(QUESTIONS)

Ephesians 4:1-16 (Go to the ESV Bible verses)

Key Verse: 4:12, “…to equip the saints for the work of ministry, for building up the body of Christ…”

1. What was Paul’s situation, and what does he urge believers to do (1)? Consider carefully with what attitude believers should do this (2-3). How is it possible to live like this (3:16)?

2. How and why is Paul emphasizing the “oneness” of believers (4-6; 2:11-13)? How is this related to his charge in verses 1-3? Why is it so difficult yet important for believers to be one in Christ?

3. What does Paul say Christ gives to each believer (7; 1Co 12:7,11)?  What does Paul teach about Christ’s victory, divinity and gift-giving from Psalm 68:18 (8-10)?

4. Whom did Christ give to his church, and how do each of these serve the church in various ways (11)? Who do they “equip” and for what specific and greater purposes (12)? How are you equipping others or being equipped for ministry to build up Christ’s body?

5. What is the believers’ goal to attain (13)? What characterizes immature faith (14)? How can believers grow up into Christ (15-16; 29, 32)?

(QUESTIONS)

1 Peter 5:1-4 (Go to the ESV Bible verses)

Key Verse: 5:4, ^“And when the chief Shepherd appears, you will receive the unfading crown of glory.”

1.  How did Peter view church leaders (1)? What does it mean that he “exhorts” them? Why did he include that he was a fellow witness of Christ’s sufferings and partaker in the glory to be revealed (2 Pet.1:16)?

2.  When did Peter himself first receive this directive (2; John 21:15)? Why did he make this exhortation a priority? What other things can easily become priorities for church leaders?

3.  In verse 2 does Peter use the word “shepherd” as a title or a verb? What does a shepherd of people do (2b–3; Matt.18:10–14; 1 Pet.2:21–23)?

4.  With what motive and attitude should a shepherd leader serve (2b–3)? What does it mean to shepherd with “oversight,” “willingly,” and “eagerly.” How does shepherding others test our character and motives? Why is this important to know (1Cor.4:5)?

5.  Read verse 4.  What hope is Peter sharing here?  Why do these elders need to hear that Jesus is the chief Shepherd?  How does this hope inspire us to live as shepherd leaders?

(MESSAGE)

Key Verse: 5:4

“And when the chief Shepherd appears, you will receive the unfading crown of glory.”

What keeps you going? For most of us, it’s hoping for a good outcome. After serving, we’d all like some personal benefit, recognition, or at least to see that it was meaningful. And usually hard work pays off. But in the work of caring for people, things can seem useless. We might feel used, unappreciated, or like it all turned into nothing. In this last lesson of our Shepherding Series we look at Peter’s words to elders. Some may think, “Wait, isn’t this addressed to elders? Why do we all have to hear it?” But his words speak to every believer. And in the Bible, Peter’s words here may be the most direct: shepherding requires a willing spirit, the purest of motives, and setting the example of Jesus. These unseen things are just as important as the work itself. Why do it? Peter says, “And when the chief Shepherd appears…” This was Peter’s hope, and it’s the hope of every believer. This hope shapes all we do. How does it keep us going, and our spirit and motives healthy? May God speak to us through his word.

What is the context? Peter is writing to “elect exiles of the Dispersion” scattered to places in modern Turkey (1:1; see map). They’ve been uprooted, pushed out, and they’re really suffering.^[1] Peter says they face not only outward persecution but also the passions of the flesh warring against their souls (2:11). So far Peter has addressed the servants (2:18), the wives (3:1) and the husbands (3:7). Now it’s “the elders among you” (5:1). Regardless of their role or the challenges they face, each group can find their way through faith in Christ.

Look at verse 1. Peter starts with the word “exhort.” He means, “I urge you,” or even, “I beg you.” Then he says, “as a fellow elder.” He’s not thinking of them as inferiors or opponents, but as his brothers. He adds that he’s a fellow “witness,” or “martyr.” Facing persecution, Peter is ready to die for Christ, as they are. He hopes to “partake” in the glory that’s going to be revealed, as they do. But this is not just a humble appeal. By mentioning the sufferings of Christ and the glory to be revealed, Peter is making this as solemn and serious as he can. Then he says it bluntly: “…shepherd the flock of God that is among you…” (2a). By placing this direction at the end of his letter, Peter is making it most important. He’s telling them, and us today, to shepherd the people around us as our first priority. We all have so many things to do: our studies, our jobs, maintaining the basic elements of our lives, and our family duties. But in a world that’s hostile to the gospel Peter urges us to stay focused on shepherding the flock of God. This charge is not only for elders but for all of us because of the new identity we all have in Christ. Peter wrote in 2:9, “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.” As a royal priesthood in Christ, we’re all his priests, his shepherds. Every one of us is called to proclaim to people around us the grace of God in our lives.

Here, “shepherd” is not a title but a verb; it’s not a position but action. What does a shepherd of people do? First, since the flock is “among you,” to shepherd simply means to “be with” our people. We may be shy and prefer to be alone. But we shouldn’t hide. To shepherd our people, we’ve got to be present with them. Who is my flock that God assigned to me? A working parent comes home to a spouse, and little ones or teenagers. They are our personal flock. “The flock of God that is among you” also means those who gather with us in the name of Jesus, our brothers and sisters in Christ. Ultimately, “the flock of God” means all the people in our mission field. Whether they are not yet Christians, brand new believers, struggling Christians, or faithful coworkers, to shepherd people, we first need to see them as “the flock of God” among us. God sends them (John 17:6), and we have to accept them as they are. We need to open our eyes to see “the flock of God” all around us. Without Jesus, people are perishing without the living hope. Why must a shepherd be “among” the flock? Is it for our human ambition? No, it’s because of the compassion of Jesus our Good Shepherd, who laid down his life for the sheep (John 10:11). To be among them requires real humility and self-sacrifice.

But what does it mean to “shepherd” people? There are many good ideas about it, but maybe we should listen to the chief Shepherd. He said, “See that you do not despise one of these little ones…What do you think? If a man has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray?…So it is not the will of my Father who is in heaven that one of these little ones should perish” (Matt.18:10–14). Leave everything to go after one? Really? Honestly, we may think, “That person doesn’t fit into my strategy. Her problems are not my problems.” That’s trying to do God’s work like a business, not as a shepherd. Even one person that God brings to us is “the flock of God.” Why? Because each person is God’s creation, made in his image. As the flock of God, God cares for each one. In shepherding, our Lord Jesus is telling us that one person is most important. God wants each one to have a good shepherd. When a totally lost person meets a good shepherd, that person changes. But being with needy and flawed people is hard. We have to get to know them. We need to be asking good questions and listening carefully and patiently. We need to get genuinely interested in their welfare. As we learn about their brokenness and sins, we shouldn’t try to escape; we need to stay with them and keep pointing them to Jesus. To shepherd people, we need to bear with them in love. And to truly shepherd them, we’ve got to pray for them, and for ourselves.

Peter adds the words, “exercising oversight.” It means to keep watching over people, checking in regularly. Shepherds of animals need to carefully check on each one daily. Likewise, to shepherd people we need to pray for them daily, find what word of God can best help them, feed them a healthy spiritual diet, and help them obey it. People need reminding to live in the presence of Jesus, to rely on him daily, to “come to him” (2:4a) for his mercy and forgiveness, for wisdom, direction and guidance. People need reminding to trust in Jesus in the midst of all life’s problems and challenges. We also need oversight to protect God’s flock in our care from evil and from going in the wrong direction. It means not dropping the ball or being negligent, but diligently, faithfully guiding––sometimes gently, sometimes alongside them, and sometimes, strongly. Sometimes it means crying to God in our prayers, and even becoming sleep-deprived.

To really shepherd God’s flock is never safe; it’s risky. Yes, it often leads to being used, abused and accused, as Jesus was. And often it means having our hearts broken. But we have no luxury of pulling out. The needs and dangers of God’s flock constantly keep coming. Shepherding means living an unselfish life, focused on Jesus and others. It’s how we share Christ’s sufferings practically each day. The only way to sustain such a life is to stay close to Jesus and our living hope in him.

How else should we shepherd? Peter says, “…not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly…” (2b) Shepherding people tests our character and our motives, things that only God sees (1 Cor.4:5). Who volunteers for this? Who’s eager to lose for the sake of shepherding? It’s not enough to go through the motions; God wants us “willing” and “eager.” The word “eagerly” means “with brisk and cheerful readiness.” “Brisk” and “cheerful”? This is shepherding people not with human strength and ability but with a new heart and a fresh spirit. It’s the way old Abraham served the three guests in the heat of the day (Gen.17–18). To renew our eagerness to shepherd God’s flock, we need circumcision of our hearts (Rom.2:29). We gain such a willing and eager spirit, such pure motives, when we set our hope fully on the grace that will be brought to us at the revelation of Jesus Christ (1:13).

Peter has one more honest challenge for us: “…not domineering over those in your charge, but being examples to the flock…” (3) “Who, me?” we may say. But people may find us domineering in our teaching or personality. How can we overcome this? Peter says simply, “being examples to the flock.” What example? He told us, “…Christ also suffered for you, leaving you an example, so that you might follow in his steps…when he suffered, he did not threaten, but continued entrusting himself to him who judges justly” (2:21–23). Learning to be quiet like our Lord Jesus, suffering injustice and abuse with faith like he did, is one of the best ways to overcome being domineering.

How can we shepherd people with such a heart and good example? We may need therapy. But what we really need is a revival of our faith in the living hope. What is this faith and hope? Read verse 4. We need this faith and hope in Jesus, faith that he’s watching it all, and faith that he’s coming. Earlier Peter calls Jesus the Shepherd and Overseer of our souls (2:25). Here he calls him our “chief Shepherd.” We all are just flawed undershepherds. One day, Jesus will “appear.” When he does, his glory will be “revealed” (1:5,7; 4:13; 5:1). Our Lord Jesus wants us to live with faith that his glory will surely be revealed one day.

What is his glory? It’s his salvation for sinners who turn to him in faith. It’s also that he’s the Judge of the living and the dead—everyone who ever lived. Peter says Jesus is “ready” to do it (4:5), and that his judgment begins with the household of God (4:17). In the hope that he’s coming, we also need the deep awareness that I’m personally accountable to Jesus the Judge. If we follow his example to shepherd the flock of God, he promises “the unfading crown of glory.” This unfading crown of glory is our eternal reward. It’s the mind-boggling privilege to “partake” in his glory (5:1b). In verse 10 Peter says, “And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you.” To shepherd his people, we need this faith and hope in his coming, and in “the God of all grace.”

We’ve been praying that through our UBF ministry God may raise spiritual leaders for the world and for future generations. Some may be right here among us. We pray to raise shepherds of people like our Lord Jesus: shepherds deeply aware of their accountability to Jesus; shepherds who stay with people because of the compassion of Jesus; shepherds who keep pointing people to Jesus; shepherds who suffer quietly like Jesus; shepherds who have a living hope to share in the glory of Jesus. May God reignite the fire of this vision in our hearts and help us keep praying for it fervently.

So, what keeps you going? May God help us accept these solemn words: “Shepherd the flock of God that is among you.” May we do it before God, holding onto his promise with our faith in Jesus renewed. Let’s read verse 4 again. “And when the chief Shepherd appears, you will receive the unfading crown of glory.”

^[1]  In this letter the word “suffer” is repeated 17 times, more than any other book in the Bible.

(QUESTIONS)

Ezekiel 34:1-31 (Go to the ESV Bible verses)

Key Verse: 34:23, ^“And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd.”

1.  Who were “the shepherds of Israel,” and what was their problem (1–3)? Who was God most concerned about (4)? When this work was not done, what happened (5a)? What does it mean to “scatter” and “wander,” and why did God call them “my sheep” (5b–6)?

2.  What would God do about this (7–10)? What does “I will require my sheep at their hand” mean (10a)? Why would God dismiss such “shepherds” (10b)?

3.  What did God himself promise to do (11–12)? Where would he bring them, and why (13–14)? What can we learn about God in verses 15–16?

4.  In verses 17–22, what other problems among his sheep did God promise to address? What can we learn here about human beings and about God?

5.  What was God’s solution to this situation (23–24)? What was it about David that made him God’s ideal (1 Sam.13:14)? How is God’s covenant of peace described (25–31), and what else does this show about God? How does Jesus fulfill these promises (Rev.7:17)?

6.  In light of this chapter, what traits in leaders is God looking for, and what practical work does he want done for his people? How can we grow as good shepherds?

(MESSAGE)

Key Verse: 34:23 “And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd.”

Let’s briefly review shepherding. Shepherding begins with Jesus’ love. Those who have Jesus’ love are called to tend his flock. How should a shepherd see the sheep? A shepherd sees them with compassion, like sheep without a shepherd, harassed and helpless. What then is the practical work God expects from shepherds? And how can we be the shepherd God wants us to be? This is what we want to learn today.

Some may wonder why the title is “‘God’s heart for his people” and the subtitle is “The Covenant of Peace”? God’s heart is not mentioned in this passage. But his heart permeates the entire passage. Out of his heart, God shows us his example of practical shepherding. God’s shepherding reaches its climax when He promises to send His Messiah after his own heart. His Messiah brings the covenant of peace.  And the covenant of peace through Christ gives us a new heart and a spirit for God’s people that we can imitate and do God’s practical work of shepherding.

So, my opening question is, “What is your heart for people like?” Is yours after God’s own heart, full of love, compassion and mercy? When I examine my heart, I feel like it is tainted with indifference, selfishness and cynicism. I can’t be a shepherd. However,  this message is for those who feel like me. Let us fix our eyes on God  and see his practical work of shepherding us. Let us renew our faith in God’s covenant of peace through the Messiah. Let’s claim by faith the new heart of Christ through his Spirit. Let’s imitate God’s  practical work of shepherding.

1. God’s practical work of shepherding us

Are you familiar with the book of Ezekiel? In short, Ezekiel, a priest, was one of the first group of Israelites captured and exiled to Babylon by King Nebuchadnezzar  in 597 BC. His prophecies had two main themes: God’s warning of judgment upon Israel and all nations—because Israel broke their covenant relationship with God—and second, God’s hope for the restoration of his people and all nations.

The immediate context of today’s passage is found in 33:21, which says, “In the twelfth year of our exile, in the tenth month, on the fifth day of the month, a fugitive from Jerusalem came to me and said, ‘The city has been struck down.’” In 586 BC, Jerusalem and the temple were completely demolished. Most of the people of Israel were exiled, scattered throughout the world. Ezekiel’s prophecies were fulfilled. Now, in chapter 34, in the midst of great tragedy, we hear God speaking through Ezekiel about what He was going to do.

