1 life of jesus

1 | L I F E O F J E S U S


THIS IS US


BECOMING A CHRISTIAN

In the Bible, God reveals His truth about how to have eternal life by becoming a believer in the finished work of Jesus Christ. The believer is a Christian, a follower of Jesus Christ, a true child of God, and one who has been saved by God according to God’s grace (undeserved favor). “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Ephesians 2:8-9).

How does one become a Christian?

The Bible, God’s word, says that eternal life (salvation) is a free gift of God which cannot be earned or deserved (Romans 6:23; Ephesians 2:8-9).

However, we also find in God’s word that all people are born sinners and cannot save themselves from the penalty of sin, which is eternal death and separation from God. God’s requirement is perfection and no one is perfect (Isaiah 53:6; Romans 3:3-23; Ephesians 2:1-4).

God tells us in His word that He is holy, meaning that He is perfect and that He is also just, meaning that He gives to sinners what is deserved, and because of His holiness and justice He must punish sinners. But thankfully, the Bible also says that God is loving and merciful and does not take pleasure in punishing sinners (Exodus 34:6-7; Ephesians 2:4-5).

God has mercy on sinners by not giving them what they deserve. This is only possible because He gave His only begotten Son, Jesus Christ, the God-man, to be the substitute for sinners bearing the penalty for their sin and satisfying God’s justice (John 1:1,14; Isaiah 53:6; Romans 5:8).

Jesus said that in order for anyone to have eternal life there must be repentance of sins and faith placed in His substitutionary death on the cross to pay for the penalty of one’s sins. This faith must be in Jesus Christ alone, not depending on anything else including “good works” (Mark 1:15b; Acts 20:21; Ephesians 2:8-9).

What then is the response to these things if one desires to have eternal life and become a Christian?

1. Pray and ask God to forgive you. The Bible says that you must repent of your sins, being ashamed of them, genuinely regretting and grieving over them, and firmly deciding to make an about-face and turn away from sin and your old lifestyle (Acts 3:19-20).

2. Pray and tell God that you place your faith in Jesus Christ alone to save you. The Bible says that for you to become a Christian, you must place your faith and trust in the finished work of Jesus Christ who died on the cross to become your substitute and who took the penalty for your sin upon Himself once and for all (John 3:36).


SERIES CONTENT

O C T O B E R 3 1Parable of the Evil Tenants 8

N OV E M B E R 7Parable of the Wedding Banquet 20

N OV E M B E R 1 4

The Greatest Commandment 32

N OV E M B E R 2 1

The Destruction of the Temple and Signs of the End Times 44

N OV E M B E R 2 8

Parable of the Ten Virgins 56

D E C E M B E R 5The Sheep and the Goats 68

D E C E M B E R 1 2The Birth of Jesus 80


G E T T I N G R E A D Y

How would you summarize the Old Testament?

Pray God would help you endure rejection from others because of your faith in Jesus.

Read Mark 12:1–11

K E Y B I B L I C A L T R U T H

Israel has rejected God, His prophets, and His Son.

T H E O L O G Y A P P L I E D

Embrace God’s rule and God’s messengers.

M E D I T A T E

“What will the owner of the vineyard do? He will come and destroy the tenants and give the vineyard to others” (Mark 12:9).

+Use this section to begin considering the main theme of this week’s passage.

THIS IS US

October 31, 2021 | Parable of the Evil Tenants

LIFE OF JESUS


Q: What recurring patterns do you see in the world?

Q: Why do we need the Old Testament?

When people are given bad news or told something they do not like, they sometimes respond by saying, “That’s the

story of my life.” They do not mean that that particular bit of news encompasses their entire life’s story but that they

feel as though their lives could be characterized as one misfortune after another. In Mark 12:1–11, we encounter

the parable of the evil tenants. This parable is Jesus’s story of Israel’s history. Their entire “life’s story” could be

described as one failure after another to submit to God’s rule, and they did not heed the warnings God sent them.

Their refusal was leading to their eventual condemnation.

This is one of the most Old Testament-saturated lessons Jesus ever taught. In addition to the concluding quote, Jesus

took the subject and the entire frame of this parable from the Old Testament. In doing so, He gave us a summary

of the nation of Israel in the Old Testament. Their history was one rebellious failure after another. Their religious

failures eventually led them into exile. They were deported from their lands by powerful neighboring nations in the

ancient Near East. In the minds of the Jewish people at Jesus’s time, they had learned from their mistakes and were

no longer living in rebellion against God, but with this parable, Jesus challenged their assumption.

Q: Why do generations often fall into the same bad practices?

Q: What is needed to break a chain of negative consequences?

APPLICATION POINT – “The story of my life” can often be explained by “you reap what you sow.” That is, if

your life seems like one struggle after another, it is possible you are making one bad decision after another. Of

course, there are limits to this line of thought. In the gospel of Jesus, none of us reaps what we have sown. We are

all sinners who deserve God’s judgment, but we have been given God’s grace. Nevertheless, many of the difficulties

we encounter arise because of our own poor decisions. This was certainly the case in Old Testament Israel. They

continually struggled with more powerful nations because they consistently refused non-idolatrous worship of

God. Furthermore, their rebellion was often generational. The children often mirrored the disobedience of their

1 0 | L I F E O F J E S U S

parents. If you feel you are consistently enduring one spiritual struggle after another, take inventory of your daily

habits and decisions. It is possible that a consistent disregard for prayer or reading God’s Word is becoming more

and more evident in your life. Or perhaps you, like Old Testament Israel, are going through the motions of serving

God but are swept up by idolatry. When you encounter struggles of any kind, do not neglect the opportunity they

provide to evaluate your commitment and faithfulness to God.

U N D E R S T A N D I N G T H E T E X T

+In this parable, Jesus summarized the history of Israel in parable form. Since its creation, Israel had consistently rebelled against God and ignored His warnings of repentance. This passage alludes to various

other Old Testament passages.

1. EVIL TENANTS AND WILD GRAPES

2. GUILTY OF ALL THE RIGHTEOUS BLOOD

3. WHY DO THE PEOPLES PLOT IN VAIN?

4. THE REJECTED STONE

+ In order to fully understand the importance of this parable, we must recognize its theological connections to other biblical passages. This lesson will examine the parable in conjunction with several additional biblical passages.

1. EVIL TENANTS AND WILD GRAPES MARK 12:1–2; ISAIAH 5:1–7

Q: What do the vineyard and the tenants represent in this parable?

Q: Why was Jesus’s audience offended by this parable?


This parable tells the story of a man who built a vineyard and leased it out. The tenants were to watch over the

vineyard and cultivate a crop for the owner. When the owner attempted to collect his crop, the tenants refuse to give

him what he was due. They killed the owner’s messengers and eventually his son. The parable concludes with the

anticipation of the owner’s coming judgment upon them.

The connections between Jesus’s parable and real life are easy enough to see. Even if they were not, they were easy

enough for Jesus’s Jewish audience to see because they understood that He was speaking about them (Mark 12:12).

They were the evil tenants. The vineyard and the crop correspond to the land God gave the nation of Israel. The

idea was that God would give them the promised land, and they would live there in covenantal faithfulness. The

Israelites, however, did not remain faithful to their covenant making God, presented in the parable as a refusal to

give up the crop they had produced. The implications of Jesus’s parable were, of course, offensive to the Jews.

Q: How does your story match the story of these tenants?

Q: How do you react when you are confronted with your unfaithfulness?

APPLICATION POINT – As we will see, this parable had particular significance for the nation of Israel during

biblical times. It tells their story. But the story of Israel is a microcosm of the story of all humanity. All humanity

has been unfaithful to God and misused the gifts He has given us. We are left with only two options. We can

repent and believe in the grace God provides for us in Jesus Christ or continue in our rebellion and encounter

His judgment.

Being confronted with our sin can still be challenging, even after we confess our sinfulness and our need for

Christ. Even when we repent of sin and believe the gospel, we never completely stop sinning while we are alive

on this earth. We must continue to repent of our sin throughout our lives. We do not like to admit our faults and

the ways we fail to live up to what God demands of us, but unconfessed and unrepentant sin always leads to our

downfall. We must always be ready to repent of sin throughout our lives.

Q: How is Isaiah 5:1–7 similar to this parable?

Q: How is Isaiah 5:1–7 different from this parable?


The wording of Jesus’s parable contains obvious parallels to Isaiah’s parable, and Jesus’s audience would have

certainly made this connection. In Isaiah’s parable, the vineyard produced wild grapes. The word “wild” suggests a

deficiency. The grapes were not suitable for a harvest, and the vineyard was a failure. In Jesus’s parable, it is not the

grapes but the tenants who were deficient. The owner was denied a harvest not because of the quality of the harvest

but because of the wicked people he put in charge of it. This key difference helps us appreciate how Jesus shifted

the message from Isaiah’s original proclamation. His audience would have been offended enough if He had simply

retold the parable. They would have found the changes He made to be intolerable. At the end of Isaiah’s parable,

God, in judgment, reduced the vineyard to a wasteland. Isaiah’s parable alluded to the people’s exile from the land.

