Bible Study

Wednesday - 10:00 a.m.

Check here for Part 2 of the Sunday studies.

JESUS CALLS MATTHEW (Part 2)

JESUS CALLS MATTHEW
(Part 2)

Text: Selected Scriptures (NASB)

Introduction: As we saw on Sunday, the problem with the Pharisees is that they didn’t see themselves as sinners. As those who thought they were well, they didn’t think they needed a physical (Lk. 5:31). In fact, if they were righteous, as they believed, they should have been more concerned with mercy than sacrifice (Mt. 9:13), as the prophet Hosea had taught (Hos. 6:6). The Pharisees conducted the rituals, but they didn’t truly know God.

This truth is evident through many passages where Jesus dealt with the Pharisees’ misunderstanding. In Matthew 9:14-17, the Pharisees and John’s disciples questioned the fact that Jesus and His disciples did not fast, as was the custom of self-righteous Jews. Jesus explained to them that fasting was a practice connected with mourning and seeking God’s will. His disciples had no need for lamenting, because their bridegroom was with them. They didn’t need to seek God’s will, they were living it. Jesus pointed out that though there would be a time for mourning, how was a time for joy. Using analogies, He went on to explain that His covenant was new, and the old ways were no longer sufficient. The Pharisees wanted the Messiah to fit into their understanding of the law of Moses. They didn’t recognize that their law was just a copy of things they didn’t understand and that Jesus’ new covenant would make the shadows obsolete (Heb. 9:23-26, 10:8-14). The Pharisees looked to the law for justification, so they rejected Jesus’ message.

I. HISTORICAL & APOLOGETICS BACKGROUND

Jesus taught that we should interact with sinners in order to share the gospel with them. Throughout the Gospels, we see Jesus compassionately engaging with sinners and rebuking the religious leaders for their condemnation of others. But some look to Jesus’ engagement with sinners as an excuse to continue in the patterns of their old lives. They justify sinful environments and behaviors by claiming to be a light in a dark place. Jesus did not “hang out” with sinners. He ministered to sinners; He taught sinners; He proclaimed truth to them. But He did not engage in sinful activities with them. He did not sit by and watch while they continued to sin. He called sinners out of their old ways.

[READ 2 Cor. 5:21]

21 He made Him who knew no sin to be sin in our behalf, so that we might become the righteousness of God in Him.

[READ Eph. 4:17-24]

17 So I say this, and affirm in the Lord, that you are to no longer walk just as the Gentiles also walk, in the futility of their minds, 18 being darkened in their understanding, excluded from the life of God because of the ignorance that is in them, because of the hardness of their heart; 19 and they, having become callous, have given themselves up to indecent behavior for the practice of every kind of impurity with greediness. 20 But you did not learn Christ in this way, 21 if indeed you have heard Him and have been taught in Him, just as truth is in Jesus, 22 that, in reference to your former way of life, you are to rid yourselves of the old self, which is being corrupted in accordance with the lusts of deceit, 23 and that you are to be renewed in the spirit of your minds, 24 and to put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth.

Paul wrote to the church at Ephesus, “Take no part in the unfruitful works of darkness, but instead expose them” (Eph. 5:11). He instructed the Corinthians to flee from sexual immorality and idolatry (1 Cor. 6:18, 10:14). He warned Timothy to pursue righteousness (1 Tim. 6:11; 2 Tim. 2:22). The ends do not justify the means; we should never use the excuse of reaching a sinner to justify participating in sin. We should not act like the Pharisees, avoiding those we perceive to be sinners, but neither should we engage with them in the sinful or tempting lifestyles out of which we have been called. Perhaps Peter said it best:

[READ 1 Pet. 2:9-12]

9 But you are a chosen people, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; 10 for you once were not a people, but now you are the people of God; you had not received mercy, but now you have received mercy.
11 Beloved, I urge you as foreigners and strangers to abstain from fleshly lusts, which wage war against the soul. 12 Keep your behavior excellent among the Gentiles, so that in the thing in which they slander you as evildoers, they may because of your good deeds, as they observe them, glorify God on the day of visitation.

II. FOUR-PART HARMONY

We’ve seen several accounts in the last few weeks that are recorded in multiple Gospel accounts. At the beginning of our study of the New Testament, we talked quite a bit about each writer’s different perspectives of the Gospels. Let’s use the rest of our time to explore an abbreviated harmony of the Gospels.

We’ve talked about a harmony in the past. Does anyone remember what a harmony is and how it might be related to the four Gospels? When discussing the parallel accounts in the historical books of the Old Testament, 1 Samuel through 2 Chronicles, we talked about harmonies that help to set the accounts given in one book to another. For example, 1 Kings 10 and 2 Chronicles 9 both give an account of the Queen of Sheba’s visit to Solomon. For the Gospels, a harmony seeks to line up the parallel accounts in each of the four books.

Sometimes, Bibles include a built-in harmony within the headings. Turn to Luke 4.

What heading does your Bible include above this chapter? Probably something like “The Temptation of Jesus.”

Does anyone’s Bible have a Scripture reference with that heading? Some Bibles place the parallel passages here. In this case, Luke 4:1-3 is parallel to Matthew 4:1-11 and Mark 1:12-13. You can find a chronological harmony in the MacArthur Study Bible and in various online resources searchable as “harmony of the Gospels.” Some Bible reading plans will follow a chronological harmony of the Gospels. Other Bibles may include a harmony of the Gospels section as an appendix in the back or in a section between the Old and New Testaments. You can also find harmonies online and in various printed forms.

HARMONY TABLE
EVENT
Matt.
Mark
Luke
John

Jesus in Jerusalem
5:1-47

Plucking grain on Sabbath
12:1-8
2:23-28
6:1-5

Jesus heals a withered hand
12:9-14
3:1-6
6:6-11

Jesus chooses the 12 disciples
3:13-21
6:12-16

Jesus heals many
3:7-12
6:17-19

Jesus teaches in Galilee
5 - 7
6:20-49

Centurion’s servant & widow’s son
8:5-17
7:1-17

As you read the text from one of the rows, how did the texts compare?

As you examined the table, what stood out to you? The events in Matthew are not recorded chronologically; the sections of Mark and Luke seem to be chronological; John doesn’t record many of the events in the synoptic Gospels.

Look at Matthew 5-7 and Luke 6:20-49. Were these the same events, or did they happen at different times? What evidence brought you to your conclusion? This example demonstrates how difficult it can be to compile a harmony of the Gospels. Some scholars believe both accounts to be the same occurrence, often called the Sermon on the Mount. Most of what Luke recorded is reflected in Matthew’s longer record. So, they propose that Luke’s account is an abbreviated record of the same event. Others disagree, suggesting that the timing of the events seems to differ significantly. They would argue that as often as He taught, it is reasonable that He would have repeated many of the same points. Using this view, Luke was recording a different event, but it is very similar to Matthew’s account because Jesus’ sermon was similar to the Sermon on the Mount. Whether the same account or different, there is little variation between the two, and no contradictions.

Do these differences among the four Gospels mean that the Bible is not reliable? No.

Each Gospel was written by an eyewitness or someone who spoke to eyewitnesses. This is actually an important aspect of the reliability of the Gospels.

Imagine you are watching the evening news and hear a story about a car accident. The next morning you read about the same accident in your news feed, and then you hear about it from someone at work who was actually at the scene. Would you expect all three of these reports to agree with one another in exact detail? Why or why not? They would not all be the same. Some are presenting a report from eyewitnesses while one person was actually there. They may have been observing the accident from different perspectives. Each individual notices different details and has different emotional responses to such things. Some witnesses might be attentive to different aspects such as the people involved rather than the color of the vehicles. One might describe a black SUV while another recognizes it as a black Ford Explorer. Unless there is a true contradiction, these differences actually add validity to the truthfulness of the witnesses reporting exactly what they saw. In fact, police investigators would expect such differences, and too many identical details would lead them to suspect the witnesses were working together to deceive the investigators.

As you think about the four Gospels, you may have noticed in the table that the events in Matthew, Mark, and Luke line up fairly closely while John has many differences. We often refer to Matthew, Mark, and Luke as the synoptic Gospels, with John having some different characteristics.

Another form of harmony comes by blending the four texts into one single account. This has been done in various forms, such as One Perfect Life by Dr. John MacArthur and Jesus Christ: The Greatest Life by Cheney and Ellison. This can be a very helpful tool for getting the chronological flow of the life of Christ since the Gospels don’t always present events in the same order. Using a harmony can also be very helpful in answering questions from skeptics about apparent contradictions.

As we continue our study, we will attempt to harmonize these accounts as we go. Now that you’ve completed this activity, hopefully you can see how valuable this difficult task can be.

JESUS CALLS MATTHEW -- Part 2 - Study Guide

JESUS CALLS MATTHEW -- Part 2
Answers (Lesson 125) - Apr. 31, 2024 - Supplemental Study

TEXT: Selected Scriptures (NASB)

INTRODUCTION: In Matthew 9:14-17, the Pharisees and John’s disciples questioned the fact that Jesus and His disciples did not fast, as was the custom of self-righteous Jews. Jesus explained to them that fasting was a practice connected with mourning and seeking God’s will. His disciples had no need for lamenting, because their bridegroom was with them. They didn’t need to seek God’s will, they were living it. Jesus pointed out that though there would be a time for mourning, how was a time for joy.

