We have traveled a long road through the Gospel of Matthew and we find ourselves at the passages that mark the tragic end of Jesus’ life and the most shocking visual statement of the Christian faith. Humanity killed our God in the most horrific way imaginable. It was something Jesus had hinted toward throughout his teachings, but it had always gone unnoticed. 

The story, though, is not one singular event. There is an entire evening where the actions of each of the cast of characters play a part in the final outcome of the story. It begins with Jesus at the Passover table serving the Last Supper to his disciples (Matthew 26:26-30).

Breaking of the bread and the passing of the cup recorded here would have been unusual, to say the least, for a typical Passover meal. Jesus probably would have engendered some strange looks from his disciples as he was changing the ancient traditions they all were used to. What was he doing? What did he mean by these things?
 
The actions Jesus told the disciples to take would amount to cannibalism according to the law. What was he trying to say to them?

Can you imagine your pastor saying these things from the pulpit on a Sunday morning? Of course not. Your pastor is not the Son of God, but this change from the traditional order laid out for the feast still would have been an unusual occurrence in this setting.

Jesus is trying to tell them what is going to happen, and how their salvation will be structured; not in the law of Moses, but in the body of the Christ. Unlike anywhere else in the Gospel, Jesus is bringing an image before them to reinforce the teaching. He is trying to warn them of his death, but again, they don’t understand the urgency Jesus is trying to convey.

Matthew 27:11-14 places Jesus before Pilate, and the Roman Procurator gets directly to the point. If Jesus declared himself king of the Jews it would be a capital offence to Roman law. Pilate, seeing an innocent man before him, gives him a way out, but Jesus tells him the allegations are true; he is the king of the Jews. Jesus has, in essence, sealed his fate. He has but one reply; all other charges placed upon Jesus are met by silence instead of a heated rebuttal. 

Golgotha is a desolate place outside the walls of Jerusalem where enemies of the empire were sent to execution. A gruesome sight lies before the eyes of the people as three men are hung on crosses by nails. The Roman crucifixion is thought to be the most inhumane system of execution ever invented by humanity. The amount of pain inflicted upon the victim alone would have been enough to drive most insane.

Scripture tells us Jesus occupied the center cross where a sign was placed over his head giving him the title king of the Jews (Matthew 27:37). Here in this place, as I said before, God was killed by humanity. It is the agony of Jesus as he cries out, and the responses of the people as they mock the man who came to save them, that should sway our hearts. In Matthew’s Gospel, there is no thief who comes to the defense of Jesus. No one defends the actions of the man from Galilee. 

It is a different story than we are used to. Typically, we read Luke or John at this juncture and recount the scene where one thief rebukes the other for mocking Jesus, but Matthew paints a darker tale. Here, there are no disciples close by. There are no friendly faces. His mother is not there weeping. Everyone has abandoned the Christ.

At the sixth hour of the day, darkness falls on the land (Matthew 27:45) and Jesus’ cry of God’s abandon leads us to believe God was even vacant from the scene. Let us remember that throughout the Scriptures, especially in the Old Testament, clouds and darkness signify God’s presence during the daylight hours. When Moses went to the top of the mountain in Exodus, a cloud obscured the peak of the mountain while God spoke to Moses. At Jesus’ death, when the weight of sin was most heavily upon Jesus, God was not far. At that time, more so than any other, the Father was close to the Son; weeping as he suffered. 

God had forsaken Christ, not by being absent, but by being present when Christ most felt shame. The cross, with which we adorn our walls and hang on our necks, was not a beautiful picture to any of the people present. It was a shameful reminder of what happened when someone opposed the empire. At that moment, God felt shame; the most human of experiences.
 
Questions for discussion

• Is it right for God to be present at the crucifixion? Why or why not?

• Is Matthew’s depiction of the crucifixion different from the story we are used to? Why should we discuss something as depressing as this?

There is an apocryphal story about General Robert E. Lee that says one of the his subordinates had been publicly making a number of derogatory statements about Lee. Someone else asked Lee what he thought about that subordinate. Lee replied the man in question was a very capable leader and soldier.

The other man then asked, “But don’t you know what he has been saying about you?” General Lee replied, “Yes, but you asked to know my opinion of him, not his opinion of me.”

As we study the Scripture, we are challenged to probe within our hearts and minds, and identify what our attitude is toward God: What do we think about him? What are our deepest convictions concerning him? How does what we believe about God shape how we feel about our own lives and experiences?

Our study passage reminds us God’s dealings with mankind are built on a foundation of God’s perfect righteousness and justice. Because God is just, we can fully trust him to provide for our needs and keep us safe.

As the title of the book implies, 2 Thessalonians is the second letter written by the Apostle Paul to the Christians in the city of Thessalonica, which is contained in the New Testament. It is a brief letter, containing only 47 verses, but it is filled with assurance and encouragement for the struggling young Thessalonian congregation.

In his greeting, Paul told the Thessalonians his faithful co-workers Silas and Timothy stood by his side both physically and spiritually as he took pen in hand to write (v. 1). He commended his readers that their faith in God was increasing, as was their love for one another. The manner in which they were bearing up under persecution with spiritual strength, was causing them to become examples of faithfulness to other churches (vv. 3-4).

In verse 5, the apostle made an interesting statement: “All this is evidence that God’s judgement is right …” The phrase “all this” refers back to what Paul had stated about them in verses 3-4: Their faith in God was growing, their love for one another was increasing, they were growing inwardly stronger as they persevered through persecutions and other troubles, and they were serving as a positive example to other churches.

The fact that they were being continually provided for, that God was meeting all their needs, and he was causing good to come out of the bad in their lives, all was evidence that “God’s judgement is right” and that “God is just” (v. 6). Their very lives testified to the fact that God was for them (Romans 8:31), and was taking care of them.  We also can feel safe because God knows what he is doing, and what he does always is right and just. 

Because God is just, he will not permit evil to triumph or go unpunished, nor faithfulness to be unrewarded.  Verses 6-7 state “He will pay back trouble to those who trouble you, and give relief to you who are troubled …” The ultimate revelation of God’s justice, when all wrongs will be righted, will take place “when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels” (v. 7).

We might feel at least a twinge of dissatisfaction as we read those statements, because we might be experiencing hurtful situations in our lives we want resolved right now. We don’t want to wait until Christ returns; we want closure. Sometimes that closure comes quickly, but other times we must continue to wait and trust God, believing he knows what is best for all concerned, and always will do what is right and just.

Ronald Ward, in his commentary on 1 and 2 Thessalonians, expresses it this way:  “The God who sustained them in the sufferings of faith would continue to sustain them up to and including the Day of Judgement. God upheld the right in Thessalonica; he would uphold it at the judgement … .”