In Jesus’s parable, the aggression of the tenants allowed for a closer connection to Jesus’s audience. They were not

passive, wild grapes but agents actively rebelling against God. Furthermore, in Jesus’s story, the vineyard owner did

not simply condemn the tenants and lay waste to the vineyard. The tenants were condemned and replaced. With this

alteration, Jesus alluded to the removal of Israel and the inclusion of the Gentiles in God’s plan. The condemnation

of the Jewish elites allowed for the Gentiles to be included in God’s plan. Such a suggestion would have infuriated

Jesus’s audience.

Q: In what way is Israel’s story the same as the story of the whole world?

Q: How can we guard against deceiving ourselves concerning our standing with God?

APPLICATION POINT – It is crucial for us to see that Israel’s is our story as well. In Genesis 1–2, God placed

a tenant in a garden. In Genesis 3, that tenant rebelled against His authority and was caste out of the garden.

Adam represented all of us when he failed to obey God, and every person since has confirmed Adam’s original

rebellion by personally sinning against God. Apart from the gospel of Jesus Christ, we are all wandering around

in the wasteland outside of God’s garden. Our only hope of avoiding His eternal condemnation is to trust Jesus

for salvation.

Jesus’s audience thought Isaiah’s parable was for their forefathers who endured the exile. By applying this

parable to them, Jesus showed they were involved in a massive act of self-deception. In 2 Peter 1:10, Peter said to

confirm our calling and election. To avoid the fate of Jesus’s audience, we must diligently ensure our calling and

election. We must ensure that our hearts are always seeking to follow God in obedience. We can never be content

to dismiss an act of rebellion as if God would be unconcerned with our actions. Make your calling and election

sure day by day.


2. GUILTY OF ALL THE RIGHTEOUS BLOOD MARK 12:3–7; MATTHEW 23:29–36

Q: What did Jesus accuse the Jewish elites of in Matthew 23:29–36?

Q: How did the tenants fulfill Jesus’s words?

When the vineyard owner sent a messenger to procure the harvest, the tenants beat him and sent him away empty-

handed. The owner sent additional messengers who were also beaten and/or murdered. These messengers represent

the prophets in the Old Testament. They were sent by God to confront Israel’s disobedience, but Israel refused to

heed their warning and instead abused them. The prophets’ stories are told throughout the Old Testament, in both

the historical books and in the prophetic books bearing their names.

In Matthew 23:29–36, Jesus admonished the Pharisees and other Jewish leaders for following in the pattern of

their fathers. Their fathers refused to listen to the Old Testament prophets and murdered them. The Jewish elites

would follow suit by murdering Jesus. At the conclusion of His admonition, Jesus said they were guilty of all the

righteous blood spilt from Abel to Zechariah. Abel was the first innocent man to be murdered in the Old Testament

and Zechariah was the last, if the Old Testament is arranged to conclude with Chronicles as it sometimes was in

Jesus’s day. Jesus was saying that the entire Old Testament was a witness against Israel for the murder of God’s

prophets. Like the tenants in the vineyard, they had abused or murdered every messenger the Master sent.

Q: Why do people refuse to heed warnings?

Q: What does God’s willingness to send multiple prophets say about His concern for His people and for humanity?


APPLICATION POINT – The Old Testament prophets were lonely voices crying out in a society that had gone

astray from what God intended. The ensuing conflict between them and their society is indicative of the conflict

that will always come when God’s messengers refuse to be silent in their opposition of the ungodly. If the church

and its members intend to maintain their prophetic voice and warn our society of the coming calamity promised

in Scripture, we need to be ready to face hostility. This is an age-old conflict, and we would be foolish to think it

will not continue in our time. In fact, we should be concerned if it does not.

Q: Who does the son symbolize in the parable?

Q: How does the son’s story differ from Jesus’s story?

After seeing his servants return home beaten or fail to return at all, the vineyard owner decided to send his own

son to restore order in the vineyard and secure the crop. The tenants, however, brutally murdered him. The son

obviously represents Jesus, the culmination of a long series of prophets God sent to warn Israel of their disloyalty

to Him. Just as the son in the parable was killed by the tenants, Jesus was killed by His own rebellious people.

Unlike the son in the parable, Jesus’s story did not end with His death. He rose from the dead three days later

to secure the forgiveness of sins for everyone who would trust in Him. God orchestrated the murder of His Son

to coincide with the substitution we need for our forgiveness. That is why Jesus’s death on the cross condemns

everyone who refuses to believe but saves everyone who puts their faith in Him. God is the great architect of

history.

Q: How should we respond when we do not understand what God is doing in the world?

Q: What implications can you draw from God’s ability to bring good from the most despicable act in human history?


THIS IS US

APPLICATION POINT – We serve a God who can bring hope out of the most impossible circumstances and

joy out of the deepest despair. When we face challenges and trials in life, we only need to consider the death and

resurrection of Jesus Christ to find the courage to persevere. Like the son in the parable, Jesus’s death came at

the hands of murderous, rebellious thugs, but, also like the parable, their actions led to their condemnation. But

this is only half the story. What those who crucified Jesus intended for evil, God intended for good, and from their

wicked deed He brought salvation for all who confess and believe. If God can do that from a murder as heinous as

Jesus’s, He can bring hope out of whatever trials you face if you will only trust in His good work.

3. WHY DO THE PEOPLES PLOT IN VAIN? MARK 12:7–9; PSALM 2

Q: What did the tenants plan to do when they saw the owner’s son?

Q: What did the world rulers plot in Psalm 2?

For the owner’s servants, we are merely told that the tenants beat and/or killed them. But when they saw the

owner’s son, they plotted together to murder him. They thought if they killed the heir, the vineyard would be

theirs. Of course, their plotting was in vain. After killing the son, the owner vowed to destroy them and replace

them with faithful tenants. Again, these wicked tenants correspond to the Jewish leaders who sought Jesus’s

demise. By killing Jesus, they would rid themselves of the burden He created by questioning their authority

among the masses. Like the tenants in the vineyard, they did not want any challenges to their authority. Their

plotting was also in vain. Jesus’s death led to His resurrection and the bringing in of the Gentiles into the

people of God.

Leaders plotting against God and His Son is nothing new. In Psalm 2, world leaders plot in vain against the

Lord and His anointed Son. Their plotting will come to nothing because they must eventually submit to the rule

of the Son or face their own destruction. The plotting of the tenants and the Jewish elites is one instance of a

larger theme present throughout Scripture.


Q: In what ways do leaders plot against Jesus today?

Q: Why is it helpful to see the struggles around you as a part of a larger story?

APPLICATION POINT – The world will continue to plot against God and His anointed Son by plotting against

His followers. If you struggle when others deny or ridicule your faith, feel encouraged, because you are taking part

in a much older and larger story than just what you see and experience. Furthermore, you can have confidence

that all their plotting will be in vain. Those who wish to deny the authority and rule of Jesus will ultimately see

their plots be brought to nothing and lead to their condemnation. You do not need to despair when the world

ridicules you because of your faith.

4. THE REJECTED STONE MARK 12:10–11; PSALM 118:22–23; ACTS 4:11; 1 PETER 2:7

Q: How is the rejected stone related to the parable?

Q: Why is Psalm 118:22–23 so popular among the biblical writers?

Mark 12:10–11 quotes Psalm 118:22–23. In quoting this passage, Jesus linked these verses to the son of the

vineyard owner. The tenants rejected all of the owner’s messengers, culminating in the rejection of the son. In

utilizing these verses in this manner, Jesus identified Himself as the capstone rejected by many. In a reversal

of expectations, the capstone rejected by many becomes the key architectural piece in the building. Likewise,

although Jesus was rejected by His own people, He became the central figure in all God is doing to restore

humanity. This same theme is picked up elsewhere within Scripture. Peter and John used these verses to justify

their belief in Jesus Christ as the risen Messiah (Acts 4). Peter, writing to Christians enduring suffering and

rejection themselves, identified Jesus as the stone once rejected but now the central piece within the community

of God’s people. By calling attention to the rejection of Jesus, Peter encouraged his audience to endure rejection

and persecution because it identified them as followers of Jesus Christ.


Q: How does Jesus’s rejection shape our own perspective of the Christian faith?

Q: What does the New Testament’s frequent adoption of Old Testament themes teach us?

APPLICATION – Since Jesus, the central figure of our faith, endured rejection and persecution, we should expect

to encounter persecution as well. The belief in freedom of religion has tempered much of the persecution Christians

endured in the past, at least in most modern Western nations, but there are increasing signs that what was once

understood to be a fundamental element of all free societies is being cast aside to appease the more recent demands

of our quickly devolving culture. Are you ready to endure persecution for your faith?

