Some years ago, a comedian came along. Of the several lines that made him famous, I remember one in particular: “The devil made me do it!” In the context of his monologues, this statement was hilarious. But in real life, this is no laughing matter at all.

The title of this week’s lesson is not “if” temptation comes but “when” it comes. Perhaps thinking back on your past causes you to grieve over failures you have experienced by giving in to temptation. We are in good company; Jesus was tempted. And his response to the power of evil is worthy of our close examination. We can use the same tools Jesus used and, though pursued by evil, experience victory over temptation.

What the Bible says …

Both Luke (4:1-13) and Matthew (4:1-11) record the temptation of Jesus in their accounts. Both describe Jesus fasting 40 days and both mention the same three temptations occurring at the end of this 40-day period. The sequence of the second and third events differs in Matthew and Luke. Perhaps one is not concerned with giving the chronological sequence. Regardless, they both include the same three temptations.

The first temptation centered upon Jesus’ hunger. “And the devil said to him, ‘If you are the Son of God, tell this stone to become bread.’ And Jesus answered him, “It is written, ‘Man shall not live by bread alone’” (4:3-4). Jesus quoted Deuteronomy 8:3.

An interesting note here is based on the use of the Greek language. When the devil says “if you are the Son of God,” he is not questioning the identity of Jesus. The word “if” is best translated “since.” The tempter acknowledges Jesus as the Son of God.

Jesus had fasted 40 days. Was it wrong for him to be hungry? Would he never eat again? The answer to both of these questions is no. I believe this is a matter of proper timing. Though Jesus would eat, for him to use his power to provide food for himself would have distracted him from the need of the moment. He broke his fast, no doubt, but he did this at the right and proper time.

The second temptation focused upon Jesus’ commitment to go to the cross. The devil showed Jesus the worldly domain under his control. Then he spoke the tempting words: “Therefore if you worship before me, it shall all be yours.” Jesus answered him, “It is written, ‘ You shall worship the Lord your God and serve him only’” (4:7-8). Jesus answered with Deuteronomy 6:13.

The word rendered “if” in verse  7 regarding Jesus worshipping the devil is a different word than the one used in addressing Jesus in verse 3. This word carries with it the hint of uncertainty that the word “if” carries in our common usage. Thus, it’s since you are the Son of God (I know you are) and if you worship me (you may or may not).

This is the ultimate temptation. If the devil could turn Jesus away from the path that would lead him to the cross, all would be lost. We would be lost. Jesus refused to turn away from his divine destiny.

The third temptation dealt with showmanship and arrogance. The scene shifts to the temple in Jerusalem. The devil and Jesus are standing at its highest point when the tempter speaks: “If you are the Son of God, throw yourself down from here; for it is written, ‘He will command his angels concerning you to guard you,’ and, ‘on their hands they will bear you up, so that you will not strike your foot against a stone’” (4:9-11).

In this final temptation, the devil reveals his knowledge of Scripture by quoting Psalm 91:11-12. Jesus countered with Deuteronomy 6:16 which warns us not to tempt the Lord our God. Jesus refused to place himself in a dangerous situation just to prove a point.

What the Bible says to me today …

Temptation will come—it’s part of life. Reflect upon the three events Jesus experienced and remember.

Remember some choices are not evil in and of themselves. But to exercise a privilege or to proceed with an action at the wrong time can constitute sinful behavior.

Remember it is possible to compromise in many areas of our commitment to God. We must look to Jesus and filter all decisions through his word. Any choice that distracts us from the path we walk with him is compromise.

Remember it is wrong to put yourself in a place of danger and then expect God to come through with a miracle. There is enough danger and tragedy as it is. We are not called to be temple-jumping showoffs.

Remember Jesus did not argue with the devil. If he chose to do so, he certainly could have and would have been successful. He responded with Scripture, nothing more and nothing less. We would do well to stop researching evil, playing with evil and instead, take our cue from Jesus. And we have the promises of the New Testament to draw from as well.

We are not Jesus, but we can respond as he did. These temptations were real, otherwise, what’s the point? If Jesus did not have freedom in these events, then all we are left with is a hollow, meaningless lesson. But our Lord faced evil and triumphed. So can we. No more can we blame it on the devil.

Injustice remains one of humankind’s terrible maladies. Injustice happens not only in courts of law but in everyday life as people are denied fairness. God demands all people be treated fairly. God is displeased when any person is denied fairness in the marketplace, school, family, civil or criminal system, workplace or society at large. Prophets sounded God’s displeasure with unfair treatment (Isaiah 1:10-17; Amos 5:7-27).

The presence of injustice (Ecclesiastes 3:16-17)

Qoheleth feels distress as he observes wickedness (unfair and uncaring practices) where people should expect fairness and care. The places of judgment related to more than the court system; they included the structures of society that were expected to produce fairness but were leading to oppression.

Problematically, the Teacher found this same wickedness operated in the places of righteousness as well as the larger society. The religious sector that was expected to follow the ways of God produced injustice, violence, lawlessness and oppression. The Teacher recognized the wrongness of this condition.

The Teacher contemplated the oppression and injustice that reigned in both society and in the religious structures. He exclaimed to himself God’s displeasure at injustice and oppression (v. 17). God’s teaching on justice included provision for all. God taught that his people who possessed the means of production should share with those who did not. God’s people were to leave grain standing and grapes unharvested so the poor could reap them (Leviticus 19:9). To deny any person “enough” is disobedience to God (Ephesians 4:28).

God judges both the secular society and the religious structures that produce injustice and oppression. Any person falling short of God’s expectation of justice stands under God’s judgment. A time exists for every activity; God expects these activities to include justice.

How should Christians relate to evidences of injustice, unfairness and lack of care for the poor in your community?

The power of injustice (Ecclesiastes 4:1)

All forms of injustice have incredible power to produce sorrow, destruction and devastation. The Teacher shows his continuing problem with injustice, saying “again,” meaning he is returning to this subject. He observed the many expressions of injustice. Too often Christians fail to understand the events of oppression and their catastrophic results.

The Teacher observed the “tears” (sufferings) of the oppressed. Many times this suffering rises from their lack of hope for change. The Teacher’s sorrow springs from the fact that these oppressed people have no one to “comfort” them. Comfort refers to one who can console or bring relief. The word is used of the Messiah in Isaiah 40:1. The comforter will remove the injustice and achieve fairness for all. The Teacher was stricken that the oppressed had no hope for they had no comforter.

History repeatedly has demonstrated the suffering that follows injustice and oppression and the lack of hope for change. Much human suffering has eventuated from injustice.

The protest of injustice (Ecclesiastes 8:2-9)

The Teacher turned to possible ways to overthrow injustice and oppression. These words bring up the question of civil disobedience. Is it permissible for Christians to disobey laws they recognize as injustice and unfair? The Teacher’s answer seems to be that we should obey the law and realize disobedience will result in punishment.

The advice seems to be, try to work within the system to achieve justice. Remaining in proper relationship with the king increases chances of achieving change. Even the most challenging of situations (man’s troubles are heavy) are not always relieved by rebellion. The Teacher gives the principle that the king will answer ultimately to God.

New Testament teachings indicate Christians might rebel against injustice but should they do so, they should be ready to accept the consequences (Romans 13:1-7). The Teacher may well be giving something of this same type of advice.

In seeking to change the patterns of injustice, Christians do well to follow the Teacher’s advice. Christians should consistently seek to live uprightly and follow proper conduct as they seek change. They should demonstrate patience in seeking to change injustice but be willing to take risks in order to help the suffering. The king will stand before the judgment of God, but this fact should not turn believers from seeking justice for all.

The prospect of justice (Ecclesiastes 8:10-13)

Where hope remains despair lessens. Evil oppressors will fail and the oppressed can hope for a better future. The teacher may have been speaking from his observations at the funerals of the wicked. These people were praised even in the temple (the holy place). They were praised in the holy place and went out to continue their oppression. Regardless of this human praise, the wicked face lives of futility and meaninglessness.

