and you will be blessed. Although they cannot repay you, you will be repaid at
the resurrectionof the righteous” (Luke 14:13–14, NIV).
3. The unclean
Much of the Old Testamentwas concernedwith purity. One could become
unclean through exposure to potentially contagious diseases(orbody fluids
that could carry disease)or from eating unclean foods. Once someone was
unclean, they had to avoid sacredspacesand duties until they could be
purified. To be unclean was to be sociallyostracized.
Lepers were one of the largest—andmost stigmatized—uncleangroups. It
didn’t help that leprosy was a horribly disfiguring disease.Theywere cursed
with a terrible disease . . . and the loneliness of exclusion.
In Mark 1:40–45, Jesus is approachedby a leper who wants to be healed of his
affliction. The shock in this passagecomes in Jesus’s responseto this man’s
request for healing. Jesus doesn’tjust healthe man, He touches him! Holy
people avoidedlepers entirely lestthey become unclean themselves.
Jesus’response towardthis man—who probably hadn’t knownphysical touch
in a long time—displayed a humanizing kindness. We see the same kind of
gentleness in the way Jesus responds to the womanwho had been bleeding for
12 years. This bleeding would have made her unclean; yet she takes it upon
herself to touch Him. His response isn’t to berate her for making Him
unclean, but to complement her faith (Luke 8:48).

105. 4. Oppressors
The Jews had no love for Rome, and their desire for a messianic deliverer was
in large part to see their Roman oppressors defeated. ThoseJewswho decided
to make the best of a bad situation by gathering taxes for Caesarwere lumped
in with the worstkinds of sinners.
When a certain centurion sends some Jewish elders to request that Jesus come
to heal his dying servant, He doesn’t show contempt of any kind. While Jesus
is on His way, the centurion dispatches friends to tell Jesus that he’s not
worthy to have the teacherin his home, but if Jesus wouldsimply say the
word, he knows his servant would be healed.
Jesus looks aroundHim and makes the most provocative observation, “I tell
you, I have not found such greatfaith evenin Israel.”
5. Racialenemies
The well-documentedhatred betweenthe Samaritans and the Jews dated
back for centuries. That’s why the authors of the Gospels and Acts were so
enamored with documenting Jesus’discussions aboutthis group and their
exposure to the gospelitself.
When Jesus told a teacherof the law that loving his neighbor as himself was
an important part of fulfilling the law, he askedJesuswho was his neighbor.
Christ’s response was a completely startling parable with a Samaritanas the
hero (Luke 10:25–37).
In another story that pits Jesus againstboth racialand gender discrimination,
Jesus ends up alone with a Samaritan womanat the localwatering hole (John

106. 4:4–42). The discussioncovers some of the misunderstandings that exist
betweenJewishand Samaritan worshipers, while displaying a sincere concern
for this woman. In the end, this discussionresults in the conversionof many in
Samaria.
Tearing down walls of division
In talking about the reconciliationbetweenJews andGentiles, Paul says,
“Forhe himself is our peace, who has made the two groups one and has
destroyedthe barrier, the dividing wall of hostility, by setting aside in his flesh
the law with its commands and regulations. His purpose was to create in
himself one new humanity out of the two, thus making peace, and in one body
to reconcile both of them to God through the cross, by which he put to death
their hostility” (Ephesians 2:14–16, NIV).
The entire ministry of Jesus destroyedwalls of hostility, bringing near those
who were once estranged. This ministry of reconciliationis one that should
continue through the work of the church.
Scripture emphasizes that the enemy comes to stealand destroywhile Jesus
came to bring us life (John 10:10). It's not difficult to see how the enemy
thwarts living joyfully, but we can also see the abundant life Jesus experienced
through His love and compassion. In the Magdalena film, the scene ofThe
Woman with the Blood Issue beautifully depicts the sincerity Jesus showed
towards the outcasts ofsociety. With the powerof His Spirit, we canlive in the
same way.
Share this post with those who need to experience Christ’s love!

107. https://www.jesusfilm.org/blog-and-stories/outcasts-jesus-loved.html
Learning Effective Communication From Jesus
PostedbyBlessing Mpofu
22/11/2011
3 Commentson Learning Effective Communication From Jesus
When I think of some of the greatestcommunicators, I’d never leave out
Jesus. He was so captivating he could getcrowds of 5,000 plus (no social
media!).
I guess the miracles also helped but that wasn’tthe sum of why people desired
to be in His audience. It’s every communicator’s dream to have a captive
audience. When I observe how He communicated there are some
communication ‘must dos’.
(You can also read ‘Something Communicators Must NeverForget’here.)
Remember: the essence ofcommunication is that the message sentis
ultimately perceivedby the receiveras intended by the sender.
Let’s now focus on learning effective communication from Jesus:

108. Why?
When interacting with people, especiallyfrom a platform it is easyto fall into
the trap of having all the answers. Jesususedquestions as one of the means to
communicate with people. He obviously knew the answers.
One of the bestways to communicate is not through answers but responding
with questions.Questionshelp us realize certainthings for ourselves. Engaging
questions in the learning process means the learning process is not a one way
street.
When learners are actively involved in the learning process they will
remember more. For leaders, asking your team questions also challenges
motives. This is one of the things Jesus used.
Questions also help the one (initially) asking in weighing the validity of their
questions. Too many leaders ignore the powerof rhetoric questions as
statements. To enhance your communication, use questions.
Like
Jesus also useda lot of imagery. Because ofthe eagernessto make a point,
communicators tend to cut to the heart. Imagery cangive greaterimpact to
points you’d like to make.
Imagery also needs you to understand the contextof your audience. When you
employ imagery ensure that you do so with a clearunderstanding of your
audience.

109. Once Upon A Time
Stories are a greatway to challenge people or issues without coming acrossas
being ‘too in your face’. Stories are a greatway to capture and keepattention.
Capturing and maintaining your audience’s attention is necessaryfor effective
communication. Communication that doesn’t engage the ‘listeners’
imagination will not have any hooks to enable ‘sticky learning’.
Pitch
Jesus always understoodHis audience & pitched his communication
accordingly. Key to effective communication is understanding your audience.
Do your bestto understand your audience before (what) settling on how to
communicate!
Build
Don’t just dunk ‘the point’ on your audience. Effective communicators build
their points to stand. Foryour point to carry weight and stand, it must be
built on a solid foundation.
The build up to your point will determine its impact. Validate the importance
of what you’re about to communicate.
To The Heart
Jesus communicatedto the heart of issues. He dealt with peripheral issues that
stoodin the way. Communication can be hindered when we make peripheral
issues weightierthan the core of what we’d like to communicate.

110. Bonus
Jesus neverwastedopportunities to communicate something of significance.
Every ‘platform’ you getas a communicatoror leadermust be valued and
maximised.
Some leaders leave communication for emails, platforms or few media and
underestimate the power of a few seconds atthe coffee pot or in an elevator.
Use every objectlessonyou can find. Don’t wait for a big audience and a
microphone to communicate important truths or values in your organisation.
Use eachopportunity wisely.
What would you add? What do you feelyou need to use more of in your
communication?
https://blessing.im/learn-communication/
Jesus, Friend of Sinners: But How?
KEVIN DEYOUNG | MARCH 4, 2014
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111. Thinking TheologicallyAbout RacialTensions:Life Togetherin the Church
Thinking TheologicallyAbout RacialTensions:Sin and Guilt
Thinking TheologicallyAbout RacialTensions:The Image of God
Faith Seeking Understanding: Thinking TheologicallyAbout RacialTensions
With Liberty and Justice for All
Everyone who knows anything about the gospels—andeventhose who
don’t—knows that Jesus was a friend of sinners. He often drew the ire of the
scribes and Pharisees foreating with sinners (Luke 15:2). Jesus clearly
recognizedthat one of the insults hurled againsthim was that he was “a
glutton and a drunkard, a friend of tax collectors andsinners!” (Luke 7:34).
As Christians we love to sing of this Pharisaicalput-down because it means
that Jesus is a friend to sinners like us. We also find ourselves challengedby
Jesus’example to make sure we do not turn awayoutsiders in a way that
Jesus neverwould.
As precious as this truth is—that Jesus is a friend of sinners—it, like every
other precious truth in the Bible, needs to be safeguardedagainstdoctrinal
and ethicalerror. It is all too easy, and amazingly common, for Christians (or
non-Christians) to take the generaltruth that Jesus was a friend of sinners
and twist it all out of biblical recognition. So “Jesus ate with sinners” becomes
“Jesus loveda goodparty,” which becomes “Jesuswas more interested in
showing love than taking sides,” which becomes “Jesus alwayssidedwith
religious outsiders,” which becomes “Jesus wouldblow bubbles for violations
of the Torah.”
Here we have an example of a whole truth being used for a half truth in the
service of a lie. Once, as a younger man in ministry, I made an offhanded
comment about how Jesus “hung out with drunks.” I was gently and wisely
correctedby an older Christian who had himself overcome alcoholaddiction.
He challengedme to find anywhere in Scripture where Jesus was just

112. “hanging out” with people in a state of drunkenness. In an effort to accentuate
the grace ofChrist, I stepped beyond (around, over, and away)from the
biblical text and made it sound like Jesus lovednothing more than to yuck it
up with John Belushiin Animal House.
If we are to celebrate that the Lord Jesus is a glorious friend of sinners—and
we should—we must pay careful attention to the ways in which Jesus actually
was a friend to sinners. Omitting the story of the womancaught in adultery
(for reasons oftextual criticism), I count five main passagesin the gospels
where Jesus is chastisedfor getting too close to sinners.
Matthew 9:9-13; Mark 2:13-17;Luke 5:27-32 – This is the story of Jesus
calling Matthew the tax collectorto be his disciple. We find Jesus reclining at
table with many tax collectors andsinners, “for there were many who
followedhim” (Mark 2:15). When the scribes and Pharisees grumble about
the company he keeps, Jesus tells them that he has “not come to call the
righteous but sinners to repentance” (Luke 5:32).
Matthew 11:16-19;Luke 7:31-35 – Here Jesus rebukes the “people of this
generation” becausethey rejectedJohn the Baptistfor being too tight and
rejectthe Son of Man for being too loose. It’s from this incident that we get
the phrase “friend of sinners.” We should note that it was an insult heaped
upon Jesus by his enemies. This doesn’t mean Christ didn’t own it and we
shouldn’t sing it, but it suggestshe may not have ownedit in every way. If
Jesus was not a “glutton and drunkard” as his opponents thoughts, so he may
not have been “a friend of tax collectors andsinners” in exactlythe way they
imagined either.
Luke 7:36-50 – Right on the heels of this story comes another one like it in
Luke. A sinful woman anoints Jesus with expensive ointment and wipes Jesus’
feet with her tears and the hair of her head. When Jesus is correctedfor
letting this “sinner” touch him, he reminds Simon that those who are forgiven