Verse 5 speaks of our “being counted worthy of the kingdom of God,” but this in no way indicates that if we persevere and remain faithful to the end, we somehow earn the right to hear Christ’s words “Well done, good and faithful servant …” The blessings—whether temporal or eternal—God gives to those who remain faithful under trial always are gifts of God’s grace. He does not, in any sense of the word, owe them to us.
 
Jesus once told a parable about the appropriate attitude of a servant of God. He stated that, having done our very best, we should be content to say to the Lord, “We are unworthy servants; we have only done our duty” (Luke 17:7-10). But God’s grace moves him to acknowledge and reward our faithfulness to him.

By the same token, we should not interpret verses 8-9 in a way that suggests revenge or spite on God’s part. These verses speak to the revelation of God’s glory in Jesus Christ, which will be known by all at the time of his return; and to the full revelation of God’s character of holiness and righteousness which stands unalterably opposed to sin. 

Verse 9 says the punishment of the wicked is “everlasting destruction,” but that phrase should not be taken to mean annihilation or the utter cessation of existence. That this is the case is affirmed by the very next phrase, which states that the wicked will be “shut out from the presence of the Lord and from the majesty of his power.” The eternal destruction of the wicked thus consists (in part) of their being eternally separated from God.
 
Once again God’s justice is revealed through these warnings of coming judgement, because the punishment that those who reject God will receive simply is the fullest measure of what they have chosen for themselves: Separation from God.

Commentator Ronald Ward has written, “Exclusion from the presence of the Lord is what (the wicked man) has been seeking all his days. Now he has it. He has cut himself off from divine goodness and love, and God judicially implements his decision.”

But by God’s grace and love, a glorious destiny awaits those who have obeyed the gospel and trusted Jesus: We shall behold the majesty of his power (v. 9), and we ourselves shall be instruments through which the glory of Christ will be eternally and perfectly shown (v. 10).

What is your opinion of God? What does the Scripture, as well as your own relationship with God through Jesus Christ convince you of concerning him? In 2 Timothy 1, Paul wrote: “I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him for that day.” A living and growing relationship with Christ convinces us God is righteous and just; and because he is just, we know we are safe in him.

When we pray in faith, we see the answer to a prayer in our hearts even before physical reality has caught up to us. Because of faith, we’re comfortable waiting for the request and reality to line up.

Sometimes, though, God’s answers aren’t swift, and we find ourselves coming before him again and again with the same request. Some might call this lack of faith. But if we know God hears and answers prayer—if we are certain he alone holds the power to rescue us—we are sure to return repeatedly to his throne of grace. Persistence isn’t lack of faith. It’s an expression of our faith.

Persistence pays

Let’s read the parable of the persistent widow in Luke 18. Jesus told this story to his disciples to make sure they understood the need to pray without giving up. Just because they didn’t see an immediate answer didn’t mean the answer wasn’t coming.

In the parable, a widow keeps coming before a judge, asking for justice. He finally grants her request, not because he is a fair man, but because he is tired of her knocking on his door day after day with the same request. Jesus shows us the principle of persistence working on an earthly level, even when God’s love isn’t involved. He then drives home the point with this statement:

And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? I tell you, he will see that they get justice, and quickly. However, when the Son of Man comes, will he find faith on the earth? (Luke 18:7-8)

The widow’s persistence pays off when she is dealing with a man who “neither feared God nor cared about men” (Luke 18:2). How much more, Jesus said, can we expect success when dealing with the God who created us and loves us. But notice the second half of verse 8. The stinger in this story is Jesus’ comment that true faith is hard to find. Obviously, we need to examine the faith that undergirds our prayers.

The Canaanite woman’s faith

Now let’s examine a story about a real woman’s request for justice. This woman heard Jesus was near her home in the region of Tyre and Sidon. Like the widow in Jesus’ parable, she found Jesus and began asking for her daughter’s deliverance.

First, the woman requested mercy and explained her problem; Jesus completely ignored her. Not to be deterred, the woman continued asking for mercy; Jesus continued to ignore her but told his disciples He hadn’t been sent to minister to non-Jews. The woman knelt before Jesus, looked him in the eye and asked him for help; once again Jesus rebuffed her, but this time he spoke to her directly. He told her it wasn’t fair to help her when Israelites needed his help. But still the woman persisted. “‘Yes, Lord,’ she said, ‘but even the dogs eat the crumbs that fall from their masters’ table’” (Matthew 15:27).

This whole exchange seems completely out of character for Jesus. This is the same Jesus who healed the centurion’s servant, spoke to the woman at the well and preached the parable of the good Samaritan. Jesus came to help and to heal all people, yet here he seemed intent on ignoring a simple Canaanite woman.

If you notice, the disciples weren’t concerned at all that Jesus was ignoring the woman. They just wanted Jesus to send her away because her crying was annoying them. Jesus, it seems, was merely acting on the motives his disciples believed were right.

Look up at the beginning of chapter 15. Jesus and his disciples had been in Gennesaret when some Pharisees came to him, questioning his adherence to the law. The disciples were concerned about this. “Do you know the Pharisees were offended when they heard this?” they asked (v. 12). Now, in his dealings with the Canaanite woman, Jesus seems to be addressing several touch-points at once.

By ignoring the woman, Jesus was acting in accordance with the Pharisees’ rules. When she didn’t accept his refusal to acknowledge her, Jesus responded, but still within the rules of propriety for a Jewish man. It took the woman falling at his feet and putting her request directly in front of him for Jesus to speak directly to her. He told her exactly what the disciples believed was an appropriate response. And still the woman argued.

At this point, the Canaanite woman seemed to know Jesus better than his disciples. She knew he preached love and mercy to all people. She knew he’d had compassion on everyone he’d met. And she was confident he’d have compassion on her as well. She probably didn’t understand why Jesus was being so cold toward her, but she knew healing was in his hands. And she had decided she wouldn’t leave until he’d granted that healing.

The woman told him justice is due to all people, not only Israelites, and even crumbs are sufficient to satisfy the need for justice. She was telling Jesus she didn’t need to be treated like a sister. She only needed a portion of his power to be tossed in her direction. That was enough for Jesus. I imagine a smile spreading across his face as he finally looked her in the eye. “Woman, you have great faith. Your request is granted” (Matthew 15:28).

I’m not sure Jesus was testing the woman, but if he was, it was for the sake of his disciples, not the woman. Even so, the Canaanite woman passed the test with flying colors. Her faith told her she didn’t have to leave without the answer she was seeking. She knew Jesus was her only source and his nature wouldn’t allow him to turn her down. Because she refused to leave without her answer, she didn’t have to.