Firstly, God dismisses the shepherds of Israel out of his shepherd heart (1-10). Look at verses 1-3. “The word of the Lord came to me: ^‘Son of man, prophesy against the shepherds of Israel; prophesy, and say to them, even to the shepherds, Thus says the Lord God: Ah, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep? You eat the fat, you clothe yourselves with the wool, you slaughter the fat ones, but you do not feed the sheep.’” God was not indifferent to the suffering of his people. Rather, God’s heart was broken because of the negligence, abuse and greed of the shepherds of Israel. Who were the shepherds of Israel? Kings and the religious leaders were supposed to be shepherds. In this passage, God was particularly against the Israelite kings. Why? Instead of feeding their people, they fed themselves. Even worse, they ate the fat and clothed themselves with the wool, slaughtering the sheep for their gain. They didn’t do their practical work of shepherding. They didn’t strengthen the weak, heal the sick, bind up the injured, bring back the strayed, and seek the lost. Rather, they ruled God’s people with force and harshness (4b). God prosecuted them for their abandonment of duty saying, “I am against you, shepherds of Israel!” What happened to the sheep? They were scattered, because there was no shepherd, and they became food for all the wild beasts. They wandered over all the mountains and on every high hill. Literally they got deported to Babylon and were scattered over the face of the earth. Spiritually they wandered from the Lord God. When God saw his wandering and suffering sheep, God’s heart was grieved.  God  lamented, “My sheep were scattered… My sheep were scattered, with none to search or seek for them” (5b-6).

What did God do about this? In verses 7-10, God called his people ‘my sheep’ six more times. When his sheep were neglected, abused and abandoned by the shepherds, God was against the shepherds. He made the kings into captives. Look at verse 10. “Thus says the Lord God, Behold, I am against the shepherds, and I will require my sheep at their hand and put a stop to their feeding the sheep. No longer shall the shepherds feed themselves. I will rescue my sheep from their mouths, that they may not be food for them.” God held them accountable. May God give us the fear of God in our hearts, for he will hold each of us to account as well.

Secondly, God promises to shepherd his sheep (11-16).  After firing the bad shepherds, what did God himself promise to do? Look at verses 11-12. “For thus says the Lord God: Behold, I, I myself will search for my sheep and will seek them out. As a shepherd seeks out his flock when he is among his sheep that have been scattered, so will I seek out my sheep, and I will rescue them from all places where they have been scattered on a day of clouds and thick darkness.” Notice how many times God said, “I will!” God promised to bring them out of captivity in Babylon and other nations. God promised to bring them back to Israel that they should lie down in good grazing land (13-14). In verses 15-16, God promised to do practical work of shepherding for his people. Let’s read them together. “I myself will be the shepherd of my sheep, and I myself will make them lie down, declares the Lord God.  I will seek the lost, and I will bring back the strayed, and I will bind up the injured, and I will strengthen the weak, and the fat and the strong I will destroy. I will feed them in justice.”

What can we learn about God? God loves his sheep. Out of love, God promised to step in and do what the human shepherds of Israel failed to do. God would do everything necessary for his sheep. He will seek all the lost and bring back the strayed. He will bind the injured, strengthen the weak. He will have them lie down in safety and security. The picture of Jesus with a lamb in his arms symbolizes the kingdom of God where the harassed, helpless, anxious, lost, injured and fearful sheep can enjoy permanent and perfect safety and security. God is also just. In 16b he said, “…and the fat and the strong I will destroy. I will feed them in justice.”  Who are the fat and strong sheep? And why would God destroy them? Let’s see next.

Thirdly, God judges between sheep and sheep (17–22). Surprisingly, there were sheep—strong and fat—who bullied others. They grazed first, trampled the rest, drank clean water, and muddied what remained. They pushed the weak aside. Thus the Lord God, the Shepherd for his flock, said to the cruel bullies, “Behold, I, I myself will judge between the fat sheep and the lean sheep” (17,20,22). God promises to rescue the weak from the selfish strong sheep. God sees when people abuse others. God will judge so we can trust in God’s justice over all evil. May God have mercy upon us all, including our children, that we can share food, water and blessings with our fellow brothers and sisters. May God bless us to develop true friendship with our fellow sheep.

Fourthly, God promises to raise up one shepherd for his people (23-24). Let’s read verse 23. “And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd.” God calls this one shepherd ‘my servant David’. Who was David? He was the second king of Israel, Israel’s greatest king, a man after God’s own heart. Acts 13:22 says, “ [God] raised up David to be their king, of whom he testified and said, ‘I have found in David the son of Jesse a man after my heart, who will do all my will.’” Though he was flawed, David was the shadow of the perfect shepherd, who will shepherd God’s people with God’s own heart. Who is this Perfect Shepherd? He is the Messiah, Jesus Christ. Out of God’s heart for his people, God swore to himself in verse 24. ^“And I, the Lord, will be their God, and my servant David shall be prince among them. I am the Lord; I have spoken.”  What then was God’s will that the Messiah would do?

Fifthly, God promises to make a covenant of peace through the Messiah (25-31). Look at verse 25a. “I will make with them a covenant of peace.” Why did God have to make a covenant of peace?  It was because his people broke their covenant, or promise to God, and were therefore sent into Babylonian exile. They broke their covenant by worshipping foreign gods and by allying themselves with worldly powers. They disobeyed God by not practicing justice and mercy. Thus, the Lord God of Israel, who is holy, spit them out of the Promised Land. Their kings, the fat and strong sheep, and even the wandering sheep violated their covenant with God. All have sinned and fall short of the glory of God. Once they were God’s people, but now they were no longer his people. What they need and what we desperately need is the perfect shepherd after God’s own heart who will lay down his life as a ransom to restore us back to God. God desperately wants to make this covenant with them and us. How is Jesus a man after God’s own heart in his matter?  Hebrews 10: 5-7 says “Consequently, when Christ came into the world, he said, ‘Sacrifices and offerings you have not desired, but a body have you prepared for me; in burnt offerings and sin offerings you have taken no pleasure. Then I said, ‘Behold, I have come to do your will, O God, as it is written of me in the scroll of the book.’” In obedience to God’s will Jesus came to give his life as the Lamb of God.  Jesus became the Good Shepherd who made the covenant of peace between God and man possible by giving his life as a perfect ransom.

What do the people in the covenant of peace look like? Verses 25b-31 describe it poetically. “They will dwell securely in their land”(25b, 27, 28). “I will make them… a blessing and I will send them showers of blessing”(26). Freedom from sin and Satan! No more slavery. No more wild beasts. No more hunger, and no suffering (27b). The covenant of peace is not only for the Israelites, but for all nations and all creation. The best blessing of the new covenant is found in verses 30-31. “And they shall know that I am the Lord their God with them, and that they, the house of Israel, are my people, declares the Lord God.  And you are my sheep, human sheep of my pasture, and I am your God, declares the Lord God.”

The covenant of peace is now already offered to anyone who receives Jesus’ broken body and his shed blood on the cross as their true spiritual food and drink.  And this covenant of peace is  completely fulfilled by Jesus in heaven. Rev 7:17 says, “For the Lamb in the midst of the throne will be their shepherd, and he will guide them to springs of living water, and God will wipe away every tear from their eyes.”

The covenant of peace truly highlights God’s heart, God’s vision and hope through the shepherd, Jesus Christ. The covenant of peace is what God truly wants to make with you and me. The covenant of peace is  the ultimate goal of his shepherding his people. If you feel insecure, threatened, ‘I don’t matter,’ receive Jesus as the Lamb of God for your sins and as the shepherd of your soul. If you feel broken and wounded, helpless under the power of sin and Satan, accept the covenant of peace and receive his healing, binding, rescuing and freedom!

I don’t want you to miss another blessing that comes through the covenant of peace. Ezekiel 36:25-27 proclaims “I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you.  And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules.” When we are in the new covenant, God gives us a new heart. He takes away our heart of stone, and gives us a heart of flesh. If you have accepted Christ and his covenant of peace, then each of us is a man or woman after God’s own heart right now, by faith! I want to ask my opening question again, “What is your heart like?” Even though you may not feel that you have God’s own heart, you do have a new heart. Believe it by faith. Claim it. Yes- I have God’s shepherd heart right now! As we come to Jesus continually, our hearts are cleansed, renewed and conformed more and more to God’s own heart. Amen. We also have a new spirit, God’s Spirit within us.

1. Our practical work of shepherding others

What then will we do believing that we have God’s heart and God’s Spirit? We can’t help doing what God, the Ultimate Shepherd, wills and does: shepherding his people.  We do what Jesus, the Good Shepherd commands us to do: shepherding his sheep.

What then is the practical work of shepherding? There are several things the bad shepherds failed to do but God was determined to do. God is feeding the hungry, strengthening the weak, healing the sick, binding up the injured, bringing back the strayed, and seeking the lost. These tasks seem to require a great amount of knowledge, wisdom, discernment, not to mention certain traits like love, patience, persistence, hope etc. Some of us might be scared to fail. Or In fact, shepherding seems too demanding and difficult, while we feel inadequate. Or we think, it’s hard enough to take care of myself and my own family! How can I take care of others like this, with all their needs? Shouldn’t only seasoned, well-trained, experienced and gifted shepherds do these things? No! Each of us can do so. How? You  can do what you can do by faith. We can work together as a team. Let’s think about finding the lost. Imagine you lost your cell phone. What will you do? What if you lost your car key? Your pet? Or your child? What about God’s sheep then? It is a matter of heart. We have a new heart of God within us. So now, let’s pray- Lord, help me to  see others with the heart of yours that you have given me! Help me to see one person as a lost sheep, or lost child, and seek one lost person on the campus, or at my workplace, or at the store, or at the park, with your heart that lives within me. Amen!

Strengthening the weak, healing the sick and binding the injured seems like something only a trained healer can do. Healing the sick requires careful examination, correct diagnosis and timely treatment. But don’t be afraid! When we have God’s heart for the sick, we will find a way to help.  We can pray for the physically and spiritually sick. We can share the life-giving word of God, or word of encouragement to strengthen the weak. We can serve a meal to someone in need for fellowship. We can ask help from others in our community.

However, the most important thing we can do is to have the covenant of peace and share the covenant of peace through Christ with others. The covenant of peace in Christ makes the weary and burdened secure, strengthens the weak, heals the sick, binds up the injured, brings back the strayed and finds the lost. We can do our best humanly. But ultimately, God, the ultimate Shepherd, will provide you with the proper ways and means to tend them. Only retain and renew God’s heart for his people and  share the covenant of peace in Jesus Christ with others around you.

In conclusion, the Lord God is looking for shepherds with his own heart. Jesus Christ, the Good Shepherd is looking for shepherds who have absolute faith in the covenant of peace and who are ready to do the practical work of shepherding. People around us are like sheep who yearn for the covenant of peace. May God help us believe that we have God’s heart and do the practical work of shepherding by leading others to the covenant of peace in Jesus Christ.

(QUESTIONS)

Matthew 9:35-38 (Go to the ESV Bible verses)

Key Verse: 9:36, ^“When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd.“

1.  Review how the scribes and Pharisees had been responding to Jesus (3,11,34). What was their problem (3:7–10; 9:12–13,17)?

2.  How is Jesus’ ministry described, and how does it differ from the Pharisees’ (35; 1:23; 2:6)? What does “proclaiming the good news of the kingdom” mean (3:2; 4:17)? Why is he healing every disease and affliction (12:18–21)? How can we imitate him today?

3.  How does Jesus see the crowds (36), and what does this show us about those times? Think about the meaning of: “harassed”; “helpless”; “like sheep without a shepherd” (Num.27:17). How might some people have seen such crowds? Why is it so important to see people with the compassion of Jesus?

4.  What does Jesus say to his disciples (37)? What does he mean by “the harvest” (John 4:35)? What does it mean to be a “laborer,” and why are they so few? What else does Jesus tell his disciples (38)? How and why should we be praying this today?

(MESSAGE)

Key Verse: 9:36, “When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd.”

How do you view people? Do you tend to be negative, positive, or indifferent? In these four verses Matthew highlights how Jesus saw people. His view of people was at the core of who he was. It made all the difference in his ministry. In fact, it was so impactful, it changed the world. In our shepherding series we first looked at the starting point: experiencing the great love of Jesus, as Peter did. As we experience and abide in his love we can start doing what he said, “Feed my lambs.” Now in this lesson we see in Jesus himself an essential trait of a shepherd: compassion for people. Without his compassion, the truth is, we’re not really interested in people. Though we may be serving them in some way, we’re mostly just going through the motions. But his compassion is a game changer. It opens our hearts to understand people more deeply and energizes us to do something for them. What is this compassion of Jesus? How can we have it, grow in it, and be renewed in it? How can God use his compassion to change our personal lives and our ministry? May God speak to us through his word.

Today’s passage is a turning point in Matthew’s Gospel. Chapters 4–8 describe how Jesus’ ministry started. He preached the good news of the kingdom, and healed every disease and affliction (4:23). He taught new kingdom values, ethics, and a new kingdom lifestyle for those who follow him (chapters 5–7). Then, with the power of God he touched and cleansed a leper, blessed the faith of a centurion, healed Peter’s mother-in-law, calmed a storm, and healed two men with demons (chapter 8).

Now the Pharisees begin opposing Jesus. They’re mentioned three times in chapter 9. First, when Jesus tells a man his sins are forgiven, the Pharisees think he’s blaspheming (9:3). Later, when Jesus eats and drinks with tax collectors and sinners at Matthew’s house, they question his disciples (9:11). Finally, when Jesus drives out a demon from a mute man, they even say he’s working by the power of the prince of demons (9:34). While the Pharisees focus on fasting and staying away from sinners, Jesus is bringing people amazing healing and restoration. Yet every move he makes, they criticize. The Pharisees began as a group that was seriously pursuing purity in this corrupt world. They memorized the Old Testament and really tried to obey it. But over the years they began adding extra-Biblical traditions. Eventually, they became hypocritical, judgmental, and condescending. They dominated the synagogues in Jesus’ time. They first appeared back in chapter 3, where John the Baptist rebuked them. Their main problem was they didn’t know how to repent (see also chapter 23). Now in chapter 9, Jesus tells them to go and learn God’s mercy towards those sick with sin (9:11–13). In their self-righteous legalism they are like old wineskins (17). They are jealous of Jesus’ popularity, which blinds them to see all the good God is doing through him and makes them too proud to learn from him.

Despite the Pharisees, what does Jesus do? Look at verse 35. Going in person to so many scattered places, traveling on foot, is a daunting task, and physically exhausting. But Jesus wants to be among the people. Why? At his birth the angel said Jesus would be “Immanuel”—God with us (1:23). He’s the ruler sent by God to be the shepherd of his people (2:6; Mic.5:2,4). Jesus knows God has sent him to be a doctor for the spiritually sick (9:12). So he avoids debates and power struggles with the Pharisees and goes among the people, “teaching in their synagogues,” where people actually gather. He’s sharing the life-giving word of God, “proclaiming the good news of the kingdom” (cf. 3:2; 4:17). This good news is that through sending Jesus to this world, God himself has broken into our human experience, bringing real salvation. God is redeeming this world full of sin, death and curse, all its misery and ugliness, and bringing it back to himself through Jesus. God is inviting us all to come out from under Satan’s oppression and injustice and under his own gracious reign. This good news of his kingdom is not for a select few; it’s still for anyone, regardless of race, income, or human circumstances.