113. much love much. In the end, Jesus forgives the woman her sin and announces
“Your faith has savedyou; go in peace” (Luke 7:50).
Luke 15:1-2 – The setting for the parables of the lost sheep, lostcoin, and lost
son of Luke 15 is found in the first two verses of that chapter. As the tax
collectors andsinners “were all drawing near” to Jesus, the Phariseesand
scribes grumbled that Jesus was receiving them to eatwith them. The three
parables that follow demonstrate how Godseeks outthe lost(15:3, 8, 20) and
how pleasedGod is when sinners repent (15:7, 10, 21-24).
Luke 19:1-10 – Again, the Jewishleaders grumble because Jesus “has gone in
to be the guestof a man who is a sinner” (Luke 19:7) Though Zacchaeus
repents and is a changedman (19:8), the Jews simply cannot acceptthat the
Son of Man came to seek and to save the lost(19:10) and that this notorious
tax collectorhas beensaved (19:9).
So what lessons canwe draw from these episodes?In what waywas Jesus a
friend of sinners? Did he have a grand strategyfor reaching tax collectors?
Did he indiscriminately “hang out” with drunks and prostitutes? Was he an
easygoing live-and-let-live kind of Messiah?Whatwe see from the composite
of these passagesis that sinners were drawn to Jesus, that Jesus gladlyspent
time with sinners who were open to his teaching, that Jesus forgave repentant
sinners, and that Jesus embracedsinners who believed in him.
Jesus was a friend of sinners not because he winked at sin, ignored sin, or
enjoyed light-hearted revelry with those engagedin immorality. Jesus was a
friend of sinners in that he came to save sinners and was very pleasedto
welcome sinners who were open to the gospel, sorryfor their sins, and on their
way to putting their faith in Him.
How did Jesus interactwith children?

114. GQkidzJesus andchildrenaudio
Question:"How did Jesus interactwith children?"
Answer: Scripture records few instances ofJesus interacting with children,
but in eachone we see Jesus treatthe children with kindness and love,
therefore showing how much He values them.
Probably the most well-knownaccountof Jesus interacting with children is
found in Mark 10: “People were bringing little children to Jesus for him to
place his hands on them, but the disciples rebuked them. When Jesus saw this,
he was indignant. He said to them, ‘Let the little children come to me, and do
not hinder them, for the kingdom of Godbelongs to such as these.’. . . And he
took the children in his arms, placed his hands on them and blessedthem”
(verses 13–14, 16). Here Jesus not only welcomesthe children into His
presence but also blesses eachone individually.
The Bible records that many parents, knowing Jesus’love for children and
His ability to perform miracles, brought their ailing children to Jesus to be
healed. These healings included curing diseases (John4:46–52)and casting
out demons (Mark 7:24–30;9:14–27). Jesus alsoraisedat leastone child from
the dead, as relatedin the story of Jairus’s daughter (Luke 8:40–56).
Over the course ofHis ministry, Jesus oftenpresented children as an example
of the type of faith adults are to have. When Jesus blessedthe children, He
told His disciples, “Truly I tell you, anyone who will not receive the kingdom
of God like a little child will never enter it” (Mark 10:15). In another instance,
when the disciples were fighting about who would be the greatestin God’s
kingdom, Jesus brought a child to stand in their midst. He then chided His
disciples:“Truly I tell you, unless you change and become like little children,
you will never enter the kingdom of heaven. Therefore, whoevertakes the

115. lowly position of this child is the greatestin the kingdom of heaven” (Matthew
18:2–4). According to Jesus, the qualities of children that are worthy of
emulation are humility and simple acceptance.
Jesus wants eachof us to possessa childlike faith; that is, a pure, unassuming,
and humble faith. This straightforward type of faith allows us to receive
God’s gift of salvation without pretention or hypocrisy. It allows us to believe
unswervingly that God is who He says He is. Like children who rely on their
parents’ provision for daily needs, we should humbly depend on our Heavenly
Father for provision in both the spiritual and physical realms.
https://www.gotquestions.org/Jesus-and-children.html
What We Can Learn from Jesus Christ’s Interactionwith Children
Jesus Christ loves all of God’s children, but it is what He taught about the
little children that could change the way you think, speak, and acttoday.
How did Jesus Christinteract with children?
When He lived on earth, Jesus found joy in spending time with children.
There are severalscripture stories about parents who brought their children
to Jesus to be blessed. On one occasion, His disciples tried to send them away
so Jesus could rest, but He immediately told His disciples to let the children
come to Him.

116. Jesus was nevertoo busy or tired to love children while He was on the earth.
Likewise, He is never too tired or busy to love and help you. You are a child of
God.
In fact, Jesus counseledus to become like children—more pure, more loving,
and more willing to obey. He said: “Exceptye be converted, and become as
little children, ye shall not enter into the kingdom of heaven. Whosoever
therefore shall humble himself as this little child, the same is greatestin the
kingdom of heaven” (Matthew 18:3–4).
What can we do to become more like the children Jesus describes?
Children have faith in people and in God. They offer love and acceptance to
all, regardless ofage, gender, race, oreconomic situation. They are usually
first to forgive. They also notice the needs of others.
JeanA. Stevens of the Primary GeneralPresidencyshareda story about a 10-
year-old Armenian boy whose example of thoughtfulness inspired her:
“As we waited for sacramentmeeting to begin, he noticed the oldestmember
of the branch arrive. He was the one who quickly went to her side, offering his
arm to steady her faltering steps. He assistedher to the front row of the
chapel, where she could hear. Could his small act of kindness teachus that
those who are greatestin the Lord’s kingdom are those who look for
opportunities to serve others?”

117. Considerthese five ways to reach out with more love and kindness. Which
traits of children and Jesus Christ do you admire most? What are your tips
for becoming more like them? Leave a comment
https://www.churchofjesuschrist.org/inspiration/latter-day-saints-
channel/blog/post/what-we-can-learn-from-jesus-christs-interaction-with-
children?lang=eng
How Did Jesus RespondWhen People MistreatedHim
1 Votes
At church, my Pastor, RobertE. Benson, Sr., has consistentlybeen talking
about suffering. He made mention to the position that some in Christendom
have today – God’s people are not to suffer. He often says life is to the
contrary. In fact, we can look at all the saints of the PersecutedChurch to
dispel the notion that believers should not and will not suffer. Todayis not
about suffering per se; yet fundamentally, it is.
As I walkedran on the treadmill this morning, my legs and lungs were
suffering from months/years of not being used that way. While on the
treadmill, I continued my reading in 1 Peter2. Yes, suffering resurfaced, but
the primary thing that stuck out to me was How Did Jesus RespondWhen
People MistreatedHim.
Undoubtedly, feeling mistreatedis an emotion that we experience weeklyif
not daily. From driving on the road to relating to a loved one, we are
immersed in situations where we feel people have mistreated us. I know how I

118. respond, and you know how you respond, but the question is How Did Jesus
RespondWhen People MistreatedHim?
We find a direct answerin 1 Peter2:21-25.
21 To this you were called, because Christ suffered for you, leaving you an
example, that you should follow in his steps.
22 “He committed no sin,
and no deceitwas found in his mouth.”
23 When they hurled their insults at him, he did not retaliate;when he
suffered, he made no threats. Instead, he entrusted himself to him who judges
justly. 24 “He himself bore our sins” in his body on the cross, so that we might
die to sins and live for righteousness;“by his wounds you have been healed.”
25 For “you were like sheepgoing astray,” but now you have returned to the
Shepherd and Overseerof your souls.
I am not down playing persecution, but the reality is that we, in America, can
not equate our trials to those who experience beheading, burning, raping,
amputating and kidnapping. Remember, the day before Easternearly 80
percent of Kenya’s 44 million residents remembered the death of Jesus on
GoodFriday, four militant Muslim gunmen stormed Garissa University
College, going dorm to dorm looking for Christians. (VOM) While that is
true, it is no doubt that church is under attack in America. Our spiritual
freedoms are consistentlybeing infringed, and many of us are being lulled to
sleepin these attacks, but the largerissue is How Did Jesus RespondWhen
People MistreatedHim?

119. If we can’t deal with people cutting us off in traffic or talking about us at
work, how do we think we could deal with someone threatening to kill us or
our children if we do not denounce Jesus. Godwants us to focus on the day-to-
day interactions with people who treat us without regard for who we are.
Peteris clearfrom the text how we are to respond – like Christ who left us the
example. Jesus was Godincarnate;however, the people of the day treated
Him like he was a common criminal. Imagine that the Creatorsubjected
Himself to the created. We will never achieve the status that Jesus has, but He
humbled Himself; therefore, how much more should we humble ourselves
when people mistreat us.
Look at what Jesus did “2 “He committed no sin, and no deceitwas found in
his mouth.” 23 When they hurled their insults at him, he did not retaliate;
when he suffered, he made no threats. Instead, he entrusted himself to him
who judges justly.” Jesus made no threats. He spoke no ill words of what
would happen to those who were mistreating Him. What Jesus did was to
trust God. Jesus knew that He had come to suffer. Do you? BecauseHe knew
that He had come to suffer, He did not fight againstit. Jesus evenrebuked
Peterfor not accepting the fact that Christ came to suffer in order to bring
redemption to man. Likewise, oursuffering produces in us the characterthat
God will use to draw people unto Himself.
How Did Jesus RespondWhen People MistreatedHim? Like God wanted
Him to respond. How about you? How will you respond today when people
mistreat you? If you call Jesus Lord and Savior, your answershould be “like
Jesus, by entrusting myself, my circumstances,my hopes, my pride, my…. to
God.” Just as God promised Jesus, He has promised us. John 5 says, “19 Jesus
gave them this answer:“Very truly I tell you, the Son cando nothing by
himself; he can do only what he sees his Father doing, because whateverthe
Father does the Son also does. 20 Forthe Father loves the Son and shows him
all he does. Yes, and he will show him evengreaterworks than these, so that

120. you will be amazed. 21 Forjust as the Father raises the dead and gives them
life, even so the Son gives life to whom he is pleasedto give it. 22 Moreover,
the Fatherjudges no one, but has entrusted all judgment to the Son, 23 that
all may honor the Son just as they honor the Father. Whoeverdoes not honor
the Sondoes not honor the Father, who sent him.“
Honor Jesus in your response and Jesus will honor you.
https://defranklin.wordpress.com/2015/04/21/how-did-jesus-respond-when-
people-mistreated-him/
Jesus and Peter.
PersonalFriendships of Jesus — J. R. Miller
"As the mighty poets take
Grief and pain to build their song,
Even so for every soul,
Whatsoe'erits lot may be, --
Building, as the heavens roll,
Something large and strong and free, --
Things that hurt and things that mar
Shape the man for perfect praise,
Shock and strain and ruin are
Friendlier than the smiling days."