Using analogies, He went on to explain that His covenant was new, and the old ways were no longer sufficient. The Pharisees wanted the Messiah to fit into their understanding of the law of Moses. They didn’t recognize that their law was just a copy of things they didn’t understand and that Jesus’ new covenant would make the shadows obsolete (Heb. 9:23-26, 10:8-14). The Pharisees looked to the law for justification, so they rejected Jesus’ message.

I. HISTORICAL & APOLOGETICS BACKGROUND

Jesus did not “hang out” with sinners. He ministered to
sinners; He taught sinners; He proclaimed truth to them. But He did not engage in sinful activities with them. He did not sit by and watch while they continued to sin. He called sinners out of their old ways.

2 Corinthians 5:21 & Ephesians 4:17-24

We should not act like the Pharisees, avoiding those we perceive to be sinners, but neither should we engage with them in the sinful or tempting lifestyles out of which we have been called.

1 Peter 2:9-12

II. FOUR-PART HARMONY

What is a harmony and how might be related to the four Gospels? When discussing the parallel accounts in the historical books of the Old Testament, 1 Samuel through 2 Chronicles, we talked about harmonies that help to set the accounts given in one book to another. For example, 1 Kings 10 and 2 Chronicles 9 both give an account of the Queen of
Sheba’s visit to Solomon. For the Gospels, a harmony seeks to line up the parallel accounts in each of the four books. experience perfect wholeness as we worship around the throne and delight in our God who saves.

Sometimes, Bibles include a built-in harmony within the headings. Turn to Luke 4. Does your Bible include a heading above this chapter? How about a Scripture reference with that heading? Some Bibles place the parallel passages here. In this case, Luke 4:1-3 is parallel to Matthew 4:1-11 and Mark 1:12-13. You can find a chronological harmony in the MacArthur Study Bible and in various online resources searchable as “harmony of the Gospels.” Some Bible reading plans will follow a chronological harmony of the Gospels. Other Bibles may include a harmony of the Gospels section as an appendix in the back or in a section between the Old and New Testaments. You can also find harmonies online and in various printed forms.

Look at Matthew 5-7 and Luke 6:20-49. Are these the same events, or did they happen at different times? What evidence leads you to your conclusion? This example demonstrates just how difficult it can be to compile a harmony of the Gospels. Some scholars believe both accounts to be the same occurrence, often called the Sermon on the Mount. Most of what Luke recorded is reflected in Matthew’s longer record. So, they propose that Luke’s account is an abbreviated record of the same event. Others disagree, suggesting that the timing of the events seems to differ significantly. They would argue that as often as He taught, it is reasonable that He would have repeated many of the same points. Using this view, Luke was recording a different event, but it is very similar to Matthew’s account because Jesus’ sermon was similar to the Sermon on the Mount. Whether the same account or different, there is little variation between the two, and no contradictions.

Each Gospel was written by an eyewitness or someone who spoke to eyewitnesses. This is actually an important aspect of the reliability of the Gospels.

As you think about the four Gospels, you may have noticed in the table we looked at today that the events in Matthew, Mark, and Luke line up fairly closely while John has many differences. We often refer to Matthew, Mark, and Luke as the synoptic Gospels, with John having some different characteristics.

Another form of harmony comes by blending the four texts into one single account. This can be a very helpful tool for getting the chronological flow of the life of Christ since the Gospels don’t always present events in the same order.

Using a harmony can also be very helpful in answering questions from skeptics about apparent contradictions.

JESUS CARES FOR THE SICK (Part 2)

Selected Scriptures (NASB)

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JESUS CARES FOR THE SICK (Part 2)

JESUS CARES FOR THE SICK
(Part 2)

Text: Selected Scriptures (NASB)

Introduction: Jesus was compassionate and loving toward people who were sick. He often showed His compassion by healing them. But this was not the main reason Jesus healed. Jesus healed so others would see the power of God in Him, and God would be glorified. Not only did Jesus heal physical disease, but He was able to forgive sins -- healing men’s souls for all eternity!

For those who receive Him, repent of their sins, and accept the forgiveness He offers, there is a greater promise: that one day our lowly bodies will be transformed to be like His glorious body. In heaven sin will be conquered, and there will be no more sickness, sorrow, or death.

[READ Rev. 21:1-4]

1 Then I saw a new heaven and a new earth; for the first heaven and the first earth passed away, and there is no longer any sea. 2 And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3 And I heard a loud voice from the throne, saying, “Behold, the tabernacle of God is among the people, and He will dwell among them, and they shall be His people, and God Himself will be among them, 4 and He will wipe away every tear from their eyes; and there will no longer be any death; there will no longer be any mourning, or crying, or pain; the first things have passed away.”

I. HISTORICAL & APOLOGETICS BACKGROUND

Some claim that God’s will is that everyone be healed. They assert that physical healing is guaranteed to believers based on Jesus’ death on the cross. All we have to do is believe. But is this what the Bible teaches?

When Adam and Eve sinned, God cursed His perfect creation, and it is now under bondage to corruption.

[READ Rom. 8:20-22]

20 For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope 21 that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. 22 For we know that the whole creation groans and suffers the pains of childbirth together until now.

Now people get sick and die. There are natural causes of disease, such as viruses, bacteria, defective genes, and so forth. Then we have war, accidents, and disasters that may result in injury, paralysis, and disfigurement.

There are several biblical examples where God did not heal people. The apostle Paul had a thorn in the flesh that God would not heal (2 Cor. 12:7-8). Timothy suffered from “frequent ailments” (1 Tim. 5:23). Trophimus remained in Miletus because he was too sick to travel (2 Tim. 4:20). Epaphroditus was once sick to the point of death (Phil. 2:25-30). So, why doesn’t God heal everyone?

First, God frequently allows circumstances that we would not have chosen for ourselves. God sovereignly directs the circumstances of our lives and allows things as He wills.

[READ Dan. 4:35]

35 All the inhabitants of the earth are of no account,
But He does according to His will among the army of heaven
And among the inhabitants of earth;
And no one can fend off His hand
Or say to Him, ‘What have You done?’

[READ Ps. 115:3]

3 But our God is in the heavens; He does whatever He pleases.

Maybe more than being healed, God wants us to see and understand life from His perspective -- something we cannot do while we think the world revolves around us.

Second, God may want to reveal His power in another way. When Paul asked for healing, God responded, “My grace is sufficient for you, for My power is made perfect in weakness” (2 Cor. 12:9). Paul understood that the weakness caused by his infirmity was an avenue for God’s power to be shown in his life. He wrote, “For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong” (2 Cor. 12:9-10).
Suffering can be a tool of sanctification.

Third, our physical condition is not God’s primary concern. Our Father’s first priority is His own glory. Sometimes He may be best glorified when someone is healed. But sometimes God’s glory may be better revealed by how a child of His responds to difficulties, sicknesses, and trials.

Fourth, God may be equipping us to help others. When we undergo suffering and trials, we are comforted by God. And we are to comfort others who are experiencing the same things with the comfort that we have received from God (2 Cor. 1:3-11).

If we are believers, we can look forward to the day when God will wipe away our tears and remove all pain and grief. But for now, we are still in our mortal bodies, subject to pain, disease, and death. And there is a present purpose for our suffering as it shapes us, challenges us, conforms us to the image of Christ, reveals God’s power in weakness, and draws our hope toward eternity (see Jas. 1:2-4; 2 Cor. 4:16-18).

II. GOD’S PURPOSE IN SUFFERING

We see many examples of healings in the Bible, but there are also instances in Scripture, and in our own experience, where healing from a disease or disorder does not come despite crying out to God for healing. Let’s take the next few minutes to talk about what we’ve discovered about suffering and healing from God’s Word and personal experience. Keep in mind that this is a very complex topic and we could spend many hours uncovering all the truths there are to know about this subject.

Some people teach that disease or disorders are always the result of sin in the life of the individual and that they will not receive healing until they repent of that sin. Let’s look at John 9 and 1 Corinthians 11, which give us a biblical understanding about sin leading to sickness.

[READ John 9:1-3]

1 As Jesus passed by, He saw a man who had been blind from birth. 2 And His disciples asked Him, “Rabbi, who sinned, this man or his parents, that he would be born blind?” 3 Jesus answered, “It was neither that this man sinned, nor his parents; but it was so that the works of God might be displayed in him.

[READ 1 Cor. 11:27-32]

27 Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy way, shall be guilty of the body and the blood of the Lord. 28 But a person must examine himself, and in so doing he is to eat of the bread and drink of the cup. 29 For the one who eats and drinks, eats and drinks judgment to himself if he does not properly recognize the body. 30 For this reason many among you are weak and sick, and a number are asleep. 31 But if we judged ourselves rightly, we would not be judged. 32 But when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world.

There are some instances where illness may be the result of sin in a person’s life, but that is not always the case. We should never assume that someone who is suffering with a disease or disorder is in sin. The book of Job should be a sufficient example of this principle.

We know that God is able to heal because He is omnipotent. We see that expressed as the leper (whose story we looked at on Sunday) worshiped and spoke to Jesus in Matthew 8:1-3.

What important aspect of healing did this leper acknowledge? The leper acknowledged that Jesus was able to heal but asked if He was willing. He did not demand that Jesus heal him but was willing to submit to God’s will. When seeking healing, we should come to God in faith, knowing that He can heal if He pleases while being willing to submit to His will in our affliction.