This message of the kingdom gets at what our souls are longing for. It tells us all how to come back to our Creator God, to have our true “home,” our true “paradise,” in him. It’s what human beings lost at the beginning of creation, and what God promises us in the end. People in every generation try so hard to build a kingdom for themselves in this world. But it never works. Even the best earthly kingdoms don’t last. We all need the good news of the kingdom. It’s our only true and living hope. This hope is worth living for, and worth dying for. In the kingdom of Jesus, anyone can find their true worth, dignity, and place to belong.

Jesus is also “healing every disease and every affliction” (35b; cf. 4:23; 10:1). His message of the kingdom is accompanied by God’s power and authority to cure “every disease and every affliction.” It proclaims still today that no one is too sick or damaged for God to redeem and restore through his Son, who can heal us all (12:15). Jesus used his God-given power and authority as king of the kingdom not to “dominate” or crush, but to tenderly heal (cf. 12:20). His beautiful healing ministry gives hope to all those who feel like damaged goods. It communicates the grace and reality of his kingdom. It draws all those who labor and are heavy laden to open their hearts and come to him (11:28). His message and his healing were like cold water on a parched desert ground. Many Christians emphasize morality, rules, or duties. But as followers of Jesus, we should be helping people receive this good news of his kingdom, and experience deep inner healing through really coming to Jesus.

Look at verse 36. The way Jesus sees people here is striking. Crowds of sick, broken, hungry people constantly coming wherever he goes might seem too needy, too demanding, too burdensome. Some might see them with critical eyes, as ignorant, corrupt, or even contaminating. Others might see them as a market, a chance to make a profit or gain a position. But when Jesus sees them, it says he has “compassion.” In Matthew’s Gospel Jesus has this same initial reaction to people three more times (14:14; 15:32; 20:34). It’s telling us something important about Jesus. He’s not some ultra-perfect, demanding person, far removed from our experience. Jesus was made like us in every way, except our sin, so that he could be merciful and faithful to us and sympathize with our weaknesses (Heb. 2:17; 4:15). The Greek word for “compassion” literally means to experience pain in our abdomen. It’s like today’s words, “I feel your pain.” Compassion isn’t a carefully calculated response; it’s a gut reaction that comes from our nature. We’ve either got it or we don’t. Compassion for people is at the core of who Jesus is and what he’s doing. He’s also training his disciples to have compassion for people (14:14; 15:32). In a later parable he uses this Greek word to teach us how to respond to our debtors begging for patience and forgive them (18:26–27).

Why does Jesus have compassion? Look at verse 36b. Let’s think about each word here. The word for “harass” is literally “skin” or “lacerate.” It means to annoy or make anxious, to “rip off,” take advantage of, even to torment. It’s not coming from just one or two places; it’s from the political leaders, the business leaders, even the religious leaders. Everywhere they turn these people are being squeezed. It’s to the point it’s hard even to live or breathe. The word “helpless” literally means to be cast down. That happens to a sheep when it falls on its back; it’s helpless to get up on its own. It describes people so wounded, so weak, so tired, they have no power even to stand up. Without someone to help them, they’ll never make it. It’s true for some people humanly, but for all of us spiritually. Sin makes us that helpless. No one can get out of it on his own. Finally is the phrase, “like sheep without a shepherd.” These words originally came from Moses. At the end of his life he asked God to raise up his successor, “that the congregation of the LORD may not be as sheep that have no shepherd.”^[1]

What does it mean to be “like sheep without a shepherd”? Shepherds are present to lead their sheep to green grass and fresh water, to protect and take care of them. Sheep without a shepherd soon get dehydrated, malnourished, and sick. Without a shepherd, they’re totally vulnerable. Abandoned, they easily wander and fall into danger (cf. Eze.34:3–6). Children can be like sheep without a shepherd. But we usually think of adults as independent, self-sufficient, able to function on their own. In light of Jesus’ view here, that’s a superficial understanding of human beings. Without a personal relationship with God our Shepherd, all people are actually like sheep without a shepherd. Their souls are hungry, thirsty and dissatisfied. They suffer from fear. They don’t know who they are, what they should be doing, or where their lives are going. They easily get caught up in the wrong things and can become self-destructive. In our fallen nature we’re indifferent, thinking, “I’m glad that’s not my problem!” And we’re quick to be critical and judgmental, especially when we see people doing wrong. But Jesus would say, “If only that person had had a good shepherd, he or she would not have become like this.” His visceral reaction to sinful, anxious, helpless people is not to condemn or avoid them: it’s compassion––to understand what they’ve been through, to care, to get involved. Without his compassion, we can’t touch people where they’re hurting and bring the healing of Jesus. Jesus wants us to be shepherds who’ve internalized his compassion, who genuinely care and shepherd people to come to Him.

But how? How can we have his compassion? Philippians 2:1 says, “So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy…” The only way to have his compassion is to live in Christ, to be in his presence each day through the Holy Spirit and learn to walk with him, to depend on him throughout each day. Then, whether we’re at school, at work, with our little ones, or with church members, we’re encouraged by Jesus, comforted by his love, participate in his Spirit, and keep growing in his affection and sympathy. This spiritual union with Jesus is our access to his compassion. And we have to “put it on,” or practice it, every day with people in our lives, having “compassionate hearts, kindness, humility, meekness, and patience…” (Col.3:12). We also need to get close to people, to listen to their agonies, to even let our hearts be broken. If we’re going to see people with his compassion, we can’t protect ourselves from their pain. There’s no “safe way.”

As “University Bible Fellowship” we pray for the young people of America to come to Christ. Currently there are about sixty million teenagers and college students in the US. Maybe a tenth are committed Christians. Many come from dysfunctional families, and for about a third of them their parents have divorced. At a young age they’re all facing the challenges of mental health, social stigma, and anxieties about social issues, academic burnout, isolation, job insecurity, climate change, and global instability. Social media influencers try to manipulate our youth with unrealistic ideas about beauty, to market all their latest products. Businesses heavily target them to sell their fashions, entertainment, fast food, credit cards, alcohol and other unhealthy lifestyle choices. Political parties and ideological groups actively recruit them to their polarized advocacy agendas. Religions target them, some using high pressure, manipulative tactics, to lure and indoctrinate them into unorthodox and unhealthy belief systems. Online communities and subcultures entice them with a sense of belonging, exposing them to hate speech, cyber bullying, and extremist ideologies, and isolating them from the real world. Even seemingly safe elite educational institutions promote non-Biblical worldviews, values and beliefs through biases in the way they teach history or social issues, and create a campus culture hostile to a gospel lifestyle and intolerant of free speech. Sadly, some immature and unhealthy believers try to reach young people not purely, to lead them to Christ, but for personal gain and self-promotion. It’s why we all need to be changed by the compassion of Jesus, to lead our young people to Jesus, our Good Shepherd and Spiritual King, and to his spiritual kingdom, not ours. It’s why we need to fight spiritually and get fully engaged in healthy, Christ-like discipleship ministry. And it needs to start in all our homes, so that the Holy Spirit can really work in and among us to raise shepherds and spiritual leaders for the world.

Can we “see” the millions of young people in our nation and all the dangers they’re facing? Do we care about what they’re going through or their future? Let’s ask Jesus to open our eyes and our hearts to all the young people in our high schools and colleges who are “like sheep without a shepherd.” Honestly, sometimes they’re hard to embrace. But our Lord Jesus isn’t negative; he has great compassion for them. Even if we can’t do much, he wants us not to be indifferent, but to care and to pray. Whether they’re our fellow students or we’re far removed from campus, whether we’re born in this country or from another place, Jesus wants us to learn his compassion for all American teenagers and college students who really are like sheep without a shepherd. Let’s start by showing his compassion for our own spouse and children, for our own siblings, roommates and coworkers. From there, let’s also broaden it out for all the others we don’t know. Learning the compassion of Jesus for people will change us, our families, our schools, campuses and workplaces, and our church.

Read verses 37–38. In light of the great need before him, Jesus not only has compassion but also asks his disciples to join him in looking up to God and praying. It shows his humble reliance on God and his simple faith in God, even as he faces overwhelming needs around him. He wasn’t discouraged by the criticisms or by the lack of shepherds. He believes that raising and sending out compassionate shepherds can certainly be done by the living God. He’s still urging us, most of all, to ask God to raise compassionate shepherds like him.

So, how do you view people? Are you negative, positive, or indifferent? Or do you actually care? Let’s read verse 36 again. May God fill our hearts with the compassion of Jesus to see all the people around us, especially the young people of these times, like sheep without a shepherd.

^[1] Num.27:17b; cf. 1 Kings 22:17; 2 Chron.18:16; Eze.34:8.

(QUESTIONS)

John 21:1-25 (Go to the ESV Bible verses)

Key Verse: 21:15, ^“When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Feed my lambs.”

1. How is this event introduced (1–3)? How does Jesus help his disciples, and what happens (4–6)? How do they respond (7–8)? On land, what do they see, and what does Jesus say (9–10)? How is their catch described (11)? Describe this meal (12–14); what is Jesus “revealing” to them here (1 John 4:19)?

2. After breakfast, what dialogue do Jesus and Simon Peter have (15–17)? Why does Jesus ask this three times, and why is Peter “grieved”? How does feeding and tending lambs/sheep illustrate caring for people? Why does Jesus repeat that they are “mine”?

3. Read verse 15 again. To feed and tend his lambs, what relationship with Jesus do we need, and how can we have such a relationship? Why is it important to feed his lambs out of love for Jesus?

4. What does Jesus tell Peter and why (18–19)? What does Peter see and say, and why (20–21)? How does Jesus answer him (22)? What can we learn here about following Jesus? How did the brothers misunderstand Jesus’ words (23)? How does the chapter end (24–25)? In light of this, what should we do?

(MESSAGE)

Key Verse: 21:15, “When they had finished breakfast, Jesus said to Simon Peter, ‘Simon, son of John, do you love me more than these?’ He said to him, ‘Yes, Lord; you know that I love you.’ He said to him, ‘Feed my lambs.’”

Have you ever felt inadequate? Like you’ll never be good enough, never measure up? We try to overcome such feelings by over-compensating. We tell ourselves, “You’ve got this!” We pump ourselves up to think we can do it all, even something really great. On a rare occasion, with our abilities we might make it. But most of the time we fall short. For the few people who seem to never fail, they’re sure they’re better than everyone else. And that’s a problem, too. In this study, our first of four lessons on shepherding, we can learn how the Risen Jesus makes Simon Peter a shepherd of people. It shows us that anyone, from the over-confident to the totally broken, can become a shepherd. Why? It’s because of Jesus’ love for us. His love is the starting point, the foundation, of living as a shepherd for others. May God speak to each one of us through his word.

Look at verse 1. Jesus reveals himself again to his disciples. Later John says it’s the third time (14). The first time was on the very day he rose from the dead. Then, a week later he appeared, to help Thomas see and believe. Here he reveals himself again. But it’s not in Jerusalem; now the disciples are back in Galilee, by the Sea of Tiberias. In the other Gospels Jesus told them he would meet them in Galilee.^[1] But so far in John, Jesus has revealed himself only in Jerusalem, and it was to clear up any doubt about him being risen. Now, by the Sea of Tiberias in Galilee, his revealing himself has a different objective. Look at verse 2. If we do the counting, it’s seven men here, not eleven. Judas Iscariot is gone, and we don’t know where the other four are. But these seven are together. Simon Peter is mentioned first. Look at verse 3. Simon Peter tells them his plan, and they all naturally follow. They go out and get into the boat, but that night they catch nothing. At the beginning of his life with Jesus, Simon Peter had a similar experience (Luke 5:1–11). Now it seems to be happening again.

Look at verse 4. Just as day is breaking, Jesus is standing on the shore. According to verse 8, the disciples are about a hundred yards, a whole football field’s length, away. In the early morning light, and at such a distance, they can’t tell it’s Jesus. Look at verse 5. “Jesus said to them, ‘Children, do you have any fish?’ They answered him, ‘No.’” They can’t even recognize his voice. After all-night fishing they’re empty-handed and discouraged. Look at verse 6a. “He said to them, ‘Cast the net on the right side of the boat, and you will find some.’” They don’t know who it is who’s telling them to do this. Maybe they think this man has just seen a school of fish in the shallow water coming their way. What do they do? Look at verse 6b. “So they cast it, and now they were not able to haul it in, because of the quantity of fish.” What a surprise! Yet, this is so familiar.

What happens? Look at verse 7a. “That disciple whom Jesus loved therefore said to Peter, ‘It is the Lord!’” John is the first to recognize Jesus, and he’s so happy to see him again. What does Peter do? Look at verse 7b. He puts on his outer garment, because he’s been stripped for his fishing work, and throws himself into the sea. No doubt he’s swimming vigorously to get to Jesus first, even before the boat. Peter, as usual, is impulsive, passionate, and wants to show Jesus how much he honors him, even by swimming fully clothed. The other disciples follow him in the boat, dragging the net full of fish (8). They must be tired and hungry. Look at verse 9. This hot breakfast has been prepared by none other than the Risen Jesus himself. He says to them, “Bring some of the fish that you have just caught” (10). What happens? Look at verse 11. Peter doesn’t bring just some of the fish, but all of them. He hauls the entire net ashore all by himself. And the untorn net is part of the miraculous work of Jesus.

Read verse 12a. Except for John, these men all fled when Jesus was arrested. But here Jesus comes to see them again. He shows up when they fail at fishing, helps them get this great catch, and he’s even prepared breakfast for them! “Now none of the disciples dared ask him, ‘Who are you?’ They knew it was the Lord” (12b). In that silence, what does Jesus do? Look at verse 13. He’s still their “bread of life” who provides for all their needs (6:35). He not only cooks but personally serves them. In this way Jesus “revealed himself” to his disciples (1,14). So, what is he revealing? It’s his love. His love for them is faithful. As he loved them when he first called them, his love didn’t change. His love takes the initiative. His love is humble. With kindness and affection he calls them “children,” or “little ones.” His love restores their failure. His love serves them a delicious meal. After all he’s been through, he loves them still. They failed, but he loves them to the end. In his love, anyone can have a relationship with him. In his love, anyone has hope. It all begins and ends with his love. It’s his point with disciples: to reveal himself to them in his love. When we experience the love of Jesus, it becomes our new spiritual foundation. It’s a great comfort to those who feel hopeless due to their weak human foundation. We all can be his disciples if we hold onto his love. And we all can make disciples if we learn to practice his love.