Even though widespread and government-backed persecution has been largely held at bay for some time, there are

still plenty of instances of isolated persecution. If you maintain a biblical sexual ethic, you will likely find yourself

mocked at work or school. If you stand on the exclusivity of Christ, you will likely be called bigoted and intolerant.

If you refuse to cut corners or look the other way at work, you may be passed over for promotions. Being a Christian

in the midst of a lost world invites struggles and hardship, but true believers are able to face those realities because

they know following Jesus is far better than anything this world can offer.

This lesson focused on what kept the Jewish leaders from repenting. The Pharisees were consumed with external

signs. The lawyers were caught in hypocrisy. These are not mutually exclusive categories. Which one creates the

biggest struggle for you? Take some time to write down some resolutions to help you flee from these two corrupting

influences.


+Use these prayer points to instill the lessons you learned from God’s Word this week.

-Jesus, thank you for enduring the rejection of others for my sake.

-Father, forgive me for the times I have failed to stand for you before others.

-God, help me to celebrate what this world has rejected.

-Jesus, thank you for bringing hope out of despair.



How would you summarize God’s message to the world?

Read Matthew 22:1–14.

Pray that many in your community would embrace God’s call to salvation.


God has issued both wide and narrow calls to salvation.


We must accept God’s call on His terms.

M E D I T A T E

“For many are called, but few are chosen” (Matthew 22:14).

+Use this section to introduce yourself to the key point of this week’s passage.

THIS IS US

November 7, 2021 | Parable of the Wedding BanquetLIFE OF JESUS


Q: What is a distress call?

Q: Why are distress calls sent so broadly?

“Mayday, mayday! This is ________ in distress seeking immediate aid.” Distress calls are issued when a ship

or airplane is in trouble and in need of assistance from anyone able to give aid. A mayday call is issued broadly

to anyone who can help. The issuer may have some knowledge of who is in the vicinity and could help, but no

particular recipient is addressed. The call is sent out to everyone.

God has issued a mayday call to all of humanity. Of course, the key difference in God’s mayday call is that it is the

recipients who are in need of rescue. All of humanity has sinned and found themselves under God’s condemnation.

We need to be rescued from God’s wrath, and He has provided a way for us to be rescued through the gospel of Jesus

Christ. But to be rescued, we must respond to His call. In Matthew 22:1–14, Jesus explained God’s call to salvation

in parable form. It begins narrowly and then broadens universally. The key for humanity is responding to God’s call.

Q: What does the broadness of God’s call to repentance demonstrate about Him?

Q: What does the widespread refusal of God’s call indicate?

APPLICATION POINT – God’s broad call demonstrates His enduring concern for humanity. He desires for

everyone to seek repentance (1 Timothy 2:4), so He issues a broad call to salvation. Of course, not everyone will

receive this call, but their denial of God’s grace should in no way cause us to question God’s commitment to

restore humanity through Jesus Christ. If you have ever been discouraged or wondered whether God really cared

about you and your needs, remember He has called you to salvation through His Son. If God is faithful to us in

the most important way, we can be assured of His faithfulness to us in every way, even when we cannot see it in

our present circumstances.



+In Matthew 22:1–14, God’s call to salvation is extended to the masses. This passage provides us with several points

to consider concerning our hope in Jesus Christ and God’s invitation to salvation.

1. HAVEN’T I HEARD THIS BEFORE?

2. GOD’S BANQUET

3. BROADENING THE INVITATION

4. FEW ARE CHOSEN

+This section will explore several points stemming from this passage related to Jesus’s mission, God’s call, and our response.

1. HAVEN’T I HEARD THIS BEFORE? MATTHEW 22:1–14; LUKE 14:15–24

Q: How are these parables similar?

Q: How are they different?

As you study the life of Jesus, it is important to keep in mind that most of His ministry was itinerate. Jesus traveled

around Palestine teaching crowds and ministering to their needs. So, He frequently repeated the parables and

illustrations He used to teach His followers. Sometimes this reuse appears within the record preserved for us in the

Gospels. This appears to be the case for Matthew 22:1–14 and Luke 14:15–24. The similarities between these parables

have sometimes been troubling for readers because of differences between them. Some people have suggested that

Mathew, the writer of the Gospel from which this week’s passage is taken, altered and added to Jesus’s words to

further his own agenda. But, given the reality of Jesus’s itinerate ministry, this kind of speculation and suspicion is


unwarranted. In Luke’s Gospel, Jesus was traveling to Jerusalem but had not arrived yet. In Matthew’s Gospel, Jesus

had entered Jerusalem and was teaching the crowds in the city. This shift in location shows us two things. First, it

is legitimate to attribute Matthew’s “alterations” to Jesus giving this parable on more than one occasion. Second,

it was entirely appropriate for Him to emphasize the destruction of the city on this occasion (Matthew 22:7) as a

powerful warning for the inhabitants of Jerusalem, where Jesus would soon be crucified. Furthermore, emphasizing

that the invited guests either ignored the invitation or murdered the messengers created further parallels between

the parable and what would take place in Jerusalem later that week.

Q: What does Jesus’s willingness to adapt His parables show us?

Q: How should we approach seeming discrepancies within the Gospels?

APPLICATION POINT – The Bible does contain some potential discrepancies that people have used to discredit

its witness. Since the Gospels frequently cover the same material, they are one of the prime places to which

people look to discredit the Bible. These attempts have multiplied since the Enlightenment in the seventeenth

and eighteenth centuries. None of them has proven irrefutable. Given an open mind, it is typically easy to see a

way in which the consistency of the biblical material can be appreciated. The real question for us concerns our

outlook on Scripture. If we see ourselves as subject to the Bible’s teachings, we will have the humility to look for

solutions to the difficulties we find within the biblical text rather than allowing them to make us question the

validity of our faith. Commit yourself to the authority of God’s Word. If you see potential discrepancies within the

Bible’s witness, do the hard work to understand what is being said rather than living with doubt in God’s Word.

2. GOD’S BANQUET MATTHEW 22:2

Q: What invitation does the king extended?

Q: What is the significance of this event within Christian symbolism?


The weddings of British Princes William (2011) and Harry (2018) garnered international attention. Royal

weddings tend to become spectacles, and this was the imagery Jesus created with His parable. The king’s son

was being married, and the king had planned a marvelous reception and invited all the elites of society to attend.

In Jesus’s parable, this banquet stands for God’s blessings for those who accept His invitation to salvation. A

banquet is a common biblical image used to discuss God’s blessings upon His people at the end of the age.

Revelation 19:9 talks about the wedding supper of the Lamb. Jesus has previously alluded to an end-of-the-age

banquet in Matthew 8:11. The invitation extended in this parable represents an invitation to experience God’s

blessings for eternity.

Q: What does the banquet imagery reveal about God?

Q: What does the banquet imagery reveal about our eternal hope?

APPLICATION POINT – The Bible’s banquet imagery alludes to God’s relational nature and the lavishness of

His gifts to His people. God is completely independent of His creation. He does not need us to be complete. He

does not need the rocks, the trees, or the air to be complete. He exists in perfect fullness apart from anything He

has made, and even though this is the case, God has shown a remarkable willingness to be involved in all that He

has made, even to the point of taking on flesh and entering into creation. The banquet imagery used throughout

the New Testament is a wonderful reminder of God’s desire to enter into a relationship with us. The first thing

we will encounter at the turn of the age will be a great banquet with our God. God cares deeply about His people.

With salvation, you receive far more than just the forgiveness of your sins. You also receive a relationship with a

God who loves to give great gifts to His people.

3. BROADENING THE INVITATION MATTHEW 22:2–10

Q: Who did the king send his messengers to?

Q: What happened to those who were invited but refused to attend the king’s banquet?


In the ancient world, it was common to send two invitations to special events such as a banquet. The first invitation

announced the banquet and alerted the recipient to be ready for it. The second invitation announced that everything

was ready, and those who were invited should make their way to the event. So, when the king sent his servants to

those who had been invited, he was sending the second invitation to the recipients. They had already been made

aware of the wedding banquet and should have been prepared to attend. Instead, they ignored the second invitation

and even murdered the messengers. Such actions were clearly seen as treasonous by the king and, in response, the

king sent his troops to annihilate the murderers and burn their city.

It is important to remember the essential rules for understanding parables. Sometimes, the parable departs from

reality, but readers must give the speaker enough leeway to tell the parable in the manner needed to make his point.

For example, it is unlikely that all the invited guest who offended the king would have lived in one city that could

be surrounded and burned. Furthermore, this type of military action would obviously take some time, but in the

parable, no time seems to have passed between the siege of the city and the invitation to the additional wedding

guests because the wedding banquet was still ready. Jesus was breaking from reality to make His point.