There are many examples in the New Testament of God not healing people, even those closely connected to Paul. Let’s look at a couple of them.

[READ 2 Tim. 4:20]

20 Erastus remained at Corinth, but I left Trophimus sick at Miletus.

[READ Phil. 2:25-30]

25 But I thought it necessary to send to you Epaphroditus, my brother and fellow worker and fellow soldier, who is also your messenger and minister to my need, 26 because he was longing for you all and was distressed because you had heard that he was sick. 27 For indeed he was sick to the point of death, but God had mercy on him, and not only on him but also on me, so that I would not have sorrow upon sorrow. 28 Therefore I have sent him all the more eagerly, so that when you see him again you may rejoice and I may be less concerned about you. 29 Receive him then in the Lord with all joy, and hold people like him in high regard, 30 because he came close to death for the work of Christ, risking his life to compensate for your absence in your service to me.

How is God’s willingness to heal when we ask Him to related to His sovereignty, wisdom, and love? Because God is in control over the universe and knows all things, we must trust in God’s wisdom and love to handle our situation in the way that He sees is best. He loves us as His children and always wants what is best for us. Sometimes, in His wisdom and love, He chooses not to heal, and we must trust that He knows what is best for us, enduring the trials that come to us through disease and disorder. Romans 8:28-30 is a helpful text on understanding how God uses all of these trials to conform us into the image of Jesus.

[READ Rom. 8:28-30]

28 And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. 29 For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brothers and sisters; 30 and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.

There are instances in Scripture where healing was connected to the faith of an individual.

[READ Mk. 5:25-34]

25 A woman who had had a hemorrhage for twelve years, 26 and had endured much at the hands of many physicians, and had spent all that she had and was not helped at all, but instead had become worse -- 27 after hearing about Jesus, she came up in the crowd behind Him and touched His cloak. 28 For she had been saying to herself, “If I just touch His garments, I will get well.” 29 And immediately the flow of her blood was dried up; and she felt in her body that she was healed of her disease.  30 And immediately Jesus, perceiving in Himself that power from Him had gone out, turned around in the crowd and said, “Who touched My garments?” 31 And His disciples said to Him, “You see the crowd pressing in on You, and You say, ‘Who touched Me?’” 32 And He looked around to see the woman who had done this. 33 But the woman, fearing and trembling, aware of what had happened to her, came and fell down before Him and told Him the whole truth.  34 And He said to her, “Daughter, your faith has made you well; go in peace and be cured of your disease.”

James 5:13-15 instructs us to pray for healing as we have faith that God can heal.

[READ Jas. 5:13-15]

13 Is anyone among you suffering? Then he must pray. Is anyone cheerful? He is to sing praises. 14 Is anyone among you sick? Then he must call for the elders of the church and they are to pray over him, anointing him with oil in the name of the Lord; 15 and the prayer of faith will restore the one who is sick, and the Lord will raise him up, and if he has committed sins, they will be forgiven him.

So, does this mean that someone who is not healed of a disease after prayer is lacking faith? No, it does not mean that the person necessarily has a lack of faith. As we mentioned earlier, God may have other purposes in not granting healing in a certain situation, and He may be strengthening our faith in that suffering. However, God may choose to heal someone whose faith is weak to encourage that person’s faith. When we pray for healing, we should do so with full assurance of faith that if God is pleased to heal, He is absolutely able.

How do Paul’s experience of suffering and enduring a thorn in the flesh (2 Cor. 12:7-10) and James’ exhortation to see trials as an opportunity for joy (Jas. 1:2-4) help us understand God’s purpose for suffering in disease or disorder? We must trust that God has a purpose in our suffering and that His grace is sufficient for us in whatever trial He has for us. While we pray fervently and expectantly for God’s healing, we do so trusting in His wisdom for our lives. All of these things work together to sanctify us as our faith is tested and perfected.

As we experience various forms of diseases and suffering in this world, how does it help us to long for heaven? Knowing that death and disease are intruders in this world that will be wiped out, we can long for the freedom from those parts of the curse that we experience here on the earth.

In light of eternity, is it accurate to say that all people who put their faith in Jesus will be healed of every disease or disorder they experience? While we cannot demand full healing here on earth, we know that at the resurrection we will receive our glorified bodies, and that aspect of the corruption of sin will be wiped out. All of God’s children will experience perfect wholeness as we worship around the throne and delight in our God who saves.

God has many different purposes in suffering and healing, and we need to walk by faith, trusting that our Father knows best how to grow us to be more like Christ and how to glorify Himself through our trials.

III. APPLICATION

Which do you think is more important -- physical healing or spiritual healing? While we often want the immediate relief of physical healing we know God can offer -- those who are physically whole can still find themselves in hell, facing God’s judgment, if they die in their sins. As we take an eternal perspective, spiritual healing through the forgiveness of sins is a much higher priority. While easing physical suffering may be a good desire, if we truly love the person, we should be seeking their eternal benefit, not just their physical and temporal benefit.

Other than an instant miraculous healing, what other means has God provided for our healing? Through the ability to study nature, we have found cures to some diseases and ways to alleviate the suffering that has resulted from the fall and curse. Even though these healings come from an “ordinary” source like medicines or surgeries, they are an example of God working in the world to bring healing.

When brothers or sisters in Christ are not healed of sickness, what is the danger of accusing them that they don’t have enough faith or else they would be healed? Because we cannot know another person’s heart nor the fullness of the plans of God, we cannot assume that it is a lack of faith that is preventing the healing. In fact, to suggest to someone with a lifelong, debilitating disease like MS or dementia that they would be healed if they had more faith is cruel and could lead them to despair. We should encourage that person, praying for God’s healing as He wills.

Many skeptics will ask why God does not heal today in such miraculous ways as He did in the Bible. How can we respond to those who say that if God did a miracle of healing right in front of them, they would believe? One way to respond would be to show them the words of Jesus as He related the account of the rich man and Lazarus (Lk. 16:19-31). Just as the rich man’s family had the testament of Moses and the Prophets (a term referring to all of the writings of the O.T.) to trust, today the Bible with both testaments stands as a witness to God’s plan of salvation for mankind. If they won’t hear God’s written Word, they won’t receive His truth manifested through a miracle. Similarly, at the raising of Lazarus from the dead in John 11, some who witnessed the miracle believed and others did not. Witnessing a miracle does not provide a guarantee of belief in the Person and work of Jesus.

JESUS REJECTED IN NAZARETH (Part 2)

JESUS REJECTED IN NAZARETH
(Part 2)

Text: Selected Scriptures (NASB)

Introduction: After the arrest of John the Baptist, Jesus returned to Galilee and continued to minister throughout the region for the next year. As He went, He proclaimed, “Repent and believe in the gospel” (Mk. 1:15). His message was one that demands a response. In the first few accounts from His time in Galilee, we see examples of varied responses. There are really only two options -- reject Jesus and His teaching or embrace them -- and the consequences are eternal.

I. HISTORICAL & APOLOGETICS BACKGROUND

There are many today who promote a pluralistic view of religion, teaching there are many paths up the mountain to God. Some people believe that Jesus was just a good teacher or a moral activist. Perhaps more common in our lives are those who acknowledge the truth about Jesus and pay lip-service to Him, but have never truly trusted in Him for salvation, repented, and submitted to Jesus as Lord. James 2:19 demonstrates the difference: “You believe that God is one; you do well. Even the demons believe -- and shudder!” Paul explains that salvation comes through believing the truth about Jesus and confessing Him as Lord (Rom. 10:9, 13). Knowing the truth doesn’t save us. Doing righteous works doesn’t save us (Rom. 9:31-32). By the grace of God, we are saved through faith (Eph. 2:8-9) when we repent, call upon the name of the Lord (Acts 2:21), and recognize that “there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12).

Jesus claimed to be the only way of salvation -- the only way that sinners can be reconciled to God. He stated, “I am the way, and the truth, and the life. No one comes to the Father except through me” (Jn. 14:6). He also said, “I told you that you would die in your sins, for unless you believe that I am He you will die in your sins” (Jn. 8:24). And consider this: “And I tell you, everyone who acknowledges Me before men, the Son of Man also will acknowledge before the angels of God, but the one who denies Me before men will be denied before the angels of God” (Lk. 12:8-9).

As Christians, we must be careful not to water down the gospel or Jesus’ claims in order to promote a feel-good Jesus or a Jesus who is here merely to fix our societal problems. And we must never change the gospel in order to be seen as culturally tolerant or inclusive. It is actually more loving to tell people of sin, judgment, and salvation through Christ than it is to leave them believing a false gospel, only to have them perish outside of Christ and His great salvation.

Jesus was not just a good moral teacher or example for us to follow. No, He is the eternal Son of God, the second person of the Trinity, who claimed to be the exclusive Savior of men and women. Jesus brings division. The gospel is a stumbling block to many. A misguided response to a false presentation of Jesus will not save anyone. But when people understand their need for a Savior because of their sin and then recognize Jesus as the sinless Son of God, crucified and raised, then by God’s grace they can repent and trust that Jesus, the God-man, is mighty to save.

II. DO YOU BELIEVE?

With this in mind, I would like each of you to take some time to reflect on your own response to Jesus’ message. Jesus called those to whom He preached to repent of their sins and obey all that He commanded them to do. Those are two high callings, and they are callings that we can only submit to by the power of the Holy Spirit working in us.