After serving the group, Jesus once again focuses on one person. Look at verse 15. It’s Simon Peter. It seems Jesus has come especially for him. Just before Jesus was arrested, Simon Peter promised to lay down his life for him. But Jesus predicted he would deny him three times. As Jesus was arrested, Peter tried to cut off someone’s ear. It was the wrong battle, the wrong direction. Then, while Jesus was on trial, people asked Peter if he was one of his disciples. And, he denied it three times. With his human zeal and love he failed. It humbled him and shattered his self-confidence. Now, though Peter has seen the Risen Jesus and heard him sending them into the world, he still carries the guilt that he denied him three times. So in love Jesus begins to help him solve this problem.

Read verse 15. Here, “Do you love me more than these?” means “more than the other disciples.” Peter used to think he was better than the others. So Jesus gently reminds him of his failure, yet also restores him by helping him confess his love for him. Peter says, “Yes, Lord; you know that I love you.” It’s much more humble than “I will lay down my life for you.” Now Peter is trusting in what Jesus knows. When he confesses he loves him, Jesus begins helping him have a love expressed in deed and in truth (1 John 3:18). He tells him, “Feed my lambs.” It’s a model for how we all should love him. Lambs, as newborn sheep, are vulnerable and can hardly stand on their own. They have an intense cuteness that can make other creatures want to care for them. Human beings, young and old, can be like lambs: cute, but weak and vulnerable. Jesus calls them “my” lambs; they belong to him. He means human beings generally, but especially those in a Christian community, including new believers. As lambs need careful protection and nutrition, humans need protection and feeding, both physically and spiritually. Jesus himself fed his disciples the words that the Father gave him (17:8). We, too, need to feed people not just food, but the sound doctrine of God’s word. God’s word is like pure spiritual milk that helps us grow up into salvation (1 Pet.1:23–2:2). If we love Jesus, we will feed his lambs.

Look at verse 16. Jesus omits the phrase “more than these” and switches the word “feed” to “tend.” To “tend” means “to shepherd,” which is all the other work besides feeding: guiding, leading and protecting. We can’t just leave people to figure it out on their own. Those who belong to Jesus need to be guided, led and protected. Those who’ve come to know his love can begin doing this work.

Look at verse 17. A third time Jesus asks, “Do you love me?” He’s using a word for “love” that says, “Are you even my friend?”^[2] Now Peter is “grieved.” Obviously Jesus is referring to his three denials. But he’s not trying to insult him; he’s helping him see himself for who he really is. Peter has not really loved Jesus; he’s loved himself. When he should have followed him, he saved himself. During Jesus’ sufferings he was not a real friend. Jesus is also helping him see what real love for him is. Love for Jesus is not emotional or human love. In our sinfulness, none of us has the capacity to love Jesus; really we’re loving ourselves or the world. Real love for Jesus is born as we experience his love for us. John writes elsewhere, “We love because he first loved us” (1 John 4:19). At this breakfast Peter has just experienced Jesus’ love. Now, with these probing questions, he tastes the godly grieving that leads to repentance (2 Cor.7:10a).

Jesus asks, “Do you love me?” Then he says, “Feed my lambs.” It’s what he’s already been teaching: if we love him, we will obey his commands.^[3] But love as obedience sounds like a duty, not authentic, right? So Jesus explained earlier, “As the Father has loved me, so have I loved you. Abide in my love. If you keep my commandments, you will abide in my love, just as I have kept the Father’s commandments and abide in his love” (15:9–10). By keeping his command to feed his lambs, we abide in his love. In this context, “abide” means “receiving and giving” love. It’s how Jesus himself relates to the Father, and how he invites us to relate to him. In contrast, just trying to take love from Jesus is like abusing drugs. It’s a temporary “fix,” to feel better for a while. Jesus wants every believer to love him back. And he asks us to express our love for him practically by feeding his lambs. The reality is, nobody “feels like” doing this. If we’re waiting to feel like it, we’ll never do it. But as we act on his command and actually start feeding his lambs, we begin abiding in his love. As we keep doing this in loving obedience to Jesus, his love stays alive in us. We understand and appreciate his love more deeply. We even gain the capacity to love as he loves. We start learning his love that’s so faithful, that takes the initiative, his love that’s so humble, so kind and affectionate, his love that’s ready to restore others, his love so willing to serve. It’s not mechanical; it’s the only authentic love there is. Loving Jesus begins with knowing his great love for us, then obeying his command to feed his lambs. We all need to get started, with even one small, practical act of obedience to him.

Jesus’ conversation with Peter highlights his goal in calling and investing in disciples. It was to help them become shepherds. Earlier he gave his parable of the good shepherd and his sheep. Only Jesus is the good shepherd, because only he laid down his life for the sheep (10:11). He’s “the great shepherd of the sheep,” “the Shepherd and Overseer of your souls” (Heb.13:20; 1 Pet.2:25). But he wants Peter, and all disciples, to become shepherds, not hired hands. It’s why he invited them to come learn from him. Feeding and shepherding people is not easy. We have so many weaknesses, mistakes and sins. We so easily go astray and get lost. Like sheep, we can’t even remember the way! It can be exhausting. But in the great love of Jesus, feeding his lambs is not burdensome (1 John 5:3). In his love, Jesus has hope, for Peter and for us, to grow as shepherds like him.

Look at verses 18–19. Here Jesus predicts that Peter will indeed become a good shepherd who lays down his life for the sheep, as he himself did. Peter’s not feeling too good about this. Look at verses 20–21. Peter sees John and asks Jesus, “Lord, what about this man?” He doesn’t want to suffer and die like Jesus all by himself. Read verse 22. Like Peter, we can’t compare ourselves to others; we’ve got to listen to Jesus personally, “You follow me!”

So, do we feel like we’ve failed in Christian life? Or, are we over-confident? In Jesus, anyone can grow as a shepherd. Read verse 15 again. May God restore us in the great love of Jesus and help us love him back by obeying his words, “Feed my lambs.”

^[1] Matt.26:32; 28:7,10; Mark 14:28; 16:7.

^[2] In verses 15–16 Jesus uses the word agapeo; here he switches to phileo, which means “friendly love.”

^[3] E.g. 14:15,21; 1 John 5:2.

(QUESTIONS)

John 20:1-31 (Go to the ESV Bible verses)

Key Verse: 20:28, ^“Thomas answered him, “My Lord and my God!”

1.  What does Mary discover, what does she do, and why (1–2)? How are Peter and the other disciple contrasted (3–7)? What do the linen cloths and face cloth suggest? What happens to the other disciple (8)? What is the author’s comment, and why (9)?

2.  How are the disciples and Mary contrasted (10–11a)? What does Mary see (11b–12)? What does verse 13 tell us? What happens (14)? What do Jesus’ words to her mean (15a)? What does she suppose, and what does she offer (15b)? What does this tell us?

3.  How does Jesus reveal himself to her, and how is her understanding of him still limited (16)? Why does Jesus tell her not to cling to him, and what should she do instead (17a)? What is his message to his “brothers,” and how does this summarize the gospel (17b)? What does Mary do and say, and how has she changed (18)?

4.  How are the disciples described (19a)? What does Jesus say and do (19b–20a)? How does this change them (20b)? What does he repeat, and why (21a)? How does he commission them, and what does this mean (21b)? How does he equip them (22)? What does he say about forgiveness, and why (23)?

5.  What is Thomas’ initial response, and why (24–25)? How does Jesus help him (26–27)? What does Thomas confess (28)? What does Jesus say, and what does this mean to us (29)? For what purpose did the author write this Gospel (30–31)? What does it mean to “believe” these things and “have life”?

(MESSAGE)

Key Verse: 20:28, “Thomas answered him, ‘My Lord and my God!’”

Who are you closest to? Mom? Dad? Your spouse, or children? A friend? It’s nice to be close to at least someone. But something may happen that reveals we’re not as close as we thought. We think if we share the same culture, history, traditions, or even the same house or bed, we’re close, right? But are we? Today we celebrate Easter. It’s all about our Lord Jesus, risen from the dead. He brings us out from under the power of death, from meaninglessness, fear, and sorrow, and gives us courage, faith, joy, and a new direction. But the message of John 20 is even deeper. The Risen Jesus draws us closer to God himself. It’s an intimacy we might never imagine we

Next, in verses 3–10 John tells the story of these two eyewitnesses, to confirm that the facts they saw were real. Look at verse 3. Peter and John go to the tomb together. During Jesus’ trial, they’d been together out in the courtyard. But Peter had denied Jesus three times and was not at his cross with John. Now these two are together again. It seems John is with Peter to support him, even though he knows his failure. John is trying to practice Jesus’ command, “Love one another.” Look at verse 4. Why is this detail here? John is a faster runner, and competitive, but getting there first might also show that John has a little more love for Jesus. The author is developing this theme for all disciples: those who feel loved by Jesus the most will end up loving him the most. Look at verse 5. John stoops to look into the tomb and sees only the linen cloths the body had been wrapped in. He does not go in, perhaps out of respect for Jesus, or for Simon Peter. True to form, Simon Peter boldly goes right in (6). Look at verse 7. He finds more evidence: the face cloth that had been on Jesus’ head. And strangely, it’s not lying with the linen cloths but folded up in a place by itself. This is more eyewitness evidence. Graverobbers would never do this; it looks like he rose and took off the face cloth and other cloths himself. Look at verse 8. Now John goes in, sees and believes. Believes what? He believes that Jesus is risen. But read verse 9. Like Peter, John doesn’t understand what the resurrection of Jesus means based on Scripture, how it’s part of God’s plan. He just believes the miracle that it happened. John includes this comment to encourage us to believe based not only on miraculous facts but also on God’s words. Look at verse 10. Peter and John go back to their homes. For now, their search stops here.

So the author zeroes in on Mary Magdalene (11–18). It’s a unique event in the Bible, an entire eight verses. Look at verse 11a. Mary followed Peter and John back to the tomb, and now, as they leave, saying nothing to her, she stays outside his tomb, weeping. But these are not silent tears; in Greek the word “weeping” means “noisy wailing” (Louw-Nida, Greek-English Lexicon of the NT). Why is she crying so loudly? No one is there to hear. But she just loves him this much. The other Gospels mentioned her. Jesus healed Mary Magdalene of seven demons (Mark 16:9; Luke 8:2) and allowed her to join the other women providing for him out of their own means (Luke 8:3). Mary followed, served and witnessed all he did and said. In all the Gospels she’s at the cross and at the tomb. But now, after Peter and John go home, she’s here, alone, crying outside his tomb, not because her faithfulness is so great, but because she’s experienced his grace so profoundly. Yes, Mary Magdalene is grieving under the power of death, like those at the death of Lazarus. But she’s also grieving because of how horribly her Lord Jesus has been treated and killed. Due to her past, some probably despise her. Some see her as just an emotional woman. But out of all of his followers the Risen Jesus visits her first. His grace has already inspired so much love in her (Luke 7:47); now he gives her “grace upon grace” (John 1:16), the grace of drawing even closer to God through him.

Unlike Peter and John, Mary has not been inside the tomb yet to see the evidence. Now she stoops in to look (11b). What does she see? Not linen cloths but two angels in white, sitting where the body of Jesus had lain, one at the head and one at the feet (12). His body has not been taken away by evil men; the Holy Father has been at work here. Where the slain body of Jesus has lain and risen is the new Most Holy Place. In him, sinners encounter the Holy God personally.

The angels say to her, “Woman, why are you weeping?” (13a) They’re not rebuking her. They’re trying to help her see the reality of what’s happened. But she’s stuck thinking his body has been taken away, and that she has to do something about it (13b). Look at verse 14. Jesus is distinct from the angels; he’s behind her, so she has to turn to see him. He’s outside the tomb, not sitting, but standing, and very much alive. But Mary does not “know” or perceive who he is. He asks her the same question as the angels (15a). He’s gently trying to help her come out of her grief and dutiful thinking. But he adds another profound question: “Whom are you seeking?” He’s trying to help Mary know who he really is. Knowing who Jesus really is is the main focus of John’s Gospel.

Look at verse 15b. Without recognizing him, what she’s saying here is comical. She’s guessing the tomb owner didn’t want the body of Jesus there, and she’s willing to go get it and bury it someplace else. If this gardener would just show her, she’s ready to do it herself. She’s so devoted, and looking around the garden to see where his body might be. But it’s all misguided, because Jesus is right there in front of her. Like her, if we can’t see the presence of the Risen Jesus, we easily get wrapped up in the wrong concerns and pursuits. Look at verse 16a. Suddenly Jesus calls her by her name, “Mary.” He knows her deeply and personally (10:3–4). Though he’s suffered so much, died, risen, and now ascending, he comes in person just to visit her. Look at verse 16b. She turns and sees that he’s Jesus and says, “Teacher!” She still has a limited view of Jesus.

Look at verse 17a. “Jesus said to her, ‘Do not cling to me, for I have not yet ascended to the Father…’” Mary has to let go of the physical presence of Jesus. He’s on his way to return to the Father. From now on, through the Holy Spirit his living presence will always be with her. Look at verse 17b. “..but go to my brothers…” not his human brothers but his disciples. In the big picture, our Risen Lord is making a woman, Mary Magdalene, the first witness of his resurrection. What does he want her to say? Read verse 17c. “…and say to them, ‘I am ascending to my Father and your Father, to my God and your God.’” It sounds simple, poetic, and like really good news for Jesus. But what does it have to do with us? Jesus applies it to us personally by saying, “my Father and your Father,” and “my God and your God.” For John, this is the heart of the gospel.

Just before his death, Jesus told his disciples, “I am the way, and the truth, and the life. No one comes to the Father except through me” (14:6). He added, “I am going to the Father.” He wasn’t talking about a roadmap or a process, but about himself. Now, after death and resurrection, Jesus is ascending to the Father. He’s being glorified as the Living One, the Lamb of God, our King, our Risen Lord, the Way, the Truth, and the Life. As he returns to the Father’s side, he will be fully glorified as he sends our Helper, the Spirit of truth, who proceeds from the Father (15:26; cf. 7:39). The Holy Spirit will convict us of sin (16:8). The Holy Spirit will help us see the glory of Jesus (16:14).       The Holy Spirit will help us confess faith in Jesus as Lord (1 Cor.12:3). The Holy Spirit will make us “born of God” (1:12; 3:8b). The world neither sees nor knows him, but the Father sends the Spirit in Jesus’ name, to be with us forever and give us the peace of Jesus (14:16–17,26–27). The substance of this peace is this: in Jesus, I now know God as “my” Father and “my” God. It’s intimate knowledge of the only true God and his Son Jesus Christ, whom he has sent, which is eternal life (17:3). This close personal relationship with God my Father and his Son Jesus through the Holy Spirit is the essence of spiritual life. To “know” God (1:18; 14:20) is to be so close to him. Though we were once far away in our sin, Jesus, through the Spirit, draws us close, with direct access to our Father God (Eph.2:18). Through faith in Jesus we now have boldness and access to God with confidence (Eph.3:12).