Jesus’ point benefits us as well as his disciples. It doesn’t matter who you are. You don’t have to have memorized a lot of Bible verses or spent a lot of time volunteering at your local soup kitchen. You don’t have to be anyone special. You simply need to know who it is you’re talking to.

Jesus loves you. He is the only source for the answer you’re seeking. And you don’t have to stop asking until you get that answer. What you do need is faith to persevere.

Discussion questions

• Think back to a time you wanted something from someone so badly, you wouldn’t stop asking until you got it.  Would you have persisted if you hadn’t believed you could wear down that person’s resistance? Do we tend to believe we can wear down God?

• Read Jeremiah 29:11-13. How does this passage explain the Canaanite woman’s success in requesting Jesus’ help? Can it help us know how to pray?

As I am writing this lesson, I  also am preparing for Sunday School. I teach the 2- and 3-year-old Sunday School class at my church. One of the things I love about the children in my class is their eagerness to please me.

After we do our short Bible story, we usually make a craft for them to take home to remember the story. At the end of every craft we make, one little boy always asks, “Did I do good?” I always reply, “Yes, you did good.” I almost always am pleased with his work and his willingness to participate, even when it is difficult (in the eyes of a 3-year-old).

This made me think about how we act toward the Father. Do we go to him, seeking his will in our lives, wanting to work for the kingdom and earnestly seek after his face, waiting to hear him say, “This is my Son, whom I love; with him I am well pleased” (17:5) or do we just sit back and wait for the Lord to act alone? Do we let life pass by without any type of desire to further his kingdom through our actions and our faith?

Beginning in Matthew 17:2, we see Jesus is transfigured. The urgency of the preceding call in Matthew 16:24-28 now is readily understood, with the revelation of Jesus’ identity.  In Matthew 16:24-28, Jesus alludes to his own tragic fate on the cross.

Crucifixion was viewed by Romans and Jews of Jesus’ day as a terrible and shameful death. However, due to the work of Jesus, Christians have since come to see it as a way of sacrifice for an innocent sufferer or martyr. Jesus foreshadowed the latter understanding and used the cross and crucifixion as an image of discipleship. One must die to himself (give up his own life) and take up his own cross (accept God’s will) and follow Jesus (put his faith into action).

The scene continues in Matthew 17:5 when God’s presence appears around Jesus and his declaration is known through past prophecies (Psalm 2:7, Deuteronomy 18:15-22). In verse six, upon hearing God’s voice, the disciples were terrified and fell face down on the ground.

As depicted in the Old Testament, anytime the voice of the Lord arose, fear and trembling usually prevailed (Exodus 3 and Ezekiel 1). But Jesus tenderly touches the disciples and tells them not to be afraid (17:7). 

The Father knew Jesus was about to endure the unthinkable; He was to suffer on the cross and die as the ultimate sacrifice for those who chose to believe. Jesus’ message must be understood to focus on forgiveness of sins through his suffering on the cross.

Suffering is the true mark of Christianity. Everyday, as believers, we must endure hardships and suffering, picking up our cross daily and following Christ, no matter the cost. And we always should be following after God, seeking his declaration, “This is my Son, whom I love; with him I am well pleased.”

Today, many Christians sit back and wait for the Lord to do something without ever picking up their cross daily, denying themselves, and truly seeking after him. They wait on the Lord to prove his power through many signs and wonders, without ever acting on their faith. We are not to ask God to prove himself by any means; we are only asked to act out our faith by taking up our cross daily and following him.

Questions to explore

• Suppose you found yourself somewhere that it was illegal to be a Christian. Would there be enough evidence to convict you? Would God be pleased with your efforts?  

• After reading Matthew 16:24-28 and Matthew 17:1-9, in what circumstances do you find it most difficult to “take up your cross daily and follow him?”

We’ve all heard the expression that someone might be “so heavenly minded that they are no earthly good.” Now, there’s certainly nothing wrong with being heavenly minded; indeed, in previous lessons we have seen how the Apostle Paul encouraged his readers to remain focused on the eternal realities of salvation, and to draw encouragement and comfort from those realities (4:13-18, 5:9-11).

But what about the “earthly good” part of the equation? How do we live lives that are informed and encouraged by eternal hope, but still are meaningfully practical to life on this earth?

As we come to this final lesson from the book of 1 Thessalonians, we discover some answers to that question. The lesson focuses especially on what these verses have to say about our relationships with other people.

Verses 12-13 begin with an encouragement to respect those who are leaders in the church. This instruction is given in light of the enormous importance of the work that the leaders of the church are called by God to do (v. 13).

Consider for a moment those people in your church whom God has called to places of leadership. How might you demonstrate respect and support for them, as you try to make personal application of this passage? Actions such as speaking words of encouragement to those who lead, offering to help with ministry tasks and speaking well of your leaders in your conversations with others are ways you might take this bit of instruction and turn it into practical application.

The text then turns to our relationships not just with our leaders, but all those in the family of Christ. And truly, “family” is the most appropriate metaphor for church life as we examine Paul’s instruction in the next couple of verses, because the Christian life is a journey we are sharing along with others.

In verses 14-15, we are confronted with our responsibility to act in ways that build up and strengthen the family: We are to give encouragement to each other, issue warning when appropriate, help one another and show patience, recognizing we all are human and not a single one of us is perfect and beyond the need of grace and forgiveness. I cannot recall where I read it, but these words from a book long-forgotten still stick out in my mind: “From time to time, we all can be a burden and a pain to live with.”

Verses 16-22 contain a rapid-fire series of admonitions and instructions that speak to our relationship with God, but also have implications for our relationships with other people. 

First among these is the command to be joyful people (v. 16). The fact that we are commanded to be joyful indicates joy, like love, is a choice we make. We might have little or no control over what happens in our lives, but we have total control over how we choose to respond to those life-events.

Joy not only changes our own experience and quality of life, it also bleeds over into our relationships with others. Life is filled with challenging problems, and it is my experience that joyful people make the best problem-solvers. A joyful spirit is an attractant to people whose lives lack that quality, and it creates opportunities for us to share the gospel of Christ, who is the source of our joy.

By praying continually and maintaining a spirit of gratitude to God (vv. 17-18), we stay in constant spiritual contact with the Father. As we engage in those activities that strengthen our relationship to God, he creates a Christ-like spirit in us essential for God-honoring relationships with others.

The final section of our study passage has additional things to say about prayer. In verses 23-24, the apostle shared with the Thessalonians a prayer he offered to God on their behalf: “May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ.”