In his second letter to the Corinthian church, Paul called the professing believers there to …
[READ 2 Cor. 13:5]

5 Test yourselves to see if you are in the faith; examine yourselves! Or do you not recognize this about yourselves, that Jesus Christ is in you -- unless indeed you fail the test?
Let’s take a few minutes to look at a few passages of Scripture. As we do, consider where you stand with Christ.

[READ Mt. 7:15-27]

15 “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves. 16 You will know them by their fruits. Grapes are not gathered from thorn bushes, nor figs from thistles, are they? 17 So every good tree bears good fruit, but the bad tree bears bad fruit. 18 A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 So then, you will know them by their fruits.
21 “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of My Father who is in heaven will enter. 22 Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ 23 And then I will declare to them, ‘I never knew you; leave Me, you who practice lawlessness.’
24 “Therefore, everyone who hears these words of Mine, and acts on them, will be like a wise man who built his house on the rock. 25 And the rain fell and the floods came, and the winds blew and slammed against that house; and yet it did not fall, for it had been founded on the rock. 26 And everyone who hears these words of Mine, and does not act on them, will be like a foolish man who built his house on the sand. 27 And the rain fell and the floods came, and the winds blew and slammed against that house; and it fell -- and its collapse was great.”

Here we see a clear warning about simple outward obedience to the teaching of Jesus. Pointing to your own works as the reason you should be accepted into God’s kingdom is actually lawlessness and will only result in your own eternal condemnation. We must know Christ, and He must know us, so that we will be received into His kingdom, thus founding our works and our faith only in Christ.

[READ Jn. 3:16-21, 36]

16 “For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life. 17 For God did not send the Son into the world to judge the world, but so that the world might be saved through Him. 18 The one who believes in Him is not judged; the one who does not believe has been judged already, because he has not believed in the name of the only Son of God. 19 And this is the judgment, that the Light has come into the world, and people loved the darkness rather than the Light; for their deeds were evil. 20 For everyone who does evil hates the Light, and does not come to the Light, so that his deeds will not be exposed. 21 But the one who practices the truth comes to the Light, so that his deeds will be revealed as having been performed in God.”

36 The one who believes in the Son has eternal life; but the one who does not obey the Son will not see life, but the wrath of God remains on him.”

I trust these words of Jesus help you see that a true belief in Him results in a real transformation of your life -- having come into the light where your evil works are exposed, the works that you now do are done in God to be seen by all in the light. In believing, you have eternal life in Christ. Apart from believing in Christ, you have only condemnation.

[READ 1 Jn. 2:3-6]

3 By this we know that we have come to know Him, if we keep His commandments. 4 The one who says, “I have come to know Him,” and does not keep His commandments, is a liar, and the truth is not in him; 5 but whoever follows His word, in him the love of God has truly been perfected. By this we know that we are in Him: 6 the one who says that he remains in Him ought, himself also, walk just as He walked.

Here there are many comparative statements that you can use to evaluate your walk as a Christian in the light or as an unbeliever in the dark. In this specific passage, if you claim to abide in Christ, then your life should look like His life. Now, that doesn’t mean we are perfect, but we are seeking to obey. If we say that we know Christ and don’t keep His commandments, we are liars.

III. APPLICATION

In the grand scheme of things, there are really only two responses to Jesus -- you either submit to Him as Savior and Lord, or you would rather He be dead so that you can rule your own little kingdom. You are either for Christ, or you are against Him (Mt. 12:30). You are either wheat or a weed (Mt. 13:24-30, 13:36-43). You are either a sheep who will be given eternal life or a goat who will be cast into eternal punishment (Mt. 25:31-46). We see these examples played out in Scripture, and we see them played out as we interact with other people.

The wide path that leads to destruction is actually so wide that the people on opposite sides of the path might think they are on totally different paths. The outwardly religious and moral person who claims to be a Christian and thinks they are follow Jesus as a good teacher looks across the path at the Hindu worshiping an idol and doing yoga, or at the Voodoo priest sacrificing animals and casting spells, and he things they are on different paths. But they aren’t. That path is broad and leads only to destruction.

Jesus is Lord and Savior. We must cling to those truths and submit our wills to the will of the Savior who purchased people with His blood. There is a narrow path that we find laid out in the pages of Scripture, in Christ’s commands for us -- a path trodden by those faithful saints who have come before us.

God the Father has called us to be His children. He has accepted us as His sons and daughters through the perfect obedience and substitutionary death of God the Son. And He has given us God the Holy Spirit to dwell within us as a seal of our adoption and to empower us to submit to Jesus as Lord. When we recognize all this, we can’t help but lift our voices and worship Him for His perfection and His mercy and grace toward us. If we can’t acknowledge these truths, it should lead us to despair, knowing that there is no hope for us in ourselves. I pray that we can all look to Christ, astonished at His teachings, mercy, and grace, and believe in Him for everlasting life.

When people claim that all religions lead to the same place, like a mountain with many paths leading to the top where we will all find God, how can we respond to them and expose their wrong thinking? One simple approach is to ask them how they know that all religions are true and lead to the same destination. They will have to appeal to some experience or authority or admit that they just blindly believe it to be true even without an evidence. Another approach would be to point them to the radical differences between Christianity and other religious systems. For example, Islam demands that God has no Son and Christians demand that we must believe that God’s Son died as our substitute -- both cannot be true. In whatever approach we use, we must point them back to the authority of the Bible and call them to submit to the truths it contains about salvation found in Christ alone (Jn. 14:6; Acts 4:12). A similar analogy involving blind men describing an elephant is often used by pluralists, but in order to know the analogy is true, the narrator would have to be able to see and know everything about God, represented by the elephant. In either analogy (the elephant or the mountain), you would have to know God fully or be God to know for certain that pluralism was true.

If you know someone who claims to be a Christian, yet their life does not seem to indicate that they are walking on the narrow path to eternal life, how could you use today’s lesson to help them consider how they are responding to Jesus? We must be careful to engage them in a discussion filled with grace and truth. Asking questions rather than making accusations can be a very helpful technique when dealing with situations like this.

JESUS REJECTED AT NAZARETH -- Part 2 Study Guide

JESUS REJECTED AT NAZARETH -- Part 2
Answers (Lesson 123) - Apr.17, 2024 - Supplemental Study

TEXT: Selected Scriptures (NASB)

INTRODUCTION: Jesus message was one that demands a response. In the first few accounts from His time in Galilee, we see examples of varied responses. There are really only two options -- reject Jesus and His teaching or embrace them -- and the consequences are eternal.

I. HISTORICAL & APOLOGETICS BACKGROUND

There are many today who promote a pluralistic view of religion, teaching there are many paths up the mountain to God.

Knowing the truth doesn’t save us (Jas. 2:19).

Doing righteous works doesn’t save us (Rom. 9:31-32).

Jesus brings division. The gospel is a stumbling block to many. A misguided response to a false presentation of Jesus will not save anyone.

When people understand their need for a Savior because of their sin and then recognize Jesus as the sinless Son of God, crucified and raised, then by God’s grace they can repent and trust that Jesus, the God-man, is mighty to save.
The Samaritans did not believe in the full canon of Scripture; they believed only the Pentateuch was from God. Because of this, they believed Mount Gerizim (the first place Abraham built an altar see Gen. 12:6-7), was the correct place for worshiping God. Jesus pointed out that the debate was moot, since the time was coming when neither place would be central to the worship of God.

II. DO YOU BELIEVE?

Jesus called those to whom He preached to repent of their sins and obey all that He commanded them to do. Those are two high callings, and they are callings that we can only submit to by the power of the Holy Spirit working in us.

2 Corinthians 13:5

Matthew 7:15-27

John 3:16-21, 36

I trust these words of Jesus help you see that a true belief in Him results in a real transformation of your life.

In believing, you have eternal life in Christ. Apart from believing in Christ, you have only condemnation.

1 John 2:3-6

III. APPLICATION

The wide path that leads to destruction is actually so wide that the people on opposite sides of the path might think they are on totally different paths.

There is a narrow path that we find laid out in the pages of Scripture, in Christ’s commands for us -- a path trodden by those faithful saints who have come before us.

When people claim that all religions lead to the same place, like a mountain with many paths leading to the top where we will all find God, a simple way we can respond to them and expose their wrong thinking is to ask them how they know that all religions are true and lead to the same destination. They will have to appeal to some experience or authority or admit that they just blindly believe it to be true even without an evidence.

Another approach would be to point them to the radical differences between Christianity and other religious systems. For example, Islam demands that God has no Son and Christians demand that we must believe that God’s Son died as our substitute -- both cannot be true. In whatever approach we use, we must point them back to the authority of the Bible and call them to submit to the truths it contains about salvation found in Christ alone (Jn. 14:6; Acts 4:12).

If you know someone who claims to be a Christian, yet their life doesn’t seem to indicate that they are walking on the narrow path to eternal life, how could you get them to consider how they are responding to Jesus? We must be careful to engage them in a discussion filled with grace and truth. Asking questions rather than making accusations can be a very helpful technique when dealing with situations like this.

LIVING WATER (Part 2)

LIVING WATER
(Part 2)

Text: Selected Scriptures (NASB)

Introduction: As you remember, on Sunday we looked at the gospel record that describes the end of John the Baptist’s ministry and Jesus’ earthly ministry of changing lives through personal encounters with Nicodemus and the woman of Sychar.