Read verse 17c again. In our Risen Lord, we come to know God as “my” Father and “my” God. He’s not just my parents’ God or my shepherd’s God, but “my” God. For God to truly be “my Father and my God” I have to know him personally and love him more than anyone else. In his high priestly prayer Jesus calls this having the Father’s “name” (17:6,26). It means knowing the Father just as Jesus knows him. It means knowing the Father’s love for Jesus, and Jesus’ love for the Father. Through Jesus, we’re invited into this fellowship that unites God the Father and God the Son. Jesus says we even share the same glory the Father has given him (17:22). As Jesus reflects the Father’s glory, we too begin to reflect God’s character, and the oneness Jesus has with the Father. We grow in his love for the Father, his trust in the Father, and his obedience to the Father. The qualities of this relationship with our Father God are what give those who believe in Jesus such strong spiritual unity. They fill us with godly love for one another. As we share this fellowship with the Father, with his Son Jesus Christ (1 John 1:3b), and with one another, we reveal his glory and make his name known in the world. Mary herself is drawn into this closer relationship. Read verse 18. After meeting the Risen Jesus, her eyes have been opened. She has peace, freedom, and a new direction. By faith she gives Jesus’ words to his disciples.

Next, the author tells briefly how Jesus commissions his disciples (19–23). It’s the evening of the same day. The disciples are together with the doors locked, for fear of the Jews. Jesus comes, stands among them and says, “Peace be with you.” He shows them his hands and his side, to prove it’s really him. They’re glad when they realize it’s Jesus. Then he says again, “Peace be with you.” Meeting our Risen Lord Jesus gives us peace in our souls. He adds, “As the Father has sent me, even so I am sending you.” In John’s Gospel, Jesus says 38 times that the Father sent him. Now, though his disciples are locked in a room in fear, Jesus is sending them into the world. He’s already prayed for it: “As you sent me into the world, so I have sent them into the world” (17:18). Now, by faith, he’s doing it. As a preview of the coming of the Holy Spirit later, he breathes on them and says, “Receive the Holy Spirit” (22). It tells us that despite all our weaknesses and sins, if we believe in Jesus and depend on the Holy Spirit, even we can do the works Jesus did (14:12). Jesus gives these men his authority to bring people the forgiveness of sins in his name (23; cf. Luke 24:47; Acts 10:43).

And the Risen Jesus meets one more disciple (24–29). It seems almost unnecessary. But it highlights several important themes in John’s Gospel: Jesus is so personal, and such a good shepherd for each person; believing is so important; and most of all is Thomas’ confession, which is like the practical application of Jesus’ message to his disciples (17c). Read verse 24. We don’t know why Thomas wasn’t there. But we’ve seen him before in John’s Gospel. When Jesus was determined to go back to Judea to see Lazarus, Thomas said, “Let us also go, that we may die with him” (11:16). He was loyal and courageous, though a little pessimistic. When Jesus said, “And you know the way to where I am going,” Thomas said to him, “Lord, we do not know where you are going. How can we know the way?” (14:4–5) He was inquisitive and wanted to understand, but a bit snarky. Now we see another side of him. Read verse 25. Why is Thomas so skeptical and demanding? First of all, he wasn’t there when Jesus appeared and showed them his hands and side. After the trauma and disappointment of the crucifixion, Thomas has become guarded and unwilling to believe. He’s a practical man who wants to see tangible evidence before believing in a bodily resurrection. He’s like an analyst who wants concrete proof before accepting anyone’s claim. To the others, he’s being a stick-in-the-mud.

Read verse 26. Jesus makes this appearance just for Thomas. Read verse 27. Jesus shows him not just the evidence he’s demanding, but how much he loves him. Jesus is so humble, so full of grace. In telling him not to disbelieve, but to believe, he’s also full of truth. How does Thomas respond? Read verse 28. His confession is his deep repentance. It’s also the climax of John’s Gospel. Jesus who came in the flesh and dwelt among us, who suffered, died and rose again to save us from our sins, who has the wounds to prove it and who loved us to the end, really is our personal Lord and our God. Thomas shows us the ultimate end of getting close to the Risen Jesus. What is it? It’s worship. Telling others, being sent into the world, being filled with the Spirit, proclaiming forgiveness––it leads us all to worship Jesus as “my Lord and my God.” How does Jesus respond to his confession? Read verse 29. Jesus makes Thomas an example for all those yet to believe in him. Being a Christian is not about being one of Jesus’ cronies; it’s open to anyone willing to believe the evidence and testimony of those who saw the Risen Jesus, without demanding to see it themselves. Jesus says those who believe without seeing are even more blessed than his original disciples.

Read verse 28 again. May God help us repent of our doubt and draw us close to the Risen Jesus, to believe and have abundant life in his name (30–31).

(QUESTIONS)

John 18:1-19:42 (Go to the ESV Bible verses)

Key Verse: 19:14, Now it was the day of Preparation of the Passover. It was about the sixth hour.He said to the Jews, “Behold your King!”

1.  When Jesus predicted he would be “lifted up” (3:14; 8:28) and “glorified” (12:23; 17:1), what did he mean (12:32–33)? What else has he said about this (10:11,18; 14:30–31)?

2.  At his arrest, what is emphasized, and why (18:4–11)? How are Peter and Jesus contrasted (15–27)? Why does Pilate take this case (28–32)? In speaking with Jesus, what does he learn (33–38)? What does the Jews’ cry for Barabbas tell us (39–40)?

3.  What do Pilate and the soldiers do to Jesus, and why (19:1–5)? How do the religious leaders get their way (6–7)? What do we learn from the next dialogue between Pilate and Jesus (8–11)? Why do the Jews pick Caesar as their King (12–16a)?

4.  How is his crucifixion described (16b–18)? What is the significance of the inscription on his cross, in three languages (19–22)? Of the soldiers’ way of dividing his garments (23–24)? Of his conversation from the cross with his loved ones (25–27)?

5.  What does he say at his death, and what do his words mean to us (28–30; 1:5; 4:34; 17:4; 1 Pet.2:24)? What else happens to him, and what do we learn from this (31–37)? What do Joseph and Nicodemus do, and how and why have they changed (38–42)?

6. How does God turn his crucifixion into his glory (1:29; 3:16; cf. Rev.5:12)? Read verse 14. What does the exclamation “Behold your King!” mean to you personally? How can we truly live with Jesus as our King (12:24–26)?

(MESSAGE)

Key Verse: 19:14b, “He said to the Jews, ‘Behold your King!’”

What do you like to look at most? Some gaze at a burning fireplace or a lovely landscape. Some stare at the rich and famous. Some check themselves in the mirror often. Some binge watch tv, or fixate on their phone screens, scrolling the hours away. Today’s passage has a key word: “behold” (19:5b,14b). “Behold” means, “get our attention, consider closely, really contemplate.” In a fast-paced world our attention span gets shorter. We think we always have to be doing something. It can make us run around like a chicken with its head cut off. Once in a while we all need to just stop and “behold.” But behold what? Behold Jesus. In not just a peaceful scene, but a disturbing one. Not just as a gracious shepherd in a field of sheep, but someone who’s been betrayed, arrested, humiliated, flogged, shamed, crucified, and pierced. Why do we need to spend our time beholding this Jesus? May God speak to us through his word.

It all begins with his betrayal and arrest (18:1–11). Look at verses 1–2. We notice two things about Jesus here. He’s the King who’s been making disciples. And he’s the King who’s had a regular prayer life. These two facts already make him quite an usual King. The betrayer Judas has come to fight him with human power and weapons (3). Look at verse 4. King Jesus is all-knowing. And he’s not cowardly; he’s a courageous King. Look at verses 5–6. With his repeated answer “I am he” he reveals that he’s not only Jesus of Nazareth; he’s God the Son. Before him, their mob spirit and weapons are useless. Look at verses 7–9. These people think they’re in control, but actually Jesus is. And our King Jesus is a real shepherd here. He’s not thinking about himself but about protecting his disciples. In contrast, Peter’s zeal is without knowledge (10; Rom.10:2), and misdirected. Read verse 11. Unlike Peter right now, our King Jesus is obedient to the Father’s will. He’s ready to suffer everything, because he loves the Father (14:31).

Next, John contrasts Jesus on trial and Peter in the courtyard (18:12–27). King Jesus surrenders to the abuse, though he did nothing wrong. Though he’s not officially in charge, they take him to the real “power behind the curtain,” Annas (12–13). In verses 15–16 God uses “another disciple,” probably John, to bring Peter into the courtyard. Despite his previous declaration that he would lay down his life for Jesus, Peter quickly crumbles before a servant girl. Then he joins the others by the fire to warm himself (17–18). The focus shifts back to Jesus and Annas. Annas is looking for flaws in Jesus’ teaching and a name list of his followers (19). Look at verses 20–21. Jesus protects his disciples’ identity and changes the subject: basically he’s asking for a legitimate trial, not this backroom interrogation. Look at verses 22–23. Our King Jesus endures even violent abuse, yet still speaks truth. He’ll have to go through much the same with Caiaphas, with no search for truth (24). We see Peter one last time (25–27). While King Jesus suffers abuse and speaks truth, Peter protects himself and denies him two more times, just as Jesus said. Peter needs to discover who he really is and have a new foundation in following Jesus.

Then comes a conversation with Pilate (18:28–40). John begins by highlighting the hypocrisy of the Jewish leaders. They think they’re keeping themselves clean by staying out of a Gentile’s house, and they’re so focused on the Passover ritual, when all the while they’re out to crucify the Son of God (28). At Passover they’re supposed to be repenting, but instead they’re manipulating. Before Pilate, they can’t articulate any specific charge against Jesus (29–30). They just want to put him to death. But under Roman rule they have no power to do it. Pilate gets pressured to take the case (31). Evil people are manipulating, but God is ruling over all to fulfill his plan to have his Son crucified, which is the Roman way of execution (32). God is going to make it happen at Passover, so that Jesus becomes the true Passover Lamb (1 Cor.5:7).

Look at verse 33. It’s the first time the phrase “the King of the Jews” is used here. Where did Pilate get this idea? The Jewish leaders couldn’t bring themselves even to utter it. But everybody has been wondering whether Jesus really is the promised Messiah, the Christ, the King of the Jews (7:31; 10:24). It’s what the large crowd that had come to Jerusalem for the Passover Feast had shouted about Jesus as he rode in on a young donkey (12:12–15). Still, this title “King” could be misunderstood to mean rebellion against Caesar. In asking this, Pilate is trying to see if Jesus is out to rebel against Rome. How does Jesus answer? Look at verse 34. Jesus wants to know what Pilate himself thinks. He’s not trying to defend himself; he wants to help even Pilate get to know him. Though Jesus is probing, Pilate is evading (35).

Still Jesus gives him some of the most profound words in the Bible. Read verse 36. Jesus is the spiritual King of a spiritual kingdom; he’s not at all worldly. He’s no threat to governments or personal positions. As he invited Nicodemus earlier, Jesus is inviting Pilate to get interested in his spiritual kingdom. Read verse 37. Jesus is also a King who refuses to claim a kingship; he just wants to fulfill his life’s purpose to testify to the truth. He’s the King of truth. When we believe and obey him, he gives us the Spirit of truth to guide us into all the truth (16:13). He wants members of his kingdom to be committed to truth, not political systems or human leaders. Jesus offers even Pilate to listen to him and side with truth. He’s inviting us, too. What is truth? We can’t make it up, spin it, or evade it; we can’t keep listening to lies of the world that promise happiness. We need to listen to the voice of the King of truth, even as he challenges our worldview and lifestyle. His truth calls us out of the kingdom of Satan and into the kingdom of God. Pilate is again evasive, yet he realizes Jesus is innocent, not a political threat (38). He tries to use a custom at Passover to get Jesus released. But people prefer the political terrorist Barabbas to the spiritual King Jesus (39–40).

Next is the mockery of Jesus and the pressure to crucify him (19:1–14). Look at 19:1. Though he knows Jesus is innocent, Pilate does this to calm things down. Our King Jesus is stripped and tied to a post, then beaten with leather whips interspersed with pieces of iron, bone, or spikes, leaving pieces of his skin hanging. It would scar a person for life, and sometimes kill him. Look at verse 2. The soldiers then mock him with a crown of thorns on his head and a purple robe around him. Look at verse 3. They also verbally mock his kingship and strike him with their hands. Jesus quietly suffers it all. He’s the One who had glory with the Father before the world began (17:5). But the only kingly honor the world would give him is this mockery. Look at verse 4. Pilate thinks this visible punishment and humiliation will appease the enemies of Jesus and elicit sympathy from his people. Read verse 5. It’s both a mockery and a staged attempt to release Jesus. But who is it, really? The bloodied man standing before them is the Eternal Word who became flesh and dwelt among us (1:1–2,14a). Though he’s been so humiliated, he’s God’s eternal Son, the Holy One of God (6:69), come into this world in the flesh to save us.

What happens? The chief priests and officers are yelling for his crucifixion (6). Pilate is initially unwilling, because Jesus has violated no Roman law. But the religious leaders think that by crucifying Jesus, they can crush the idea that he’s the divine Son of God (7). Pilate has already been scared by the truth Jesus speaks. Now he’s even more afraid (8). It’s not about politics anymore; Pilate is wondering if Jesus really is from God (9). This time Jesus doesn’t answer, because Pilate hasn’t followed the truth. Pilate resorts to threat and intimidation (10). Look at verse 11. Human leaders are under God’s control. And Jesus is saying the most guilty one here is not Pilate but Annas. Though he had him flogged and mocked, Jesus is so gracious, trying to help Pilate repent. Look at verse 12a. Pilate tries harder to release Jesus. But the pressure is just too great. Look at verse 12b. The Jewish leaders are shrewd politicians; they find that the best way to manipulate Pilate is to threaten his job security. Pilate brings Jesus out and sits down on the judgment seat at a place called “The Stone Pavement” (13). He’s holding onto his position instead of the truth. It’s the day of Preparation of the Passover, about 12 noon (14a). Many are there in Jerusalem.

Read verse 14b. “He said to the Jews, ‘Behold your King!’” It’s more mockery. But ironically, these words are God’s invitation to all sinful people. At this Passover our King Jesus becomes our Lamb. Isaiah’s prophecy urged people to “behold” the coming suffering servant King. And John’s Gospel begins with the bold words of John the Baptist: “Behold, the Lamb of God, who takes away the sin of the world!” (1:29) Behold, keep looking, really looking, at him.

Who is Jesus? He’s the righteous King God promised to send. He’s the sinless Son of God. Yet, as the Lamb of God, he’s ready to take away in his own body all the sins of the whole world. Isaiah saw this glory of Jesus and spoke about him (John 12:41). Our King Jesus is innocent, as silent as a lamb, and yet he’s rejected and hated (19:6,9b). Isaiah explains: “But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed” (Isa.53:5). Peter quoted this verse and wrote: “He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed” (1 Pet.2:24). As we behold how much Jesus suffered on the cross, we start to see how serious sin is. As we behold his wounds, we begin to understand that he suffered so intensely because he loves us so much (John 3:16). His grace touches our souls, and “by his wounds we are healed.” Inner wounds can run deep. They’re psychological, emotional, and spiritual. If we’re never healed of these wounds, we’ll inevitably turn and wound others. We can get help for our psychological or emotional wounds. But no one can heal us of the wounds of our sins except Jesus. We need to keep beholding him until he heals us fully. In him we find forgiveness for our own sins, and the forgiveness we need to give others.