The Teacher declared that part of the reason for oppression and injustice was the fact that sentences for evil acts were not carried out or were delayed. This failure to hand out justice led to people being inclined toward evil practices (heart of people filled with desire for crime).

The Teacher indicated that those who practice evil would not escape punishment. Evil people would not lengthen their days. The teaching is that reverent, God-fearing people will do well (v. 12). Because the wicked are not trusting God and serving him, they will not experience God’s blessings.

God expects his people to practice justice and fairness to all. To claim piety and practice oppression is sin.

The football teams line up and run the play. The defensive player makes the tackle, taking down the running back. What does he then do? He struts several yards, arms thrust in the air, yelling about how great he is. This happens over and over in just about any game. And when the camera sweeps the stands of fans, you see index fingers pointing to the sky—We’re No. 1!

It’s all about greatness. The toughest, the fastest, the strongest must be the greatest, right? Though most would agree, the Bible defines greatness in a different way.

What the Bible says …

John the Baptist possessed a dynamic personality. The brief glimpse we have of him in the New Testament pictures a man driven by a passion for God. The Gospel of Luke states his popularity was such that many considered him to be the chosen one: “The people were waiting expectantly and were all wondering in their hearts if John might possibly be the Christ” (v. 15).

John easily could have been overcome with visions of greatness. Note his reply to those who sought to put him on a very lofty pedestal: “I baptize you with water. But one more powerful than I will come, the thongs of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and with fire” (v. 16).

I believe John’s followers greatly outnumbered those of Jesus. He had spent years preparing and his success was visible to all. John could have considered his efforts on behalf of God and reasoned that he should continue to gather disciples. His preaching and teaching caused people to turn back to God. Perhaps he was the chosen one.

Imagine John standing in front of a crowd, who hung upon his every word, and saying: “See that man who is walking this way? I want you to stop following me and begin walking with him. Listen to him and obey him. He must increase and I must become less important. He is the One.” This was John’s message.

Did John’s followers take his counsel seriously? The Gospel of John tells us they did: “Again the next day, John was standing with two of his disciples, and he looked at Jesus as he walked, and said, ‘Behold, the Lamb of God!’ The two disciples heard him speak, and they followed Jesus” (John 1:35-37). One of these two disciples was a man named Andrew. He had a brother named Simon Peter. Andrew and Peter followed Jesus as part of the Lord’s inner circle of disciples. Andrew became a follower of Jesus because John insisted his disciple do so.

A good definition of humility is “strength under control.” When a wild charger stallion is “broken,” the horse is no weaker. He is as strong as before, but now his power is under the control of the rider. Likewise, was John a weaker person due to his submission to Jesus? No. I believe he modeled humility in its finest form. John’s strength was under God’s control.

What the Bible means to me today …

God does not honor greatness as we define it. He honors those who submit, those who humble themselves, those who serve others.

The Bible speaks of many things that we cannot do for ourselves. We cannot save ourselves. We cannot do the work of God operating on our own power. We cannot create lasting change in the lives of people. Only God can do these things.

But the Bible tells us to “humble ourselves.” In almost every instance where humility is commanded, the action is to be initiated by the person. Of course, I can pray for God to work in my life, but when I pray, “God humble me,” God may well respond with “my child, humble yourself.”

Of all the things we want to do for God, why is it that we refuse to humble ourselves? Jesus made it very clear his way was different from what we logically expect. If one wants to be first, he must go to the back of the line (Mark 10:31). If one wants to be great in God’s kingdom, he must be the servant of all (Mark 10:43). If one desires to live, he must first die (John 12:24). God reverses many things. What we expect to see and hear is not what we receive.

Are you filled with visions of greatness? Do you think you are being overlooked, not getting the credit and attention you deserve? Are there areas of your life where the answer is to humble yourself?

At home. When tension builds over any number of domestic issues, put your family first. Look after their interests and you will be blessed.

At work. You can succeed and reach your goals and still be a person who encourages others. If a coworker has a better idea than you, support and work with that person.

At church. If there is a place where we should model what it means to serve one another, it’s here. Yet, at times, more competition exists in the church or between churches, than on the ballfield. Instead of pumping fists, let us serve one another, encourage one another, pray for one another, and minister to one another. Such methods worked for John and they can work for us as well.

Chapter 8 of Mark presents a great study of the middle stages of discipleship. By this point in his ministry, Jesus expected his disciples to apply themselves personally to their spiritual development. Early in the chapter, the outcome seems doubtful, but later in the chapter, Peter’s great declaration of Jesus’ identity carries the day. Even so, progress seems to regress in the confusion following Jesus’ first passion prediction. Nevertheless, Chapter 8 holds strong insights into the ways God develops faith for the Bible student anxious to deepen his or her walk with Christ.

Little hope (Mark 8:11-13)

Chapter 8 begins with the story of the feeding of the 4,000, which for some seems to be a needless repeat of the feeding of the 5,000. Nevertheless, the story reemphasizes Jesus’ compassion for the crowds following him and his willingness to provide for human need, points that cannot be overstated. But the story also shows people were thinking about the identity of Jesus. In this case, it was the Pharisees who were working on their understanding of Jesus.

Verse 11 states the Pharisees came to inquire of Jesus. They likely thought they were clarifying the meaning of the phenomena at work in Jesus’ life. The desire to understand Jesus better is an activity expected of disciples. Curiously, it was the Pharisees who sought to clarify Jesus’ identity. Nothing is said of similar deliberations among the disciples, though Peter’s statement in verse 29 shows they had been contemplating the same topic. Nevertheless, the inquiry of the Pharisees was meant to test Jesus. Therefore Jesus refused to cooperate. The feeding of the 4,000 and Jesus’ other miracles actually presented the Pharisees with plenty of signs from heaven to evaluate.

A disciple of Jesus could follow a time honored line of questioning as follows: “Who but the Creator can multiply loaves and fish?” Or “Who but the Lord can heal things like blindness or leprosy?” Or “Who but God is powerful enough to command demons?” In fact, the Bible has a number of “who is like the Lord” questions, which shows that such a line of questioning was known to the faithful ones of Israel and answered by God.

An example is found in Exodus 15:11: “Who among the gods is like you, O Lord? Who is like you— majestic in holiness, awesome in glory, working wonders?”

Some hope (Mark 8:16-21)

After leaving the Pharisees, Jesus warned the disciples to be wary of the Pharisees. Jesus used the word “yeast” or “leaven” to describe the ways of the Pharisees. Often the word “yeast” referred to a corrupting influence. In this case, Jesus was referring to the Pharisees’ tactic of testing Jesus while ignoring all the evidence that pointed to his divine identity. What the Pharisees had done was to misuse a good line of inquiry for followers of Jesus.

The disciples did not understand Jesus’ warning. They associated yeast with bread and thought Jesus was chastising them for not bringing bread or food. In response, Jesus referred to the two miraculous feedings of the crowds (showing that a greater lesson was to be gained by contemplating the two feedings). Jesus’ point was he was fully capable of making bread and furthermore, this capability revealed something about him—something the Pharisees were pursuing in the wrong way. But Jesus was not about to hand over this something and spoil the lesson for the disciples. They would have to work on it themselves and by verse 29, the answer had been found.

What we as students need to understand from this episode is not all spiritual learning or faith development comes through being told. The middle stages of growth feature personal interaction. Growth depends on the determination of the individual to make progress. We can come away from this story thinking Jesus’ disciples didn’t get the point, but the core lesson here is not the point about Jesus’ true identity, but how the Jesus’ disciples were to discover his identity.