This morning, I want us to take a closer look at the enmity that existed between the Jews and the Samaritans. Then, we’re going to try to establish a timeline for Jesus’ early ministry, to help us gain a big picture view of His purpose -- to redeem sinners and bring glory to God the Father.

I. HISTORICAL & APOLOGETICS BACKGROUND

Scholars have suggested various reasons that Jesus had to travel through Samaria (Jn. 4:4). Some suggest that the road through Samaria was the shortest route to Galilee; Jesus went that way because it was faster. Some point to the arrest of John the Baptist as the reason for His speedy departure. If Herod was living in Perea, which was likely, then it may have been dangerous to use the eastern route to Galilee via Perea. Regardless of whether any of these scenarios hold the truth, we can be sure that Jesus had to go through Samaria so that He would meet the woman at the well of Sychar. In fact, He told His disciples as much when they urged Him to eat. He told them that His food, His sustenance, was to do the will of His Father (Jn. 4:34). He explained that the time of the harvest was at hand, and He was already gathering fruit for eternal life. Let’s take a minute to refresh about memories of Jesus words in John 3 & 4.

[READ Jn. 3:5-7, 12-17, 4:35-38]
5 Jesus answered, “Truly, truly, I say to you, unless someone is born of water and the Spirit, he cannot enter the kingdom of God. 6 That which has been born of the flesh is flesh, and that which has been born of the Spirit is spirit. 7 Do not be amazed that I said to you, ‘You must be born again.’
12 If I told you earthly things and you do not believe, how will you believe if I tell you heavenly things? 13 No one has ascended into heaven, except He who descended from heaven: the Son of Man. 14 And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, 15 so that everyone who believes will have eternal life in Him.

4:35 Do you not say, ‘There are still four months, and then comes the harvest’? Behold, I tell you, raise your eyes and observe the fields, that they are white for harvest. 36 Already the one who reaps is receiving wages and is gathering fruit for eternal life, so that the one who sows and the one who reaps may rejoice together. 37 For in this case the saying is true: ‘One sows and another reaps.’ 38 I sent you to reap that for which you have not labored; others have labored, and you have come into their labor.”

The Samaritan woman and many of the Samaritans from her town believed in Jesus, accepting His gift of living water that wells up for eternal life (Jn. 4:14).

By understanding the historical context, we can draw more significance from this encounter. The Jews and the Samaritans did not get along. During the time of the divided kingdom, northern Israel named Samaria as her capital. Jerusalem remained the capital of Judah. The Jews believed that God had chosen Jerusalem as the place for His temple, where He would dwell and be worshiped. The Samaritans did not believe in the full canon of Scripture; they believed only the Pentateuch was from God. Because of this, they believed Mount Gerizim, believed to be the first place Abraham built an altar (see Gen. 12:6-7), was the correct place for worshiping God. Jesus pointed out that the debate was moot, since the time was coming when neither place would be central to the worship of God.

The Jews also despised the Samaritans for cultural reasons. The Samaritans were viewed as defiled half-breeds. When the Assyrians conquered Israel, they deported many Jews and brought in many non-Jews to inhabit the land. The remaining Israelites intermarried with these foreigners, resulting in a population of Samaritans who were part ethnic Jew and part foreigner. As the Jews returned to the area after the exile, tensions developed between the two groups.

Jesus intentionally traveled through the region of Samaria in order to interact with these despised people, bringing them the hope of salvation and eternal life. This account confirms that the gospel of Jesus Christ is not just for the Jews, but for every people, tribe, nation, and language (see Rev. 7:9). It didn’t matter that the Samaritans were of a different ethnicity or had a different culture and religious practice. They needed a Savior, and they believed in Jesus as the Savior of the world (Jn. 4:26).

Let’s follow the example of Jesus in proclaiming His gospel to all people, regardless of background. He didn’t get caught up in cultural differences or theological debates. Likewise, the woman immediately ran to share the truth with others. May we be as intentional in sharing the hope of eternal life.

II. TIMELINE OF CHRIST

So far, we’ve been able to walk through the chronology of Jesus’ life pretty easily. But from here on out, it is going to become increasingly difficult to determine exactly when and where things were happening. The earthly ministry of Jesus lasted about three years, with His crucifixion occurring in AD 33. But we have four different accounts of the events that took place across those years. So today, we’re going to establish a framework to use going forward.

To determine the timing of events and the movements of Jesus and His disciples, we are going to have to fit together the details given in all four Gospels.

¨ Does anyone remember what a resource like this is called? It is called a harmony of the Gospels.

A harmony can be extremely helpful in figuring out what happened when in the life of Jesus. Unfortunately, we don’t have time to work through a full harmony today, but we are going to start with the book of John to develop an outline that we can look to as we continue to study the ministry of Jesus.

¨ A couple of weeks ago, we talked about a particular recurring event that serves as a great time-marker for the life of Jesus. Does anyone remember what it was? Passover.

Jesus’ ministry begins with a trip to Jerusalem for the Passover, and it is a Passover that ends His earthly life. John identifies four Passover feasts in Jesus’ final years. We know that the Passover occurs around March of each year (according to our calendar), so these give us mile-markers, so to speak.

HOMEWORK ASSIGNMENT CHECK: Fill in answers using the Timeline of Christ Worksheet

¨ Let’s begin by marking the four Passovers. Who has the reference for the first Passover? John 2:13

[READ Jn. 2:13]
13 The Passover of the Jews was near, and Jesus went up to Jerusalem.

¨ The second one may have been a little tricky. Did anyone find it? The second Passover is found in John 5:1.

[READ Jn. 5:1]
1 After these things there was a feast of the Jews, and Jesus went up to Jerusalem.

John doesn’t label this as Passover, just as a feast of the Jews. However, it is reasonable to assume it is Passover, and it fits with the expected timeline. It is possible that this is another feast in the same year, but we are going to use it as a Passover marker.
¨ Who has the reference for the third Passover? John 6:4

[READ Jn. 6:4]
4 Now the Passover, the feast of the Jews, was near.

¨ What is interesting about this Passover? Jesus didn’t go to Jerusalem this time. Instead, he remained in Galilee and fed the 5,000.
¨ Who has the reference for the fourth Passover? John 11:55

[READ Jn. 11:55]
55 Now the Passover of the Jews was near, and many went up to Jerusalem from the country prior to the Passover, in order to purify themselves.

¨ Now let’s go back and add in the accounts we’ve already talked about. What events have we talked about that happened before Jesus went to Jerusalem for the first Passover? His baptism, temptation, calling His first disciples, His first miracle.

¨ What events did we talk about while Jesus was in Jerusalem for the first Passover? First cleansing of the temple, visit of Nicodemus.

¨ What account did we talk about on Sunday that occurred after He left Jerusalem? His visit with the Samaritan woman.

As we continue to study the ministry of Jesus leading to His crucifixion and resurrection, I hope that you will continue to fill in this timeline. You may not have room for every event, but be sure to mark the ones that stand out to you. This can be a great tool as you continue to study on your own. You can use the space to the left of the timeline to record additional notes, like where an event occurred, the specific time identifiers, or details about the even that stood out to you. For now, let’s go ahead and mark the major regions where these events were taking place so we can keep us with all the traveling Jesus did.

¨ In what region did Jesus live before He went to the first Passover? Jesus lived in Nazareth, which is a town in Galilee. His baptism and temptation were in the wilderness, likely in or very near Galilee. So let’s label the timeline before the first Passover as Galilee. (Write “Galilee” parallel to the time line along the space above 1st Passover).

¨ Where did Jesus go after He left Jerusalem the first time? He stayed in Judea for a little while, before going through Samaria and on to Galilee. He likely wasn’t in Judea long. So let’s write “Samaria/Galilee” along the timeline between the first and second Passovers.

¨ Jesus returned to Jerusalem for the second Passover. Where did He go after He left Jerusalem? John doesn’t give us any details about the time between the second and third Passovers. But we know from the other Gospels that He was in Galilee for most of that time. So label the line as “Galilee.”

¨ Also, remember that He remained in Galilee for the third Passover, so mark that on your timeline. After the third Passover, where did Jesus go? If you’re going like “what?” let me help you out. During this time, Jesus did a lot of traveling, and it is really hard to tell where He was in many of the passages. We know that He toured Galilee and north of Galilee, when to Jerusalem for a couple of feasts, and ministered around Judea and Perea before returning to Jerusalem for the final Passover. So on your timeline, mark the first half of that space as “Galilee” and the second half as “Judea/Perea.”

¨ When we arrive at the final Passover, we know that Jesus came to which city during the final week before His crucifixion? Jerusalem. Mark that on the timeline. Mark what city or region Jesus was at each of the Passovers.

III. APPLICATION

As you can see, it is a huge task to compile even a simple timeline of Jesus’ last three years. We’ve only really looked at one of the four Gospels, and we just skimmed through the highlights. But I hope that this timeline give you a general idea of what Jesus’ earthly ministry may have looked like. And I hope you will keep it in the back of your Bible and use it to keep things straight as we continue our study.