The word “sanctified” carries the idea of being set apart, or made holy.  In the context of  our relationship with God through Jesus Christ, it means to be set apart to Christ for his use and his purposes. Verse 23 reminds us it is the goal of Almighty God to sanctify us entirely (“through and through”).

There is no portion of your life—spiritual, mental, emotional or physical—that God is willing to exclude from that process, or in which he is not actively working.

Having assured the Thessalonians he was praying for them (both here as well as in 1:2-3), Paul asked those believers in turn to pray for him (v. 25). Paul was no spiritual Superman who had grown beyond the necessity for others to lift him up to the Father in prayer; he acknowledged his deep need for others to pray for him, and wanted for the Thessalonians to be part of that ministry of prayer. 

In every church there are some works of service and ministry that by their very nature are “out front” and public. Nearly everyone in the church sees and knows when those acts of ministry are being done. But other ministries of the church are like water pipes: They are, for the most part, out of sight and very quiet. Most people never see them, but nevertheless those “hidden” works of ministry are conduits through which life and refreshment flow.  Prayer is a quiet and unseen ministry, but it is absolutely essential to the spiritual life and health of the church and of each believer.

I once heard a preacher state that being a disciple of Jesus is not just a way of doing certain things; it is a certain way of doing everything we do. These final verses of 1 Thessalonians confront us with the truth that our relationship to Jesus Christ must have a real connection to our relationships with other people. The question we now are challenged to answer is, “How well am I making that connection?”

I heard a story recently about a holy man who visited a temple with his disciples. The holy man tried to enter, but a force prevented him from even being able to touch the door handle. As he turned away, he explained to his disciples, “The temple is too full of prayers for us to enter.”

“Too full of prayers?” asked his disciples. “Isn’t a temple supposed to be filled with prayers?”

“Prayers should soar through the air to our Creator, not hover beneath the temple’s roof,” the holy man said. “No, these prayers are not sincere. There is no faith or purpose to give them wings. So instead they fill the temple and crowd me out.”

How often do we feel our prayers fall lifeless to the ground, never reaching the ears of God? This month, we study prayer, both how to pray and what to pray for. This week, we discuss the need for confidence in prayer.

What is confidence? Isn’t it the assurance that something will happen? When we jump, we know we will fall back to the ground. When we sit on a chair, we know it will hold us up. Or if we doubt its strength, we’ll replace it with a stronger chair.

Prayer should be no different. When we talk to God, we should know he hears us. We also should know we don’t have to worry about how we express our prayers, because the Holy Spirit will interpret them for us. We only need to pray in faith, out of faith.

What do I mean by that? In faith, we pray confidently. Out of faith, we pray for God’s will rather than our own. It requires we know God so we can pray with full confidence in his ability to hear and respond. It also requires we know his heart so we won’t ask for things that would go against his will.

As Christians, our work is to facilitate God’s Spirit here on earth, not hinder it. Our prayers can facilitate his kingdom if we pray in line with the work he already is doing. But we can hinder his work if our prayers are selfish.

Selfish prayers do become too heavy to fly. “If anyone turns a deaf ear to the law, even his prayers are detestable” (Proverbs 28:9).

It’s a harsh statement, but it bears examination. Think about it. If our prayers grow selfish, we likely aren’t in the middle of God’s will. Like Cain, we have stepped out of fellowship with God, and we aren’t trying to honor him or his law. Instead, we are trying to meet our own needs through our sin nature. Selfish prayers dishonor God, so of course, God doesn’t listen to them.

When we pray out of faith, we are praying from a position of fellowship with God. If we are in fellowship with God, our prayers will reflect it. Jesus instructed the disciples to pray for God’s kingdom and his will to be accomplished on earth. Though he tells us God already knows our needs and intends to meet them, Jesus tells the disciples to pray even for basic needs such as food and protection from temptation. All of these requests honor God. They are in line with his will. But we rarely are able to pray for such things if we aren’t right with God.

David is called a man after God’s own heart. His prayers serve as a model of right requests that grow out of faith. As we read Psalm 86, notice David’s confidence. His faith is unwavering because he knows God’s character, response and ways.

God’s character

The psalm is peppered with David’s statements of faith. In verse 5, he says, “You are forgiving and good, O Lord, abounding in love to all who call to you.” Then in verse 13, “For great is your love toward me; you have delivered me from the depths of the grave.” And in verse 15, “But you, O Lord, are a compassionate and gracious God, slow to anger, abounding in love and faithfulness.”

David knows God loves us and wants to bless us. This knowledge steadies him, giving him peace even while his enemies attack. “Guard my life, for I am devoted to you. You are my God; save your servant who trusts in you” (v. 2). This isn’t a frantic prayer. It’s a prayer of faith, swelling out of a heart that knows God’s character. We don’t have to persuade God to bless us. We only need to ask.

God’s response

David knows he is in fellowship with God; therefore, he knows God hears him. “In the day of my trouble, I will call to you, for you will answer me” (v. 7). Then throughout the rest of his prayer, David speaks as if he knows the answer is coming. He says, “For you, O Lord, have helped me and comforted me” (v. 17), assuming he will soon see the deliverance and sign of goodness he has asked for.

Paul calls faith “being sure of what we hope for and certain of what we do not see” (Hebrews 11:1). This kind of faith believes the answer is there before it can be seen. It says thank you before saying amen. It waits confidently, without fretting, because the problem has already been presented to the One who’s in control.

God’s ways

As we discussed earlier, this kind of faith can only be achieved through right relationship with God. If we aren’t in fellowship, we won’t be able to rest in the knowledge God is with us. We won’t have peace in the certainty of his love for us. And we won’t have the courage to leave our problems in God’s hands for him to answer as he sees fit. Instead, we’ll be tempted to take measures into our own hands, circumventing God’s answer and shortchanging his blessing.

David doesn’t rely on his own abilities, though. Even as he presents his problems to God, he prays for help in his faith walk. “Teach me your way, O Lord, and I will walk in your truth; give me an undivided heart, that I may fear your name” (v. 11).

He also acknowledges his own answers are not sufficient. In verse 1, he opens his prayer with, “Hear, O Lord, and answer me, for I am poor and needy.” And in verse 10, “For you are great and do marvelous deeds; you alone are God.” David understands his need for God’s power. He makes himself both vulnerable and transparent. There’s no trace of selfishness here or of a desire to manipulate God’s will. He is merely a man with a need, and he trusts God to meet that need.

When we pray, we need to come before God’s throne in confidence. We can trust God to hear and answer our prayers. As the writer of Hebrews says: “Let us draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water. Let us hold unswervingly to the hope we profess, for he who promised is faithful” (Hebrews 10:22-23).