121. Our first glimpse of Simon in the New Testamentis as he was being
introduced to Jesus. It was beside the Jordan. His brother had brought him;
and that moment a friendship began which not only was of infinite and eternal
importance to Simon himself, but which has left incalculable blessing in the
world.
Jesus lookedathim intently, with deep, penetrating gaze. He saw into his very
soul. He read his character;not only what he was then, but the possibilities of
his life, -- what he would become under the powerof grace. He then gave him
a new name. "When Jesus beheldhim, he said. Thou art Simon: ... thou shalt
be called Cephas, which is by interpretation, a stone."
In a gallery in Europe there hang, side by side, Rembrandt's first picture, a
simple sketch, imperfectand faulty, and his greatmasterpiece, which all men
admire. So in the two names, Simon and Peter, we have, first the rude
fisherman who came to Jesus that day, the man as he was before Jesus began
his work on him; and second, the man as he became during the years when
the friendship of Jesus had warmed his heart and enriched his life; when the
teaching of Jesus had given him wisdom and kindled holy aspirations in his
soul; and when the experiences ofstruggle and failure, of penitence and
forgiveness, ofsorrow and joy, had wrought their transformations in him.
"Thou art Simon." That was his name then. "Thoushalt be calledCephas."
That was what he should become. It was commonin the Eastto give a new
name to denote a change of character, or to indicate a man's position among
men. Abram's name was changedto Abraham -- "Fatherof a multitude" --
when the promise was sealedto him. Jacob's name, which meant supplanter,
one who lived by deceit, was changedto Israel, a prince with God, after that
night when the old nature was maimed and defeatedwhile he wrestledwith
God, and overcame by clinging in faith and trust. So Simon receiveda new

122. name when he came to Jesus, and beganhis friendship with him. "Thoushalt
be called Cephas."
This did not mean that Simon's characterwas changedinstantly into the
quality which the new name indicated. It meant that Jesus saw in him the
possibilities of firmness, strength, and stability, of which a stone is the
emblem. It meant that this should be his characterby and by, when the work
of grace in him was finished. The new name was a prophecy of the man that
was to be, the man that Jesus would make of him. Now he was only Simon --
rash, impulsive, self-confident, vain, and therefore weak and unstable.
Some of the processes in this making of a man, this transformation of Simon
into Cephas, we may note as we read the story. There were three years
betweenthe beginning of the friendship of Jesus and Simon and the time when
the man was ready for his work. The process was noteasy. Simon had many
hard lessons to learn. Self-confidence had to be changedinto humility.
Impetuosity had to be chastenedand disciplined into quiet self-control.
Presumption had to be awedand softenedinto reverence. Thoughtfulness had
to grow out of heedlessness.Rashnesshadto be subdued into prudence, and
weakness hadto be tempered into calm strength. All this moral history was
folded up in the words, "Thoushalt be calledCephas -- a stone."
The meeting by the Jordanwas the beginning. A new friendship coming into a
life may color all its future, may change its destiny. We never know what may
come of any chance meeting. But the beginning of a friendship with Jesus has
infinite possibilities of good. The giving of the new name must have put a new
thought of life's meaning into Simon's heart. It must have set a new vision in
his soul, and kindled new aspirations within his breast. Life must have meant
more to him from that hour. He had glimpses of possibilities he had never
dreamed of before. It is always so when Jesus truly comes into any one's life.

123. A new conceptionof characterdawns on the soul, a new ideal, a revelation
which changes all thoughts of living. The friendship of Jesus is most inspiring.
Some months passed, and then came a formal callwhich drew Simon into
close and permanent relations with Jesus. It was on the Sea ofGalilee. The
men were fishing. There had been a night of unsuccessfultoil. In the morning
Jesus usedSimon's boat for a pulpit, speaking from its deck to the throngs on
the shore. He then bade the men push out into deep waterand let down their
net. Simon said it was not worth while -- still he would do the Master's
bidding. The result was an immense haul of fishes.
The effectof the miracle on Simon's mind was overwhelming. Instantly he felt
that he was in the presence ofdivine revealing, and a sense of his own
sinfulness and unworthiness oppressedhim. "Departfrom me; for I am a
sinful man, O Lord," he cried. Jesus quieted his terror with his comforting
"Fearnot." Then he saidto him, "From henceforththou shalt catchmen."
This was another self-revealing. Simon's work as a fisherman was ended. He
forsook all, and followedJesus, becoming a disciple in the full sense. His
friendship with Jesus was deepening. He gave up everything he had, going
with Jesus into poverty, homelessness, and -- he knew not what.
Living in the personal householdof Jesus, Simon saw his Master's life in all its
manifold phases, hearing the words he spoke whetherin public on in private
conversation, and witnessing every revealing of his character, disposition, and
spirit. It is impossible to estimate the influence of all this on the life of Simon.
He was continually seeing new things in Jesus, hearing new words from his
lips, learning new lessons from his life. One cannotlive in daily
companionship with any goodman without being deeply influenced by the
association. To live with Jesus in intimate relations of friendship was a holy
privilege, and its effecton Simon's charactercannotbe estimated.

124. An event which must have had a greatinfluence on Simon was his callto be
an apostle. Notonly was he one of the Twelve, but his name came first -- it is
always given first. He was the most honored of all, was to be their leader,
occupying the first place among them. A true-hearted man is not elatedor
puffed up by such honoring as this. It humbles him, rather, because the
distinction brings with it a sense of responsibility. It awes a goodman to
become conscious thatGod is intrusting him with place and duty in the world,
and is using him to be a blessing to others. He must walk worthy of his high
calling. A new sanctity invests him -- the Lord has set him apart for holy
service.
Another event which had a marked influence on Simon was his recognitionof
the Messiahshipof Jesus. Justhow this great truth dawned upon his
consciousnesswe do not know, but there came a time when the convictionwas
so strong in him that he could not but give expressionto it. It was in the
neighborhood of Caesarea Philippi. Jesus had led the Twelve apart into a
secludedplace for prayer. There he askedthem two solemn questions. He
askedthem first what the people were saying about him -- who they thought
he was. The answershowedthat he was not understood by them; there were
different opinions about him, none of them correct. Thenhe askedthe Twelve
who they thought he was. Simon answered, "The Christ, the Son of the living
God." The confessionwas wonderfully comprehensive. It declaredthat Jesus
was the Messiah, and that he was a divine being -- the Son of the living God.
It was a greatmoment in Simon's life when he uttered this wonderful
confession. Jesus repliedwith a beatitude for Simon, and then spoke another
prophetic word: "Thouart Peter," using now the new name which was
beginning to be fitting, as the new man that was to be was growing out of the
old man that was being left behind. "Thou art Peter, and upon this rock I will
build my church." It was a further unveiling of Simon's future. It was in effect
an unfolding or expansion of what he had said when Simon first stoodbefore

125. him. "Thou shalt be called Cephas." As a confessorofChrist, representing all
the apostles, Peterwas thus honored by his Lord.
But the Messianic lessonwas yetonly partly learned. Simon believed that
Jesus was the Messiah, but his conceptionof the Messiahwas still only an
earthly one. So we read that from that time Jesus beganto teach the apostles
the truth about his mission, -- that he must suffer many things, and be killed.
Then it was that Simon made his grave mistake in seeking to hold his Master
back from the cross. "Be itfar from thee, Lord: this shall never be unto thee,"
he said with greatvehemence. Quickly came the stern reply, "Getthee behind
me, Satan: thou art a stumbling-block unto me." Simon had to learn a new
lesson. He did not getit fully learned until after Jesus had risen again, and the
Holy Spirit had come, -- that the measure of rank in spiritual life is the
measure of self-forgetting service.
We geta serious lessonhere in love and friendship. It is possible for us to
become Sataneven to those we love the best. We do this when we try to
dissuade them from hard toil, costlyservice, or perilous missions to which
God is calling them. We need to exercise the most diligent care, and to keep
firm restraint upon our own affections, lestin our desire to make the way
easierfor our friends we tempt them to turn from the path which God has
chosenfor their feet.
Thus lessonafter lessondid Simon have to learn, eachone leading to a deeper
humility. "Less ofself and more of thee -- none of self and all of thee." Thus
we reach the last night with its sad fall. The denial of Peterwas a terrible
disappointment. We would have said it was impossible, as Peter himself said.
He was brave as a lion. He loved Jesus deeply and truly. He had receivedthe
name of the rock. Forthree years he had been under the teaching of Jesus,
and he had been receivedinto specialhonor and favor among the apostles. He
had been faithfully forewarnedof his danger, and we say, "Forewarnedis

126. forearmed." Yet in spite of all, this bravest, most favored disciple, this man of
rock, fell most ignominiously, at a time, too, when friendship to his Master
ought to have made him truest and most loyal.
It was the loving gentleness ofJesus that savedhim. What intense pain there
must have been in the heart of the Masterwhen, after hearing Peter's denial,
he turned and lookedat Peter!
"I think the look of Christ might seemto say, --
'Thou Peter! art thou then a common stone
Which I at lastmust break my heart upon,
For all God's charge to his high angels may
Guard my foot better? Did I yesterday
Washthy feet, my beloved, that they should run
Quick to deny me 'neath the morning sun?
And do thy kisses like the restbetray?
The cock crowscoldly. Go and manifest
A late contrition, but no bootless fear!
For when thy final need is dreariest,
Thou shalt not be denied, as I am here.
My voice, to God and angels, shall attest,
"Because Iknow this man, let him be clear."'"