LIVING WATER -- Part 2 Study Guide

LIVING WATER -- Part 2
Answers (Lesson 122) - Apr.10, 2024 - Supplemental Study

TEXT: Selected Scriptures (NASB)

INTRODUCTION: This morning, I want us to take a closer look at the enmity that existed between the Jews and the Samaritans. Then, we’re going to try to establish a timeline for Jesus’ early ministry, to help us gain a big picture view of His purpose -- to redeem sinners and bring glory to God the Father.

I. HISTORICAL & APOLOGETICS BACKGROUND

We can be sure that Jesus had to go through Samaria so that He would meet the woman at the well of Sychar.

John 3:5-7, 12-17, 4:35-38

The Samaritans did not believe in the full canon of Scripture; they believed only the Pentateuch was from God. Because of this, they believed Mount Gerizim (the first place Abraham built an altar see Gen. 12:6-7), was the correct place for worshiping God. Jesus pointed out that the debate was moot, since the time was coming when neither place would be central to the worship of God.

Jesus intentionally traveled through the region of Samaria in order to interact with the despised people, bringing them the hope of salvation and eternal life. This account confirms that the gospel of Jesus Christ is not just for the Jews, but for every people, tribe, nation, and language (see Rev. 7:9). It didn’t matter that the Samaritans were of a different ethnicity or had a different culture and religious practice. They needed a Savior, and they believed in Jesus as the Savior of the world (Jn. 4:26).

II. TIMELINE OF CHRIST

The earthly ministry of Jesus lasted about three years, with His crucifixion occurring in AD 33. But we have four different accounts of the events that took place across those years.

To determine the timing of events and the movements of Jesus and His disciples, we are going to have to fit together the details given in all four Gospels.

A Harmony of the Gospels can be extremely helpful in figuring out what happened when in the life of Jesus. Unfortunately, we don’t have time to work through a full harmony today, but we are going to start with the book of John to develop an outline that we can look to as we continue to study the ministry of Jesus.

JESUS TEACHES THE TEACHER (Part 2)

JESUS TEACHES THE TEACHER
(Part 2)

Text: Selected Scriptures (NASB)

Introduction: Sometimes, like Nicodemus, when we think of Jesus’ life, we first think of the miracles He performed -- feeding multitudes (Mt. 14:13-21); healing the crippled, blind, and sick (Mk. 2:1-12; Jn. 9:1-7); and controlling nature (Mt. 8:23-27, 14:22-33). But His mission was not merely to rid the world of hunger, pain, sickness, or sadness. As Jesus explained to Nicodemus, God’s plan for Jesus’ life, death, and resurrection was about saving the lost (Jn. 3:16; Lk. 19:10). He would save His people from their sins (Mt. 1:21). The Apostle Paul understood this and stated it plainly in his letter to Timothy: “Christ Jesus came into the world to save sinners” (1 Tim. 1:15). He came to save sinners, and the salvation He offered would bring eternal life (Jn. 3:15, 5:24, 10:28).

I. HISTORICAL & APOLOGETICS BACKGROUND

As we learned on Sunday, Jesus’ primary reason for coming to earth was to glorify His Father. Even as a boy, Jesus spoke of this to Mary and Joseph in the temple when He said, “Did you not know that I must be in My Father’s house?” (Lk. 2:49). And when the hour for His death had come, He prayed that the Father would glorify Him so that He could glorify the Father (Jn. 17:1). Likewise, Jesus prayed, “Now is My soul troubled. And what shall I say? ‘Father, save Me from this hour’? But for this purpose I have come to this hour. Father, glorify Your name” (Jn. 12:27-28).

Though Jesus was God from the beginning and never ceased to be God, He willingly set aside His own glory, “taking the form of a servant, being born in the likeness of men … He humble Himself by becoming obedient to the point of death, even death on a cross” (Phil. 2:7-8). Jesus glorified the Father by finishing the work that the Father had given Him to do -- even unto death (Jn. 17:4).

To glorify God means to extol Him, worship Him in the splendor of holiness, and submit to Him in humble obedience (1 Chr. 16; Jn. 17:4). God Himself described His glory: “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex. 34:6). God’s glory is manifested through His marvelous attributes. And God, in His grace, chose to display these attributes to mankind through the work of His Son in salvation. Jesus is God’s glory on display
.
If we were to seek our own glory, we would be called arrogant. So, if God seeks His own glory, doesn’t that make Him a narcissist? This is a frequently misunderstood subject, primarily because we forget the difference between the infinite, eternal, holy God and ourselves, finite and fallen creatures.

The Westminster Shorter Catechism asks, “What is the chief end of man?” The answer given is: “Man’s chief end is to glorify God, and to enjoy Him forever.” Indeed, our failure or refusal to worship and honor God would be idolatry. If mankind’s highest good and greatest aim in life is the glory of God, how can God have any other aim?  If idolatry is worshiping anyone or anything as god, instead of the true God, then for God to seek any other end than His own glory would amount to idolatry on God’s part. Since He is the eternal, infinite Creator, He deserves all glory, so for Him to seek His own glory is not selfishness, but entirely proper.

God created us for His own glory (Isa. 43:6-7), our good works are so others will give God glory (Mt. 5:16), everything we do is to be done for God’s glory (1 Cor. 10:31), and God’s plan is to fill the earth with the knowledge of His glory (Hab. 2:14). God is glorious, and He wants His fame -- His glory -- to be seen and enjoyed by His creatures. Jesus’ goal was to glorify His Father, and that must be our goal, too.

II. GLORY TO GOD

As He spoke to Nicodemus, Jesus talked about the condemnation that people face because they do not believe in Jesus as Savior. They run from the light so that their evil deeds are not exposed. Some do this in a quiet manner, but others do it in a way that is quite dramatic and public. But make no mistake, both are rebelling against King Jesus and refusing to glorify God.

Let’s look at some Bible verses now. I want you to think about how each of them helps us understand what it means to glorify God.

[READ Gen. 1:26-27]
26 Then God said, “Let Us make mankind in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the livestock and over all the earth, and over every crawling thing that crawls on the earth.” 27 So God created man in His own image, in the image of God He created him; male and female He created them.

This passage teaches us that God was pleased to create man in His image. As image bearers of God, we were created to reflect the glory of God here on the earth.

[READ Isa. 43:6-7]
6 I will say to the north, ‘Give them up!’
And to the south, ‘Do not hold them back.’
Bring My sons from afar
And My daughters from the ends of the earth,
7 Everyone who is called by My name,
And whom I have created for My glory,
Whom I have formed, even whom I have made.”

These verses tell us that all of those who are sons and daughters of God were created for God’s glory.

[READ Mt. 5:14-16]
14 “You are the light of the world. A city set on a hill cannot be hidden; 15 nor do people light a lamp and put it under a basket, but on the lampstand, and it gives light to all who are in the house. 16 Your light must shine before people in such a way that they may see your good works, and glorify your Father who is in heaven.

No mistake about it, our good works should be seen by others so that God may be glorified.

[READ Rom. 11:33-36]
33 Oh, the depth of the riches, both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways! 34 For who has known the mind of the Lord, or who became His counselor? 35 Or who has first given to Him, that it would be paid back to him? 36 For from Him, and through Him, and to Him are all things. To Him be the glory forever. Amen.

Since God has created everything, all of it is intended to glorify Him, and He deserves that glory forever.

[READ 1 Cor. 10:31]
31 Therefore, whether you eat or drink, or whatever you do, do all things for the glory of God.

Everything we do should be done to glorify God.

[READ 2 Cor. 4:5-6]
5 For we do not preach ourselves, but Christ Jesus as Lord, and ourselves as your bond-servants on account of Jesus. 6 For God, who said, “Light shall shine out of darkness,” is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ.

The knowledge of the glory of God has been given to us, especially in the face of Jesus Christ.

It is important for us to understand what it means to glorify God. These passages are just a small sampling of all the places in Scripture where this topic is discussed. All that we do, say, and think should reflect the perfect character of God as image bearers created in His image. He gets to claim all the glory because He is the One of infinite worth -- we are simply His creatures who have been given by Him everything that we have.

This idea rubs many folks the wrong way. Famous antagonistic atheists have railed against a God who would seek glory for Himself as an arrogant tyrant. You may encounter this attitude in people you interact with, so let’s think about how to respond to them.

¨ What errors about God’s character are evident in Barker’s statement? He fails to recognize that God is the Creator and has the right to ask of His creatures whatever He pleases. God has given us everything we have, and we should give Him praise and show Him gratitude for all He does for us. Mr. Barker believes God is just a vindictive tyrant rather than a loving, holy, wise, just, and gracious God. Further, God demonstrates all of this when those people are rebelling against Him.

[READ Rom. 5:6-8]
6 For while we were still helpless, at the right time Christ died for the ungodly. 7 For one will hardly die for a righteous person; though perhaps for the good person someone would even dare to die. 8 But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.

¨ Based on the passages we looked at earlier, how would you seek to correct this misunderstanding about God, especially about the glory due to Him? We could walk through these verses in God’s Word to point to the truth. It may not be well received, but speaking the truth in love is our calling. We know that Mr. Barker (and others like him) knows that God exists (Rom. 1), so we can only call him to look to Christ, repent of his rebellion, and escape the judgment to come. We have no power to change his heart or mind and must rely on the work of the Holy Spirit to accomplish such change. We can proclaim the truth confidently, knowing that the judge of all the earth will do what is right.