Beholding Jesus the Lamb of God and accepting him as King changes us: it makes us want to be like him. Jesus said earlier, “Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. If anyone serves me he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him” (12:25–26). In Jesus, instead of loving sin or the world, we begin to hate it. We have a new, holy desire to honor and serve our King Jesus. As we behold the glory of our Lord Jesus, especially his sufferings on the cross, we’re being transformed into his image (2 Cor.3:17); we become his servants willing to suffer like him to save the most sinful people

In the next section Jesus is crucified (19:15–30). Pilate said, “Behold your King!” but the Jews just keep shouting “Away with him, away with him, crucify him!” (15a). They don’t want this humble, suffering King of truth who has only a spiritual kingdom. Pilate asks, “Shall I crucify your King?” The chief priests, at the height of hypocrisy, say, “We have no king but Caesar” (15b). It’s shameful. God is supposed to be their King, but they’ve sold out to keep their positions. So Pilate delivers him over to them to be crucified (16a). Pilate gets to keep his job, the religious leaders get to keep their positions, while Jesus goes to the cross.

Look at verses 16b–17. John emphasizes that Jesus is bearing his own cross. Our King Jesus doesn’t ask others to bear it for him. He bears his own cross as his mission from God. Look at verse 18. They’re trying to make Jesus look guilty. The inscription above him says, “Jesus of Nazareth, the King of the Jews” (19). But the chief priests try to force Pilate to change it, to deny his kingship (21). Pilate says, “What I have written, I have written” (22). Only John tells us that the inscription is written in Aramaic, in Latin and in Greek. It’s so that all the Passover pilgrims will know what this man has done. But really it’s saying that Jesus the Lamb of God on the cross is the spiritual King for all people. As Jesus had said earlier, “And I, when I am lifted up from the earth, will draw all people to myself” (12:32–33). One day we will behold a great multitude from every nation worshipping before the throne and before the Lamb (Rev.7:9).

Next, the soldiers cast lots for the seamless tunic (23–24). It’s expensive, so they’re all trying to get it. At the foot of the cross where the Son of God is dying, this is all they can think of. Sin still makes people so blind and petty. But God uses even this to fulfill prophecy. In the midst of human evil, God is still ruling and working out his own good purposes today. In contrast to the soldiers is Jesus. Look at verses 25–27. Even in such pain and suffering, his heart is still tender toward his loved ones. He helps his mother and beloved disciple. He’s not self-absorbed, but so mindful. Our King Jesus still understands our deepest sorrows and truly comforts us as we behold him.

John now describes the final moments of Jesus’ life. Jesus says, “I thirst.” It’s not really to get a drink, but to fulfill Psalm 69:21, “…and for my thirst they gave me sour wine to drink” (28–29). Jesus has been through so much until now: the flogging, the beating, the nailing, the hanging on a cross and bleeding in the heat of the day. Now he’s just asking for a little water before he passes. But in yet more mockery they instead offer him sour wine. They’re evil to him to the end. Read verse 30. Jesus finishes his life. He finishes fulfilling all the prophecies. He finishes his mission from the Father to become the Lamb of God who takes away the sin of the world. When we really behold him who gave his life for us, our slavery to sin also finishes. We begin giving our lives for the work God gives us.

In the next section the body of Jesus is pierced and buried (19:31–42). By breaking the men’s legs the Jews want them to die quicker so their bodies can be taken away before the Sabbath sundown (31). The two on either side of Jesus get their legs broken, but they skip Jesus because he’s already dead (32–33). Then one soldier just wants to make sure. Look at verse 34. Even after he’s dead, Jesus gets pierced in his side. The blood and water coming from his pierced side is more evidence that Jesus really was God in the flesh. It’s such a crucial truth because only in the flesh could he redeem us. John himself saw the blood and water coming from his side and bears witness to it, to help us believe (35). And again, God uses evil actions to continue to fulfill Scripture. Read verses 36–37. (cf. Ps.34:21; Zech.12:10). Later in his prophecy John writes, “Behold, he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him. Even so. Amen” (Rev.1:7). As we behold him, we realize he was pierced because of my sin. The wounds he bears into eternity become beautiful markers of God’s grace to me.

In the last section, through his suffering and death, our King Jesus draws fearful men into the light (19:38–42). While Jesus was alive, both Joseph of Arimathea and Nicodemus had been too fearful to identify as his disciples. But after witnessing his horrible death on a cross, they both come forward. Joseph gains courage to go to Pilate to ask for Jesus’ body, though it probably means he’ll lose everything. Nicodemus joins him, bringing about 75 pounds of myrrh and aloes. The two of them serve Jesus in his death by taking his body down from the cross, binding it with linen cloths and the spices, and laying it in a brand new tomb nearby. It’s stunning that these two men of such high standing serve so humbly. Tombs nearby are only for the wealthy. God moves these men to bury Jesus who suffered and died on a cross with the dignity fit for a king.

Read 19:14b again. Behold this Jesus, the Lamb of God, flogged, mocked and beaten, nailed to a cross and hung to die. Is he my King? This Easter, may we slow down to contemplate the humiliation, the suffering, and the wounds of our King Jesus, so that he can draw us into his light.

(QUESTIONS)

Romans 12:3-8 (Go to the ESV Bible verses)

Key verse 6b “… Let us use them: if prophecy, in proportion to our faith.”

1. How does the“for” in verse 3 connect this passage with verses 1-2? What does Paul tell each of us to do before we use our different spiritual gifts (3a)? Why is proper thinking (mindset) of ourselves necessary and prior to all other things? (cf. Ro 12:2; Prb 4:23) How does Paul show his example in this (3a, 6a)?

2. What are the three specific ways in correctly thinking of ourselves (3b)? Why do we tend to think of ourselves highly? How can we have sober judgement? What does it mean “according to the measure of faith”?

3. How should each of us consider others with different spiritual gifts (4-5)? How should we all consider our gifts before we use them (6a)?

4. Read verse 6b. What does Paul exhort us to do? Why is it important to use our spiritual gifts wisely and actively? (cf. Ro 12:1; Mt 25:14-30; Eph 4:12-13)

5. What are the spiritual gifts Paul mentions in verses 6b-8? What is the general principle in using them (6b)? What specific details are added in the ways of using the gifts of prophecy, contribution, leading and mercy? And why? What spiritual gift or gifts have you received? And how have you used them?

Key verse 6a, “Having gifts that differ according to the grace given to us, let us use them… ”

Let me start with a question: Do you want your body to be strong and healthy? If so, how many of you exercise regularly? Recently, my wife and I signed up for the UIC gym with two purposes: to stay healthy and to evangelize students. I met Michael there. I said to him, “Michael, you work out here every day! But how do you exercise your spirit?” Now, Michael joins us for Bible study every Friday—for his spiritual workout.

You might wonder, what does physical exercise have to do with spiritual gifts? Paul calls the Church the body of Christ. Each of us who has accepted Christ as Lord is a member of that body. So, what would happen if only one part of your body—say, your right foot or your lips—exercised regularly? Would your whole body be healthy? Of course not. Likewise, the church, as the body of Christ, needs to exercise collectively. Each of us, as individual members, needs to regularly exercise our spiritual gifts for the body to become strong. Through this message, may we learn from Paul how to grow strong together.

1. Self-Assessment (3)

Before beginning a workout routine, we typically start with a self-assessment. When I first approached the bench press, Michael asked me, “David, when was the last time you did this? How much do you think you can lift?”

Some of you may have taken online self-assessments to discover interests and aptitudes. Likewise, Paul encourages us to do a spiritual self-assessment. Paul begins with an important principle: we assess ourselves beginning with God’s grace. For Paul, that grace was apostleship. He had persecuted the Church, yet the risen Christ, in His mercy, called him to be an apostle to the Gentiles. Paul says in 1 Timothy 1:15, “The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost.”

As we remember God’s grace, how should we see ourselves? Let’s read verse 3.  “For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned.”

Firstly, Paul tells us that we shouldn’t think of ourselves more highly than we ought to think. Apostle Paul warns us of empty pride and self-conceit. All as Adam’s descendants are full of pride, and we like to think of ourselves better than we are. We easily then become proud of our God-given spiritual gifts and use them to feel superior. I have the gift of prophecy, but you only have the gift of service! I am better than you! There is also the opposite side of pride. If someone says habitually, “I am nobody! I am not good at anything,” this is false humility. We shouldn’t think of ourselves in any of these two extreme ways.

Secondly, we need to have sober judgment. What makes you sober? As for me, the first truth is that I am dependent. Without air, I can’t survive even for one minute. Water and food are necessities for life. I am not self-sufficient, but dependent on God and on others. Second truth, I have a sinful nature within me. Though I want to do good, evil lies at hand, right in my mind and heart (Ro 7:21). I keep doing what I don’t want to do, but I can’t do what I truly want to do. If I were left alone without God’s help, I am nothing but a wretched man.

Thirdly, we need to think of ourselves in Christ.  Look at verse 3 again. “…each according to the measure of faith that God has assigned.” We need to understand the measure of faith that God has assigned” from the book of Romans. Apostle Paul tells us to believe who God says we are.

• God declares that you are guiltless and righteous because you are in Christ (4:24-25).

• There is now no condemnation for those who are in Christ (8:1).

• We are sons of God who can call God, Abba! Father!” (8:15)

• The Holy Spirit in us empowers us to put to death the deeds of the body and enables us to live a holy life (8:13).

• You are more than a conqueror in Christ who loved us and nothing can separate us from the love of God (8:37,39).

• In view of God’s mercy, we offer our bodies as living sacrifices that is pleasing to God (12:1)

In summary, these are what God says about you: You are in Christ; You are in the Holy Spirit; You’re under God’s grace, not under the law. You are more than a conqueror. Nothing can separate you from the love of God that is in Christ (8:39). Therefore, you shouldn’t think of yourself based on your GPA or school. Your past sins, wounds and experiences do not define you. Your performance, title, income and gifts do not define you. You are in Christ. And in view of all this, we can offer our bodies as living sacrifices that are pleasing to God, as our true worship.

1. We belong to one another (4-5)

Verses 4-5 tell us what the church is. Many Christians say they love Christ, but not their local church nor organized religion due to past hurts and experiences. What does Paul say? Look at verses 4-5. “For as in one body we have many members, and the members do not all have the same function, so we, though many, are one body in Christ, and individually members one of another.”

Paul uses the metaphor of the human body. It has many parts, each with a unique function, yet all interconnected and interdependent. In Paul’s day, the Roman church included Jews and Gentiles, men and women, slaves and free, rich and poor. Yet, Paul says they are one body in Christ. And then, even more personally: “individually members of one another.” That means we belong to each other.

So what does this practically mean? I think of marriage. When I married my wife, we belong to each other. What was hers became mine—and vice versa. Her family became my family. Her old Chevy Nova? Mine. Her school loans? Also mine. Her joys and sorrows became mine, too. But also, in my early marriage, I felt inferior when my wife corrected my English. But one day I asked her to edit my message. She did, and the students loved it. I realized: her strengths are mine, and my weaknesses are hers. Two are better than one.

Likewise, when we believe in Jesus, He enters into such a marriage covenant with us. All that He accomplished becomes ours—and all our sins became His on the cross. When we’re each united to Christ, then we’re also united to one another! Just we belong to Christ, and Christ to us, we belong to one another! Look around you today- you belong to one another!

Can we apply this spiritual truth that we belong to one another in our church instead of becoming competitive, feeling inferior and superior, or indifferent? Imagine a blind man and a lame man. Alone, both are limited. But if they work together—one offering his legs, the other his eyes—they can go anywhere. When we embrace our interdependence, the church becomes God’s instrument to bring strength, joy, and healing into this broken world.

III. Spiritual workout (6-8)

Let’s read verses 6-8. “ Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith;  if service, in our serving; the one who teaches, in his teaching;  the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness.” Grammatically, this is one long sentence—but what’s the main verb? USE. Or as the NASB puts it, “EXERCISE them.”

What are the spiritual gifts that the Holy Spirit gives for us to serve one another? According to Pastor Kevin’s overview message there are 22 spiritual gifts. Here Paul intentionally lists 7 in a certain order. Look at verses 6b-8 again.

Prophecy and service: What is prophecy? Prophecy is helping people really hear the voice of God. Why prophecy first?  Prophecy is what we need most desperately in our times; we need to hear God’s voice that leads to life, above all the other voices that lead to death. Those with the gift of prophecy hear God’s voice, and then speak God’s words, plan and purpose to others. Who can prophesy? Acts 2:17a says, “And in the last days, it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters will prophesy.”  So when God pours out his holy spirit on us, even young and old can prophesy. However, we don’t prophesy our own ideas or culture. If so, we become false prophets. But when we are connected to God, God can speak through us. So, how can we exercise the gift of prophecy? We need to take off our airpods, and make time to pay careful attention to the word of God. We need to spend time on our knees in prayer, listening to God’s voice. Once you have absolute confidence that God is speaking, then proclaim it boldly even at the risk of your life, which is in proportion to your faith.

While prophecy is speaking God’s message to people, service is being Christ’s hands and feet in the church and for the world.  Last Saturday, an 84-year old young man helped a family move. What moved me was his deep love for the family. He was like our Lord Jesus who came not to be served, but to serve. To exercise the gift of service, we need to use our hands, feet, our backs and most importantly, our hearts of love and humility. When we exercise both the gifts of prophecy and service, we become a source of blessing. How beautiful it is when the gifts of prophecy and service are used together to build up the church!

Teaching and exhorting: Teaching is to explain and instruct others in the word of God clearly. How important it is to teach and explain the gospel, the good news, that brings salvation! How important it is to teach the word of God with careful instruction so we can grow mature in our faith. So in UBF, we know the importance of growing as excellent Bible teachers. But what if a teacher only gives out lots of information? If that’s the case, then AI makes a better teacher.  However, exhorting is to encourage and comfort others, helping them practically in their daily lives to apply what Christ is teaching. So how can we exercise the gifts of teaching and exhortation? First, we need to be excellent students of God’s word like the Berean Christians. We can diligently make Bible study materials and be ready to teach anyone, anytime. To grow in exhortation, we need to have deep compassion. We need to grow in humility to listen carefully to others; we open our hearts to share others’ grief and suffering, and rejoice with others’ joy.  When we exercise our mind to study and teach diligently, and exercise our exhortation to encourage others, we become good shepherds like our Lord Jesus. God then uses our church to make disciples of all nations, teaching them to obey everything Christ has taught us.