The initial guests who were invited likely correspond to the Jewish people. God made a covenant with them and

promised they would be His special people. They were “invited” to take part in God’s blessings at the end of the

age, but they rebelled against His rule and thereby “paid no attention” to His invitation. Furthermore, they often

brutalized God’s prophets who called them to repent, culminating in the murder of Jesus Himself. Their rejection of

Jesus will incur God’s judgment. The destruction of the city in the parable is stereotypical of God’s judgment against

a city in the Old Testament (Judges 1:8; Isaiah 5:24–25). Again, we have to provide Jesus some leeway in telling

His parable. In New Testament times, and even since, some Jewish people have recognized Jesus as their Messiah

and embraced Him as king. Not every Jewish person will face God’s judgment, as was apparently the case for those

who were invited to the king’s banquet. Jesus did intend to highlight a shift in God’s plan, however. Those who were

previously included in God’s people would be excluded, and those who were previously excluded would be included.

Paul referred to this as the mystery of Christ (Ephesians 3).

Q: Even though Jesus was likely referring to His own people, how can His warning be more broadly applied today?

Q: How do people ignore God’s invitation to salvation today?

APPLICATION POINT – One key point to remember when thinking theologically about the Old Testament is

that the story of the people of Israel is a microcosm of the story of all of humanity. The Old Testament begins

with the first human couple in a garden. They rejected God’s rule and were exiled from the garden. As God’s


chosen people, Israel was given a land in which they were to serve and worship Him, but they were exiled from

that land because of their rebellion against Him. Old Testament Israel illustrates the decision we have all made to

reject God. Therefore, it is not inappropriate to apply Jesus’s warning to His own people to the rest of us. Many

people today ignore God’s call to salvation. God will tolerate their rebellion for only so long before He brings His

judgment, just as the king did in Matthew 22:7. If you are ignoring your need to repent from sin and turn to Jesus

for forgiveness, you need to hear the warning in Jesus’s parable. If you have confessed your need for Jesus Christ,

you need to ensure that those around you who have refused His invitation know the judgment they are facing for

eternity if they continue.

Q: After the original recipients declined their invitation, who did the king invite?

Q: What limits did the king place on who and how many were invited?

After the fiasco with those who were originally invited, the king sent his servants to the highways and byways to

invite anyone they encountered to the wedding banquet. The king placed no limits on who or how many could be

invited. The previous invitation was narrow, but this one was broad. The servants invited and gathered everyone

they could find, both bad and good.

The king’s actions correspond to the extension of God’s call beyond the Jewish people and its universal nature.

Everyone, regardless of nationality, race, gender, or economic status receives God’s call to repent and believe. In

theology, this is often referred to as God’s universal call, which must be distinguished from God’s effectual call.

Isaiah 45:22 speaks of God’s universal invitation to receive salvation. God says, “Turn to me and be saved, all the

ends of the earth! For I am God, and there is no other.” God’s call is issued to the ends of the earth. Certainly some

people have received this call and failed to respond, but the invitation went to them just as the king’s invitation

to the wedding banquet was issued throughout the land.

Q: What does God’s universal call reveal about His concern for the world?

Q: How does God’s universal call inform our mission?


THIS IS US

APPLICATION POINT – God’s universal call to salvation means we must share the invitation to receive the

gospel broadly. Not everyone will accept the gospel, but unlike God, we have no way of knowing who will and who

will not. What we do know is that the gospel is for everyone, regardless of culture and status. It is the only hope

for humankind, and God has given us the task of sharing this good news with a lost and dying world.

A few years ago, my pastor held an outreach event during which church members went door-to-door in

neighborhoods that allowed solicitation. Unfortunately, we did not have a great response. I later heard one of the

elders suggesting that our effort was a waste of time and encouraging us to focus more on personal evangelism

with people we had established relationships with. I would not quibble with him concerning the need for personal

and relational evangelism, but I see no reason to discredit the effort of our church to sow the seed of the gospel

broadly. This seems to be exactly what the king did in Jesus’s parable and what God does in Isaiah 45:22.

Furthermore, if we give up the call to share the gospel when it is not received, it would not be long before we

would not practice personal evangelism either. We do not know how God will work to bring people to salvation.

Let us seek more opportunities to spread the good news, no matter the occasion.

4. FEW ARE CHOSEN MATTHEW 22:11–14

Q: Why did the king throw a guest out of his banquet?

Q: What did the king’s actions reveal about the banquet?

After sending a broad invitation along the highways and byways of his kingdom, the king gathered an extensive crowd for the wedding banquet. Given the rejection by those who were originally invited, we might expect the king to be relieved to have anyone attend the banquet. We certainly would not expect him to expel people he just invited, yet when he encountered a guest without the expected attire, the king confronted him and threw him out of the banquet. The king’s actions catch us off guard, but this detail emphasizes an important point. Even though the king issued the invitation widely, the guest could not attend without proper attire. He could not attend on his own terms. He had to follow the expectations of the king.

The same can be said for the kingdom of God. Even though God has issued a broad call to salvation, we cannot come to Him on our own terms. There is only one way to enter God’s kingdom, and that one way is through the gospel


of Jesus Christ. Just as the guest could not attend it banquet in his own garment, we may not enter the kingdom of God in our own garments. We have to be clothed in the righteousness of Jesus, not our filthy rags. We cannot come on our own terms.

Q: How are you trying to set the terms for entering the kingdom of God?

Q:Why does our culture refuse to accept the terms of the gospel?

APPLICATION POINT – The gospel is God’s free gift of salvation for everyone who will receive it, but receiving

the gospel entails making Jesus Lord of your life. And if Jesus is Lord of your life, you must seek to live by His Word.

The Bible makes real assertions about life and the world in which we live. It makes real demands concerning how

we live under God’s rule. Many people are willing to receive the forgiveness offered in the gospel but do not want

to conform their lives to Scripture. They resent the morality within Scripture and the ways in which it runs against

the grain of modern sensibilities. In refusing to make Jesus our Lord and conform our lives to His Word, we try to

approach Him on our own terms. If this is the case, we are in danger of being “thrown out” of His kingdom, meaning

we were never really part of His kingdom. If you are resisting the teachings of Scripture, seek repentance and

submission to God’s Word. We should not be surprised when the Bible appears out of step with modern culture. If

we confess faith in Jesus Christ, we should be surprised when our loyalties to the world’s system of beliefs outweigh

our commitment to make Jesus Lord of our lives.

Q: What reasoning does Jesus give for the king throwing out the underdressed guest?

Q: If many are called , why are only a few chosen?

Jesus concluded this passage with a succinct summary. Although many people were invited to the king’s banquet, not everyone was chosen. In the parable, we only have one example of someone who was not chosen. The guest without the wedding garment was escorted out of the banquet. Jesus’s statement, however, hints at an escalation from what we see in the parable. Jesus did not elaborate on His summary, but we may assume that many attempt


THIS IS USto enter the kingdom of God on their own terms. Jesus’s statement likely even includes those who were originally invited but declined. They also suffered outside of the banquet. Although everyone was invited, few were chosen to attend.

Jesus’s language alludes to God’s effectual call, which was distinguished from His universal call above. The offer of salvation has been made to the entire world, both Jew and Gentile. Even though many are called, few are actually chosen for salvation. God’s effectual call is affirmed by other Scriptures. For example, Romans 8:30 states, “And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.” In this case, and in many others throughout the New Testament, Paul was obviously not speaking of a broad call to salvation which may be rejected. He was referencing a work of God by which He ensures the recipient will receive the gospel. Not everyone who receives the broad call to salvation receives this effectual call ensuring salvation.

Q: How should God’s effectual call inform our mission?

Q: What does God’s effectual call reveal about His concern for the world?

APPLICATION POINT – God’s universal call reveals His compassion and love for lost sinners. God’s effectual call

reveals His compassion and love for lost sinners. Many people would challenge this claim, but the reality of sin in

our lives means that we would never accept God’s universal call apart from His effectual call in our lives. If God did

not act decisively to enliven our hearts to the gospel, we would not be saved.

God’s effectual call also offers us some somber but needed consolation when others reject the gospel. Not everyone

will be open to receiving the gospel. Sometimes this realization comes with great pain. My family shared the gospel

numerous times over the years with my uncle. At one point, he admitted to me that he thought he would accept

the gospel one day, but he was not ready yet. He died unexpectedly in a small plane crash. He never, to anyone’s

knowledge, confessed Christ as Savior. The pain of his loss for eternity is difficult to bear, but it is the sad reality for

the many who, as Jesus stated, are not chosen. My family does not bear the responsibility for my uncle’s refusal to

accept Christ as his Savior. Neither do you bear the responsibility for anyone who refuses the gospel.