III. APPLICATION

Based on false views of Jesus’ mission on earth, many people shift the focus from salvation to being a good example or a good teacher. The Bible makes it clear that Jesus’ purpose was to glorify the Father in calling sinners to repentance and dying as a substitute for them. While He came to heal and offer abundant life to His followers, many people distort these ideas and make them the main focus rather than a facet of His ministry.

Failing to glorify God is a sin of omission that we can repent of and find forgiveness for in Christ.

JESUS TEACHES THE TEACHER -- Part 2 - Study Guide

JESUS TEACHES THE TEACHER -- Part 2
Answers (Lesson 121) - Mar. 27, 2024 - Supplemental Study

TEXT: Selected Scriptures (NASB)

INTRODUCTION: As we learned on Sunday, Jesus’ primary reason for coming to earth was to glorify His Father. Even as a boy, Jesus spoke of this to Mary and Joseph in the temple when He said, “Did you not know that I must be in My Father’s house?” (Lk. 2:49). And when the hour for His death had come, He prayed that the Father would glorify Him so that He could glorify the Father (Jn. 17:1). Likewise, Jesus prayed, “... And what shall I say? ‘Father, save Me from this hour’? But for this purpose I have come to this hour. Father, glorify Your name” (Jn. 12:27-28).

I. HISTORICAL & APOLOGETICS BACKGROUND

Though Jesus was God from the beginning and never ceased to be God, He willingly set aside His own glory (Phil. 2:7-8). Jesus glorified the Father by finishing the work that the Father had given Him to do -- even unto death (Jn. 17:4).

To glorify God means to extol Him, worship Him in the splendor of holiness, and submit to Him in humble obedience (1 Chr. 16; Jn. 17:4).

God, in His grace, chose to display His attributes to mankind through the work of His Son in salvation. Thus we can proclaim this truth: Jesus is God’s glory on display.

If God seeks His own glory, doesn’t that make Him a narcissist? This is a frequently misunderstood subject, primarily because we forget the difference between the infinite, eternal, holy God and ourselves, finite and fallen creatures.

God, in His grace, chose to display His attributes to mankind through the work of His Son in salvation. Thus we can proclaim this truth: Jesus is God’s glory on display.

II. GLORY TO GOD

We’re going to look at some Bible verses now. I want you to think about how each of them helps us understand what it means to glorify God.

Genesis 1:26-27

This passage teaches us that God was pleased to create man in His image. As image bearers of God, we were created to reflect the glory of God here on the earth.

Isaiah 43:6-7

These verses tell us that all of those who are sons and daughters of God were created for God’s glory.

Matthew 5:14-16

No mistake about it, our good works should be seen by others so that God may be glorified.

Romans 11:33-36

Since God has created everything, all of it is intended to glorify Him, and He deserves that glory forever.

1 Corinthians 10:31

Everything we do should be done to glorify God.

2 Corinthians 4:5-6

The knowledge of the glory of God has been given to us, especially in the face of Jesus Christ.

All that we do, say, and think should reflect the perfect character of God as image bearers created in His image. He gets to claim all the glory because He is the One of infinite worth -- we are simply His creatures who have been given by Him everything that we have.

This rubs many folks the wrong way. Famous antagonistic atheists have railed against a God who would seek glory for Himself as an arrogant tyrant. You may encounter this attitude in people you interact with, so let’s think about how to respond to them.

In his book Godless, Dan Barker of the Freedom from Religion Foundation wrote, “Speaking for myself, if the Bible’s heaven and hell exist, I would choose hell. Having to spend eternity pretending to worship a petty tyrant who tortures those who insult his authority would be more hellish than baking in eternal flames. There is no way such a bully can earn by admiration.” He fails to recognize that God is the Creator and has the right to ask of His creatures whatever He pleases. God has given us everything we have, and we should give Him praise and show Him gratitude for all He does for us. Mr. Barker believes God is just a vindictive tyrant rather than a loving, holy, wise, just, and gracious God. Further, God demonstrates all of this when those people are rebelling against Him.

Romans 5:6-8

Based on the passages we looked at earlier, how would you seek to correct this misunderstanding about God, especially about the glory due to Him? We could walk through these verses in God’s Word to point to the truth. It may not be well received, but speaking the truth in love is our calling. We know that Mr. Barker (and others like him) knows that God exists (Rom. 1), so we can only call him to look to Christ, repent of his rebellion, and escape the judgment to come. We have no power to change his heart or mind and must rely on the work of the Holy Spirit to accomplish such change. We can proclaim the truth confidently, knowing that the judge of all the earth will do what is right.

III. APPLICATION

Failing to glorify God is a sin of omission that we can repent of and find forgiveness for in Christ.

JESUS’ FIRST SIGNS & WONDERS (Part 2)

JESUS’ FIRST SIGNS & WONDERS
(Part 2)

Text: Selected Scriptures (NASB)

Introduction: As we learned on Sunday, the first sign Jesus gave in His public ministry was changing water into wine at the wedding in Cana. Only the servants and the disciples had witnessed the sign Jesus had just done. He had shown His glory, proving Himself to be the Son of God, and the disciples believed (Jn. 2:11).

Not long after the wedding in Cana, Jesus and His disciples traveled to Jerusalem to celebrate the Passover. When Jesus entered the Temple, He was enraged at what he saw there. God’s house, His Temple, should have been a house of prayer, worship, and devotion, but they had made it into a house of trade. Jesus made a whip of cords and drove them out of the temple, overturning their tables and pouring out their coins. He also verbally rebuked them for the way they were dishonoring God and His temple (Jn. 2:15-16).

I. HISTORICAL & APOLOGETICS BACKGROUND

Throughout his Gospel, John describes the miracles of Jesus as signs. Interestingly, John never used the word dunamis (power), the most common word for miracle. Instead, John used the word semeion (sign), pointing to the spiritual significance of these supernatural acts. John structured his book around these signs, of which the account in Cana was the first (Jn. 2:11). John wanted to emphasize not the powerful work itself, but the meaning behind it. In this case, John gives us the purpose of the sign: to reveal Jesus’ glory to His disciples. In other words, this was the first sign Jesus Himself performed to demonstrate that He was the Son of God, full of glory and power. And the disciples believed.

John said this was the first sign of Christ. This is significant because it means He could not have performed miracles prior to this. This is a clear apologetic negating those who claim Jesus performed miracles as a Child. For example, Islam teaches that Jesus spoke from the cradle to protect Mary from slander (Quran 3:46; 19:30-33) and that He created a living bird out of clay (Quran 3:49). Some of these ideas in the Quran were based on pseudepigraphal works, like the Infancy Gospel of Thomas, which imagines an entire childhood for Jesus. In this work of fiction, 5-yr.-old Jesus redirected the flowing of a brook with His voice and created sparrows from clay. When another child disrupted the pools He had formed, He got angry and cursed the boy, who withered like a dead tree. In one story, Jesus killed a boy -- just by speaking -- for bumping into Him as He was running.

Whenever we hear incredible claims, we must check them against Scripture. We can confidently point to John 2:11 to refute the idea of the childhood miracles of Jesus. The miracle at Cana was the first of His signs. Also, the true Gospels demonstrate that Jesus was never interested in abusing His power or glorifying Himself; rather, He was interested in glorifying His Father. It is contrary to Scripture and the character of Christ to claim He did miracles while He was a Child.

Additionally, we can compare these alleged outbursts of anger with the scriptural account of Jesus cleansing the temple. The Infancy Gospel of Thomas shows Jesus as a vindictive, impulsive terror who flaunted His power, rebelled against His elders, and was quick to get angry. But we see a different picture in the Bible. He did not rebel against authority but submitted to His parents (Lk. 2:51). In John’s inspired Gospel (2:13-21), we see that Jesus is righteous in His anger, not vindictive. He performed miracles to bring glory to the Father, not Himself.

Our God is a loving God, slow to anger and abounding in mercy (Joel 2:13). Our Savior is blameless (Heb. 4:15) and powerful (Col. 1:15-20), yet humble and obedient (Phil. 2:5-11). Let’s stand on the Word of God as we proclaim, like John the Baptist, “Behold, the Lamb of God, who takes away the sin of the world” (Jn. 1:29).

II. RIGHTEOUS INDIGNATION

We have seen Jesus angry when He cleansed the Temple. If this rubs you the wrong way, you might be thinking that anger is a sinful emotion. If Jesus committed a sin, He couldn’t be the spotless Lamb who takes away the sins of the world. Let’s take a few minutes to look at some passages of Scripture that will help you think through the biblical view of the emotion of anger and its relationship to sinful actions, attitudes, and thoughts. Then we’ll discuss several scenarios to try and identify righteous and unrighteous anger. Let’s talk about your conclusions regarding anger from each of the following verses.

[READ Ps. 7:11-13]
11 God is a righteous judge,
a God who displays His wrath every day.
12 If He does not relent,
He will sharpen His sword;
He will bend and string His bow.
13 He has prepared his deadly weapons;
He makes ready His flaming arrows.

This passage teaches us that God, the righteous Judge, is angry with the wicked for their sin. This is a righteous anger since it comes from God, and He is the standard of righteousness.

[READ Nah. 1:2-3]
2 A jealous and avenging God is the Lord;
The Lord is avenging and wrathful.
The Lord takes vengeance on His adversaries,
And He reserves wrath for His enemies.
3 The Lord is slow to anger and great in power,
And the Lord will by no means leave the guilty unpunished.
In the gale and the storm is His way,
And clouds are the dust beneath His feet.