Discussion questions

• Have you ever felt your prayers didn’t make it past the ceiling? What made you feel that way?

• Without faith, we can’t obey God. And without faith, we can’t believe He will answer our prayers. Could this be why faith is so important to prayer?

It is an understated cliché in the life of any Christian to ask the questions, “Why do I even try?” or “What is the point of it all?” Both are relevant and fair questions in a life of faith.

The God we worship and understand to be the sovereign Lord of this universe understands these questions and the seeming paradox they present. In this week’s lesson, we find the disciples of Jesus asking the same question, “What is the point?” Together, we will seek to answer that very question.

Many remember the story of John Chapman, better known as Johnny Appleseed, from when we were children. Johnny was a pioneer nurseryman who traveled through Ohio, Illinois and Indiana planting apple trees. He was also a frontier missionary who visited people’s homes spreading the good news of the gospel as he worked planting trees. To this day, Johnny Appleseed remains an American ambassador of goodwill.

As members of the Christian faith, we are all commissioned to be “Johnny Appleseeds” for Christ. This means we serve our respective congregations, ministries and communities in order to plant seeds of hope and encouragement in the lives of all we encounter for the sake of the gospel.

The challenge of this commission is handling the people Jesus puts in our path because, more often than not, many seeds will never grow. In fact, each one of us most likely can remember a time when a seed was planted in a person we knew, but they never found the understanding needed in order to grow. This is a sad and daunting realization for every Christian.

In the Parable of the Sower, Jesus describes three different types of people we face as Christians. The first type stands on rocky ground. They mature quickly enough once the seed has been planted, but are supplanted just as quickly as time progresses—or digresses. They are seeds that are never deeply rooted and are swayed by misunderstanding. 

The second kind of person stands on ground surrounded by vines covered in thorns. They grow steadily; however, as their growth becomes taller and wider the vines and thorns emerge and choke further progress. They are seeds that take root, but die soon either after when the worries of life over burden them.
 
Finally, the third person stands on firm ground. The seed is placed on good, fertile soil and, under the right conditions, produces much more than what was expected when the season for reaping comes around. They are seeds that take root and continue to grow no matter what season it may be.

No matter what particular situation you find yourself in, we all encounter doubts and the question, “Am I doing any good?” The fact is, we all desire for every seed to be planted on solid ground and to grow abundantly. It is discouraging that most of us will never witness the results of the harvest and as result the threat of despair becomes an ever-present reality. Some of us, as a result of that despair, become so discouraged we surrender to oppression and give-up on God and the people he created.

Perhaps this is why Jesus tells his disciples that, “Though seeing, they do not see, though hearing, they do not hear or understand.”

Perhaps this is why Jesus describes sowers planting seeds on an array of different ground. We are a diverse creation made to fly with the power of Jesus, but some of us deliberately choose to sink like stones in a body of water. Simply put, it is not up to the planter what the ground does with the seed.

As Christians living to express love to others, it is important to remember that it is up to the people whom we serve to make a decision to grow or not. And it is up to Jesus to reap the harvest planted by his followers.

Again, as the disciples asked of Jesus, “What is the point?” As facilitators of the faith, we are called to be sowers of seeds and celebrants of the harvest Jesus has in store. So when you begin to wonder what the point of ministry is, do not despair. Be encouraged and stand firm on the solid ground and continue to be a “Johnny Appleseed” of Jesus.

Questions to consider

• What can you do to find encouragement in your life with Jesus with the despair of planting seeds among such diverse people?

• How can you be a better facilitator of seed growth?

Charles Swindoll tells a story about his experience as a young man working in a machine shop. One of his coworkers, a fellow named George, had the daily responsibility of cleaning the metal shavings out from under the machinery. Near quitting time one day, the other workers told George to start getting cleaned up so he could go home.

George announced he was ready, this despite the fact he was covered from head to toe in dirt and metal shavings. When the others insisted George go get ready to go home, he just unzipped his coveralls and showed that underneath, he was wearing clean clothes. When quitting time came, all he had to do was step out of his coveralls, punch his time card and go. George’s comment was, “I get ready by staying ready!”

How are we to prepare ourselves for the return of Jesus Christ? By staying prepared, of course. This is the theme of our study passage.

In verse 1, Paul counseled the Thessalonians that they did not need for him to write to them concerning the time or date of the Lord’s return. That certainly was not because they already had the time and date figured out, and didn’t need any further instruction on the matter.

There are a couple of reasons why “times and dates” are not the main point of scriptural teaching concerning the return of Christ, and both of those reasons are addressed in this brief passage.

First, trying to determine the time of Christ’s return is a futile exercise. (If you question the truth of that statement, I invite you to read a volume that was sent to me, unsolicited, more than two decades ago. The title of that book is 88 Reasons Christ Will Return in 1988.) In verse 2, the apostle reminds us the Day of the Lord will come like “a thief in the night”—that is, unexpectedly and at a time that people do not know for certain.

But in addition to the ineffectiveness of trying to establish the time of Christ’s return, there is a second reason why “times and dates” shouldn’t be our focus. When it comes to the matter of Christ’s return, attempting to decipher times and dates really isn’t the activity with which our returning Lord wants us to be busying ourselves. Rather, we should be concerned with living in a condition of readiness, so that whenever Jesus comes back we will be prepared for that great event.

The tragic fact is some will be woefully unprepared for the Lord’s return. They will be describing their lives with words like “peace and safety,” but destruction will come on them without warning (v. 3).

A person might live in a gated community, install the best locks on his home money can buy, put an alarm system in his house and then say, “I am safe.” But those outward protections cannot guard against the spiritual tragedy which will befall those who are unprepared for the Lord’s return.

Followers of Christ, however, live in the light of the knowledge of Christ’s return, and so have no excuse for not being ready to see him (vv. 4-5).

The metaphors of light and darkness, of day and night, are carried forward in verses 6-8. For some, the night is the time for sleeping while for others, it is the time for partying (v. 7), but Paul was not commending one activity over the other. Rather, here is an illustration which contrasts those persons whose spiritual lives are characterized by night activities such as sleep or carousing, with those whose lives are characterized by daylight activities of working and awareness. As followers of Christ, spiritually we are “day people” and need to act like it. 

Paul used the word “self-controlled” to describe one quality of a person prepared for Christ’s return. In fact, that characteristic is so important it appears twice in the space of just three verses—in verse 6 and again in verse 8. 

The King James Version translates the word as “sober” in both verses, and it indeed is contrasted with drunkenness in verse 7. But there is much more substance contained in the word than simply the idea of avoiding alcoholic inebriation:  the word means to be free from all excess, rashness or confusion.