More hope (Mark 8:27-33)

One of the most puzzling miracles of Jesus is told in verses 22-26. A blind man was healed, yet the healing occurred in two stages. The miracle story comes as something of an illustration of the growth process in Jesus’ disciples. They were growing in their faith, but it had to be guided by Jesus, though divine intervention was necessary in several stages of their growth. Progress was being made, but only because God was actively involved with the complexities of their faith development.

Nevertheless, God’s assistance, and the disciples’ personal participation, yielded the landmark confession of Peter in the vicinity of Caesarea Philippi. Strategically, Jesus asked an indirect question in verse 27 to start the conversation. Jesus really was after the disciples’ understanding of him, but he asked about what others were saying first to set the topic in motion.

The answers fielded from the masses show the tremendous insight of the people. Many identified Jesus with John the Baptist, meaning they saw John’s type of ministry in Jesus. This was Herod’s opinion (see Mark 6:14-16) and his assessment was not off base. Like John, Jesus preached repentance. They both operated as prophets and were followed by masses of people. God intended for John’s ministry to lead into Jesus’ ministry, so the association of the two actually showed that God’s purpose had been satisfied. Others identified Jesus with Elijah, a prophet whose ministry was accompanied by miracles. Still others were certain that the prophetic office was at work in the life Jesus. These answers were good so far as they went and showed the people were trying to work out Jesus’ identity—again a demonstration of an attempt at a disciples’ line of inquiry.

Then Jesus asked his disciples their opinion. Peter unequivocally answered Jesus was the Christ (v. 29). The word “Christ” renders the Hebrew word “messiah” which means “anointed one” and was associated with deliverance. Peter’s ready, short and clear answer shows the conviction and certainty with which he held his understanding of Jesus. It also shows the product of the self-discipline God looks for in his followers.

The famous confession of Peter at Caesarea Philippi marked the end of Jesus’ public ministry and the beginning of his movement out of Galilee to his passion in Jerusalem. It also marks the literary halfway point in the Gospel of Mark.

Verses 31-33 demonstrate a principle of spiritual growth. As certain levels of growth are mastered, God reveals himself in more intimate ways. In this case, the confession of Peter indicated a certain level of maturity of faith had been achieved by the disciples. Therefore Jesus revealed to them his approaching crucifixion and resurrection.

Notice that verse 32 states Jesus talked plainly about his coming passion. He spoke directly, not cryptically as in verses 17-20. The disciples had earned this direct revelation and Jesus also wanted to be clear on a matter that had no background in the disciples’ development. Peter, the immediate past star pupil, challenged Jesus’ revelation and earned Jesus’ rebuke.

The answer then to Peter’s false step, stated in verses 34-38, becomes the core lesson for all Jesus’ disciples. Verse 34 describes the type of discipleship God desires. Christian discipleship involves two parts: self-denial and following Jesus. This then is the official call to discipleship. Notice that leading up to this point Jesus had called his followers to observe his ways and learn from his teaching. He disclosed his identity through personal discovery. Finally he revealed his coming crucifixion and resurrection. Once all the essential “facts” about Jesus were known by his disciples, Jesus extended the main call to discipleship.

Thus we see God’s way of developing the faith of his followers: pressing followers to advance in faith under self-motivation and rewarding their progress with further revelations about himself.

God’s grace provides to all humans life and opportunity to live in proper relationship with him through salvation. He also provides time. We need to see time not as a burden but as opportunities to complete the divinely-intended tasks of service and witness. Christians should strive to discover how they can most wisely use time that God gives.

God provides time for everything (Ecclesiastes 3:1-8)

While the word “time” means literally “delight,” in this verse, the term emphasizes necessary efforts not only pleasurable matters. Through his provision of time, God provides opportunities for many activities—the author lists 28 activities in opposing pairs.

These activities, beginning with birth and death, cover most of the experiences of life. These activities include experiences that bring joy—birth, healing, laughing, dancing, embracing, loving and making peace. The activities also, however, include those that involve sorrow and difficulty—death, killing, tearing down, weeping, mourning, loss, hating and war.

Most of the activities are self-evident but some demand explanation. Christians should not understand these verses to mean they are justified in killing, war and hating. Christians love others, even those who practice evil and negative behavior. Christians might be forced into killing, war and hatred (dislike) as “lessers of evil.” These activities are directed toward the evil they must oppose and not the people involved. These activities often can involve evil, and Christians must exert care in allowing them into their lives.

The phrases “a time to throw stones” and “a time to gather stones” might refer to activities during war. More likely, these words speak of gathering and casting stones in preparing a field for cultivation.

The primary teaching for today is that time is a gift to be used properly and in ways to bless humankind. Perhaps the emphasis also is that God will provide time for us to accomplish his will in this life.  Since time is limited we must seek God’s guidance for how we use this provision.

The perspective of eternity (Ecclesiastes 3:9-11)

Qoheleth asks the penetrating question, “What advantages do workers receive from labors or efforts?” The word “struggles” refers primarily to activities not just to sorrows. People can engage in work (struggles) more easily and happily when they see these efforts from the eternal viewpoint; that is, they see their labors as having eternal significance.

The words in verse 10 do not suggest resignation or the idea that our activities on earth are only to keep us busy. This verse points to the conclusion that our activities are not simply repeating meaningless efforts.

Christians view all their efforts (struggles) as having meaning. Christians live and work to reach the purpose of God for them and those they serve. The term “task” is sometimes translated “travail” and might point to suffering with a view to a significant outcome—as travail that leads to birth.

God makes all activities and experience appropriate (not beautiful as in some translations). In the face of seeming meaningless and difficult experiences, Christians have the assurance God will produce significance. I think the translation “in his time” is better than “in its time.”

Verse 11, sets another truth to make life’s experience significant. God has “put eternity into their hearts.” God placed within humans the capacity to look beyond human limitations to see events as part of God’s loving plan for life. The word, “Olam,” means “world” but here emphasizes everything. Humans can see beyond the here and now to the eternal plan of God.

In the final phrase, the author acknowledges that humans cannot perfectly discover (learn by thought and searching) the fullest of God’s plan and working. We trust God even when we cannot find the total answer. Things happen, and Christians often are forced to accept the power of God to bring all to a significant conclusion even though the believer cannot not see the entire picture.

A godly deacon once said to me after I had shared with him a difficult decision I had just reached. He said, “The great thing about being a Christian is that you can pray and come to what you think it God’s will, do it, and then years later look back and see it was the right way to go.”

Standing in awe of God (Ecclesiastes 3:12-14)

The author comes to a tremendous conclusion. Believers will have questions and concerns about life’s experience. He/she will accept many of these experiences only with difficulty. Believers will, however, rejoice in the opportunities of life, live righteously in these experiences, and trust God to bring about the meaningful. Christians remain in awe of God.

Christians rejoice in the “good life,” that is, in the good things that come in his/her life. Believers trust God to bring good from all they do—eating, drinking and all efforts. All Christians do can be used of God to bring about his will (v. 13).

The believer’s faith in the processes of life is based on the conviction that what God accomplishes lasts forever. The term “forever” is the same word ‘Olam as in verse 11. Christians live in trusting submission to God knowing he will bring to pass what is needed. We stand in awe of God as we trust him to bring significance out of even those things we do not fully understand the reasons for some events.

Courage possibly is associated rarely with faith or following Jesus. Perhaps this is because faith itself is not well understood and the initial levels of faith for believers, seen most often by the world, have little to do with courage building. Nevertheless courage is an appropriate characteristic of faith as it advances through intermediate stages.

Mark chapters 6-8 is a good place to study the characteristics of intermediate faith. This section of the Gospel shows Jesus leading his disciples to progress in their faith, from gifting them for service (Mark 6:7-10) to leading them to understand his true identity (Mark 8:27-38).