Contributing, leading and doing acts of mercy are the last three spiritual gifts. I group them together because an additional instruction is attached to each. Apostle Paul says, “the one who contributes, in generosity.” This spiritual gift is the gift of sharing what God has given us. Why should we give in generosity? It is because God is generous. Ro 8:32 says, “God who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?” So how can we exercise giving? Let’s exercise our hands- instead of holding tightly onto something, let’s open our hands and give! Give until it hurts! Give of our time, our heart, not to mention our wallets! Next Apostle Paul says, “the one who leads, with zeal.” What is the gift of leadership? A spiritual leader doesn’t just preside over a meeting. He is a steward, a protector and guide who leads others with God’s vision and direction. Why with zeal? Who will follow a lazy or discouraged leader? So if God has given you the gift of leadership, lead others with diligence, whole hearted passion, and a life-giving spirit. Lastly, Apostle Paul says, “the one who does acts of mercy, with cheerfulness.” What are acts of mercy? It is to give even a cup of cold water to someone thirsty. It is to practice the compassion of Christ by finding and practically meeting others’ needs. Why with cheerfulness? It is because God loves a cheerful giver (2Co 9:7).

Looking at this list, are only some given the gift of prophecy, or service, or teaching, or exhorting, or contributing, or leading, or showing acts of mercy? Can any of you say, “I have none of these spiritual gifts whatsoever!” Listen to Apostle Paul in verse 6a, “Having gifts that differ according to the grace given to us, let us use them:” If we are in the Holy Spirit, the very Giver of spiritual gifts is in us. He does not dwell in us empty-handed. He has come to us with spiritual gifts necessary to build up the body of Christ.

So how do you discover your gifts? When you have the attitude and prayer, “Lord, I belong to You and to this church—how can I build it up?” God will show you. Say you walk into a bathroom and see the trash overflowing. You have three choices: ignore it, complain, or clean it up. If you choose the third, Praise God—God just used you in the gift of service.

When we first begin working out physically, we don’t know if we have a particular gift of sprinting or weight lifting or tennis. But as we try and try with a good coach, we will find unique athletic gifts. In the same way, when we exercise every opportunity to serve God, exercising prophecy, service, teaching, exhortation, contribution, leading, acts of mercy- then do you know what happens? Even weak spiritual gifts will grow like muscles. The more we use them, the stronger and bigger they will become. And then God will help you to discover your unique gifts more clearly. You may discover- Wow! When I serve others wholeheartedly, God gives me heavenly joy and others are built up! Or when I teach the Bible with much prayer, God sends the Holy Spirit to bring others to salvation! Or God has given me worldly wealth to generously support world mission!

When we offer ourselves to God to be used by him anywhere, anytime, for anybody, then God is pleased- for this is true spiritual worship (Ro 12:1). The more we use God’s gifts the more we grow deeper in his grace. And the more the body of Christ becomes functional, mature, influential, and beautiful. The glory of Risen Jesus is revealed to the world!

Let’s read our key verse 6a, one more time, “Having gifts that differ according to the grace given to us, let us use them… ”  May God bless each of us individually and the church collectively to grow strong. May God bless us to see ourselves soberly, know we belong to one another, and then use our spiritual gifts for the church and the world.

(QUESTIONS)

Acts 18:1–22 (Go to the ESV Bible verses)

(MESSAGE)

Key Verse: 18:9, “And the Lord said to Paul one night in a vision, ‘Do not be afraid, but go on speaking and do not be silent…’”

Do you ever feel trapped, overwhelmed, or just wiped out? Like what you’re doing may make no difference? Are there times you just want to quit and get out? In today’s passage even Apostle Paul was feeling something like this. But he’s encouraged to go on. We see in this passage the kinds of encouragement God gives him. But the focus is on the words of the Risen Jesus to him. How do his words to Paul help us? May God speak to us today.

On this trip Paul tried to go to Asia Minor. But the Spirit of Jesus did not allow him. Through a vision at night, the Lord called Paul and his team to Macedonia (16:6–7). But when he obeyed and went there, Paul had a hard time. In every city––Philippi, Thessalonica, and Berea––Paul was basically driven out. After a relatively brief time he had to leave Macedonia and go to Athens. By himself in Athens,^[1] he challenged the people to repent of their idolatry, then left. In all four places, gospel ministry had barely gotten started.

Corinth is place #5, about 50 miles west of Athens. It takes at least a couple of days to walk there. Its population is ten times larger than Athens. It’s a city on an isthmus with two ports, one goes east and the other, west. In ancient Greece, Corinth was a major city. Corinthian wealth, bronze, columns, and immorality were legendary. But about 200 years prior to Paul, when Corinth supported a rebellion against Rome, it was totally destroyed. After the site was abandoned for 100 years, Julius Caesar had the city rebuilt. The Roman army, the wealthy, and slaves from all over the empire started moving to Corinth to begin a new life. It became a boomtown, with new buildings, streets, shops, and a thriving economy. The people were rootless immigrants, but some were ambitious and made good money. It quickly rose to again become a city known for wealth and immorality. Now it’s the capital of the Roman province Achaia.

Paul shows up in Corinth alone, without coworkers and without funds. What does he do? He finds a Jew named Aquila (2). Aquila is originally from Pontus, on the shores of the Black Sea, but he’s recently come from Rome to Corinth with his wife Priscilla.^[2] Aquila and Priscilla are likely Christian Jews. Paul may’ve heard of them through “the Diaspora Jewish grapevine.” Now he finds them and goes to see them. Why? Look at verse 3. Really, he needs a job and a place to stay. Unlike philosophers in Athens, Paul doesn’t ask for speaking fees; his lifestyle is not supported by wealthy relatives or donors. When he was young, he trained to work as a tentmaker to support himself. It’s likely Paul worked as a tentmaker in Thessalonica, too. There, he and his team “worked night and day” so as not to be a “burden” while they proclaimed the gospel (1 Thess.2:9; 2 Thess.3:8). In Ephesus as well, Paul will work with his own hands to provide for his own needs and those with him (20:34).

Now in Corinth, he stays with Aquila and Priscilla and works. Most likely their shop is among others near the main market. Archaeologists have found these shops in Corinth: each one is 13 feet high, long and wide, with a 7.5 foot door opening. A couple would live in a small loft area; on the main floor there would be workbenches and places for storing materials. Paul probably sleeps in a small closet in the back. “Tentmaking” is most likely “leathermaking,” as leather tents were most popular at the time.^[3] To earn a living like this is an intense life, working six days a week, 12 hours a day. Toiling with one’s hands, all day long, day after day, must’ve felt like slavery.^[4] But Paul was willing to humble himself to live like this so he could share the gospel with the Corinthians free of charge (2 Cor.11:7). While working, no doubt these three could talk in the shop daily. Aquila and Priscilla could share what’s going on in Rome. Paul could share what’s been happening through his ministry. And they could pray. While working and sharing life together, they must’ve bonded. Paul likely began conversations with customers about Jesus. This couple could see Paul’s spiritual gift of explaining the gospel, and they could begin praying for him.^[5] Living and working with this couple was God’s encouragement to Paul.

Look at verse 4. On his one day off, Paul must be dog tired, but he gets right to work in the synagogue, reasoning and trying to persuade Jews and Greeks that the Christ is Jesus (5b). Soon things change. Look at verse 5a. Silas and Timothy bring material support from the church in Philippi (2 Cor.11:8–9), so Paul can suspend working as a tentmaker for a while. So now he’s “occupied with the word”––intensely focused on it, absorbed by it. “The word” is the good news of Jesus, in all its aspects. Paul is explaining it to the Jews of Corinth every day. Maybe they meet at the shop, or in the synagogue, or both.

And what’s the response? In the end they oppose and revile him (6a). It’s heart-breaking. Why do they do this? We find out in Paul’s letters. They say Paul’s bodily presence is weak, and his speech is of no account (2 Cor.10:10). They judge him by worldly standards (1 Cor.1:26). They don’t trust his motives (2 Cor.12:16–18). They especially don’t like that he’s saying the Christ is crucified Jesus who supposedly rose from the dead. Paul loves his own people, the Jews. But when they revile him to discredit the true gospel, he takes decisive action. He shakes out his garments and says, “Your blood be on your own heads! I am innocent. From now on I will go to the Gentiles” (cf. Eze.33:4). And right next door to the synagogue is the house of a Gentile, Titius Justus, a worshiper of God. He welcomes Paul in (6–7), another encouragement. Then what? Look at verse 8. It’s unusual for a synagogue ruler to accept the gospel. Crispus and his entire household believe in Jesus. The synagogue members next door must be humiliated. And it’s just the start. Many of the Corinthians hearing Paul believe and are baptized. Yet again, when the Jews reject the gospel, the Gentiles accept it (13:46). Paul is following the principle of our Lord Jesus: when people reject us, move on and keep looking for those who are open (Luke 10:5–11).

Working with Priscilla and Aquila, the coming of Silas and Timothy to Corinth, Titius Justus and Crispus, these other new believers––they all encourage Paul. But deep within, he’s still struggling. He needs more than human help; he needs to meet God again. Based on recent events, his condition is understandable. Lydia, the jailer and their households accepted Jesus, but Paul was driven out. Jason accepted Jesus and opened his home to the team, but they were driven out again. The Bereans were eager to receive the word, but in the end, yet again Paul was driven out. In Thessalonica and Berea, the Jews were the ones who did the driving out. And now Paul is teaching in a house right next door to a Jewish synagogue that opposes and reviles him.

One night, the Lord speaks to him in a vision, “Do not be afraid, but go on speaking and do not be silent.” How can he go on speaking? Later Paul wrote that he came to Corinth not “with lofty speech or wisdom,” but “in weakness and in fear and much trembling” (1 Cor.2:1,3). How could he overcome his weakness and fear? People think Paul looks like a menial laborer and have been treating him so badly. But the Risen Jesus is with him. It’s the same Jesus who went to the cross but rose again. It’s the living Jesus, the Lord of all, with all power to protect and defend his servants. It’s this Jesus telling Paul, “Do not be afraid, but go on speaking and do not be silent.” We learn several things here.

First, obey God’s will. Read verses 9–10. Ministry in Corinth may not be where Paul wants to stay. It’s an intimidating, corrupt, hard place. But Paul doesn’t get to pick where to serve; the Lord Jesus does. The Lord Jesus appears to him and tells him not to leave this time, but stay. Staying where Jesus wants us, for as long as he wants, is the foundation of being useful to God.

Second, depend on Jesus. Read verse 10a. Paul has to go on speaking next door to the synagogue where they oppose and revile him. Why doesn’t Jesus make this any easier? It’s to reveal the glory and surpassing power of the gospel. Later Paul writes, “For God…has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in jars of clay, to show that the surpassing power belongs to God, not to us” (2 Cor.4:6–7). In himself Paul has no strength to go on. But through this vision God fills Paul with the light of the knowledge of the glory of God, the light of knowing Jesus himself. This is his greatest treasure in his body, his jar of clay. Like Paul, sometimes Jesus puts us in hard situations, but he gives us the light knowing him, his very presence within us. Then he asks us to just rely on him.

Third, see the plan. Read verse 10b. What does this mean? Many have just believed and been baptized. But they can’t protect Paul; Jesus will. The many “who are my people” really points to those who have not yet accepted the gospel. It’s a prophetic revelation to Paul from the Risen Lord Jesus. Paul needs to go on speaking so these people can hear the good news. Currently, these people are unchanged, full of sin, living in a city soaked in all kinds of corruption. But when they repent and believe the gospel, they will be washed, sanctified, and justified by the Spirit (1 Cor.6:9–11). By his amazing grace they will belong to Christ and to his body (1 Cor.3:23; 12:27). God will reveal the amazing things of God to them, through the Spirit, so they will understand the things freely given us by God (1 Cor.2:9–12). They will be empowered to live as Jesus’ people and eventually inherit God’s kingdom. This is God’s plan. It’s why God led Paul here, to reach, as Jesus says, “my people.”

Reaching the Gentiles is always part of God’s plan. In Peter’s ministry to Cornelius, “God first visited the Gentiles, to take from them a people for his name” (15:14). In Pisidian Antioch, even in the midst of jealousy and persecution, “as many as were appointed to eternal life believed” (13:48). “Appointed” means it’s been God’s plan all along. God chose us in him before the foundation of the world (Eph.1:3). And God is still calling, saving and growing his people among all the nations. The Eternal, Sovereign God is still working out his plan and purpose through Jesus, based on his time schedule, and he’ll continue to do so to the end.^[6] In fact, before the ages God decreed this for our glory (1 Cor.2:7). Coming to faith in Jesus is not a small thing. It makes each believer someone “on whom the end of the ages has come” (1 Cor.10:11). In Jesus, we become part of God’s eternal redemptive history. Right now, God wants to use Paul in Corinth to draw those he’s already been working in, to bring them to faith in Jesus. In fear and discouragement Paul can’t see the plan. But Jesus can.

Fourth, “go on speaking.” Read verse 9 again. This is today’s main point. Frankly, some people talk too much, or for too long. It may seem better to be silent. But Paul is told to go on speaking and not be silent. Why? It’s because he’s not talking foolishly, or saying reckless, unnecessary things. He’s not gossiping or slandering. He’s speaking the gospel, how Jesus suffered, died and rose again, according to the Scriptures (1 Cor.15:3–4). He’s speaking of repentance, of God’s grace we receive through Jesus, of being justified and sanctified by the gift of the Holy Spirit. He’s speaking the life-giving word of God, the word of the cross, the power and wisdom of God (1 Cor.1:18). He’s speaking of how to live with Jesus as Lord, as part of the body of Christ. He’s speaking of how Jesus is coming again as Judge. He’s speaking of the deep things of God, so people can have mature spiritual wisdom (1 Cor.2:6; 14:20). He’s speaking words “taught by the Spirit, interpreting spiritual truths to those who are spiritual” (1 Cor.2:13). If Paul goes on speaking, people will be transformed by the gospel’s power and be built up in Christ. Today Jesus still calls us to go on speaking his full gospel to the people he brings. If we go on speaking it, overcoming fear and discouragement, God can raise spiritual leaders for the world from among us.

Fifth, be secure in Jesus. Paul’s ministry has led him from place to place, from hardship to hardship. No matter how hard he works, he’s under constant threat. Living like this can wear anybody down. Even Paul needs to be renewed. So the Lord Jesus personally tells him, “I am with you, and no one will attack you to harm you.” He’s promising to be with him through it all, and not just here in Corinth. In our good shepherd Jesus, as we live by his grace, share his good news and serve him with all our hearts, we have “full assurance” (Heb.6:11). At the very end of Paul’s last letter, while he was in prison, he writes: “The Lord will rescue me from every evil deed and bring me safely into his heavenly kingdom. To him be the glory forever and ever. Amen” (2 Tim.4:18). That’s real security. By his grace, our Lord Jesus promises even us that he’ll be with us now and all the way through, to get us safely to our eternal home. Do you believe this promise?