This passage teaches how God is angry about sin but is “slow to anger” as He prepares His judgment. Again, this is a righteous anger and a righteous response to that anger.

[READ Mt. 2:16]
16 Then when Herod saw that he had been tricked by the magi, he became very enraged, and sent men and killed all the boys who were in Bethlehem and all its vicinity who were two years old or under, according to the time which he had determined from the magi.

Herod’s anger led him to kill many children. This is an unrighteous response to his anger, resulting in the murder of many children just to hang on to his own power.

[READ Mk. 3:1-5]
1 He entered a synagogue again; and a man was there whose hand was withered. 2 And they were watching Him closely to see if He would heal him on the Sabbath, so that they might accuse Him. 3 He said to the man with the withered hand, “Get up and come forward!” 4 And He said to them, “Is it lawful to do good on the Sabbath or to do harm, to save a life or to kill?” But they kept silent. 5 After looking around at them with anger, grieved at their hardness of heart, He said to the man, “Stretch out your hand.” And he stretched it out, and his hand was restored.

Jesus was angry with the Jewish leaders for the hardness of their hearts and then healed a man in their presence. His anger was righteous anger, and He responded by glorifying God through the healing.

[READ Eph. 4:26-27]
26 Be angry, and yet do not sin; do not let the sun go down on your anger, 27 and do not give the devil an opportunity.

Do not let anger lead you to sin; deal with the situation as soon as possible. This passage gives us guidance about directing our emotion of anger to dealing with the problem in a way that glorifies God. Anger as a characteristic is condemned in verse 31 of this chapter.

[READ Jas. 1:19-20]
19 You know this, my beloved brothers and sisters. Now everyone must be quick to hear, slow to speak, and slow to anger; 20 for a man’s anger does not bring about the righteousness of God.

Anger that is from man does not produce the righteousness of God. Anger that is selfish or directed at self-promotion is not righteous because it is not directed toward glorifying God. We should be slow to anger, not reacting recklessly to a situation.

¨ Based on these truths, how would you describe anger from a biblical perspective? Anger is an emotion that leads to actions or thoughts of judgment in God, anger is directed toward acts of righteous judgment. In humans, anger is often directed to selfish and destructive ends that are not righteous, as James indicates. However, it is possible to have a righteous anger in line with God’s will that is directed toward redeeming a situation for God’s glory. We can make a distinction between righteous anger, directed toward fighting sin for God’s glory or defending God’s honor, and sinful anger, directed toward compounding sin for our own glory.

With all this in mind, let’s think about a few scenarios.

¨ In the morning rush to get ready for school and work, a kid accidentally bumps into his mom who is drinking a cup of coffee -- splashing its contents all over his mom’s work clothes. She yells at her son for being so clumsy and making a mess that will probably make her late for an appointment at work. With sharp words, she reminds him of how often he spills things and what a burden it is to her this morning. This is obviously sinful anger as the mother is upset about being inconvenienced, and her son did not sin by accidentally dropping his cup. She really has no justification for being angry. She could use the opportunity to show patience and grace to her son and provide some training in how to hold his cup to avoid spills. She should repent of her anger and seek her sons’ forgiveness.

¨ Noticing a teenage girl waking toward an abortion clinic, a woman considers what may happen. She becomes angry at the condition of her society where killing babies is normal. She approaches the teenager and begs her to reconsider what she is about to do. The woman offers to help counsel her and support her in her trouble, hoping to point her to Jesus. Here the woman seems to be acting righteously in response to the anger she felt about the murder of babies and what she knew could potentially happen if the teenager entered the clinic. She directed her anger toward redeeming a potentially evil situation by offering love and hope to the girl rather than lashing out at her or the clinic works. She was angry and spoke truth in love, seeking to glorify God in a potentially bad situation.

¨ A man is meeting his wife for lunch and as he approaches their meeting place, he sees a guy apparently flirting with his wife. His wife seems overly friendly with this stranger. After watching for a while and getting madder every minute, the husband aggressively approaches the man to confront him. After this embarrassing scene, he finds out that the guy is only his wife’s cousin whom she had not seen for years. This is an example of sinful anger as the husband assumed he knew what was happening. He is right to be jealous for his wife’s affection, but he responded in a way that was not in line with the truth of the situation. He would have done better to direct his emotions toward gathering more information before reaching a conclusion and then responding to it in a way that honors Christ rather than slandering the man.

¨ A man recognizes the hypocrisy of false teachers who claim to be teaching people to follow God and gets angry. He calls them names in public and warns those who follow them that they are headed for destruction. He is grieved over the way they are blaspheming God and leading people astray. Assuming the man’s motives are for God’s glory, this in an example of righteous anger, as long as he did not sin in his “name calling.” In the epistles, we see regular warnings against specific false teachers identified by name.

True righteous anger directed toward exalting God’s holiness is pretty rare. It is surely the mark of a mature Christian, but most of our anger is probably rooted in sinful and selfish desires. As we have those angry reactions to circumstances, we need to stop and make sure that we take every thought captive to the obedience of Christ. We can ask ourselves, “Is how I am about to respond to these feelings intended to defend God’s glory or my own glory?” When we do fail, we cannot forget to preach the gospel to ourselves, repenting of our sinful actions and looking to Christ for forgiveness.

Another example of an emotion that is not necessarily sinful is jealousy. God describes Himself as jealous (Ex. 20:5). He is jealous for His own glory and for His own name. Surely we cannot think of His jealousy as sinful, but as righteous and holy. He deserves all worship and praise. So, when people worship something other than God, He is right to be jealous for their worship. We can imitate God’s righteous jealousy when we are jealous for the affections of our spouse or even in defending God’s name. The problem is that our sinful flesh tends to make us jealous for the wrong things and for the wrong reasons -- and that is sinful jealousy. Jesus was able, by the power of the Holy Spirit, to direct His anger in ways that were absolutely holy and pleasing to God. He is our perfect example and our perfect substitute when we do sin.

III. APPLICATION

¨ Do you tend to lean toward avoiding confrontation over sin and not even getting angry at sin, or do you tend to get angry and lash out in a sinful way? How can you seek to find a balance between these responses and glorify God in your actions? Let me encourage you to avoid extremes on either side. Use Ephesians 4:17-32 as a passage to reflect on.

JESUS’ FIRST SIGNS & WONDERS -- Part 2 - Study Guide

JESUS’ FIRST SIGNS & WONDERS -- Part 2
Answers (Lesson 120) - Mar. 20, 2024 - Supplemental Study

TEXT: Selected Scriptures (NASB)

INTRODUCTION: As we learned on Sunday, the first sign Jesus gave in His public ministry was changing water into wine at the wedding in Cana. Only the servants and the disciples had witnessed the sign Jesus had just done. He had shown His glory, proving Himself to be the Son of God, and the disciples believed (Jn. 2:11).

I. HISTORICAL & APOLOGETICS BACKGROUND

Throughout his Gospel, John describes the miracles of Jesus as signs using the word semeion (sign), which points to the spiritual significance of these supernatural acts. John structured his book around these signs, with the first being the account in Cana (Jn. 2:11).

John wanted to emphasize not the powerful work itself, but the meaning behind it. In this case, the purpose of the sign was to reveal Jesus’ glory to His disciples, and they believed.

II. RIGHTEOUS INDIGNATION

We have seen Jesus angry when He cleansed the Temple. You might be thinking that anger is a sinful emotion, but if Jesus committed a sin, He couldn’t be the spotless Lamb who takes away the sins of the world.

Psalm 7:11-13

This passage teaches us that God, the righteous Judge, is angry with the wicked for their sin. This is a righteous anger since it comes from God, and He is the standard of righteousness.

Nahum 1:2-3

This passage teaches how God is angry about sin but is “slow
to anger” as He prepares His judgment. Again, this is a righteous anger and a righteous response to that anger.

Matthew 2:16

Herod’s anger led him to kill many children. This is an unrighteous response to his anger, resulting in the murder of many children just to hang on to his own power.

Mark 3:1-5

Ephesians 4:26-27

James 1:19-20

From these Scriptures we learn that anger is an emotion that leads to actions or thoughts of judgment in God, anger is directed toward acts of righteous judgment. In humans, anger is often directed to selfish and destructive ends that are not righteous, as James indicates. However, it is possible to have a righteous anger in line with God’s will that is directed toward redeeming a situation for God’s glory. We can make a distinction between righteous anger, directed
toward fighting sin for God’s glory or defending God’s honor, and sinful anger, directed toward compounding sin for our own glory.

True righteous anger directed toward exalting God’s holiness is pretty rare. It is surely the mark of a mature Christian, but most of our anger is probably rooted in sinful and selfish desires.

Another example of an emotion not necessarily sinful is jealousy. God describes Himself as jealous (Ex. 20:5). He is jealous for His own glory and for His name. We cannot think of His jealousy as sinful, but righteous and holy. He deserves all worship and praise. So, when people worship something other than God, He is right to be jealous for their worship.

III. APPLICATION

Do you tend to lean toward avoiding confrontation over sin and not even getting angry at sin, or do you tend to get angry and lash out in a sinful way? How can you seek to find a balance between these responses and glorify God in your actions?

Let me encourage you to avoid extremes on either side. Use Ephesians 4:17-32 as a passage to reflect on.