The present background passage treats events early in this intermediate process. The so-called Great Galilean Ministry of Jesus was closing out after repeated preaching and healing tours of Galilee by Jesus and his disciples. Once again in Mark 6:6 they penetrated the province in teams. News of this scurry of activity came to Herod Antipas, the ruler of Galilee, who had executed John the Baptist. Herod saw in Jesus a ministry similar to John’s, a dangerous prospect for Jesus. From this point, Jesus seems to abandon pursuit of public attention, preferring semi-private time to train his disciples. Thus Jesus’ great Galilean ministry closes out with successive withdrawals, that is, movements away from public attention, though people still sought and found Jesus.

Jesus embarked on the first of these withdrawals in Mark 6:30, perhaps sailing from Herod Antipas’ jurisdiction, though Mark does not say where Jesus went. The remainder of Mark 6 tells of events that occur during this withdrawal. The story of the feeding of the 5,000, with so many people present, does not seem to have a character of a withdrawal, yet one should notice that Jesus had sought to get away (v. 31) the remoteness of the location (v. 32).

Surely Jesus’ efforts to withdraw had effects on the disciples. Jesus’ ministry was changing form and the disciples were likewise challenged to continue serving and following Jesus with courage.

In overwhelming need (Mark 6:35-37)

The first of many challenges to serving with courage presented itself with the famous feeding of the 5,000. This event was so astounding it is the only miracle of Jesus to be recorded by all four Gospels. More astounding is the event developed in counterpoint to common sense and Jesus’ established ministry pattern. The reason for this is simple, yet profound: Jesus desired to express God’s grand compassion for his people and took upon himself to address a common and pressing need of the people, the need to eat, which was compounded by their great numbers in a remote location. Jesus saw their overwhelming need and took preemptive action to satisfy it.

The lesson for believers is strong: Jesus’ followers must learn to see the needs of people about them and seize opportunities to minister with grace to people in Jesus’ name.

The reasons for this withdrawal by Jesus and his disciples is found in Mark 6:31. They were tired and had gone without food. They needed a place of refuge and rest. How ironic that the feeding of the 5,000 had its origins in the unsatisfied hungry status of Jesus and disciples. Jesus withdrew from the people when he needed to eat, but he did not withdraw from the people when they needed to eat!

Boats traveling on the Sea of Galilee can be seen in good weather from all shores. Those who are observant can track the progress of sailing vessels. Furthermore it is not surprising that some people could outrun boats. Thus word spread about Jesus’ location and crowds flocked to see him, even though they had to travel a long distance to reach him.

Verse 34 provides important insight into the rapidly developing situation. First, Jesus had compassion for the people. Out of this compassion He first taught the people, then he fed them. The verse also states Jesus saw the people as having no shepherd, that is, no satisfactory spiritual leadership. If the people had adequate spiritual instruction, they might not have been chasing Jesus along the deserted pathways around the Sea of Galilee. Jesus’ teaching was needed, therefore, to address this situation in their lives.

Verses 35 and 36 show the disciples also had compassion for the people. Their solution was to dismiss the people so they could find food, but it was a compassionate solution just the same, especially in view of the lateness of the day. Thus the first stirrings of courage to act on their observance of their Lord’s sentiments are seen.

Jesus, this time, had no interest in disbursing the crowd. He wanted to satisfy their pressing need through a demonstration of God’s compassion in grand scale. The disciples already knew the size of the crowd and quickly calculated the resources necessary to feed such a group. Their initial objection to Jesus’ direction simply shows the impossibility of the situation in which God would work. In human terms, feeding the crowd was impossible, but things are different for an all powerful God who has felt compassion for a leaderless people.

In obeying God (Mark 6:38-44)

To their credit, Jesus’ disciples followed his commands without further objection. They could sense their Lord stirring to decisive action. It takes a courageous faith and determined discipleship to follow simple, clear commands of the Lord which seem to stand against human assessment of a situation. A nonbeliever or a beginning believer may not be able to sense the Lord’s pending action, but a more seasoned disciple must be willing to follow the Lord courageously, when human logic and common sense point elsewhere. In so doing, Jesus’ disciples became witnesses of perhaps the greatest of Jesus’ miracles.

The scarcity of the provisions, the enormity of the crowd and the abundance of the remaining food, show the grand nature of God’s activity in this feeding event. These characteristics place this event alongside the events of Israel’s wilderness wanderings, a connection that John 6 makes.

Verse 44 records the size of the crowd as 5,000 men. This, of course, is both an estimate and a shorthand rendering of the size of the crowd. The verse mentions men in the sense of representing households. If women and children were to be factored in, an estimate of 15,000 is not unreasonable—even 18,000 to 20,000 is not out of range. The point is that the crowd was considerably large. Even with today’s food service systems, feeding 15,000 people in one location and one sitting is far from simple. But Jesus handled the feeding of his followers with apparent ease, breaking the bread and fish, until all were completely satisfied.

For Jesus’ followers, the lesson to be remembered is that God completely satisfies, therefore believers must learn to serve him courageously, obeying his commands, even in the face contrary human wisdom. Jesus’ disciples courageously obeyed Jesus as they carried out his instructions as they ministered to the people.

In obvious distress (Mark 6:45-52)

If Jesus’ command to provide food for the hungry crowd seemed strange, surely Jesus’ command to sail without him seemed even more strange because the first duty of a disciple is to tend to his master. Nevertheless, perhaps after seeing the grand scale feeding of so many people, the disciples had learned sufficiently to obey Jesus without questioning him. Thus they sailed away without Jesus, perhaps resolving they would join up with him in Bethsaida, their destination.

The progress of the obedient disciples was difficult because the wind was contrary and their rowing became difficult. Verse 48 says Jesus came to them during the fourth watch of the night. Nights were divided into four watches, thus this was the last watch of the night. The disciples had been rowing all night to cross a lake they could have possibly walked around by now. Their seemingly frustrating situation was the result of their obedience to Jesus. Yet in this situation, they would observe their Lord in yet another astounding way.

Jesus came to his disciples by walking on the water. When their human senses could make no sense of Jesus’ action, they became terrified. Terror or fear is the first emotion humans express when confronted by God (compare Isaiah 6:5). Without fail, in such situations, God reassures his people by telling them not to fear.

In verse 50, Jesus tells his disciples not to fear and adds the admonition to take courage. Jesus’ point is that his followers take courage from his presence, no matter how he comes to them. Jesus amazed the crowds who sought him as he toured Galilee, but now the disciples are amazed by activity which increasingly reveals Jesus’ divine nature. Only the Creator can satisfy the hunger of a large crowd with such ease and facility. Only the Creator can walk on water. Only the Lord calms the fears of his followers.

God’s presence in our lives is meant to give us courage. The disciples were to take courage from the fact that the Creator had just stepped into their boat. The Lord hadn’t really been out of their presence at all. He was knowledgeable of their situation. He was able to find them in the midst of their distress in heavy seas with contrary winds. They were to take courage, not simply because he returned to them, but because he had been watching over them all along. They had never been out of his reach. Their obedience to his instruction placed them in the position to witness another astounding miracle revealing his true nature. The lesson is that when we obey God, more of his nature is revealed to us.

Verse 50 carries the thematic command for the entire lesson: take courage! Jesus’ followers will advance in their walks with the Lord as they courageously follow him, being careful to sense his attitude toward people, to obey him against the best indications of human judgment, and to turn to him in times of distress.

Does life have meaning? Is all our striving nothing more than absolute, total futility? Does life involve no real meaning or reward? These are the questions faced by Qoheleth (Hebrew word for Teacher or Preacher). The Teacher (Qoheleth) will ask the burning questions about the meaning or meaninglessness of life and come to the conclusion that relationship with the eternal God brings significance to what often seems without meaning.

A young man, a member of a church I once served, was facing many problems. Financial, career, family and service problems pressed upon him. He recognized gifts that would have allowed him tremendous accomplishments but also acknowledged circumstances that blocked his path. He said “Life is absolutely terrible, and then you die.” His questions reflected those of Qoheleth.