In the night we may not have a vision of Jesus speaking to us. But we have his word in the Bible. And if we’ve received Jesus, he’s given us the Spirit in our hearts as a guarantee (2 Cor.1:22; 5:5). If we let him, the Spirit helps us obey God’s will. The Spirit helps us rely on Jesus. The Spirit helps us see the plan. The Spirit inspires us to go on speaking the life-giving word of the gospel. The Spirit gives us real security in Jesus. Look at verse 11. The Spirit of Jesus enabled Paul to do this. On his mission journeys so far, this is the longest time he’s spent in any place. It’s amazing Paul did this for a year and six months, right next to hostile people. God was protecting and quietly using him.

In the last part (12–22) we see how God’s promise of protection gets fulfilled, even through the Roman proconsul Gallio, and how Paul fulfills a vow and eventually returns to his home church in Antioch.

So, do you feel discouraged, or fearful, like you’re losing your way? How can we get out of this? We need encouraging people around us. But most of all, we need the words, the presence, the knowledge of the living Lord Jesus. Let’s read verses 9–10 again. May God encourage us to rely on Jesus and go on speaking his gospel, that his lost people out there may be drawn to him and be saved.

^[1] Later Timothy actually came to help Paul in Athens, but Paul was so worried about the new believers in Thessalonica he sent him back there (1 Thess.3:1–5).

^[2] Claudius, the current Roman Emperor, had commanded all Jews to leave the city because of controversies over someone called “Chrestos,” or Christ (Suetonius, Divas Claudius 25.4).

^[3] Every other year, on the narrow strip of land nearby, Corinth was once again hosting the ancient sports event called the Isthmian Games, which likely was a significant part of the local market for leather tents.

^[4] Jerome Murphy-O’Connor, St. Paul’s Corinth: Texts and Archaeology, 3rd Edition (Collegeville, MN: The Liturgical Press, 2002), pp.192–98.

^[5] After life together in Corinth, Paul takes them and drops them off in Ephesus (18–19); later, the couple is in Rome again (Rom.16:3–5a). In his last letter, the couple is in Ephesus (2 Tim.4:19; cf. 1:16–18; 4:12). They may have run at least three local branches of tentmaking: in Rome, Corinth and Ephesus.

^[6] 2:20,23; 4:27–28; 17:31.

(QUESTIONS)

Acts 17:16–34 (Go to the ESV Bible verses)

(MESSAGE)

Key Verse: 17:30, “The times of ignorance God overlooked, but now he commands all people everywhere to repent.”

What do you think of the word “repent”? It sounds outdated. Some even claim it’s “psychological terrorism.” The word “repent” can make us feel guilty or ashamed. We may say a quick “Sorry!” or try to do something to make up for it. But is that what “repent” means? In today’s passage Paul proclaims Jesus and the resurrection. He shares who God is, who human beings are, what God has done, and in light of it, he tells people to repent. It shows us how to share the gospel today, and especially how to respond to it ourselves. Let’s learn how and why we all need to repent. May God speak to us through his word.

Paul just fled from Macedonia and is dropped off by himself. He’s waiting for Silas and Timothy to join him as soon as possible (15). Where is he? He’s in Athens. We don’t know if going there was his idea or theirs. But of all the places he’s been to, this is by far the most famous. Athens is the birthplace of Western democracy, philosophy and literature. By Paul’s time, its glory days are long gone; it’s only a shell of what it used to be. But in the Roman world, Athenians are still so elitist, many of their grand, centuries-old buildings are still standing, and their schools still draw children of affluent people from all over.

But Athens is “full of idols.” By some accounts, there were 30,000 of them. Literally, they’re like a forest. So there was a saying, “It’s easier to find a god in Athens than a man.” A few giant idols, over 30 feet tall, up on high places in the city, could be seen all the way from its port. These idols are stunning works of art, made of gold, silver and stone. But as he walks around, Paul is not impressed; his spirit is provoked. Why? It’s because the devil is using these idols to deceive, distract, confuse, and tempt people. In Athens there are large temples and many smaller ones, each with its own idol. In them, human beings are being led astray to worship idols (cf. 1 Cor.12:2; 1 John 5:21; Rev.2:20; 9:20).

What does Paul do? He’s not sight-seeing; he’s laser-focused on what God called him to do. Look at verse 17. This is what he usually does. He goes first to the synagogue to speak with Jews and devout Greeks, then to the marketplace every day to speak with people who happen to be there. He’s “reasoning” with them, asking questions, and discussing answers. He’s even “conversing,” debating, with Epicurean and Stoic philosophers (18a). By faith Paul is diligently trying to engage them all. These people look intimidating, but Paul sees them from God’s point of view: they’re perishing. Do we see people today the way Paul did? Do we ever reach out and speak to someone about our faith in Jesus?

What’s the response? Some say, “What is this babbler trying to say?” “Babbler” is literally a bird trying to pick up seeds here and there. They’re insinuating that, as the old saying goes, Paul “knows a little about everything, and a lot of nothing!” Others say, “He seems to be a preacher of foreign divinities.” Why? It says, “…because he was preaching Jesus and the resurrection” (18b). The word “preaching” is literally “evangelizing.” Paul is announcing good news, glad tidings to everyone he meets. In Athens, as elsewhere, he’s sharing the same message: “Jesus and the resurrection.”^[1] But to the Athenians, “Jesus” and “Resurrection” sound like two foreign gods. To them what Paul is doing may be illegal. But it’s not a dangerous foreign religion; it’s about the Lord of all, the Risen Jesus, our Savior, who died for the sins of the world. He’s for all people, even the most arrogant, intellectual, and idolatrous.

However Paul got here, God is the one who led him to minister in Athens. Why? It’s because God loves all human beings. God is calling even these people back to himself, to have a real relationship with him, through Jesus. In Jesus, God can heal their souls. Later Paul writes that the good news of Jesus is “the power of God for the salvation of everyone who believes” (Rom.1:16). Jesus who died and rose again is alive, and his power to save and heal anyone is real.

Read verses 19–20. In Athens, the Areopagus is both a location on a hill, and a judicial body. The word literally means “Hill of Ares” (also known as “Mars Hill”). Members of the Areopagus are aristocrats. They began gathering at this place over 700 years ago, to try cases of murder. Now Paul is brought before this council, probably because he’s been talking about the worst murder ever: the crucifixion of Jesus. It’s a great moment in history: the Gentile world is about to hear the good news. Since they’ve never heard it before, to them it sounds like a “new teaching” and “strange things.” When they say, “We wish to know… what these things mean,” it sounds promising. But read verse 21. This audience will be a hard nut to crack. They’re so wealthy they’ve got the luxury of doing nothing but talking ideas. They’ve already heard it all––every kind of religion and philosophy from around the world. They’ve gotten to the point they’d just like to hear something new. They only want to be intellectually stimulated, entertained. Yikes!

What happens? Read verse 22. Paul begins respectfully and tries to say something positive. Read verse 23. Among all those idols they’ve even added an altar “to the unknown god.” (It seems they’re trying to cover all their bases.) It sounds funny, but Paul says this with a broken heart. For people engrossed in idols, the real God remains “unknown.” But God wants all people to know him. Who is the real God? Paul says he’s the God who made the world and everything in it; he’s Lord of heaven and earth who doesn’t live in man-made temples (24). He’s not served by human hands and doesn’t need anything from us; we desperately need him, even to live and breathe; he gives us everything, even if we don’t know or recognize him (25). And who are human beings? God made the first human being, and every nation on earth to descend from him; God determines when nations begin and end and our national boundaries––not powerful men or warfare, but God (26). This truth can heal us of our arrogance. So what does God want from us? He wants us to seek him, and perhaps feel our way toward him and find him; he’s actually not far from each one of us (27). Paul quotes a well-respected ancient Greek prophet, who wrote, “In him we live and move and have our being” (28a).^[2] Paul quotes another Greek poet, who wrote about looking at the night sky and saying, “We are indeed [God’s] offspring” (28b).^[3] Paul is using everything he’s ever learned, even quotations from ancient Greeks, “…that by all means [he] might save some” (1 Cor.9:22b)

Read verse 29. God’s offspring are alive, living and moving, because God is alive. The real God is not a lifeless object like gold, silver or stone. Idols seem impressive and beautiful, fashioned by the art and imagination of man. They may seem worth preserving. But they’re not alive, don’t move, don’t point to anything real, and should never be worshipped. Paul’s point is that, as God’s offspring, each human is far more valuable than any material object. Each living human being is God’s masterpiece. On top of that, God our Creator is so much greater than we are. Worshiping materialistic idols degrades both our humanity and our spirituality. So God wants us to live based on his creation order. First, we should use material things for God’s glory and for serving people. Second, we should treasure all human beings, even the ones who may seem less than us. Third, we should worship the only real, immortal, invisible God, who made us all.

Read verse 30. God is so gracious, he’s willing to overlook our ignorance. There’s just one condition: whoever we are, we need to repent. Athens prides itself on being the most intellectual place in the world. To talk about the latest ideas, everybody comes there. But it’s the place full of the most idols. It’s ridiculous. Paul wrote elsewhere, “Claiming to be wise, they became fools…” (Rom.1:22). These supposedly great thinkers don’t even know themselves.

Paul tells them that God “commands” all people everywhere to repent. The people of Athens are no exception. People who think they’re intellectual don’t like to be commanded. Still, Paul tells them repentance is God’s command. Why does Paul say this so strongly? He’s telling them it’s not a matter of rational debate; it’s a matter of life or death. And it’s urgent. Yes, God is gracious to us now. He’s giving us a chance. But not forever. Read verse 31. God is going to send his Son Jesus back to this world as Judge. We don’t choose that day––God does. No matter how clever we think we are, no one will be able to avoid God’s day of judgment. Through the resurrection of Jesus, God “has given assurance to all” of that day. Because of Jesus’ resurrection, we can be sure the Almighty God will one day judge the world for all its wickedness. In light of that day’s sure coming, we need to repent.

Read verse 30 again. What does it mean to repent? Literally it’s “to change one’s way of life as the result of a complete change of thought and attitude with regards to sin and righteousness.”^[4] Wow that’s a lot! Basically repentance starts with changing our way of thinking and our hearts. But this is so hard to do––it requires a major struggle. In our sinful nature we all naturally grow up with godless thinking––thinking and acting as if God were not there. We rely on ourselves to get through each day. We live for ourselves. We have our own ideas about being right and don’t see sin as God does. We absorb everything the culture around us tells us to seek and rely on. We end up chasing a good paying job, depending on it, and won’t risk anything to lose it. We grab onto people we think will give us security, stability or happiness. We accumulate possessions to give us significance and meaning. We seek pleasures like food, drink, and entertainment. If we seem to be doing well, we feel good. If we don’t, we feel useless and get devastated by people’s opinions. We never seem good enough, so we’re always seeking to magnify ourselves. We even try to make Jesus fit us. We try to use him to make us feel better about ourselves, or help us achieve more. But we don’t want him to change our way of thinking or way of life. We don’t realize that only in him can we find real significance and security. To change our way of thinking means to realize I’m not righteous, and never will be on my own. It means to change my self-righteous attitude and self-centered thoughts. It means a change of heart. It’s a painful process, like peeling back layers of an onion, and crying while we do. Instead of loving sin we start to hate it. Instead of ignoring God we begin to genuinely respect and love him and care for people.

Repenting also means changing my lifestyle. It means turning away from the world, turning to God, and performing “deeds in keeping with repentance” (26:20)––deeds with the weight, the gravity, of serious repentance. It means making God the center of my life, my first priority, and learning to treat people in ways that please God, not myself. Living in this way requires forming new life habits. Repenting is always radical. It’s a new journey, a starting over, building a new life foundation. We stop acting like a victim, stop looking for excuses and ways to blame others. We’re willing to do the hard work of going deeper. I ask God to have mercy on me and change my heart, all my wrong attitudes, desires and goals. At the end of one of his most famous psalms, David exclaimed: “Search me, O God, and know my heart! Try me and know my thoughts! And see if there be any grievous way in me, and lead me in the way everlasting!” (Psalm 139:23–24). Our hearts, thoughts, and behavior can really grieve God. We all need God’s help to see ourselves as he does and repent. Repenting is not just for Christian life to begin; it’s part of a life-long struggle to grow in grace and knowledge of Jesus and learn to love God and others like he did. We should never give up repenting, no matter how often it seems we fail or go backwards.

In light of this passage, God especially wants us to repent of our idols. We may not have statues, but we all harbor various idols in our hearts. We need God’s help to see them and root them out. Idols are anything or anyone we prioritize over God himself. Usually, they’re things that are really good: our loved ones, our possessions, culture, appearance, education, even our ministry. But they become destructive when they take the place of God. How can we find our idols? We can start by asking ourselves, What are my deepest desires and fears? How am I trying to resolve these? Is it through money, or buying and having things? Is it through success or achievements? Is it through relationships or human love? Is it through having power or control? What am I devoting most of my time and energy towards? All such things become our idols. They will never satisfy our souls. Only Jesus can (Tim Keller, Counterfeit Gods). We need to learn to live purely for Jesus each day, to do things for his sake alone, and to always keep him on the throne of our hearts.

The response to Paul’s resurrection message is mixed (32). Verse 33 says, “So Paul went out from their midst.” He senses their attitude and pulls away from the mockers. It seems negative. But read verse 34. It’s not big numbers, but it’s amazing how people even in Athens repent and join Paul in believing in Jesus. It’s especially striking that a man named Dionysius, a member of the Areopagus, and a woman named Damaris, join him. When Paul speaks out of love for people and faith in Jesus, relying on the Holy Spirit, God works even in Athens!

Thank God for his amazing grace and patience to send Jesus to restore a right relationship with sinners like us. Thank God for Paul’s inspiring example in sharing the gospel with the people of Athens. Read verse 30 again. So, what does it mean to repent? It means asking God to help us to: 1) change our godless inner person and lifestyle; 2) see and root out any idols from our hearts; and 3) live by the Spirit (Gal.5:25) and grow as Jesus’ witnesses in our time (Acts 1:8). In light of the good news of our Lord and Savior Jesus Christ, may God wake us up spiritually and help us accept his command to repent.

^[1] The resurrection of Jesus was consistently the apostles’ message (cf. 1:22; 2:24,31–32; 3:15,26; 4:2,10,33; 5:30; 10:40) and also Paul’s (cf. 13:30–37; 17:3,18; 23:8; 24:15,21; 26:8,15,23).

^[2] Epimenides of Crete (ca. 600 BC), Hymn to Zeus.

^[3] Aratus (ca. 300 BC), Phaenomena.

^[4] Louw, Johannes P., and Eugene Albert Nida, Greek-English Lexicon of the New Testament based on Semantic Domains (New York: United Bible Societies, 1996), s.v. “metanoia.”