God has issued a wide call to salvation in His Son, Jesus Christ. Within whatever sphere is appropriate for you


(church, Sunday school, small group, etc.), find a way to issue God’s broad call to salvation over the next month. You

may consider canvasing a neighborhood, like my church did. My church also hosted “block” parties at a local park

and invited the community to attend. There are endless possibilities for how you can be involved in issuing God’s

universal call to salvation.


-Father, thank you for calling me to salvation in your Son, Jesus Christ.

-God, help me to deal with the searing loss of those I know who have died without the gospel.

-Lord Jesus, thank you for suffering rejection from your own to make salvation available for all.

-God, help me to eagerly call others to salvation.



Write a single statement identifying the core goals of the Christian life.

Read Mark 12:28–31.

Ask God to reveal to you specific ways you are failing to love Him and love others


Christians must be guided by their love for God and their love for others.


The gospel reverses our priorities from sin and self to God and others.

M E D I T A T E

“And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength” (Mark 12:30).

+Use this section to begin thinking about the main point of this week’s lesson

November 14, 2021 | The Greatest CommandmentLIFE OF JESUS


Q: What is the mission statement of the company you work for?

Q: Do you have a personal mission statement?

A mission statement encapsulates the essential goals and ethos of an organization or business. For example,

Google’s mission statement is “to organize the world’s information and make it universally accessible and useful.”

Coca-Cola wants “to refresh the world . . . to inspire moments of optimism and happiness . . . to create value and

make a difference.” Social media giant Facebook’s goal is “to give people the power to build community and bring

the world closer together.” At times, it is impossible to escape the feeling that some mission statements are merely

intended to distract the public with a finely crafted memo giving some semblance of altruism. No company I am

aware of feels at ease enough to make “earning our owners and investors billions of dollars” their mission statement

even though this more closely matches their true purpose. Nevertheless, statements such as these are intended to

anchor an entity’s identity in their core values.

In Mark 12:28–31, Jesus provided a mission statement for the Christian faith. Unlike mission statements from

so many modern companies, there is no pretense in Jesus’s words. These are the core principles every follower of

Jesus must instill within their lives. Every other law, every other calling or conviction can be included in these two

commandments. If you ever wonder whether you have lost your way as a follower of Christ, turning your focus on

these two principles will immediately help you get back on track.

Q: How could the message of this passage be obscured apart from the gospel?

Q: How does the application of these two commandments presume the gospel?

APPLICATION POINT – At the outset of this lesson, it is crucial to discuss how Jesus’s words relate to the

gospel. In this passage, Jesus presented the core values of the Christian faith. From the moment of salvation,

every believer is learning how to set themselves aside in favor of God and others. This is what authentic growth

in the Christian life looks like. We must understand, however, that it would be impossible to do this apart from


transforming power of the gospel. Before we are transformed by the gospel, we are committed to sin and self.

Our natural inclination is the exact opposite of what Jesus required in this passage. When we confess Jesus as

our Lord and Savior, the penalty of our sin is applied to Him, and we are released from sin’s bondage. Only then

are we able to pursue the core values Jesus set forth in this passage. Apart from the gospel, pursuing these core

values is futile.


+This passage’s basic point needs little explanation. Jesus called His followers to love God and to love others. A

closer examination will help us appreciate the nuances of His teaching and create more specific applications. But we

will never move beyond these two simple commands. We never need to.

1. APPROACHING JESUS WITH AUTHENTICITY

2. UNDERSTANDING THE LAW

3. THE IMPORTANCE OF MONOTHEISM

4. UNDERSTANDING LOVE

5. LOVING GOD

6. LOVING OUR NEIGHBOR

+ This section will draw multiple implications from Jesus’s teaching on the greatest commandment and the surrounding context. It will also make personal applications from each point.

1. APPROACHING JESUS WITH AUTHENTICITY MARK 12:13, 28

Q: What was the dispute the scribe overheard when he approached Jesus?

Q: How does the scribe’s question differ from the previous questions addressed to Jesus?


Throughout His ministry, Jesus grew increasingly unpopular among the religious authorities. After accusing them

of rebelling against God and rejecting His Messiah (Mark 12:1–12), Jesus was no longer a nuisance but a threat to

the religious establishment. They wanted to kill Him, but because of His popularity among the crowds, they first

attempted to do so inconspicuously. They tried to trap Jesus by asking Him loaded questions. Their goal was to

get Him to answer in a way that would either offend the crowds and alienate Him from their support or challenge

the Roman authorities and lead to His swift execution (Mark 12:13–27). Jesus, however, was up to the task and

successfully navigated their treachery.

One onlooker finally recognized the opportunity that was being missed. Despite their attempts to smear His

reputation, Jesus replied to the authorities’ questions with skill and biblical wisdom. This scribe broke from his

ill-intentioned counterparts. By asking Jesus a genuine question, he modeled for others how to seek Jesus with

authenticity. Any other attitude is a missed opportunity.

Q: Do people still approach Jesus with a lack of authenticity today?

Q: How can you encourage others to approach Jesus with authenticity?

APPLICATION POINT – People continue to struggle with approaching Jesus with authenticity today. Most of the

people I work with know I am a committed Christian. It is not uncommon for someone to approach me wanting to

have a religious conversation. I always indulge in these conversations with the hope of sharing the gospel. What I

typically find, however, is that most people have no intention of having a conversation that will change the course

of their lives. Some simply want me to address their random questions. Maybe they feel as though they will gain

some sort of credit with God for speaking to me. Some people just want to see if they can hold their own in some

kind of religious debate. I do not find any of this authentic. They are not trying to trap Jesus in His words like the

religious elites in our passage, but they have no real interest in learning about Him. When such conversations are

coming to a close, I challenge the other person not to put off thinking about eternity, hoping this will help some of

them see that Jesus and Christianity are not a joke or avenues for idle speculation. The things they believe about

Jesus will matter for eternity. I am trying to encourage them to become authentic in their search for Him. If you

find yourself in similar situations, find a way to challenge others to approach Jesus authentically like the scribe

did in this week’s passage.


2. UNDERSTANDING THE LAW

Q: What commandments was the scribe was inquiring about?

Q: Why should any part of God’s Word be considered more important than the rest?

The commandments the scribe was referring to are the vast number of prohibitions and guidelines found mainly

in the Old Testament books of Exodus, Leviticus, and Deuteronomy. There are 613 laws within the Old Testament

covering a wide variety of topics. They were intended to guide the Israelites in faithfully fulfilling their covenantal

commitment to God. The Jewish people commonly distinguished between what they would deem the “weightier”

versus the “lighter” laws in the Old Testament. All were considered important, but it was recognized that some

had a more pervading significance than others. The rabbis frequently debated how best to organize the laws in this

fashion. It was also recognized that this practice could aid in identifying the central concerns of the law.

Q: How did this practice protect the true intent of Old Testament law?

Q: How does this practice protect us from legalism?

APPLICATION POINT – Laws were a necessary part of Israelite society, just as they are today. The problem with

laws, especially those intertwined with religious practice, is the ease with which they lead to legalism. Although

the degree to which Old Testament law continues to apply to the followers of Jesus is debated, every serious

believer recognizes the need to seek godliness, and this quest entails the adoption of moral principles. Thus,

legalism is as great a danger today as ever.

There are at least three problems with legalism. First, it replaces devotion to God with devotion to principles or

morality. Second, it subverts godliness by pitting moral principles against one another. Think, for example, about

when Jesus confronted the Pharisees for using the principle of corbin (a gift to God) to excuse their failure to

care for their aging parents. Third, it fails to apply God’s law widely enough. The Old Testament law could not


possibly address every situation that could occur in the life of an ancient Israelite. In the same way, the Bible does

not specifically address every matter of life today. The biblical authors could not possibly have foreseen modern

technologies, for instance. The legalist can feel at ease ignoring these issues while holding to the letter of the law,

but true Christian morality seeks to apply biblical principles to every area of life.

3. THE IMPORTANCE OF MONOTHEISM MARK 12:29; DEUTERONOMY 6:4

Q: What is the significance of Deuteronomy 6:4?

Q: Why does God’s oneness underlie everything else Jesus says?

Jesus proposed Deuteronomy 6:4–5 as the most important commandment. These verses, known as the Shema,

were repeated twice daily by Jewish people during Old Testament times and emphasize the oneness of God. Belief

in God’s oneness, also called monotheism, distinguished ancient Israel from every other nation or people around

them. Other nations had laws and religious customs. They made sacrifices to deities and had priests, but all of

them were polytheistic, meaning they believed in more than one god. They may have identified more frequently

with one god than others, but they would never have claimed that a single god ruled over heaven and earth. The

same could be said for ancient Greece, Egypt, and every other ancient civilization. The Old Testament’s emphasis

on one God, not just one God over all others, was utterly unique at that time.