Ecclesiastes has the characteristics of wisdom literature like Proverbs and Job. The book is, however, most often placed with the Five Scrolls (Song of Songs, Ruth, Lamentations, Ecclesiastes and Esther). These books are much different from each other but each was read at a particular festival of the Jews. Ecclesiastes was read at the Festival of Booths or tabernacles (Sukkot) which was held in the fall, six months after Passover. It marked the grape harvest and commemorated the Hebrew’s wilderness travels.

In this lesson, we listen as Qoheleth wrestles with the question about the meaning of life.

Life seems to have no meaning (Ecclesiastes 1:1-7)

The author of Ecclesiastes most likely was Solomon. The term "Qoheleth" meant literally one who convenes an assembly but in this book indicated one who possessed a measure of wisdom. Solomon possessed wisdom but lost much of the value of it by his tragic drift from God. Ecclesiastes reveals the questioning of one who had come to doubt any real meaning in life.

The Teacher declared everything “Absolute futility” (v. 2). The term “hebel” basically means “vapor, breath or emptiness.” Usual translations include futile, vanity and meaningless. The word reminds us that life is transient, will come to an end, and nothing that humans can do can actually change the process. People engage in physical work from which they expect gain or profit but realize little success. The sun rises and sets. The wind blows. The rivers continue their course toward the sea but the oceans are never full. People exist for a brief period on earth but the great events of life move with little change.

Persons without God would see life as a continuous and unending cycle. Life is brief. The cycles of life continue without any influence from these brief existences. The Teacher will finally realize that God can give meaning to what seems to human vision absolute futility.

Life gets tedious (Ecclesiastes 1:8-11)

The problems of life often wear a person down. Life’s continued grind and its problems are devastating for many. Problems continue and those one thought to have solved arise again. Zest or happiness can easily be lost in the continuing grinding of life.

“All things” reveals the Teacher’s cynical conclusion that nothing in the world could bring happiness or peace. So great is the problem that it is more than any person can describe (“say”). Eyes observe what has been from eternity; ears hear what has sounded before. Nothing new exists; all has previously happened. Nothing will change what will come.

Life does wear people down. The continuing problems and lack of solutions grind one as flowing water polish the rocks in the river or blowing sand chips away the mountains. The Teacher laments the continued pain of living in such a world. Christians face this continuing pain of unceasing problems of life and sometimes doubt any possibility of change or any improvement of conditions.

An answer does exist (Ecclesiastes 12:13-14)

The Teacher does not leave us in despair. He searched for meaning not in limited human wisdom, worldly wealth, passing pleasure, meaningless power, vanishing fame or questionable security. He may have been quoting and refuting conventional wisdom of his day (and ours) that seeks real happiness from human sources and despairs of finding it. Qoheleth declares that when all is said, the conclusion is that meaninglessness can be overthrown by “fearing God” and “keeping” his commandments.

The Teacher concludes this answer is the “whole duty” of man (KJV), the “whole of man” (NIV), or “for all humanity” (HCSB). The idea is every person should be able to comprehend the purpose of God in life and find in that purpose fulfillment regardless of the grinding nature of events and seemingly meaningless experiences of life.

God will show the value of every action (“bring every act to judgment”). What seems meaningless will be revealed in accordance with his will and plan for the world and for the individual life. Good and evil will be made known. God will show those who profit from evil are evil. God will reveal as good the good acts. What may have seemed meaningless will be revealed as God’s using people and events to achieve his will.

Life is not meaningless. God uses difficult and seemingly insignificant events to bring better life to many. In God, what seems meaningless becomes significant. The Teacher encourages all who suffer in a cruel and demanding world and wonder if the struggle is worth it. The answer is profoundly, life is real and the grave is not its goal.

We all like advance notice. Department stores may offer a “soft opening” for customers to see the goods before the doors are officially opened. Seeing the preview of an upcoming movie only adds to the excitement.

The Bible tells us John, the son of Elizabeth and Zechariah, prepared the people for the message and ministry of Jesus. I would call his method, preparation with an attitude.

What the Bible says …

John’s background remains a mystery. His appearance, his diet and the fact he spent much time around the Jordan River has led some to speculate he was part of the community known as Essenes. This group of Jews lived in a communal setting in the desert near where the Jordan River empties into the Dead Sea. They stressed purity of living and strict adherence to the Law.

John’s call from God and his authority to speak as a prophet were very clear. When the passage says “the word of God came to John son of Zechariah in the desert” (Luke 3:2), this was the same way the message of God came to the prophets of the Old Testament.

Luke applies the prophecy of Isaiah 40:3-5 to John: “A voice of one calling in the desert, ‘Prepare the way for the Lord, make straight paths for him’” (v. 4). As preparations for the journey of an earthly king included the repairing of the roads he would travel, so John prepared the people for the coming of the Messiah by calling them to correct their moral failings.

John preached powerfully and emphasized a baptism which focused on repentance for the forgiveness of sin (v. 3). Repentance signifies turning away from something and heading in a new direction. John refused to baptize those who did not show by their actions they truly were changed.

Apparently arrogance marked the crowds that came to listen to John. They believed their biological identity through Abraham guaranteed their salvation. John demanded evidence for repentance before he would baptize anyone. “And do not begin to say to yourselves, ‘We have Abraham as our father.’ For I tell you that out of these stones God can raise up children for Abraham” (v. 8).

Three groups asked John for clarification concerning repentance and righteous living (vv. 10-14). To the general crowd, he called upon them to share clothing and food with those in need. To the tax collectors, he demanded they be fair—to collect only what was required. And to the soldiers present, he reminded them not to extort money from civilians, but to be content with their wages. In each instance, John was specific in his instruction.

What the Bible means to me today …

Baptists believe baptism is a symbol. There is no power or magic in the water, but when one is immersed as a believer, he/she is identifying with Christ and portraying his death and resurrection. In addition to portraying the life of Jesus, baptism also symbolizes a believer has died to the old way of life and now walks a new path.

Baptism does not save a person, but how many people believe that it does? And just because believer’s baptism is a symbol does not mean that one need not show evidence of real life change. Our society is permeated with an attitude of laziness and hypocrisy. God’s word calls us to repentance and godly ethical behavior.

In light of the passage at hand, consider the following questions—

What things have I done that God calls sin? John prepared the way for Jesus by reminding us God does not tolerate sin. If we think we can claim God’s grace and love in our lives, while, at the same time, tolerating racism and bigotry, then we must think again.

What things have I neglected to do that God labels sin? Some refer to such things as “sins of omission.” In the parable of the Good Samaritan (Luke 10), a priest and a Levite did not strike or inflict bodily harm upon the man who was left half dead along the roadside. He had been beaten by robbers. But did they do less harm as they ignored him and passed by on the other side of the road? To know that people are hungry and  do nothing is to do something of great harm to those in need.

Am I ready for Jesus? People need the Lord and we are tasked to take the message of salvation and hope to those who are far from God. If you have trusted Christ as Savior and Lord, then you are ready to face eternity. But, as believers, we are accountable to God for how we live our lives.

Let me be clear: We all will be judged as to how we spent our time while on this earth. I refer not to the test of salvation, but to the judgment described in 1 Corinthians 3:10-15. As we build upon the foundation of Jesus, two results are described: “If what he has built survives, he will receive his reward. If it is burned up, he will suffer loss; he himself will be saved, but only as one escaping through the flames” (1 Corinthians 3:14-15).

Saved, but as one who is rescued from a fire with nothing but the singed clothes on his back. I think we can and must do better than this.

For millennia, people have asked if God still works in our universe. Many things seem so inconsistent with a just and powerful God who also is very present in our world. But the age-old question is also another way of asking, “Does God know about me?” or “Is God aware of what I face in my life?” or even more importantly, “Is God willing to make a difference in my life?”