In 2 Timothy 4:5, the NIV translates a command that Paul was giving to Timothy in which this same word is used in this way:  “Keep your head in all situations.” When you lose control over your life through excess, rash action or confused thinking, then you are in poor condition to greet the Lord when he returns.

Paul’s instruction in verse 8 to “(put) on faith and love as a breastplate, and the hope of salvation as a helmet” is reminiscent of Ephesians 6:11-17, although in this 1 Thessalonians passage the armor metaphor is explored much less, and there are some differences in parts of the symbolism. Here faith and love are likened to a soldier’s breastplate, that part of the warrior’s protective covering which guards his most vital and vulnerable organs.

Faith speaks to our relationship with God, and love to our relationships with others. Hope—specifically, our hope of salvation—is the helmet which guards our minds and keeps us looking expectantly toward Christ’s return.

The imagery of verse 10 looks back to 4:13-18. Christ died for us so that, whether we are awake or asleep—whether we are alive when Christ returns, or have already passed from this life—our hope of salvation is secure.

The passage closes with instruction to “encourage one another and build each other up” (v. 11). Being ready for the return of Christ is not a solitary enterprise in which our own lives are disconnected from the lives of those around us. We have sacred responsibilities toward one another as we anticipate (without attempting to predict the day of) the return of our Lord Jesus Christ.

As nonbelievers, we are drawn to Christianity because of its promise. Through Christ, we’re told, we’ll receive forgiveness, the security of eternal life, as well as hope for a better life in the here and now. We generally understand this hope is realized in change, and we long for our transformation so we can be pure and holy, free from our sinful nature.

It’s possible we believe salvation itself to be that change. And yes, salvation is a rebirth, but it isn’t always the change we’re looking for. When we accept Jesus as our Lord and Savior, we experience spiritual birth much like our physical birth. During salvation, our spirit, which previously was only aware of this physical world, is infused with the Holy Spirit, which gives us the capacity to grow in the spirit.

But spiritual growth, like physical growth, can take time. While we would love for real transformation to occur overnight, more often than not, it’s a long journey. We must realize the important stuff is in the journey, not necessarily in the destination. Of course, that begs the question: If our goal is to be holy as Jesus is holy, isn’t the destination all that matters?

The importance of the journey

If holiness were the whole object of salvation, God could transform us the moment we say, “I believe.” But God works in unusual ways, often to accomplish goals we know nothing about. He wants us to choose him. And once we’ve chosen salvation, He wants us to choose holiness. The choices we make as Christians define who we are and reveal the degree to which we allow the Holy Spirit to direct us. In essence, they make public what we’d like to believe is private—the desires of our hearts.

God cares deeply about our hearts. Physically, the heart is the source of life. Emotionally, it is a driving force. Spiritually, it’s the seat of Christ. Isn’t that why we say, when someone accepts the Lord, Jesus now lives in their hearts. When we speak about transformation, we’re talking about a changed heart, a heart given over totally to Christ for some serious housecleaning and renovation. That’s the work of the Holy Spirit—if we’ll allow it, that is.

So whether we’re a seeker, a new believer or a weathered soldier of the faith, the matter of transformation is a work of God in our hearts. God does promise to do the work, but he asks us to choose it by responding to the promptings of the Holy Spirit. He asks us to give up old attitudes and patterns of thought. Instead, he wants us to focus on his kingdom, the spirit world and eternity.

The transformation, at first, seems counterproductive. If we don’t worry about it, can the day take care of itself? If we worry about eternity, can we still survive in this world? But God knows how to provide for us, and he wants us to learn how to trust him. Each baby step toward trusting him takes us deeper into his presence. And little by little, we learn we can be holy and still make a living in the here and now. Not only that, we discover the wealth of God’s blessings for those who believe: new purpose, true freedom and immeasurable joy.

New purpose

Lydia was a God-fearer from Thyatira who lived in Philippi. She was one of a group of women who each Sabbath would go outside the city to pray by the river. Paul and Silas visited their “church” one day and told them about Jesus. Lydia recognized Paul’s message as the answer to her prayers. She and her household were saved and baptized, and their lives were changed.

Lydia now had a purpose. She insisted that Paul and Silas stay at her home while they ministered in Philippi. And after their release from prison, they returned to her home, “where they met with the brothers and encouraged them” (Acts 16:40). It appears Lydia did more than open her home to missionaries. She appears to have invited the young church to meet in her home as well.

We don’t always get such an immediate answer to our search for meaning. But God is faithful to lead us to his purpose for our lives. Each of us has a gift God wants us to exercise. When we use that gift for God’s glory, he is pleased and honored. Salvation brings us into communion with God, and as we get to know God personally, he can reveal to us the work he has prepared in advance for us to do.

True freedom

While ministering to the church in Philippi, Paul and Silas met a slave girl “who had a spirit by which she predicted the future” (Acts 16:16). In other words, she was a fortune-teller. The girl followed Paul for several days, constantly shouting, “These men are servants of the Most High God, who are telling you the way to be saved” (Acts 16:17). While her words were true, her shouting probably interrupted Paul’s work. The Bible says he was troubled, but I imagine he also was growing tired of the noise. He commanded the spirit to leave the girl, and it did.

Sometimes we forget how much power is available through the name of Jesus. Transformation is slowed because we don’t realize the degree to which we’ve submitted to the enemy. When we accept Jesus as Lord, we have the power to overcome the enemy and access the freedom Jesus promises. We also have the power to help one another achieve that freedom. It doesn’t matter what our past holds. Through Jesus, we can overcome evil with good.

Immeasurable joy

While Paul and Silas sat in jail, they didn’t waste time feeling sorry for themselves. They prayed and sang hymns. Then a sudden earthquake shook the foundations of the jail, breaking the chains and ripping open the doors. All the prisoners could have escaped, but they didn’t. Of course, the jailer was sure everyone had escaped, which meant he would be punished by death. Paul had to stop the jailer from killing himself, and the man responded by asking how he could be saved. After the jailer and his family were baptized, “he was filled with joy because he had come to believe in God—he and his whole family” (Acts 16:34).

Without the Holy Spirit working in our hearts, we can experience happiness, but not true joy. Joy is found only in the presence of God. “You have made known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand” (Psalm 16:11). As we allow God to transform our hearts, joy is the result.

The secret to a transformed life is a changed heart. But it takes courage to allow God’s light to shine into the shadows of our hearts. Clearing out the debris of our sin nature can be a painful and slow process. We need to remember: “Since we live by the Spirit, let us keep in step with the Spirit” (Galatians 5:25). Jesus has the power to bring everything under his control, transforming “our lowly bodies so that they will be like his glorious body” (Philippians 3:21). We simply need to trust God to do his work in his time.