Of the Gospels that reference this event, only Mark includes Deuteronomy 6:4, which is crucial for understanding

what follows in Deuteronomy 6:5. For God to demand absolute allegiance from Israel, there could be no other

legitimate claim for their loyalties. In choosing Deuteronomy 6:4–5 as the greatest commandment, Jesus

proclaimed absolute loyalty to God to be the essential characteristic of Old Testament law.

Q: What additional implications does God’s oneness have for Christianity?


Q: Why is it important for us to believe in one God?

APPLICATION POINT – God’s oneness takes on addition importance within Christianity because of the doctrine

of the Trinity. We believe in one God who exists eternally in three persons: God the Father, God the Son, and

God the Holy Spirit. Each person is distinct, and each person is fully God, yet we still confess the oneness of God.

We still maintain continuity with the Shema. Thus, we recognize and understand God’s demand for our total

allegiance. We cannot love anything or anyone else in the same way we love God.

Absolute allegiance is easy to understand but seemingly impossible for us to practice. We are all idolaters at heart.

An idol is typically associated with an inanimate object, such as a stone, that can be worshipped, but anything we

give god-like allegiance to is an idol. Modern people may not be polytheistic, but we are poly-idolaters. We would

never confess our allegiance to a stone image, but we are, nevertheless, committed materialists. We love our stuff

and will do anything to get it. Just like ancient Israel, we need a daily reminder of God’s oneness to keep us from

idolatry. Consider taking time to reflect upon or recite the two great commandments Jesus identified in these

verses at a specific time throughout the week. These verses will never work like a mantra or magically cure you

of your inclination to idolatry, but prayerful reflection on these verses can help you begin to identify the unseen

idols in your life.

4. UNDERSTANDING LOVE MARK 12:30–31

Q: What is the link between the two commandments Jesus cited?

Q: What is love?

Both commandments Jesus cited contain the word “love.” Our society talks a great deal about love. At times,

we obsess over it. But this obsession should not be confused with a holistic understanding. Our view of love is


THIS IS USpathetic. We use the word in so many contexts that it has become ubiquitous. We use it as a euphemism for sex,

to express our satisfaction in material possessions such as a cars or clothing, to identify our favorite fast food,

and everything between and beyond. The ubiquity of love is alarming, but what is worse is the growing tendency

to claim love as an excuse to condone any action or behavior we think should be morally acceptable. We use love

as an excuse for divorce. Couples “fall out of love” and cannot stay married. We use love as an excuse to evade

moral judgment. “Loving others” means affirming them in whatever they want to do or be, regardless of whether

it opposes clear biblical teachings or departs wildly from reality. The fact that I often cringe and brace myself for

the worst when I hear the word “love” tells me something is amiss in how our society thinks about it.

For us to understand the greatest two commandments, we need a more faithful understanding of love. It is

frequently noted that the Greek language contains three words— eros, philia, and agape—that are typically

translated into English as “love,” Most Greek scholars agree that the differences between these three words have

been greatly distorted. These words can often be used interchangeably. Nevertheless, much of what is said of the

Greek word agape can help us gain a greater sense of what Jesus meant by love in these commandments. It is

often said that agape refers to sacrificial love or high regard. The love we are to have for God and others is not self-

serving. It transcends our feelings, whether good or bad, at any moment. It is a virtue that demands everything of

us with no guarantee of return. This is how we are to love God and others.

Q: How can you love God in the manner intended here?

Q: How can you love others in the manner intended here?

APPLICATION POINT – The kind of love Jesus was referring to in this passage can be most clearly seen in the

gospel. Jesus loved us when we were absolutely unlovable. He loved us and died for us even while knowing we were

firmly in sin’s grip. He loves us even though we have nothing to give Him in return. Jesus loves us even when we

continue to struggle with sin despite everything He has done for us. If you want to understand love, think deeply

about the gospel.

I’m going to ask you to do one of the most challenging things you will ever be asked to do. Identify someone with

whom you frequently argue. For many of us, this is a spouse or some other family member. It could be a co-worker

or friend. The next time you are on the brink of an argument with this person, let your love diffuse the situation

regardless of who is at fault or how unreasonable the situation is. Love them even when they are unlovable. They

may not notice what you are doing. It does not matter. Christ died for us at all times, even when we are not thinking


about Him. Loving in this manner may allow them to take advantage of you. It does not matter. Jesus loved us even

when we were opposed to Him. If you can only love others when they are lovable, something is wrong with your love.

Think deeply about the love Jesus showed us in the gospel and be ready to love God and others in the same way.

5. LOVING GOD MARK 12:30

Q: What is the context of the verses Jesus quoted (Deuteronomy 6:4–5)?

Q: What is meant by “heart,” “soul,” “mind,” and “strength”?

Deuteronomy 6:5 commanded the Israelites to love God. The context of this verse adds an important dynamic we

must keep in mind when we consider the love of God. Jesus’s audience would have certainly been familiar with

the surrounding context of this verse. Taken on its own, Deuteronomy 6:5 could be easily misunderstood. Are we

supposed to love God in order to gain His favor? Deuteronomy 6:1–4 reveals this not to be the case. Although in

Deuteronomy Israel had not yet reached the promised land, these verses anticipated their entry into the inheritance

God promised their forefathers. The people already had God’s favor. They did not have to earn it. Love was their

response to what God had already accomplished on their behalf, not something they had to do to win their salvation.

This is another vivid reminder of how central the gospel is in Jesus’s response to the scribe.

It is tempting to think Deuteronomy, and then Jesus, had something specific in mind with the string of terms used

to describe how we are to love God. Certainly nothing less than what is identified in each of these words is in view.

We are certainly, for example, to love God with our minds. Contentment with lazy thoughts about God would be a

poor expression of our love for Him. It is unlikely, however, that each of these words is meant to designate a singular

component of human nature. Instead, this verse is telling us to love God with our whole being.

Q: When is it most challenging for you to love God?


THIS IS US

Q: How could God show His faithfulness to you in the places of life you reserve for yourself?

APPLICATION POINT – Jesus called us to love God without reservation. We cannot love Him just on Sundays.

We cannot love Him just when there are other believers around. We cannot cease loving Him when no one else is

around. We must love God when everything is going well and when we face challenges. There is no time that we can

neglect God and treat Him as though He were not there. We do not get to hold back anything for ourselves.

Consider when it is most challenging for you to love God. For me, it is often hardest to love God when making

financial plans. I tend to pretend God is not there when I make decisions about money. The bad news is this is an

area of unfaithfulness I am preserving in my life. My family’s finances are my little realm in which I make all the

decisions based on whatever rationale I’m working with at the moment. The good news is that this is where God

is able to prove Himself faithful in my life. I encountered this recently. I was set to take a new job that offered a

substantial pay increase. Due to some situations outside my control, I had to pass up the opportunity. Less than

a month later I saw God’s goodness in the whole situation. I wasn’t offered a better paying job, but I saw that

God had spared me from a lot of hardships that would have prevented me and my family from pursuing some

important opportunities in the future. God is a much better manager of my finances than I am, even though I

continually struggle to love Him in this part of my life. Imagine what God could do in the areas of your life that you

are withholding from Him. Are you keeping God outside of your workplace? Is this where you feel free to put aside

loving Him to focus on business? Continue loving God at work. You have no idea what loving Him at work will do

for you and even those around you.

6. LOVING OTHERS MARK 12:31; LEVITICUS 19:9–18

Q: Where does the command to love others come from?

Q: How does the original context help illuminate the command to love others?


The command to love others comes from Leviticus 19:18, which concludes a series of commands that begins in verse

9. Many Christians consider Leviticus to be a snooze-fest, but the book has a surprising number of implications for

our lives if we understand what we are looking at. Leviticus 19:18 caps what is said in the remainder of the passage.

Leviticus 19:9–10 commanded the Israelites to seek the well-being of those in need in their community, including

the poor and sojourners. They were to leave part of the harvest for those less fortunate. Leviticus 19:11–16 prohibits

dishonest legal actions and taking advantage of the weakness of others. Leviticus 19:17–18 forbids vindictiveness

among the Israelites. All of these commands fall under the command to love others as ourselves. Jesus expects His

followers to be characterized by loving others in these ways.

Q: How do you currently express love to others?

Q: How can you love others in the manner described in Leviticus 19:9–18?

APPLICATION POINT – I doubt I am alone when I feel like the Bible makes my feeble efforts to love others seem

pathetic. I pass along love by offering a kind smile to cashiers. Not that this is a bad thing, but Leviticus describes

sacrificing to secure the well-being of others, refusing to treat others as pawns to serve my own interests, and setting

aside feelings while bearing the burden of forgiveness. Take time to meditate on Leviticus 19:9–18 over the next

month. Pray that God will work into your heart the vision for loving others found in these verses.