Many times we ask yes/no questions and yet desire more lengthy explanations. Jesus sensed this when some disciples of John came to him and inquired if he was indeed “the One who was to come.” Instead of answering “yes,” Jesus stated: “The blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are raised and the good news is preached to the poor. Blessed is the man who does not fall away on account of me” (Luke 7:22-23). Or in other words, God, through Jesus, was busy at work in the world, touching lives, and communicating the good news of his interest in reconciling with every person who will turn to him.

Is God still working in the world? Yes, and he is working in each life, laboring to draw people to him. Mark’s way of showing God’s work in this world is found in an extended background passage to the present lesson, Mark 3:7-6:6. In this expansive passage, Jesus healed many people of various maladies, faced opposition, calmed a storm, named the 12 apostles, cast out demons, restored a dead girl to life and endured rejection while trying to minister in his home town. The large passage presents many activities that show Jesus busy trying to impact people’s lives and make them better in a way only his presence can do.

Amid Jesus’ activities in the extended background passage, several teachings of Jesus also are recorded. These teachings convey the message that God truly is busy in the world, changing lives through the influence of God’s personal presence. The book of Mark shows that Jesus’ activities illustrate the meaning of his teachings and his teachings explain the purpose of his activities.

The present lesson examines the teachings of Jesus about God’s kingdom. Jesus set out to describe how God’s kingdom, which is the subject of the overall message of his ministry (Mark 1:15: “The kingdom of God is near. Repent and believe the good news!”), is busy in our world and in our lives. Mark 4 contains the largest collection (short as it is) of Jesus’ specific teachings or lessons in the Gospel of Mark, in this case, delivered in the form of parables.

God’s word is sown (Mark 4:14-20)

Mark 4 opens with the delivery of Jesus’ showcase parable. Mark recorded a handful of parables. Many more are found in Matthew and Luke. Jesus’ parables explained aspects of God’s kingdom. Jesus drew from common life to explain things about God’s kingdom not readily apparent to the naked eye. An important feature of Jesus’ parables is that each one carries a challenge, sometimes explicitly stated, other times implied. Jesus’ parables in effect say, “Here is a truth about life in God’s kingdom. How will you respond?”

Several of Jesus’ parables are simple in form and convey one truth through a true-to-life example. Three simple parables are found in Mark 4. However the first parable in the chapter, while being called a parable in verse 2, actually is known in English literary style as an allegory. An allegory is a story in which certain details have heightened meaning. Jesus took the story of verses 3-8 from farm life. This story was readily understood in its natural meaning. But Jesus’ listeners did not understand the spiritual truth connected to it. Jesus then pointed out that several details have meaning. His explanation has become the material for the first subpoint of the lesson.

The parable itself is not in the focal material of the lesson, nor is Jesus’ explanation of why he frequently used parables. Jesus’ rationale for using parables draws on Isaiah 6, which does not explain the use of parables, but the reason Isaiah was to continually preach to his people. Isaiah was commanded to keep God’s message ever before his people so they would be pressed to respond repeatedly until a pattern of response became evident in their lives.

The Isaiah passage sees that the response of many would be a hardening characterized by ever seeing or hearing but never perceiving or understanding. God apparently looks for a consistent pattern of response to the challenge borne by his message. Jesus saw his parables working in the same way: challenging people repeatedly so that they develop a consistent pattern of response. In fact, this is good way to view the explanation of Jesus’ showcase parable.

The parable in verses 3-8 is commonly known as the Parable of the Sower, or the Parable of the Soils. Jesus explained that the seed and the four types of soil have specific meaning. After explaining the significance of each type of soil, the unstated challenge was for each listener (and, by extension, reader) to determine which kind of soil he or she really is. What is the truth of the listener’s (or reader’s) receptivity, or resistance, to God’s word? Is the listener (or reader) presenting fertile soil where God’s word can grow and be productive?

It is important that this parable stand in the first place among all parables. This parable begins by challenging readers to inspect their receptivity to God’s word. How can a listener or reader receive further truth from God if they do not present fertile soil for God’s word to grow?

God’s word Is heeded (Mark 4:21-25)

Jesus’ second parable used the well-known, at the time, figure of a lamp on stand. Modern readers will do well to consider that modern nights rarely are without some light due the multiplicity of light sources throughout cities and within homes. But in the ancient world, nighttime must have seemed much darker when light sources were not available. Thus Jesus’ parable sets up the ridiculous image of lighting a lamp that is consequently hidden. This defeats the purpose of the lamp.

The challenge for the reader is to deal rightly with the hidden areas of his or her life. What is not stated, but implied by association with the previous parable, is the illuminating effect of God’s word. In the previous parable, God’s word is sown to have growth effects in one’s life. In this parable, we learn that one aspect of personal growth under the direction of God’s word, is to respond to what it reveals about our lives and lifestyles. How will the individual respond to the challenge when God’s word reveals the truth of one’s life? A true follower of Jesus will rise to the challenge to take positive steps to deal with any problem areas in their life.

A warning regarding the application of this parable is given in verses 24-25. Discernment about one’s own life must be appropriate for the amount of truth an individual has received. Those who apply God’s truth accurately to their lives will receive more of God’s truth, and by implication, a greater personal encounter with God. Those who misapply God’s truth, will receive less of God’s truth. Thus the challenge of the parable of the lamp stand is to answer how well God’s word is heeded in one’s life.

God’s kingdom grows (Mark 4:26-32)

The two remaining parables in Mark 4 have similar or complementary messages. The first of these is the Parable of the Growing Seed. The story describes the growth cycle of a seed, from its sowing to its eventual maturity as a fruit producing plant. The point of the parable is simple: God’s kingdom constantly is growing and eventually will produce a harvest. The challenge of the parable is to choose to be a part of the kingdom’s harvest. Therefore, will one choose to be a part of God’s kingdom?

The remaining parable is the Parable of the Mustard Seed. This parable describes the growth of God’s kingdom in terms of contrast. The beginning of God’s kingdom is inauspicious, like the size of a mustard seed, one of the smallest seeds in agriculture. Yet the culmination of God’s kingdom will be like the mature mustard plant. The mustard plant is a shrub that can grow to be the size of a tree. The point of the parable is the matter of contrast: a small beginning in comparison to the prominence of its final size. The challenge to the listener and reader is similar to the challenge of the previous parable: will the one choose to be a part of God’s kingdom? But this parable adds the point that God’s kingdom is not simply growing but also growing in prominence. Will the listener or reader choose to be a part of something that will have a prominent and glorious culmination?

Taken together, these four parables answer resoundingly that God still is working in this world. But more importantly, these parables call on the reader to make some personal choices. How receptive to God’s work are they? How responsive to God’s word are they? Will they choose to participate in God’s kingdom?

So Jesus’ answer to the age old question is not merely “Yes, God still is working in this world.” His answer is not even, “Yes, God is at work in the world in these ways.” Jesus’ answer is, “Yes God is at work in this world, and his work impacts your life. Will you respond positively to God’s work by participating in his kingdom?”

We know Jesus lived at home until he turned 30 years of age. He served with his earthly father, Joseph, as a carpenter. He left home and began his ministry, which lasted a little over three years. This timeline is based on the Gospel of John, which records Jesus traveling to Jerusalem for three Passover Feasts. Since Passover was an annual celebration, thus Jesus’ ministry was three years in duration.

While the details of Jesus’ ministry compose the bulk of the material found in the Gospels, any information concerning his childhood is scant to say the least. Aside from the birth accounts in Matthew 2:1-23 and Luke 2:1-20, Luke 2:40-52 provides the only glimpse of our Lord’s formative years. The absence of such details caused some to produce wild, fanciful myths about Jesus. These “false gospels” were rightly labeled false and never were considered as divinely inspired accounts. We should give thanks for those early believers who followed the leadership of God’s Spirit and arrived at our New Testament accounts—Matthew, Mark, Luke and John.