127. It was after this look of wondrous love that Peterwent out and wept bitterly.
At last he remembered. It seemedtoo late, but it was not too late. The heart of
Jesus was not closedagainsthim, and he rose from his fall a new man.
What place had the denial in the story of the training of Peter? It had a very
important place. Up to that last night, there was still a grave blemish in
Simon's character. His self-confidence was anelement of weakness.Perhaps
there was no other way in which this fault could be cured but by allowing him
to fall. We know at leastthat, in the bitter experience of denial, with its
solemn repenting, Peterlost his weakness. He came from his penitence a new
man. At last he was disinthralled. He had learned the lessonof humility. It
was never againpossible for him to deny his Lord. A little later, after a heart-
searching question thrice repeated, he was restoredand recommissioned --
"Feedmy lambs; feedmy sheep."
So the work was completed; the vision of the new man had been realized.
Simon had become Cephas. It had been a long and costly process,but neither
too long nor too costly. While the marble was wasting, the image was growing.
You sayit was a greatprice that Simon had to pay to be fashioned into Peter.
You ask whether it was worth while, whether it would not have been quite as
well for him if he had remained the plain, obscure fisherman he was when
Jesus first found him. Then he would have been only a fisherman, and after
living among his neighbors for his allotted years, he would have had a quiet
funeral one day, and would have been laid to rest beside the sea. As it was, he
had a life of poverty and toil and hard service. It took a greatdeal of severe
discipline to make out of him the strong, firm man of rock that Jesus setout to
produce in him. But who will say to-day that it was not worth while? The
splendid Christian manhood of Peterhas been now for nineteen centuries
before the eyes of the world as a type of characterwhich Christian men
should emulate -- a vision of life whose influence has touched millions with its

128. inspiration. The price which had to be paid to attain this nobleness of
characterand this vastness ofholy influence was not too great.
But how about ourselves? It may be quite as hard for some of us to be made
into the image of beauty and strength which the Masterhas setfor us. It may
require that we shall pass through experiences ofloss, trial, temptation, and
sorrow. Life's greatlessons are very long, and cannot be learned in a day, nor
can they be learned easily. But life, at whatevercost, is worth while. It is
worth while for the gold to pass through the fire to be made pure and clean. It
is worth while for the gem to endure the hard processesnecessaryto prepare
it for shining in its dazzling splendor. It is worth while for a life to submit to
whateverof severe discipline may be required to bring out in it the likeness of
the Master, and to fit it for noble doing and serving. Poets are saidto learn in
suffering what they teachin song. If only one line of noble, inspiring, uplifting
song is sung into the world's air, and started on a world-wide mission of
blessing, no price paid for the privilege is too much to pay. David had to suffer
a greatdeal to be able to write the Twenty-Third Psalm, but he does not now
think that psalm costhim too much. William Cantonwrites: --
"A man lived fifty years -- joy dashed with tears;
Loved, toiled; had wife and child, and lostthem; died; And left of all his long
life's work one little song. That lasted -- naught beside.
Like the monk Felix's bird, that song was heard;
Doubt prayed, Faith soared. Deathsmiled itself to sleep;That song saved
souls. You saythe man paid stiffly? Nay. God paid -- and thought it cheap."
chapter vi jesus and thechapter viii jesus and thomasTopof PageTopofPage

129. Jesus'Methodof Doing Good
NewmanSmyth, D. D.
Luke 5:18-26
And, behold, men brought in a bed a man which was takenwith a palsy: and
they sought means to bring him in, and to lay him before him.…
The first thing which He did was not the thing which He was expectedby men
to do. His first word seemedremote from the thing needing then and there to
be done. The friends of that palsiedman expectedthe famed Miracle-Worker
to heal him; and instead, Jesus saidonly, "Man, thy sins are forgiven thee."
That was not the first nor the last time that ecclesiasticallogic has drawn a
correctcircle of reasoning by which the living truth has been shut out. Jesus
stoodfor the moment looking upon the disappointed faces of His friends, and
meeting the cruel eyes of His enemies. He knew that His word of Divine
forgiveness, whichseemedremote from the very present need of that palsied
man, and which to the Phariseeswas idle as a breath of air, was nevertheless
the force of forces for the healing of the world. He knew how to begin His
work among men, before any form of suffering, with a word which should
bring down to the soul of man's need the power of the heart of God. The
multitude lookedon and saw the momentary failure, as it seemed, of the
Christ of God. "But Jesus, perceiving their reasonings,"&c. "Whetheris
easier?"&c. Which is the greaterforce, the love of God forgiving sin, or the
miracle of healing? Jesus beganwith the greatestwork. The miracle, as it
seemedto the people, was not the greaterwork which Jesus knew He was sent
to accomplish. The physical miracle followed easilyupon the diviner power of
God's love which Jesus was consciousofpossessing and exercising overthe
might of evil, when He said, "Man, thy sins are forgiven thee." The people,
when they saw the lesserwork done, not comprehending the powerof God
then and there present upon the earth, and working first the greaterwork of

130. the forgiveness ofsin, were amazed and filled with fear, and said, "We have
seenstrange things to-day." And this opinion of the people must be our
opinion of these miracles if we do not know Jesus any better than those
doctors of the law at Capernaum had learned Christ. But as in that case soon
appeared, Jesus Christ was right in the way He chose to begin His work, and
the people were all wrong. He did the harder thing first, and the easierthing
next. And the method of the Church, following Christ's, is profoundly right. It
is practically true, The gospelof Divine forgiveness we must put first; our
benevolcnces second. Sinis first to be mastered;then suffering is more easily
healed.
( NewmanSmyth, D. D.)
Examples of Jesus'Ministry (4:31-44)
These verses containseveralquick snapshots ofJesus'public ministry during
one day in the Capernaum region. The sequence highlights his miraculous
activity, the most distinctive aspectofhis ministry. Since these are the first
miracles Jesus performs in Luke's Gospel, here we should stop to look at how
miracles function for Jesus.
First, miracles are real events that evidence Jesus'authority. Since the
Enlightenment it has been popular to question the possibility of miracles,
because nature has been viewed as a closedworld of cause and effect. But the
most difficult miracle of all was the resurrection, yet its reality is the only way
to explain how the disciples who were so distraught at the cross became bold
proclaimers of Jesus'vindication after the third day. In sum, if a resurrection
is possible, the other miracles are a piece of cake. CanGodactively intervene
in his creation? The testimony of the resurrectionand the other miracles is

131. that he can and does with sovereignexerciseofhis power. And Jesus'
consistentexercise ofsuch powertestifies to his unique accessto God. As
Jesus will note, if his power is not from Satan, then it must representthe
presence ofthe "finger of God" (11:14-23).
Second, miracles are audiovisuals of deeperrealities. In other words, they are
not merely events for events' sake, theypicture something more important.
This point can be seenin two key miracles. In 5:1-11 Jesus leads four
fishermen into a greatcatch of fish. Yet immediately Jesus makes the point
that from now on they will be fishers of persons. The miracle pictures
ministry. Another example comes in 11:20, where Jesus says that if he casts
out demons by the finger of God, then the kingdom of God has come upon his
audience. Here he is not speaking merely about the miracle of 11:14, but
about all of his activity. The miracles picture a deeperreality about Jesus'
authority.
In all the debate about whether miracles are real (or even whether they still
occurthrough spiritual gifts within the church today), we in the Westhave
lost their pictorial value, which is their major point. Those ofus who live in
the industrialized, philosophically sophisticatedWestmight profit from
listening to the testimony of many in the Two-Thirds World who appreciate
the symbolism that these texts contain. Numerous passagesshow Jesus
discouraging people from focusing too much on his miraculous activity (Mt
12:39;Mk 8:12; Jn 6:26-27). Sometimes he performs a miracle and asks that
it not be divulged (Lk 8:56). Why does he do this? Possiblybecause he knows
the meaning of the miracle will be lost if people focus on the event itself. In the
rush to take and experience what Jesus has to offer, people can easilyforget
the One all the miracles point to.
Third, miracles unveil the deep cosmic struggle betweenthe forces of evil and
Jesus. If we ask what the miracles show, it is Jesus'sweeping authority. These

132. events, especiallythose involving demonic forces, revealhand-to-hand combat
(Eph 6:10-12). The miracles pull back a curtain, as it were, so we canglimpse
the behind-the-scenes battle within creation.
Armed with these three observations about miracles, we canappreciate even
more what Luke 4:31-44 represents. Jesus tackles demons and disease to show
he possessesthe key to life. That authority and exercise ofcosmic poweris
why he can speak ofhis mission being about the kingdom of God in 4:43.
Jesus'authority shows the presence and concernof the rule of God on behalf
of those who turn to God in a time of need.
This introductory summary of Jesus'ministry begins in verses 31-32
highlighting his teaching in Capernaum—his messagehad authority. As Jesus
teaches in a city that will become his headquarters, the masses are aware that
rather than citing what the rabbis had said in the past, Jesus speaksdirectly
about God and his will. The following verses make an additional point: there
is more to Jesus'authority than his ability to preachthe Word; he canshow
the presence ofGod's power.
Jesus'first miracle involves a man possessedby a demon, an evil spirit.
Demons are mentioned twenty-three times in the GospelofLuke, but most of
the references(fourteen) occurbetweenhere and 9:50, in the discussionof
Jesus'Galileanministry. It is clearthat the man is threatened directly by this
possessive force. Some in Judaism believed that demonic control of humans
would end on the Day of the Lord (1QM 1:10-14;14:10-11;Fitzmyer
1981:545-46). Judaismtaught that demonic powerwould be crushed in the
messianic age (TestamentofZebulon 9:8; Assumption of Moses 10:1), and
Jesus says as much in 7:22-23. Here is the secondface-offin the battle between
Jesus and the forces ofevil. With Satanalready defeatedin the first encounter
(4:1-11), his underlings are the opponents here. Both the nature of the times
and the victor are revealedin the battle.