Discussion questions

• Was salvation a life-changing transformation, or has change been a gradual experience for you?

• Why might God desire us to experience a slow transformation rather than an immediate transformation?

Having tile floors and long hallways, the cry of the baby can be heard throughout the church. As I peek into the many Sunday School doors in search of the baby’s mother, a familiar lady in the reception area hands me a sealed envelope. Unable to stop my search to engage in conversation, I smile and place the envelope under my arm. Alas, the mother is discovered and, within moments, the hallways are quiet again. Before I return to the room with the other children, I stop to curiously open the envelope and see what is inside.

But first, let’s go back in time. Just imagine that Jesus is sitting on the side of the mountain, teaching the disciples and all others who have gathered around. After much teaching, Jesus starts talking about treasures in heaven, the inability to serve two masters, and how God will provide for our every need if we seek him first (Matthew 6:19-34). Can you imagine Jesus looking into the eyes of a homeless family who have no idea where their next meal is coming from and making such a radical statement? 

Even today, when I know the checks for my current bills are larger than the money in the bank and my only hope is that another payday comes before all the checks clear, this statement has a powerful impact. You probably know what I mean since 80 percent of the Unites States lives paycheck to paycheck. But why do I try so hard to provide for myself when I should spend more time listening to and serving God? 

The concept of serving God is best understood with a historical understanding of Jesus’ teaching that no one can serve two masters (v. 24). Our country’s unfortunate history with slaves negatively affects how we understand this verse. Even though slaves were owned by their masters in biblical times, there were two different kinds: those captured in battle and those who chose to be slaves, which we will call servants. The servants would have been valued members of the household and, at times, even well-educated. 

By committing to one master, servants could guarantee shelter and food for their family and, therefore, gained security. In modern times, we commit lots of our time to jobs in order to provide for ourselves and loved ones. We even do work we find less than enjoyable because security is something that still is greatly desired.
 
Jesus uses this imagery to show the listeners how committing oneself completely to the Lord will bring the security they long for. Jesus tells us in verse 33, “seek first his kingdom and his righteousness, and all these things will be given to you as well.” What are these things? Well, according to the preceding verses, God will provide for your physical needs of food and clothing (vv. 25-32). God has given you life and, as his creation, you have innate value to him. He knows what we need even better than we do.

This teaching does not exclude those without financial struggles. Instead, Jesus is warning the wealthy not to have a false sense of security or an inaccurate understanding of their spirituality based on their material possessions.

Treasure represents the accumulation of what is valuable. Even the most valuable treasures on earth are subject to being consumed, ruined, or stolen (v. 20). The “treasures on earth” and the “treasures in heaven” represent a contrast in values. What a person values is driven by the nature of a person’s heart, which is obvious in a person’s life.

Remember the envelope? It turned out to be a thank you letter from a couple in the church and guess what was inside. Cash. I tried not to cry, but the tears came anyway.

How many countless times has God provided for my needs? And how many times have I succumbed to anxiety and worry instead of trusting him? Even when God has provided time and time again, it is so easy to get lost in the fear of tomorrow. But what does Christ tell us in verse 34? He challenges us, “do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own.” 

Ultimately, we need to make God our first priority, not worry about tomorrow, and trust he will supply all our needs in return. Sounds simple enough. The hard part is how! What if we choose to see the ways God is providing for us instead of choosing to see what we fear? Don’t look for what we don’t have, but thank God for what he has given us and trust he will continue to provide, just as he has promised.

Questions to explore

• What things do I worry about every day?

• What small step can I take today to help reach that goal?

Most Christians identify themselves as being “pro-life.” That label primarily is used in the debate over abortion, particularly when that practice is used as a means of birth control. In common conversation, the default meaning of  “pro-life” is to be opposed to the practice of abortion.

I think we would be on safe ground to say that God is “pro-life,” and that is good reason for us to be as well. But at the same time, I am convinced we need to broaden our understanding of that term to where it includes not only life which is conceived but unborn, but also life which has left the womb and entered the world.

A pro-life ethic rests on the foundation of the biblical concept of justice; but once again we run up against a word whose meaning we might have placed limitations around in our minds. Our notion of “justice” might mean simply that a person receives the full measure of what he deserves, based on the seriousness of his deeds.

For example, if someone robs a bank and is convicted of and imprisoned for that crime, we might say justice has been served. On the other hand, if that bank robber gets off scot free, we might say it was a miscarriage of justice.

Scripture gives us a much wider perspective on the meaning of “justice.” While the Bible does not specifically define the word, its use in Scripture seems to mean all individuals ought to be treated in accordance with their status as persons created in God’s image.

In other words, acting justly means we protect and defend the rights people have, simply by virtue of the fact they are human beings. Likewise, justice is perverted when human life is devalued or treated with cruel disregard (as in the case of murder), as well as when persons are defrauded, mistreated or taken advantage of simply because they are weak and cannot defend themselves. (I encourage you to get out your concordance and do a thorough study of the word “justice” as it is used throughout the Bible.)

Although our study passages do not use that word, they nonetheless point us in that direction. Those texts might be examined under two headings:

Value and protect all human life (Exodus 20:13, 21:22-25; Matthew 5:21-22)

There can be no question about how God feels about the destruction of human life (Exodus 20:13). An attack on a human being is an attack on the crowning glory of God’s creation, made in God’s own image. But a truly pro-life ethic demands we not only avoid the unjust taking of a human life, but also that we turn away from thoughts and attitudes which degrade one’s image of another person.

In the Sermon on the Mount, Jesus extended the thought of murder to include hateful thoughts and actions. The word “raca” in Matthew 5:22 was an expression of contempt which literally meant “empty,” and reflects an attitude which holds another person to be worthless or without value. 

The subject of the life in the womb is addressed in Exodus 21:22-25. This passage is the only place where the Bible speaks specifically to the issue of harm done to an unborn person, though the Scripture contains other references to human life in the womb and the value God places on that unborn life (Psalm 139:13-14, Jeremiah 1:5, Luke 1:41).

This passage in Exodus 21 envisions men who recklessly cause harm to a pregnant woman, and thus to her unborn child. Gestational human life, like all other human life, is sacred and ought to be valued and protected.