What we need to know in order to understand the life and work of Jesus is found in our New Testament books. And while we may desire to know more about Jesus and his childhood, we can learn much from the one passage that portrays a trip he made with his family to Jerusalem.

What the Bible says …

Luke 2:22 tells us Mary and Joseph brought Jesus to Jerusalem when he was about 6 weeks old. The reference to “days of purification” in 2:22 refers to about 40 days. After the blessing of Simeon and Anna (Luke 2:21-38), spoken as they beheld the 6-week-old Son of God, the narrative moves forward twelve years.

Jesus, no doubt, traveled to Jerusalem on many occasions during his early years. The focus of Luke 2:41-51 is on the journey the family made to celebrate the Feast of the Passover. This particular journey for the 12-year-old Jesus was significant because it was a “coming of age” trip. Jewish boys began preparing to take their places in the religious community at age 13.

After the week-long celebration, the family, traveling by caravan, began the journey back to Nazareth, unaware Jesus had stayed behind. The timeline is very precise at this point: “Thinking he was in their company, they traveled on for a day. Then they began looking for him among their relatives and friends. When they did not find him, they went back to Jerusalem to look for him. After three days they found him in the temple courts, sitting among the teachers, listening to them and asking them questions” (Luke 2:44-46).

Jesus’ response to Mary (Luke 2:49), while it may seem a little out of character for children when addressing their parents, simply lets her know he understands his purpose and mission. The narrative ends with Jesus obeying his parents, returning to Nazareth and continuing “to grow in wisdom and in stature, and in favor with God and men” (Luke 2:52).

What the Bible means to me today …

Though this is the only glimpse we have into the childhood days of Jesus, we can learn much about how we should help one another grow in our faith. In this passage, I see three important aspects involved in helping children and students to grow.

First, the family is involved. There is no substitute for parents and their influence upon their children. Mary and Joseph were involved in Jesus’ life. They loved him. They provided experiences and opportunities for him to grow and develop. And they did not send him to these important events on his own. They went with him. How many times have we been reminded we can give children money, prizes and gifts, but the lasting memories have more to do with time spent together, rather than the giving of things.

Second, the church is involved. While the church cannot be expected to raise our children, the church must reach and teach. However misguided we view the religious community of biblical times, the temple, the scribes and the priests all were there to help people grow in their love and devotion to God. Churches do well to use their resources in providing experiences and ministries that help families. It is the church that goes the second mile and helps parents get involved with their children that truly makes a positive impact on such families. Just knowing where your children are is one thing. Knowing what they are doing and being a part of their lives is another thing entirely.

Third, Jesus is involved. Though Jesus made it perfectly clear he was seeing to his Father’s business, the boy Messiah did not balk or show disrespect to his earthly family. He returned to Nazareth and lived under their authority, learning a trade, and no doubt traveling to Jerusalem with them on many other occasions. Families can do their best and churches can provide authentic opportunities for all, but growth will not happen if we do not receive and respond as we ought.

May Luke 2:52 describe our own boys and girls in the days to come—growing in wisdom and stature, and in favor with God and men.

This beautiful passage from the Apostle Paul’s Epistle to the Philippians may well have been the quotation of a hymn sung in Christian worship, "Hark! The Herald Angels Sing." The passage points to the example of humble service to others though the sacrifice of self. The well-known Christmas hymn that provides the title to this lesson contains many of the same teachings as in Paul’s letter.

The hymn and its teachings

The hymn calls upon all believers to listen (hark) to the words of the angels who are proclaiming God’s message (herald angels). In this hymn, Charles Wesley restates many of the messages of Christmas. The hymn teaches of the birth of Christ as the coming of the King, the presence in him of peace and mercy, and the salvation of sinners through reconciliation. The hymn declares Jesus was and is Christ, the promised Messiah. It calls us to worship the eternal, everlasting Lord. It emphasizes the biblical teaching of the miraculous, virgin birth. The hymn celebrates the human incarnation of the everlasting deity. It speaks of the humble spirit of Jesus who came to die that humans no longer should have to die and that he came to raise believers to the second birth. Few writings combine so many biblical truths in one page or so strongly call on us to follow the beautiful example of the Master’s loving, humble service.

Following the service example of Christ (Philippians 2:5-8)

Paul’s words emphasize many of the same teachings. Christians should accept and implement Jesus’ example for loving, humble service. We should allow the Holy Spirit to guide us to take into our lives the attitude of Jesus. This spiritual experience would guide us to die to self so that we might live for others. It would require us to voluntarily put aside those personal possessions and passions so that we might follow Jesus in serving others in Christ. In this way, Christians find life’s ultimate meaning.

The letter to the Philippians was written by Paul from prison—most likely in Rome. The church at Philippi had sent Epaphroditus with a monetary gift to Paul. Epaphroditus became ill in Rome, and when the church heard of the sickness, they were concerned greatly. Paul wrote this letter to assure them of Epaphroditus’ condition, thank them for the gift, and inform them he was sending Epaphroditus back to Philippi.

Paul also used the letter to help the church with a problem that had developed. Two good women in the church had fallen into disagreement. Paul counseled that this break in fellowship be healed. In his advice on this matter and the other messages he desired to send to the Philippian believers, Paul quoted the amazing passage in our lesson.

Paul called upon all believers to accept the mind or attitude of Christ Jesus. The apostle explained this attitude pointing out that Christ existed in the form of God. From eternity, the everlasting Christ was not just like God—the Son was divine.

The example of Christ shows the willingness to voluntarily give up one’s rights to serve others. Christ, fully divine, did not consider this equality with God something to be held on to at any cost and used for his own advantage. Instead, he emptied himself by voluntarily setting aside his divine rights, coming to earth as a full human and giving himself as ransom for all.

Christ voluntarily assumed the form (nature) of a slave to show the ultimate reality of his servanthood. As God in human flesh, Christ humbled himself and took on the life of obedience to the will of the Father. This plan of God directed Jesus Christ to an obedience that took him to death on the cross. On that cross, the sinless Son of God accepted in his soul what it meant to be forsaken by God. He took on himself the full weight of our sin that we might know the forgiveness that places us in right standing with God.

To the degree we are able to follow the example of Christ in humble servanthood, we can help others and bring them joy in life.

Joining in the fullest worship of the Christ (Philippians 2:9-11)

Paul wrote, for this reason (because Jesus had followed God’s will in humble servanthood and been obedient even to death), God highly exalted Him. God raised Jesus from the dead and placed him in the ultimate place of honor. The name of Jesus then, is above every other name. The concept of “name” carried the meaning of character or person. Hence, by his faithfulness, Jesus received the ultimate reward.

Because of this exaltation, every person (knee) should come to worship the Lord. Those in heaven, those on earth and those under the earth was a biblical way of saying everyone. Under the earth may refer to those who were dead. Every tongue (another way of saying all people) should confess Jesus Christ is Lord. All should proclaim Jesus and acknowledge him as Lord. In humble service to others, we can help people receive and understand the ultimate nature of God.

We serve God by serving others. We only serve others to the degree or extent that we set our own desires and plans aside and in humility find ways to help others in their lives. Jesus is the perfect and ultimate example of such humble service. May we follow at least some of that way of life.

Pausing from the study of Mark, this week’s lesson focuses on portions from the early childhood stories found in Luke, including a portion of the beloved Christmas story.

The title of this lesson, like others in the same unit, is cast in the form of a question. Luke chapter 2 is dominated by the declaration that Jesus is the Savior. Only those who have special knowledge of Jesus, the angels and the two elderly prophets in the temple, speak of Jesus, and these associate Jesus with salvation. Mary and Joseph, while busy with family duties, are silent as Jesus’ role in God’s salvation is announced. They simply stand by marveling at the actions and sayings of the various characters they encounter in the chapter.