133. Given the descriptions of this condition in the Gospels, it seems clearthat
demon possession, whateverone calls it, is the direct exercise ofdemonic
powerfrom within a person. If something is "exorcised" oraskedto depart (v.
35), then something was presentthat needed removal. Mark 5:1-20 indicates
how such possessioncanbecome very self-destructive. The New Testament
suggeststhat one candistinguish betweenpossessionand sickness(Mt4:24;
Lk 4:40-41;7:21; 9:1; 13:32), yet some overlap in terms of external
manifestations can exist (Lk 8:29; 9:39; 11:14;13:11, 16). By appearances,
then, it canbe hard to distinguish certain kinds of sicknessfrom possession.
Possessiontends to manifest itself in very erratic behavior or physical
impairment (Mk 5:1-20; Lk 8:29; 9:39, 42;11:14; 13:10-17). The conceptof
possessionitself(or, better perhaps, having an unclean demonic spirit, as the
Greek of v. 33 puts it) indicates that the destructive and hostile force in
control of the personlies inside the personand takes controlof him or her
from within.
Another way the New Testamentlifts the veil on spiritual forces is through the
dialogue that accompanies miracles.In this first miracle in Luke, the demon
asks whetherJesus ofNazareth has come to destroy us. Who is meant here—
all demons, or the demon's complete influence over the man so the two are
tied together? If it is the former, then the point is Jesus'authority over all evil
spirits, a significant admissionearly in Jesus'ministry. If it is the demon's
strong connectionto the man, then the demon thinks Jesus cannotdestroy him
without destroying the human he possesses. In effect, the remark, though it is
posedas a question, poses a challenge. Giventhe note in the next verse about
the man emerging from the exorcism unharmed, the latter sense seems
slightly better here: the demon does not think he canbe challengedwithout
the man's being harmed as well.
But why does the demon name Jesus and call him the Holy One of God?
Possiblythe naming of Jesus is an attempt to gainthe advantage by uttering

134. his true name in the midst of the approaching supernatural confrontation. On
a literary level, the naming serves to make clearwho the combatants are—an
interesting recognitionby the forces opposedto Jesus that he is on the side of
God. The naming makes it obvious that a battle of cosmic proportions is
under way. Though it is hard to be certainabout the demon's motive in
naming Jesus, his remark serves to identify the significance ofthe battle. Jesus
meets the challenge and removes the presence and powerof evil on the man
without destroying the man himself. What a picture of Jesus'power!
So the confessionby the demon is very important. Jesus is the Holy One of
God. In the Old Testament, this title or one similar to it was given to Aaron
(Ps 106:16), Samson(Judg 13:7) and Elisha (2 Kings 4:9). In the contextof
Luke's story we know that Jesus is holy because ofhis regalauthority (1:31-
35), a point reinforced in 4:41, when the Sonis calledthe Christ. As James
2:19 suggests, demons have knowledge aboutGod but fail to respond to that
knowledge. Here is a case ofevil having greatangstin the presence of active
righteousness. Evilcannot stand up to righteousness whenrighteousnesstakes
a firm stand. Any victory it may appear to have is fleeting.
Jesus rebukes the spirit and prevails. The term used here may well reflect
Semitic terms for calling evil into submission (Fitzmyer 1981:546).In
addition, Jesus silencesthe demonic spirit. Why does he do so? Does he want
to avoid any suggestionthat he is a revolutionary againstRome (Stein
1992:163)?Doeshe simply want his works to speak for themselves (7:18-23)?
Were only certain types of proclamation appropriate for Messiah? So
Longenecker(1970:71-74), who notes similar hesitations in the claims of the
Qumran TeacherofRighteousnessand Simeon ben Kosebah suggesting a
Jewishexpectationon this question.
Of all the options, the most likely is that Judaism taught that Messiahshould
only engage in certaintypes of self-proclamation. Perhaps also there is

135. concernthat the title Messiahwould be understood with too political a force
(Stein's view noted above). More than one reasonmay lie behind Jesus'
command.
Regardlessofthe exactreason, Jesus'authority prevails, even though the
demon tries to injure the man upon departing by throwing him down (Mk
1:26 mentions convulsions).
The story of this healing closesas the crowdasks, "Whatis this teaching?" In
their amazement they recognize that something very unusual has occurred.
They see that Jesus approaches evilforces with authority and power. A
hierarchy of poweris being displayed—whatcould it mean, and where does
such powercome from? Luke leaves the miracle as an event to ponder. The
demon's confessionsuggeststhe answer, as do subsequent events: this Jesus is
the Holy One of God, and his powerexceeds that of the forces ofevil. Needless
to say, news of the event spreads far and wide.
Jesus'powerover evil is not limited to spiritual forces. His healing of Peter's
mother-in-law shows his authority over disease, andthus by implication his
authority over life. The story is told simply. Jesus merelyrebuked the fever—
a verb that almostpersonifies the illness. Luke's unique use of the phrase he
rebuked (epetimesen)parallels verses 35 and 41, linking the events of the day
around the theme of Jesus'power(both verses use the same Greek verb).
Immediately the woman's health returns. Again, Jesus'actions revealspecial
authority.
As the sabbath passes,Jesus continues to heal. People with all sorts of
maladies show up. Both sick and possessedcome. The healings described
earlier are not one-time coincidences. Jesuspossesses the powerto heal
consistently. Note that the order in verses 40-41 (healing, then exorcism)

136. reverses the order of verses 31-39. The pairing shows how Luke wishes Jesus'
ministry to be seen. It is a ministry of mercy to those in need, fighting to
overcome evil with compassion. Jesus'compassionis pictured by his laying on
of hands. In his touch are powerand presence. People flock to him because
they sense that compassionateelementin his work. By the way Jesus reaches
out to them, they know he cares.
The exorciseddemons recognize his authority. They confess Jesusto be the
Son of God. Luke explains that this means they knew he was the Christ. Only
Luke makes this comment. Jesus'regal, anointed authority extends to
overcoming the forces ofevil.
When at the break of day Jesus departs, the crowdfollows and tries to keep
him in Capernaum. Yet againJesus speaksofhis mission: "I must preachthe
goodnews of the kingdom of God to the other towns." This is why Jesus has
been sent. The content of this kingdom message is seenin what Luke has
already supplied (4:16-30):Jesus fulfills the promise. When John the Baptist
raises the question againlater, Jesus'answerpoints to such fulfillment (7:18-
23). Jesus does not proclaim who he is; he lets events explain who he is. For
him, actions speak louder than words. He is more than an ethical instructor or
a psychologist;he has power to overcome the forces of evil that plague
humanity. His ministry is not designedfor a little corner, but it extends far
and wide to take the message outto others. So Jesus takes his messageand
ministry to the other synagoguesofGalilee.
IVP New TestamentCommentaries are made available by the generosityof
InterVarsity Press.

137. What Does Jesus’Life RevealAbout How to TreatUnbelievers?
Allison Stevens
Basics OfFaith, Ministry And Outreach, Relationshipsevangelism, friendship,
inviting others to Christ, life example, missions, relationships
Jesus’entire adult life was characterizedby a deep concernfor the spiritual
condition of the nonbeliever. He saw them as desperatelylost, and His heart
was broken because ofthat. His compassionate purpose for their well-being
was deep-rooted, and He showedthis concernspecificallyin the way He met
them where they lived, fed them, taught them, and healedthem (Matthew 9:9-
11; Mark 1:33-34;6:30-42;Luke 5:1-11).
The example Jesus setfor us is to build relationships with people who don’t
know Him. When we meet a personwho has not yet experiencedGod’s saving
grace, we are to have the heart of Jesus and extend a helping hand at their
point of need. If they are thirsty, we can give them a cup of water; if they’re
hungry, we can feedthem (Matthew 25:35-40).
Let’s not forgetthat Jesus came to our rescue when we were lost. So now, out
of gratitude and love, we can find opportunities to do what we canto help
others who are separatedfrom God. Isolating ourselves from sinners misses
the point of sharing the goodnews of Jesus, andit feeds into a self-righteous
attitude.
Nonbelievers are spiritually sick (like we were), and they need saving faith in
Jesus. Theyneed His love, forgiveness, mercy, and grace. And it’s important
to remember that the only difference betweena believer and a nonbeliever is
the condition of the heart. He who has a redeemedheart should be broken
over the one who has the sin-sick heart. Matthew 9:10-13 reads,

138. “While Jesus was having dinner at Matthew’s house, many tax collectorsand
‘sinners’ came and ate with Him and His disciples. When the Phariseessaw
this, they askedHis disciples, ‘Why does your teachereat with tax collectors
and “sinners”?’Onhearing this, Jesus said, ‘It is not the healthy who need a
doctor, but the sick. But go and learn what this means:“I desire mercy, not
sacrifice.”ForI have not come to callthe righteous, but sinners.’ ”
We won’t be much goodto the spiritually sick, however, if we ignore our own
spiritual health. Just like getting enoughrest, exercise, andnutritional food
will help build strong physical bodies, meditating on God’s Word, praying,
and listening to God will strengthen our spiritual lives. It’s equally important
to make sure our closestfriends are Christians who encourage us in the faith.
It matters who we spend most of our time with, because friends can either
make us strongeror bring us down (1 Corinthians 15:33).
I think it’s clearthat we, in countless ways and opportunities, can and should
reachout to non-Christian people. We canshow them love by offering them a
meal, a job, or friendship, and most importantly, we canintroduce them to
Jesus, the Savior of our souls.
People with Disabilities Dine With Jesus
Submitted by admin on Monday, August 6, 2012 - 3:37pm
Sermon Date:
Wednesday, March17, 2010
Jim Vander Laan
Scripture:

139. Luke 14:1-24
Volume 47 No. 27
Text Luke 14:12-14
Sermon prepared by Rev. Jim Vander Laan, Grand Rapids Mi.
ProposedOrder of Service
Call to worship
Prelude
Leader: Jesus said"I am the resurrection and the life. He who believes in me
will live, even though he dies; and whoeverlives and believes in me will never
die. Do you believe this?"
People:Yes Lord, we believe that you are the Christ, the Son of God who was
to come into the world. (from John 11: 25-27)
Leader: Grace and peace to you in the name of God, the Father, the Sonand
the Holy Spirit.People:Amen.
PsalterHymnal #246:1-4 "Come ThouAlmighty King"
ConfessionofFaith
Leader: Togetherwith the Church universal let us confess ourChristian faith
in the words of the Apostles'Creed
People:The Apostles Creedin unison
PsalterHymnal #508:1-5 "Jesus,with Your Church Abide"
The Word of God
Scripture Reading : Luke 14:1-24 Text Luke 14:12-14
Prayer for the illumination of the Holy Spirit

140. Sermon: "People with Disabilities Dine with Jesus"
PsalterHymnal #501, 1, 3, 5, 6 "Oh, for a ThousandTongues to Sing"
The Prayers and Gifts of the People
Congregationalprayer
The Offering
Departure from Worship
PsalterHymnal #319:1-4 "Savior, Againto Your DearName We Raise"
Leader: People of God, rejoice in the Lord always. I will sayagain: Rejoice!
Let your gentleness be evident to all. The Lord is near. Do not be anxious
about anything, but in everything, by prayer and petition, with thanksgiving,
present your requests to God. And the peace of God, which transcends all
understanding, will guard your hearts and your minds in Christ Jesus. (Phil.
4: 4-7)
PsalterHymnal #453:1-2 "LetAll Things Now Living"
Sermon Outline:
1. The Great banquet
2. The Sabbath Dinner
3. The Kingdom Feast.
Sermon
One of Jesus'best-knownparables is the parable of the greatbanquet. It is
even setto music in the familiar song "I Cannot Come." But it is also a
perplexing parable. Who is the banquet host? We most naturally suppose he is
God, but when we think further about him, we realize that he acts in ways