This lesson began with mission statements from several well-known companies. Over the next week, fashion a

mission statement, based on the two great commandments, for you to utilize over the next three months. Get

specific. Identify specific people you need to love in the manner Christ described. Note specific ways you can love

God. Write out your mission statement and leave it where you can reflect on it often. If you take the material in this

lesson to heart, you will likely frequently fail to live up to your mission statement. Do not give up! Remember, Jesus

loved you when you were completely opposed to Him. He will certainly give you the strength needed to obey His

two great commands.



-Father, help me to keep the gospel at the center of every thought and every deed.

-God, in my zeal to increase in godliness, keep me from falling into legalism.

-Jesus, help me to love others in a way that challenges me.

-Father, help me love you with every part of myself, wholly, as you deserve.



Why are the end times a popular subject (maybe obsession?) among many Christians?

Read Matthew 24

Pray for contentment in what God has revealed about the future.


Stay ready for Jesus’s return.


Never adopt a lifestyle that neglects Jesus’s return.

M E D I T A T E

“Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect” (Matthew 24:44).

+Use this section to begin thinking about the importance of the end times and how you can orient your life around Jesus’s return.

November 21, 2021 | The Destruction of the Temple and Signs of the End TimesLIFE OF JESUS


Q: What are the most universally accepted Christian beliefs regarding the end times?

Q: What causes disagreements among Christians concerning the end times?

The end times has an understandable allure among Christians. Several tributaries feed into it. Most people, believers

and unbelievers alike, yearn to know what the future holds. This is why fortune telling is estimated to be a 2-billion-

dollar industry in the United States. We want to know what is around the corner so we can be prepared for it.

Another tributary is the hope Christians place in the end times. We seek our ultimate joy not in this life but in the

life to come. We want to know as much as we can concerning the joy for which we are waiting. Our witness heavily

emphasizes the end times. We believe everyone faces eternity in heaven or hell. We want to know about the end

times so we can have an accurate and effective witness among non-believers.

The end times, however, present Christians with the challenge of sorting through and interpreting all that the

Scriptures tell us about what is to come. Committed Christians have come to widely divergent views concerning

what the Bible has to say about the end times. There are simply multiple, legitimate ways to interpret what the

Bible tells us. Different conclusions on these matters often lead to serious discussions and sometimes serious

disagreements. Some Christians are drawn to these discussions like a moth to a flame. Many others, however, find

these discussions unhelpful and even harmful for the Christian faith. They prefer to stay a safe distance from these

discussions. Neither approach reflects a healthy outlook on the end times.

Q: Why is it important for Christians to think about the end times?

Q: How can Christians who differ in their beliefs about the end times retain civility?

APPLICATION POINT – At the outset of a lesson covering the end times, it is important to remember the need

for openness, generosity, and civility when discussing the end times. This is not because the topic is unimportant.

The Bible’s teachings about the end of this age have important implications for everyone who believes. A gracious

outlook when studying the end times should be based on the beliefs all Christians hold in common. Jesus is

returning to judge between the righteous and unrighteous. Eternity depends upon one’s embrace or denial of the

gospel. Those who embrace the gospel will enter into everlasting life. Those who deny the gospel will enter into


everlasting torment. No matter where conversations swirling around the end times lead, it is wise for Christians

to never forget these basic principles.

You may disagree with some points in this lesson. If that is the case, you have special instructions as you read

through what is presented here:

First, consider the validity of the applications presented based on your own understanding of this passage and the

end times. Hopefully, there will be large overlap between the applications in this lesson and how you would seek

to apply the message of the text. But if this is not the case in some instances, write down how you would apply

this passage based on your own interpretation of the text. We want to apply the Bible consistently with how we

interpret it.

Second, use this lesson as a chance to study and affirm your own interpretations. The important thing is to grow

in your understanding of God’s Word regardless of whether you agree with everything presented here.


+Matthew 24 is known as the “Olivet Discourse” and is the most substantial teaching we have from Jesus concerning

the end of the age. Jesus alludes to the destruction of the temple (Matthew 24:2), an event His disciples tied to the

end of the age. In response to Jesus’s startling remark, they asked Jesus to speak further about the end.

1. PUTTING IT ALL TOGETHER

2. TRIBULATIONS WILL COME

3. DO NOT BE LED ASTRAY

4. FAITHFULLY ENDURE

+The Olivet Discourse is challenging to understand because of Jesus’s remarks concerning His second coming. This section will provide an interpretation of what Jesus said and discuss several additional themes within this chapter.

1. PUTTING IT ALL TOGETHER MATTHEW 24:1–51


Q: How did Jesus relate the timing of these events to His audience?

Q: Why is the timing Jesus gave hard to understand?

The difficulty in interpreting Matthew 24:1–51 concerns the fulfillment of the events described. Some elements

of this passage seem to have been easily fulfilled within the first century. For example, the destruction of the

Jerusalem temple (Matthew 24:2) is easily tied to A. D. 70 when the Romans entered Jerusalem, slaughtered many

of its inhabitants, and demolished the temple. It is easy to see how the flight from Jerusalem (Matthew 24:16–

20) corresponds to the atmosphere of the Roman siege. Furthermore, Jesus said the events He was describing

would occur during the lives of His audience (Matthew 24:34). This has led many interpreters to conclude that

most of what Jesus said in this chapter was fulfilled by the end of the first century. The problem, however, is that

Jesus seemingly tied these events closely to His return (Matthew 24:3, 27–32). Furthermore, other aspects of this

chapter cannot be tied so neatly to the destruction of Jerusalem in A. D. 70, such as Jesus’s remarks concerning

preaching the gospel to all nations (Matthew 24:13) and the multiplication of antichrist figures who would deceive

the followers of Jesus (Matthew 24:5, 23–24). The disciples had asked Jesus about the end of the age and His

return (Matthew 24:3), and although Jesus did not always feel compelled to answer the questions asked of Him,

it is difficult not to see a correlation between His return and the events described in Matthew 24. Thus, many

interpreters have concluded that we are still awaiting the fulfillment of what Jesus described in this chapter. Each

position has generated explanations for the parts of this passage that do not fit neatly into their view.

How can we pull all these things together to understand what Jesus was saying? I find a third option helpful for

merging the concerns of the two positions noted above while avoiding their pitfalls. The events leading up to Jesus’s

return should be understood as cyclical or recurring. Jesus described the events surrounding the fall of Jerusalem

and the destruction of the temple in A. D. 70. These events happened during the lifetimes of most of the people in

His audience. Jesus’s words, however, were not completely fulfilled at that time because a similar series of events

would occur later and will continue to recur until He returns. False prophets and false Christs will continue to

emerge until Jesus does return (Matthew 24:4–5, 11, 24–25). Rumors of His return will continue to swirl until He

returns (Matthew 24:26). Periods of intense persecution will continue to occur until He returns (Matthew 24:9–10).

Thus, Jesus’s words have been fulfilled in the past and will continue to be fulfilled up until the moment of His return.

This explanation helps us make sense of His words, but is there evidence to support it from the text? Jesus began

this discourse by speaking of wars, famines, and earthquakes. Some people may be tempted to associate the end

of the age with the occurrence of one of these events, but Jesus denied that this was the case, specifically with wars

(Matthew 24:6). It would be foolish to assume the end of the age was at hand due to the occurrence of a war, famine,

or earthquake. These things occur all the time. Notice, however, that these events are not completely unrelated to


the end of the age. Jesus referred to them as the beginning of birth pains (Matthew 24:8). That is, while any one

occurrence of these events does not signal the imminent end of the age, these things do point to the end of the age

and remind us that God will one day draw to a close the times in which we are living. The same principle must be

recognized for the remaining elements in Matthew 24. Persecutions do not signal the end of the age, but they do

point forward to the end of the age. The same could be said of the false prophets and false Christs.

A similar clue can be discerned through the abomination of desolation, which Matthew ties to the prophecies of

Daniel (Daniel 9:27; 11:31; 12:11). The abomination of desolation is typically associated with an unclean article

within the holy place. It is an affront to God’s holiness. Jesus anticipated an abomination of desolation to occur in

conjunction with the destruction of the temple (Matthew 24:15). This was fulfilled in A. D. 70 when Gentiles, Romans

soldiers, entered the inner most chambers of the temple. This profaning of the holy place, however, is not an isolated

occurrence but is observable at different points within biblical and even extra-biblical history. This first occurs

within the opening chapters of the Bible. The serpent, which was considered an unclean animal, appeared within

the garden of Eden, a holy place where God walked (Genesis 3). During the intertestamental period, Antiochus

IV, a foreign ruler over Jerusalem, erected a pagan alter in the temple. Many scholars believe this is the reference

of Daniel’s prophecy concerning the abomination of desolation. In 2 Thessalonians 2:3–4, Paul referred to a man

of lawlessness who takes a seat in the temple of God. Although Paul was writing before the events of A. D. 70, the

link between this action and the return of Jesus at the end of the age is certain (2 Thessalonians 2:8). Thus, the

abomination of desolation appears to refer to a pattern repeated at several significant points throughout history.