Protect and provide for the helpless and vulnerable (Exodus 22:21-24; Deuteronomy 24:19; Luke 20:47)

There always have been certain groups of people who make easy targets for injustice. Scripture makes clear all of us who identify ourselves as God’s people have the responsibility to protect, defend and provide for those vulnerable and defenseless members of society. Among these are widows and orphans, who might be insecure because they lack family members who can stand up for them. Also included in these texts are aliens, strangers from foreign lands who speak different languages and act according to different customs, and who thus are vulnerable to mistreatment.
 
The subject of immigration—legal and otherwise—is a hot-button topic among Americans, and most people have strong opinions about the issue. This is understandable; but we must strive to see that our opinions are informed by biblical truth rather than raw emotion or resentment. Obedience to the laws of our land is important for maintaining an orderly society (Romans 13:1-7, 1 Peter 2:13-17), but God holds us accountable for how we treat those persons once they arrive in our midst.  Our highest law in this regard is that which Christ gave us in Matthew 7:12 and Luke 10:27.

Scripture also commands us to value the lives of the poor, who lack the resources to provide for themselves and their families.

A few years ago, I went to South Africa with some of our church members to do evangelistic work among the poor who lived in the shanty towns of the Northern Cape province of that country. We met people who had gone days without a bite of nourishment, and one member of our team snapped a picture of a little girl, no more than 4 years old, digging through a pile of moldering garbage looking for something to eat.

And you do not have to travel around the world to find hungry people; chances are, there are some in your own town. Can we honestly call ourselves “pro-life” if we do not help feed the hungry and clothe the naked (James 2:15-17)?

The title of this lesson asks an important question: “Whose life is important?” The correct answer, of course, is that everyone’s life is important. It is important to God, and so ought to be important to us as well. May we all commit to be truly “pro-life” in every sense of that term.

I’m a people watcher. I love sitting on the edge of a crowded room, watching people interact. What I see is sometimes amusing, sometimes disturbing.

I’ve noticed we seem to be less patient with one another, more abrasive than we used to be. We laugh at people’s pain and resent their successes. It seems we’re losing a vital element of humanity: respect. Respect for and fear of God. Respect and concern for others. Respect for our traditions, our families and our future.

These trends are evident everywhere. We’re going green to save the earth, but allowing countless unborn babies to be killed through abortion. We protest war, but justify road rage. As a culture, we have nurtured selfishness, power and greed, while belittling humility, kindness and generosity.

We Christians find ourselves in a difficult position. We must live and survive in this culture of selfishness, but we also must remain true to the principles of our faith. How is that possible? Can we really live as Christians in a world that very likely would crucify our Lord all over again? Or must we must segment our lives, putting our faith on hold throughout the week so we can earn a living while devoting our weekends to God?

The answer to these questions brings us to the point of our lesson, that life is created by God, and as a result, we must respect it from the moment of conception to its natural end.

The world tells us we must look out for No. 1. Jesus says we must put others before ourselves. The world says success is measured by wealth and power. Jesus tells us we’ll find success in service and sacrifice. The world uses others for personal gain. Jesus gave up his own life for everyone else’s gain. The world tells us to respect money. Jesus teaches us to respect life.

From the beginning of time, God has demonstrated a respect for life. He created man in his own image and gave Adam life through his own breath. He told mankind to be fruitful and multiply. And in this week’s lesson, he defends the sacredness of life in his dealings with Cain.

You know the story. Cain was a farmer, while his brother Abel was a shepherd. Cain gave “some of the fruits of the soil as an offering to the Lord” (4:3). Abel “brought fat portions from some of the firstborn of his flock” (4:4). The Lord accepted Abel’s gift, but not Cain’s, and Cain became angry.

It’s interesting how the Lord responded to Cain. “Why are you angry? Why is your face downcast? If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must master it” (4:6-7).

Obviously, Cain’s offering wasn’t right. Verse 3 tells us he gave some of his fruits, so I’m guessing they weren’t the firstfruits. Cain’s offering is our first clue that he had broken relationship with God. His reaction to the Lord’s response is our second clue. If Cain was really interested in pleasing the Lord, he would have been remorseful, not angry. But instead, Cain blamed the rejection of his offering on Abel. In his mind, it wasn’t his offering that was lacking, it was Abel who him look bad.

So Cain invited Abel into the fields, attacked and killed him. Cain refused to acknowledge the murder when the Lord asked him about it. He evaded the question, rebelliously asking another question. “Am I my brother’s keeper?” (4:9). But the Lord is never deceived. “Your brother’s blood cries out to me from the ground” (4:10). And he placed a curse on Cain as punishment.

Selfishness marks Cain’s actions throughout this story. Because he wanted to keep the best for himself, he offered an unworthy sacrifice. Because he wanted God’s blessing to cost him nothing, he became angry with the Lord. And because he resented his brother making him look bad, he killed Abel.

The root of Cain’s sins is disrespect. He disrespected the Lord and his brother. He refused to fear and honor God, and he hated his brother’s desire to do so.

Allegiance to the world can lead to broken relationship with God

We don’t know why or when, but at some point prior to our story, Cain broke relationship with God. He began seeking his own self-interests more than the interests of others. He lost respect for God and his family. When we care more about ourselves than God and others, we adopt the philosophies of the world. We become self-seeking and separated from God.

The God/man rift is an open doorway to sin and selfishness

The Lord admonishes Cain to guard against sin. “It desires to have you, but you must master it” (4:7). When we are not in right relationship with God, we ignore the Holy Spirit’s promptings. First, our attitude turns negative, and then our heart is poisoned. Soon we don’t care whether we do right or wrong. We simply want our own way.

Adopting God’s heart leads us to respect for all his creation

We can only choose right when we’re right with God. The Holy Spirit within us exerts a powerful influence over our hearts and minds. He gives us love for even the not-so-easy-to-loves. He gives us self-discipline to do the right thing even when it isn’t personally beneficial. When we’re right with God, it’s easy to respect all life—whether an unborn child, the first-time visitor to our Bible study class or the person who cuts us off as we’re driving down the road.

It is tempting to try solving the challenge of being Christian in a non-Christian world by segmenting our secular walk from our faith walk. But Jesus calls us to single-minded faith. We can’t serve two masters. We can’t hold dual citizenship. We must choose the thing we believe in, whether the wealth of this world or the riches of Jesus’ love. And we must prove our choice by our actions.

We are called to love one another. If we are going to obey that mandate, we must guard our faith. We must be decidedly Christian, even when the world doesn’t approve. We must allow God to fill our hearts with love for all his creation and selflessly put others before ourselves. It’s fine to say we value life. We must express that love through respect for even the smallest of God’s creation.

Discussion questions

• Do you find it difficult to be Christian in a non-Christian world?

• Murder and abortion are obvious ways people show disrespect for life. Are there more subtle ways we might be guilty of not valuing life?