141. that do not fit with God's character. Let's look at the parable and its context
more closely.
This whole sectionof the chapter is about dining, dining with Jesus. The
parable itself of course is about dining, and since it's a parable, we know it has
something to sayabout dining with Jesus. Besidesthat, Jesus told the parable
at a Sabbath dinner, and that dinner tells us something more about eating
with Jesus. Thenfinally, one of the guests raises the subject of the kingdom
feast, and Jesus tells us something about that meal as well. So, these are our
three points: The greatbanquet, the Sabbath dinner, and the Kingdom feast.
In the societyand culture of Jesus'time it would be an almostunthinkable
offense to snub an invitation to a banquet. Hospitality was everyone’s solemn
obligation. The only people not included under this socialsystemwere the
moral and socialoutcasts,and these included the poor, the crippled, the lame
and the blind. Upstanding people assumedthat the troubles of these outcasts
proved they were being punished by God for their sins or for the sins of their
forebears. True, according to the law of Moses suchpeople were to be given
alms and food from the Levites' supplies kept for that purpose, and they
might also gleanif they were physically able. But, as in our own time, this
"welfare" onlydrove home their shame.
The duty to be hospitable included accepting invitations to dinner as well as
inviting others to dinner. Refusing such an invitation would be an outrageous
insult to the host and would mark the intended guestas a socialmisfit. The
only way you could getawaywith your refusal would be if the host was
himself an outcastlike one of the traitorous publicans. Some of these outcasts
were rich, but they were regardedas despisedby God because oftheir sins.

142. The host of this parable may have been just such an outcast. He may have
deservedbeing snubbed by his invited guests because ofgreedyand shady
business dealings. Whateverhis faults may have been, eachof his guests
treated his invitation in the same way, implying that he didn’t deserve social
acceptanceand that they were right to turn him down. He wanted to be
admitted to polite society, but they rejectedhim.
The urgency and even panic in the host's voice shows how desperate he was to
be accepted. He cannotbear the disgrace ofhaving prepared food ready for so
many and having no guests to eatit. An empty house would be worse than a
house full of outcasts. So he sends his servants out to bring in enough people,
poor, lame, blind and crippled though they are, to show the "snooty" citizens
that he doesn't need them. But he still has empty seats, a telltale sign of his
rejection. So he orders his servants to go out and find innocent and
unsuspecting travelers and bring them in, by force if necessary. This certainly
does not sound like God. But we'll come back to that point. Now we will go to
the Sabbath dinner.
Jesus told the parable of the greatbanquet during a Sabbath dinner at a
prominent Pharisee's house. Sabbathdinners were very high religious and
socialoccasions. Theywere not to be interrupted by lessermatters that could
be handled later. The man with dropsy was apparently part of a setup to test
Jesus, and the dinner guests were watching him closelyto see if he would put
the sick man's interests aheadof their Sabbath dedicationand obedience to
God and his commandment.
It is hard to sayexactly what disability this man had. It may have been painful
since Luke says he was "suffering" from it, but it is not important for us to
know that. We do need to know what Jesus is teaching those who were
listening. After healing him Jesus asks"Ifone of you has a sonor an ox that
falls into a well on the Sabbath day, will he not immediately pull him out?" Of

143. course their answerwould be "yes", not only regarding a son but even
regarding an ox. That is to say, they themselves believedthat God would not
condemn a person as a Sabbath breakerif he rescues ananimal from
drowning on the Sabbath even though it involves hard work. Jesus'point in
asking this question is to teachthem, and us, that it is not necessaryto know
how long a personhas had a disabling condition nor how long it could still be
tolerated. What is necessaryfor them, and for us, to know is that the need of
the disabled man for help is as demanding and urgent as that of the drowning
ox or even the drowning son, and that God expects them, and us, to help such
a person in need.
Luke tells us that the dinner guests watchedJesus carefully, but also that
Jesus watchedthem carefully. He noticed how eachguest chose the best open
seat. Ratherthan commenting on their selfishness in doing that, he gives what
must have sounded like goodpracticaladvice but what was in fact a parable
about the kingdom of God. He advised them, "when someone invites you to a
wedding feast, do not take the places of honor, for a personmore
distinguished than you may have been invited. If so, the host who invited both
of you will come and sayto you, "Give this man your seat." Then, humiliated,
you will have to take the leastimportant place. But when you are invited, take
the lowestplace, so that when your host comes, he will say to you, "Friend,
move up to a better place." Then you will be honored in the presence of all
your fellow guests."
Why does Luke call it a parable? Because Jesus isn'tgiving socialadvice but a
stern and compassionatewarning. When he speaks ofa wedding feastthey
must have caught his point because that was a well-knownfigure of speechfor
the final coming and judgment of the Messiah. He is appealing to them to
humble themselves in their own eyes before they attempt to join their divine
host at the feastlesthe will have to humiliate them. If they do not, the same
self-centeredindifference that they showedto the disabled man and that they
showedin their choice of seats will blind them to their arrogantpride. And

144. God will not admit the proud to his wedding dinner. Jesus sums up with these
familiar words, "Foreveryone who exalts himself will be humbled, and he
who humbles himself will be exalted."
Now he speaks directly to the dinner host. He says, "When you give a
luncheon or a dinner, do not invite your friends, your brothers or relatives, or
your rich neighbors; if you do, they may invite you back and so you will be
repaid. But when you give a banquet, invite the poor, the crippled, the lame,
the blind, and you will be blessed. Although they cannotrepay you, you will be
repaid at the resurrection of the righteous."
Imagine how this must have sounded to the Sabbath dinner host. In front of
all his guests he is told that he shouldn't have invited the people he did. For
that matter, imagine what would happen to you and your place in societyif
you stopped inviting your friends and acquaintances to come over, and
instead searchedout the marginal people Jesus stipulated. You would
probably end up on the socialmargins right along with your new setof guests.
It certainly would have meant the end of the tightly knit socialfabric of life in
that biblical time if the dinner guests and their friends had done it. Jesus'
words probably confirmed the opinion of the dinner host and his guests that
Jesus was atbest a fool if not much worse.
But what about us. We are here in church because we at the very leastwant to
honor Jesus. And most of us would go beyond that to say that we trust in
Jesus and intend to follow his instructions. Well, what do you think about
Jesus'instructions here? Is he exaggerating again? He does that some times
for emphasis, talking for example about hating our spouses and children for
the sake ofthe kingdom. Or does he mean these words quite literally? Does he
really want us to change our whole pattern of socialinteraction? This brings
us to our third point, the kingdom feast.

145. The Pharisees believedin the resurrectionof the righteous, and they talked
about it as a kingdom feast. So when Jesus'talkedabout the resurrectionof
the righteous, one of the guests was moved to say, "Blessedis the man who
will eatat the feastin the kingdom of God." Well, just who will eat at that
feast? Thatdepends on the host and on his choice of which people he will
invite. We have alreadytalked about the host in the parable of the great
banquet, and about the host at the Sabbath dinner. Now what about the host
at the kingdom feast.
Of course, it is Jesus himself. His fellow guests atthe Sabbath dinner probably
didn't believe that, but we do. We confess that Jesus is the Christ, the Messiah
who will judge the living and the dead. He will restore all things, and he will
rule forever as David's Son. He will bring home his bride, his people, his
church. That is why his return is pictured as the wedding feastof the
kingdom. Now, what kind of people will he invite?
There can hardly be any doubt about who some of his guests will be from
what he says in these verses. Jesusis not a hypocrite, he will not give
instructions to others that he himself will not keep. When he commands his
followers, he commands them to do as he does, to follow him. This means that
he will invite people like those he told his host at the Sabbath dinner to invite;
the poor, crippled, lame, blind, and the people who have compassionand
share their resources andpossessions withthem.
You may be thinking, "Jesus saidthe people who invite those outcasts will
receive their reward, so they must be his guests. But he didn't sayanything
about the poor, the crippled, the lame, and the blind being there too." Really
now, do you think Jesus will reward disciples for inviting such people but not
invite them himself? His ministry from beginning to end was one of
compassionto this kind of people.

146. In chapter four Luke describes Jesus atthe beginning of his ministry as
quoting Isaiah's words, "The Spirit of the Lord is on me; therefore he has
anointed me to preach goodnews to the poor. He has sent me to proclaim
freedom for the prisoners and recoveryof sight for the blind, to release the
prisoners, to proclaim the year of the Lord's favor." Then he said, "Today
this scripture is fulfilled in your hearing."
In chapter sevenwe hear John the Baptistin prison sending his servants to
ask if Jesus is really the Christ. He had heard how much time Jesus was giving
to sick and disabled people instead of preaching to the crowds, and he was
perplexed. Remember, the generalattitude toward poor and disabled people
was that God was punishing them for their sins. So healing them must have
seemedlike someone in our owntimes emptying out the prisons. Healthy and
able-bodied people were probably not at all pleasedabout these healings.
Jesus sentthis reply back to John, "Go back and report to John what you
have seenand heard: The blind receive sight, the lame walk, those who have
leprosy are cured, the deaf hear, the dead are raised, and the goodnews is
preachedto the poor. Blessedis the man who does not fall awayon accountof
me." How strange it is that even a goodand godly man like John should need
this warning that the Christ is determined to show greatcompassionto
marginal and outcastpeople.
It is true that some Bible passages describe God's sinful people as being like
those who have disabilities. A blind personrepresented the spiritual blindness
of people who do not know where they are going. A deaf personpictured the
hard hearts of people who would not listen to their God. A lame person
portrayed the debilitating affects of sin. This is why members of the priestly
clan might not be priests if they had defects, disabilities or diseases.