Many characters speak in chapter 2:1-40: the angels, the shepherds, the prophets in the temple. All who speak solely are focused on God’s saving activity unfolding in their midst. This is Luke’s literary way of pointing out the main message of this chapter and of his book: how God brought his salvation to mankind. Therefore, while the question of this lesson’s title helps one to focus on Luke’s passage, the answer must likewise focus on God’s salvation.

To save mankind (Luke 2:8-15)

The biblical material for the first section of the lesson is tremendously rich in its declaration of Jesus as the Savior.

The biblical passage for this subsection of the lesson should be verses 8-20 because the assertion of Jesus as the Savior flows through two parallel actions of the angels and the shepherds: (1) the angels declare Jesus as the Savior (v. 11); (2) the angels glorify and praise God, worshipping God in the context of his saving activity (vv. 13-14); (3) the shepherds express the intent to find this newborn Savior (v. 15); and (4) the shepherds glorify and praise God (v 20).

The human application for this section of the Christmas story is primarily to follow the actions of the shepherds, that is, to seek out and discover the Savior. For those who have come to know Jesus personally, a second application activity is to praise and glorify God.

Notice that in response to the heaven-sent revelation regarding Jesus, the shepherds decided to seek out the Savior. Also notice that they were overwhelmingly satisfied by their experience because they glorified and praised God. It should be pointed out that nowhere else in the Gospels does a heavenly visitation come to human beings to declare Jesus as Savior. The disciples did not receive such a direct revelation from heaven. The disciples had Jesus himself among them to observe, and three of the disciples heard the words of God’s great pleasure in Jesus on the Mount of Transfiguration. Yet what a great honor the shepherds had on the night of Jesus’ birth when they alone, not the high priest nor the Jewish religious leaders nor even the local rabbi, received heaven’s announcement of Jesus’ birth.

By extension, over time and geography however, we as readers of Luke’s Gospel share in the announcement to the shepherds. Therefore we too must be determined to respond as the shepherds did and seek Jesus. For those who have never committed their lives to Jesus, it must be understood that seeking Jesus is different than knowing the facts of Jesus’ birth, life and death on the cross. Seeking Jesus means to seek him with all one’s heart (see the great promise in Jeremiah 29:13 for those who seek the Lord). For those who have found the Lord, seeking the Lord must continue throughout life. This is not a performance matter but the action of one in a heart commitment with the Lord.

One other important point to see in this passage is the character of God’s salvation as indicated in verse 14. God’s salvation is described in terms of favor that brings peace. Favor is a word related to grace. God’s salvation is offered through grace and brings peace to those who receive it. The shepherds were the first to enjoy Gods’ favor or grace through the person of Jesus and they were the first to praise God for his salvation through Jesus—expressing the gratitude and joy of hearts that are at peace with God.

Clearly the famous Christmas story focuses on salvation, the way people come to know the Savior, and how people respond when the find him. So even in connection with the birth of Jesus, God’s salvation is active in the lives of strangers who leapt at the chance to know personally the world’s great Savior. We too should seek out the Lord and respond to the Lord’s presence in our lives by praising and glorifying hyim.

To reveal God’s salvation to mankind (Luke 2:25-32)

Following the shepherd’s discovery of the baby Jesus, the narrative leaps to Jesus’ dedication in the temple eight days after his birth. There two prophets were drawn to Jesus and prophesy over him. Luke 2:21-35 tells the story of the encounter of the first of these prophets, Simeon, with the holy family. As with the previous sections in Luke 2, this section emphasizes God’s work of salvation through the person of Jesus. Simeon’s prophecy adds one further point of disclosure that God’s saving work through Jesus will be revealed to his people and to the Gentiles as well.

Simeon’s song has been traditionally called the Nunc Dimittis, deriving from the first two words of Simeon’s prophecy according to the Latin text. The prophecy begins with a gracious plea of dismissal from service, or by indirect words, a submission of retirement as an acknowledgement that God has fulfilled his promise to Simeon. Simeon included this part first to glorify God and in effect state that his career has come to its greatest possible moment.

Simeon also emphasized, as the angels had, God’s saving activity already associated with the baby Jesus. The present day holiday season called Christmas certainly bears Jesus’ title, but its emphases and associations are far removed from the strong emphasis of Luke who strongly associates Jesus and his arrival in this world with God’s active operation of salvation.

God’s revealing activity was seen earlier in the passage with the announcement of the angels over the fields of the shepherds. Again, God’s revealing activity is evident, this time in the life of Simeon. We find out that God had revealed two main points to Simeon: that Simeon would live to see the Messiah and that Simeon would be led to identify the Messiah at the appropriate moment in Simeon’s life. This underscores that God actively and strategically reveals himself. The last line of the Nunc Dimittis is thus the climactic line of Simeon’s song: God’s salvation will be a light of revelation to the Gentiles and of glory to God’s people Israel. God’s revealing activity through Jesus is further emphasized in Simeon’s prophecy to Mary and Joseph, and is the focus of the next section of the lesson.

For further consideration, one should consider the age of Simeon. While his age is not stated, it generally is understood that Simeon was advanced in age because of God’s assurance that he would not die until he had seen the Lord’s Messiah. Such an assurance would not necessarily be needed for a younger man who would see the Messiah sometime in the years of his strength or during the customary years of active service.

While the logic is not strong, it seems to indicate Simeon was advanced in age. If so, Simeon’s prophecy seems to belong to phenomena prophesied in Joel 2:28, which indicates the Day of the Lord will arrive with the accompanying phenomena of old men serving in prophetic roles though they are by age beyond the customary days of active service. Peter associated Jesus’ ministry with the inauguration of the Day of the Lord (Acts 2:16-36). That day dawned with the arrival of Jesus in the temple of Jerusalem, and Simeon was there to announce the presence of the Messiah in the Lord’s temple.

The previous point is repeated and underscored with the parallel prophetic activity of the elderly prophetess Anna in verses 36-38. The core emphasis of Anna’s prophecy is once again redemption, Luke’s focus in chapter 2.

How does one respond to God’s revelation of his redemption? At the very least, one should marvel, as Mary and Joseph did (v. 33). Marveling is positive reflection on God’s words and works. Such reflection should eventually lead a person to seek God actively, just as the shepherds did.

To draw a response from the hearts of people (Luke 2:33-35)

Simeon was allowed a moment for prophetic utterance. Holding the child, he announced the child would cause the thoughts of many hearts to be revealed. The child’s future activity would be so provocative that one and all, those who favored him and those who opposed him, would be energized to make vocal choices regarding him. Or in Simeon’s words, they will reveal their hearts regarding Jesus.

Luke records no further response to Simeon’s words except for the prophecy of Anna whose words restate Simeon’s message. How should people today respond to God’s revelation through his Son Jesus? According to Simeon, God has built in a provocative nature into Jesus’ identity as the Savior for all. That provocative nature was meant to cause people to react to Jesus.

That Jesus can be so provocative can be seen in the present world, some 2,000 years later. References to Jesus permeate our society. Opinions of Jesus range widely. Seemingly as many strong opponents to Jesus speak out as those who speak glowingly in his behalf. Jesus seems to be the preference of many while many others seem to possess various reasons to dismiss further consideration of him.

While all the benefits of knowing Jesus are not enunciated in this passage, the main reason for responding to Jesus is to experience the salvation or redemption that he alone offers. The power of God stands with Jesus, as is evidenced numerous times in the Gospels, and specifically in the birth and early childhood events in Jesus’ life.

This in itself is something worth musing over, or marveling over as Mary and Joseph did. Consideration and acceptance of Jesus as Savior is critically important for any life. The appearance of Jesus in one’s life is God’s call to respond to his offer of salvation. It is vital that every person consider God’s gracious offer to redeem them from the enslaving and destructive elements of this world. This redemption is a process that continues as long as a person endures in this world and thus God’s people should continually respond to God’s work through