147. But, God did not regardthe disabled priests as outcasts. Justthe opposite,
they were representatives ofthe restof the people, the picture of why
ceremoniallyperfect sacrifices andpriests were neededto cleanse themfrom
their sins. So God's excluding people from the priesthood did not mean that
the healthy and able-bodied had a right to treat the diseasedand disabled with
contempt. If they did they were rejecting themselves, for they also were
disabled. In short, there was no excuse for Jesus'hearers to be contemptuous
of people with diseasesordisabilities as outcasts orsinners. Neither their
scriptures nor Jesus himself gave them reasons for such an attitude.
We today also have no reasonto be proud of ourselves in this matter. The way
the church typically restricts the celebrationof the Lord's Supper gives us an
example of this same attitude towards people with disabilities. In I
Corinthians 11 Paul rebukes some believers for going aheadwith the Lord's
Supper and ignoring the poor members who had too little to eat. He tells them
that they are not discerning the body of Christ when they act this way. By this
he does not mean the sacramentalbody in the elements but the church body of
believers. He makes this clearin the next chapter with his powerful
description of the church as a body. The self-examination he commands these
carelessmembers to conduct, is to bring them to realize that their neglectof
the marginal church members is a deadly sin againstthe Church, the body of
Christ, and therefore againstthe Lord himself.
But what we ourselves too often do with this call to self-examination is to turn
it into an intellectual inquiry as to how much the professing Christian knows
about the catechismor about the church and its rules. These things are
valuable to know, and people should know them if they have the capacity. But
we should not use this examination to exclude members with developmental
disabilities from communion. Perhaps they cannot give intellectually
complete answers to the council's questions, or perhaps they cannot speak
clearly enoughto be understood, but their faith in Christ as their Savior is
unmistakable from their demeanorand from their body language. If we

148. exclude them from the Lord's Supper because they cannotput their faith into
words, we are denying them the very sacramentwhich our Lord instituted to
convey himself to believers without words through the touch, the taste, the
smell and the colorof the elements. That is, we are doing the same thing the
church in Corinth was doing. We are ignoring and excluding poor and
disabled people from participating as equals with ourselves in the Lord's
supper
We are talking about the kingdom feast, and the Lord's Supper is a rehearsal
for that feast. That's why the Lord said during the last supper that he
wouldn't drink wine againtill he drinks it new in the kingdom. That's why he
said we should celebrate it till he comes again. Well, that's also why we must
get it right, now, during the rehearsal. If we exclude people with disabilities
who belong with us, we will be in danger of getting ourselves excludedwhen
the realfeastbegins.
Now, let's go back to the parable of the greatbanquet. Does it describe God in
some way? It is true that God chose the Jewishnation first to carry out his
strategyto save the world, and the people first invited in this parable might
stand for this nation. But we must immediately say that unlike the people in
the parable the Jews according to Romans 9 through 11 will in the end not
refuse his invitation. We must also saythat God does not regardthe poor, the
blind, the crippled and the lame as his secondchoice guests as theyare in the
parable. Jesus makes itclearin his words to the Sabbath hostthat his
preference is just the opposite. Even if we take the disabled guests to represent
the gentiles, God's strategyfrom the beginning was to bless all the nations of
the earth through the seedof Abraham and not to rank his guests as to his
preference. We must say then that, like the judge in the parable of the
persistentwidow in chapter 18 or like the master in the parable of the shrewd
managerin chapter sixteen, the host in this parable is a contrastto Christ
rather than a picture of him.

149. Besides that, taking the host in the parable to be Godturns the poor, blind,
crippled and lame into figurative representations ofgentile converts instead of
actualdisabled and poor people. The man with dropsy was a realman, and
Jesus means realpeople with disabilities when he tells his host to invite "the
poor, the crippled, the lame, the blind." So too the poor and disabled people in
the parable represent real people with real disabilities who are really poor.
Jesus had compassionfor realdisabled people. In fact, he gives them special
attention and promises them the sure hope of the resurrectionand the
transformation of their bodies. We too should follow his example. No matter
how we understand the parable of the greatbanquet, Jesus'words are crystal
clear, and they are for us, when he says, "But when you give a banquet, invite
the poor, the crippled, the lame, the blind, and you will be blessed. Although
they can not repay you, you will be repaid at the resurrectionof the
righteous." Maythe Lord give us the grace ofhis Holy Spirit so that we may
share ourselves and everything we have with those in need. Then we will be
ready for dining with Jesus when the time comes.
Amen.
PentecostalSermons and Bible Studies by PastorJim Feeney, Ph.D.
Conversations with Jesus (Part1)
Summary: The Bible records many conversations ofpeople with Jesus, the
Son of God. These discussionscontain some excellentinsights in Jesus’
answers to the questions and thoughts of everyday people — of men and
women like us!
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150. Matthew 8:2-7 A man with leprosy came and knelt before him and said,
“Lord, if you are willing, you canmake me clean.” Jesus reachedout his hand
and touched the man. “I am willing,” he said. “Be clean!” Immediately he was
cured of his leprosy.... (6) “Lord,” he said, “my servant lies at home paralyzed
and in terrible suffering.” Jesus saidto him, “I will go and heal him.”
•• The suffering man said, “Lord, IF it’s your will to heal...”
• Jesus replied, “I AM willing; [that is, it is my will]; be healed!”
•• Note also — He was so “willing” that, amazingly, He violated the laws of
sanitation and touched the leper with His hand.
• The compassion!
• The relatability
• The concernfor this sick man — and for all the sick!
• “I am willing!” ... “I will go and heal him!”
Matthew 9:27-30a As Jesus went on from there, two blind men followedhim,
calling out, “Have mercy on us, Son of David!” When he had gone indoors, the
blind men came to him, and he askedthem, “Do you believe that I am able to
do this?” “Yes, Lord,” they replied. Then he touched their eyes and said,
“According to your faith will it be done to you”; and their sight was restored.
•• The previous verse askedthe question: Is Jesus willing to heal? Here the
issue is: Is He able to heal?

151. • Remember, these were conversations withJesus, not necessarily“doctrinal”
teachings.
•• Man often cries out to God: “Lord, have mercy!” And that is a goodthing
to do. Jesus repies here, “Do you believe I cando it?”
•• Appealing for mercy is easy; it takes little faith. So Jesus led him beyond the
appeal to the question of faith — Yes, you want your sight restored. But do
you have faith that I am able to do it?
Matthew 11:2-5 ...(3)“Are you the one who was to come, or should we expect
someone else?”Jesus replied, “Go back and report to John what you hear and
see:The blind receive sight, the lame walk, those who have leprosyare cured,
the deafhear, the dead are raised, and the goodnews is preachedto the poor.
•• They had a legitimate question — Are you the promised One, the Messiah,
the One in whom we should believe? Or is it someone else?
•• Jesus gave aninteresting reply: [vs. 5] The blind, the lame, the lepers, and
the deafare healed. The dead are raised. And the gospelis preachedto the
poor.
•• There are millions today who have heard of Jesus and are wondering: “Is
He the One in whom to believe?”
• Jesus’answertells us that inquiring people will place their faith in Him for
two reasons:
(1) They hear the Gospelpreached;and

152. (2) They see it confirmed powerfully by God.
Matthew 12:38-40 Thensome of the Pharisees andteachers of the law said to
him, “Teacher, we wantto see a miraculous sign from you.” He answered, “A
wickedand adulterous generationasks fora miraculous sign! But none will be
given it except the sign of the prophet Jonah. For as Jonahwas three days and
three nights in the belly of a huge fish, so the Son of Man will be three days
and three nights in the heart of the earth.
•• This is the other side of the coin from the previous point.
•• Here they are not seeking truth and the Messiah;rather, they are merely
seeking a miraculous sign.
•• Jesus’answer:“A wickedand adulterous generationasks fora miraculous
sign!” [Notice:they wrongly sought signs, not the Sign-Giver!]
•• By contrast, the sincere inquirers were seeking a Person — Jesus Christ.
Matthew 12:46-50 ...(47)Someonetold him, “Your mother and brothers are
standing outside, wanting to speak to you.” He replied to him, “Who is my
mother, and who are my brothers?” Pointing to his disciples, he said, “Here
are my mother and my brothers. For whoeverdoes the will of my Fatherin
heaven is my brother and sisterand mother.”
•• Try to getinto the flow of this scenario —
• Jesus’relatives — His mother and brothers — are standing outside,
inquiring for Him.

153. • His disciples are inside listening intently to His teaching.
•• In this context Jesus pointed out the disciples who were receiving His
teachings and said [paraphrased], “Here are my true family members ... those
who do the will of my Father in heaven.”
• Evaluate your priorities! Do you make room in your day to spend time “at
His feet”?
Matthew 14:25-29 During the fourth watchof the night Jesus wentout to
them, walking on the lake. When the disciples saw him walking on the lake,
they were terrified. “It’s a ghost,” they said, and cried out in fear. But Jesus
immediately said to them: “Takecourage!It is I. Don’t be afraid.” “Lord, if
it’s you,” Peterreplied, “Tellme to come to you on the water.” “Come,”he
said. Then Petergotdown out of the boat, walkedon the water and came
toward Jesus.
•• The disciples cried in fear, “It’s a ghost!” Jesus’reply to the terrified
disciples was:“Don’t be afraid!”
• Jesus’love and concernfor them, as for us, came through in His reply.
•• Peter:“Lord, If it’s you, tell me to come.” Jesusanswered, “Come.”
• This emphasizes the importance of a “rhema” — a specific “word” from the
Lord to direct us in specific situations. Peterhad a word from Jesus for that
actionat that time and that place. This is not a generalpromise that we will all
walk on water.
Conversations with Jesus (Part2)

154. Summary: Jesus expounds on a variety of themes — including divine
revelation, genuine faith, divorce and remarriage, and the need for real
change in our lives.
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Matthew 16:13-17 ...he askedhis disciples, “Who do people say the Sonof
Man is?” They replied, “Some say John the Baptist; others sayElijah; and
still others, Jeremiahor one of the prophets.” “But what about you?” he
asked. “Who do you sayI am?” Simon Peteranswered, “Youare the Christ,
the Sonof the living God.” Jesus replied, “Blessedare you, Simon sonof
Jonah, for this was not revealedto you by man, but by my Father in heaven.”
•• Jesus praisedPeterfor not flowing with the opinions of men, but rather for
listening to God.
•• We can likewise mistakenlybuild our lives, our beliefs, and our walk with
God on what “people say” (even good Christian people), rather than looking
to and hearing from God.
Matthew 16:21-25 Fromthat time on Jesus beganto explain to his disciples ...
that he must be killed and on the third day be raisedto life. Petertook him
aside and beganto rebuke Him. “Never, Lord!” he said. “This shall never
happen to you!” Jesus turned and said to Peter, “Getbehind me, Satan!You
are a stumbling block to me; you do not have in mind the things of God, but
the things of men.” Then Jesus saidto his disciples, “If anyone would come
after me, he must deny himself and take up his cross and follow me. For
whoeverwants to save his life will lose it, but whoeverloses his life for me will
find it.

155. •• Let’s face it. Peter’s reactionseems reasonable — “Never, Lord! There’s no
way we’ll let them kill you!”
•• Jesus reply shows how far man’s thinking often is from God’s thinking.
• Jesus calledPeter“Satan”!Man’s well-intentioned thinking is often Satanic.
• Self-preservationis a goalof man; self-denial for the sake ofothers was the
goalof Jesus.
• The way of the Lord is the way of the cross, ofself-denial.
• Only he who loses his life for Jesus will find it.
Matthew 17:18-20 Jesus rebukedthe demon, and it came out of the boy, and
he was healed from that moment. Then the disciples came to Jesus in private
and asked, “Whycouldn’t we drive it out?” he replied, “Because youhave so
little faith. I tell you the truth, if you have faith as small as a mustard seed,
you cansay to this mountain, ‘Move from here to there’ and it will move.
Nothing will be impossible for you.”
•• “Lord, why couldn't we...?”“Because youhave so little faith.”
•• The lesson? — The mustard seedwas small, but it was real(a realmustard
seed, symbolizing realfaith) and achievedgreatresults. It's not the size of
your seed(faith), but the quality, that matters.

156. •• Again, what is not emphasized here is the size of our faith, but rather that
we “have faith”!
•• Their problem, and ours(!), was “having so little faith”.
•• When Jesus cursedthe fig tree, and the disciples marveled at the withered
leaves, Jesus said, “Have faith in God” (Mark 11:21-22).
Matthew 17:24-27 ...“Doesn’tyour teacherpay the temple tax?” “Yes, he
does,” he replied. When Petercame into the house, Jesus was the first to
speak. “Whatdo you think, Simon?” he asked. “Fromwhom do the kings of
the earth collectduty and taxes — from their ownsons or from others?”
“From others,” Peteranswered. “Thenthe sons are exempt,” Jesus saidto
him. “But so that we may not offend them, go to the lake and throw out your
line. Take the first fish you catch; open its mouth and you will find a four-
drachma coin. Take it and give it to them for my tax and yours.”
•• The principle here? — There are things that God does not obligate us to do
(or not to do). However, we voluntarily do them, “so that we may not offend
[others]”.
• That is one of the best biblical reasons fornot drinking alcohol — that is, in
order not to offend others or cause them to stumble by your example (Romans
14:21).
• That is also a goodreasonfor not arguing about disputable matters, such as
vegetarianismor the Sabbath observance (Romans 14:1ff, 21).
Matthew 18:1-4 At that time the disciples came to Jesus and asked, “Who is
the greatestin the kingdom of heaven?” He calleda little child and had him
stand among them. And he said: “I tell you the truth, unless you change and
become like little children, you will never enter the kingdom of heaven.

157. Therefore, whoeverhumbles himself like this child is the greatestin the
kingdom of heaven.
•• Ponder the heart of their question — “Who is the greatest?”
•• Jesus refocusedtheir thinking:
• “Unless you change...” — We need to change our wrong attitudes and goals.
• “Unless you become like little children...” — quite the opposite of the high
and mighty, the famous, the great.
• One must “humble himself” — That is the essence oftrue greatness.
Matthew 19:3-9 Some Phariseescame to him to test him. They asked, “Is it
lawful for a man to divorce his wife for any and every reason?”“Haven’tyou
read,” he replied, “that at the beginning the Creator‘made them male and
female,’and said, ‘For this reasona man will leave his father and mother and
be united to his wife, and the two will become one flesh’? So they are no
longertwo, but one. Therefore what Godhas joined together, let man not
separate.”“Whythen,” they asked, “did Moses commandthat a man give his
wife a certificate of divorce and send her away?” Jesusreplied, “Moses
permitted you to divorce your wives because your hearts were hard. But it
was not this way from the beginning. I tell you that anyone who divorces his
wife, exceptfor marital unfaithfulness, and marries another woman commits
adultery.”
•• They questioned Jesus aboutdivorce — Lord, should we take a permissive
stand on this subject, or a strict one?

158. • Jesus clearlyansweredby affirming the sanctity and permanence of
marriage.
•• God “made them male and female ... a man will be united to his wife ... let
man not separate [them].”
• “male and female” = No same-sexmarriages!
• “let man not separate them” = marriage is a lasting bond.
•• Jesus gave the important and well-knownexceptionfor marital
unfaithfulness. He said [vs. 9] that to divorce and marry another constitutes
adultery, unless the one divorcing the spouse was doing so as a reactionto that
spouse’s marital infidelity.
Conversations with Jesus (Part3)
Summary: This is sermon #3 in a series. Greatinsights for victorious living
can be found in the everyday conversations ofJesus Christ with the people
around Him.
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Matthew 19:27-29 Peteransweredhim, “We have left everything to follow
you! What then will there be for us?” Jesus saidto them, “I tell you the truth,
at the renewalof all things, when the Son of Man sits on his glorious throne,
you who have followedme will also sit on twelve thrones, judging the twelve
tribes of Israel. And everyone who has left houses or brothers or sisters or
father or mother or children or fields for my sake will receive a hundred times
as much and will inherit eternal life.”

159. Mark 10:29-30, KJV ...formy sake, andthe gospel’s ... he shall receive an
hundredfold now in this time ... and in the world to come eternal life.
•• The blessings of“leaving everything to follow [Jesus].”
• (1) 100-foldnow, in this life, plus (2) eternallife
•• As the old saying goes, youcannot outgive God.
• Give your time and your resources forJesus and the Gospel, and it comes
back to you from God a hundred times over.
•• As vitally important as family is, place Jesus evenhigher, and He will
reward you with family blessings many times over.
Matthew 20:20-21, 24-28 ...(21)“Whatis it you want?” he asked. She said,
“Grant that one of these two sons of mine may sit at your right and the other
at your left in your kingdom.” ... (24) When the ten heard about this, they
were indignant with the two brothers. Jesus calledthem togetherand said,
“...(26)whoeverwants to become greatamong you must be your servant, and
whoeverwants to be first must be your slave — just as the Son of Man did not
come to be served, but to serve, and to give his life as a ransom for many.”
•• Jesus identifies the essenceofgreatnessas:
• servitude — the willingness to serve, not to be served
• “...be your servant...be your slave”
• giving, not taking
• “to serve...to give his life...”
•• I recallmany years ago accompanying my pastoras we visited a small
church in a small Alaskantown. I was moved by my pastor’s opening words.
Even though he was the leaderof a very large church in Alaska’s biggestcity,

160. he humbly and sincerelyaskedthe pastor of that small church, “How canI
serve you?”
Matthew 21:28-32 “Whatdo you think? There was a man who had two sons.
He went to the first and said, ‘Son, go and work today in the vineyard.’ ‘I will
not,’ he answered, but later he changedhis mind and went. Then the father
went to the other son and said the same thing. He answered, ‘I will, sir,’ but
he did not go. Which of the two did what his father wanted?” The first,” they
answered. Jesus saidto them, “I tell you the truth, the tax collectors andthe
prostitutes are entering the kingdom of God ahead of you. For John came to
you to show you the way of righteousness, andyou did not believe him, but the
tax collectorsand the prostitutes did. And even after you saw this, you did not
repent and believe him.”
•• It’s not the talking, it’s the doing. Many people can “talk a goodgame”, but
the Lord is looking for those who will obey Him and will follow through on
their statedintentions.
•• The point of Jesus’parable here is repentance. The prostitutes and the
despisedtax collectorsatfirst remained stubbornly in their sinful ways. But
later they repented and changedtheir minds and conduct, and it was they who
found entrance into the kingdom of God — by sincere repentance.
•• What is the present-day application of Christ’s words? It’s not too late to
repent! Although the first sonresistedat first, he “later changedhis mind and
went.” It was this repentant son, not the smooth-talking but disobedient son,
who pleasedthe Father.
Matthew 22:15-22 Thenthe Pharisees wentout and laid plans to trap him in
his words.... (17)Tellus then, what is your opinion? Is it right to pay taxes to
Caesarornot?” ... (21b) Then he saidto them, “Give to Caesarwhatis
Caesar’s, and to God what is God’s.”

161. Romans 13:7 “If you owe taxes, pay taxes.”
•• There’s a valid realm entrusted by God to “Caesar”,to governmental
authority, just as there is a valid realm of God.
• Interestingly, the early Plymouth pilgrims had their magistrates, ratherthan
their clergymen, officiate at weddings. They apparently felt that it was
important for governmental authority to solemnize the contractualand legal
aspects ofmarriage.
•• Romans 13:1, KJV, says:“The powers that be are ordained of God.” There
is no room for anarchy in a Christian’s heart. Not every governmental leader
is necessarilya goodperson. But governmental leadershipis most assuredlya
creationof God.
•• As Christians we are still subjectto the laws of the land, the tax code, speed
limits, planning and zoning codes in the constructionof our church buildings,
and many other governmental requirements.
•• The other side of Jesus’reply was to be certainto render “to God the things
that are God’s.”
• Worship, devotion, prayer, and our time, talent, and treasure.
Matthew 22:23-32 Thatsame day the Sadducees,who saythere is no
resurrection, came to him with a question.... (28) Now then, at the
resurrection, whose wife will she be of the seven, since all of them were
married to her?” Jesus replied, “You are in error because you do not know
the scriptures or the powerof God. At the resurrectionpeople will neither
marry nor be given in marriage;they will be like the angels in heaven. But
about the resurrectionof the dead — have you not read what God said to you,

162. ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? He is
not the God of the dead but of the living.”
•• Like the Sadducees, we canfall into much error by not knowing:
(a) the bible, and...
(b) the power of God.
•• In His reply, Jesus makes the interesting declarationthat marriage as we
practice it on earth is no longer an issue in the eternal state in heaven.
• Some have suggested, probably correctly, that marriage on earth is perhaps
the closesthuman approximation to a much higher level of relationalcloseness
to the Lord and to eachother that we will enjoy in heaven.
•• In correcting an error of the Sadducees, Jesus declaredthat the long-
deceasedAbraham, Isaac, and Jacobwere eventhen among “the living”,
obviously referring to their conscious existencein heaven. This would seemto
settle the issue that the soul of the believer does not at death go “to sleep”.
Rather, it enters into the presence of God in heaven.
• The apostle Paul elaboratedon this thought. In speaking of his own eventual
death, Paul spoke of his being "willing rather to be absent from the body, and
to be presentwith the Lord" (2 Corinthians 5:8).