The destruction of the temple by the Gentiles in A. D. 70 was one example of this pattern. We are perhaps awaiting

another occurrence in connection with the return of Jesus.

Q: Why did the disciples inquire concerning Jesus’s return?

Q: How should the cyclical nature of Jesus’s response form our expectations of the end times?

APPLICATION POINT –The implications of this cyclical reading will be discussed throughout the remainder

of this lesson. One application to be acknowledged at the outset concerns our perception of events in our own

time. The events we see unfolding in our own times reflect the religious turbulence nearly every generation has

experienced since the time of Jesus. We may sometimes despair at the sight of the rampant immorality and

godlessness in our culture. We can feel as though things have never been this bad or that Jesus must be returning

soon. It has been the same, however, for each passing generation since Jesus. When we witness corruption in our

society and wonder how long Jesus will tarry before He reintervenes in history to stop it, we join countless others


in yearning for Jesus’s return. We should not despair when we are confronted with the godlessness of this age.

Rather, we must recognize it as part of the cycle of events that will perpetuate until Jesus returns.

2. TRIBULATIONS WILL COME

Q: Why does tribulation come upon the followers of Jesus Christ?

Q: Why is tribulation a common topic in passages discussing the end of time?

Much of the biblical material discussing the time leading up to the end of this age includes persecution. This is

the case in Matthew 24. Again, persecution has been a recurring reality throughout the history of the church.

Instances of persecution have varied in intensity, duration, and geography. Even in a country that recognizes

the freedom of religion, we still endure persecution in the form of condescension and false doctrine. These

persecutions are relatively light in intensity but are nevertheless persecution. In other places in the world

today, Christians are systematically imprisoned and even killed for their faith. This is a much more intense

form of persecution.

Persecution reflects the conflict between the forces of good and evil. As Christians, we have confessed our

allegiance to God, but we live in a world that, for the moment, remains dominated by those aligned with Satan

and the rest of God’s enemies. As followers of Jesus, we should expect persecution. Matthew 24:21 refers to

great tribulation. Again, tribulation and persecution will be recurring events throughout Christian history,

but it appears that, as the end of this age approaches, there will be persecution that exceeds anything seen

beforehand. This will be a time of intense and likely global persecution, when confessing Jesus Christ as Lord

and Savior will put your life in danger.

Q: In what ways have you experienced persecution for your faith?

Q: How can you support fellow believers who are enduring intense persecution right now?

APPLICATION POINT – Religious liberty is a foundational right in this country and has mostly protected

Christians from intense persecution, state-sponsored and otherwise. This foundational right has become


alarmingly marginalized in recent years, however. It is possible that we are approaching a time when Christians

will no longer be permitted to practice their faith and hold their convictions publicly. Regardless of whether

current circumstances lead to a situation like that described in Matthew 24, we must recognize that Christianity

is ultimately contrary to the powers at work within our world. Persecution will eventually come heavily upon us.

We must be ready to endure until the end, no matter the cost.

What we fear for the future is already a reality for many Christians in the world today. Their faith in Jesus

endangers their lives every day. As Christians who do not face that intense kind of persecution, we should earnestly

pray for those who do to be strengthened in their faith and to endure whatever persecution they encounter. We

also need to recognize the gift we have in religious liberty and defend it vigorously.

3. DO NOT BE LED ASTRAY

Q: What is the goal of the false prophets and false christs?

Q: Why would these false witnesses multiply near the end of the age?

Persecution is one danger Christians will increasingly face as the end of the age draws near. The other is false

teaching. Again, false teaching has been a common occurrence throughout the history of the church, but Jesus

spoke of a proliferation of false teachers as the end of the age approaches. In some respects, this seems counter-

intuitive. If people are persecuted because of the name of Jesus, why would impersonating Jesus be an effective

strategy against the people of God? You would think one strategy would counteract the effectiveness of the other,

that people would be less willing to identify with the name of Jesus because of the high cost of doing so. Yet the

persistence of false teachers and false christs in the midst of persecution highlights the insidious nature of their

message. They will prey upon the desperation of those who are likely suffering persecution. The core of their

message will likely resemble Satan’s message during the temptation of Jesus. “You don’t have to suffer. Just

compromise on these few things and they will leave you alone. God only cares that you are happy and healthy.”

There will be many people at the end of the age who will believe they are following Jesus only to find—after it is

too late to do anything about it—that they were deceived. Their intentions will be noble, but they will nevertheless

be just as lost as those who are persecuting the Christian faith.


THIS IS US

Q: How could you explain to someone why you refused to take an easy path to avoid persecution?

Q: : How can you protect yourself from being deceived?

APPLICATION – Dangers abound for true believers. Not only must we be wary of those who would persecute us

for believing in the name of Jesus, we must also be wary of those who come to us in the name of Jesus. We must

always be ready to test any teacher and any ministry to see if what they claim coincides with the truth of the gospel

and the teaching of the Scriptures. Just because someone talks about Jesus, spirituality, or the Bible does not mean

they are teaching the truth. You must protect yourself and others from being led astray by their teaching.

Protecting yourself from false teaching entails knowing your own faith thoroughly. Challenge yourself to continue

learning more about the faith you profess. Take notes during church services and small group times. Read your Bible

daily. Read other good books that will challenge you to think through theological concepts and the application of

Christian truth in your life. Develop a relationship with someone more mature in the faith so you can ask questions.

Never forget the basics of the gospel. Regardless of how smart or authoritative something sounds, if it contradicts

the gospel, it is false teaching.

4. FAITHFULLY ENDURE

Q: Why doesn’t Jesus tell us the year, month, and day of His return or anything else in this passage?

Q: Why would God keep the timing of the end times hidden from us?

Matthew 24 warns us of persecution and of being deceived. Christians should protect ourselves from hostile outside

forces. Matthew 24 also warns us to faithfully endure. This is a warning to protect ourselves from hostile internal

tendencies. We must be prepared to endure because no one knows when Jesus will return to inaugurate a new age in

God’s dealing with humanity. To the chagrin of many end-times enthusiasts, no amount of crunching the numbers

or deciphering hidden codes within Scripture will enable us to discover the timing of Jesus’s return. Even Jesus

does not know the timing of His own return. The Father has reserved this information for Himself. Speculation on


the timing of Jesus’s return is pointless and misses the Bible’s message concerning the end of the age, which is to

provide us hope in the midst of suffering. It is to encourage us to endure. Trying to nail down a timeline of Jesus’s

return is a signal of discontentment with the revelation God has given us and the life of endurance we are called to

live.

Q: Why do people speculate concerning the timing of Jesus’s return?

Q: Why should you avoid speculation concerning Jesus’s return?

APPLICATION POINT – It is hard to say why many Christians have sought to pin down the date of Jesus’s

return or even just engage in speculation concerning the approach of the end of the age. Certainly, more than one

explanation is required, but I suspect the explanation at the root of much of the speculation can be attributed to

an unwillingness to face death. People are eager to correlate current events with the approach of Jesus’s return

because it means God will intervene in history during the reasonable span of their lives. Of course, there is a bit of

irony in this outlook because Scripture consistently presents the time that this age will begin to draw to a close as

particularly dangerous for Christians. Many will likely not survive.

Apprehension over death is completely reasonable. Paul describes death as an enemy which Christ ultimately defeats

(1 Corinthians 15:26). It is, however, unhealthy both spiritually and otherwise to refuse to come to grips with our

own mortality. Every member of every generation since Jesus’s ascension has lived with the possibility of His return

and yet they have all died without Him returning. It is prudent for us to come to grips with this reality for ourselves

as well. Our call as Christians is to faithfully endure while Christ tarries, regardless of whether our endurance will

end with His return or in our death. Rather than distracting yourself with speculation concerning Jesus’s return,

focus on faithfully enduring in the life God has called you to.

Q: What is the difference between the two servants in the concluding parable?

Q: Why did the wicked servant abuse the other servants?


We must be prepared to endure because we can never presume upon Jesus’s delay. Matthew 24 concludes with

a parable presenting two kinds of servants. The good servant is placed in charge of his master’s house and over

the remaining servants while his master is away. He diligently attends to his duties while his master is away

so everything will be found in order upon his return. The evil servant, however, grows weary from his master’s

delay. He becomes hostile to the other servants under his charge and abuses his master’s property for his own

purposes. Upon his return, the master quickly condemns the evil servant for his unfaithfulness. The problem with

the wicked servant is he began to presume upon his master’s continued delay. He thought he had plenty of time

to live for himself before his master returned. He was wrong. We dare not presume upon Jesus’s continued delay

and assume we have time to live for ourselves while He remains away.

Q: How do people presume upon Jesus’s delay today?

Q: How did the good servant avoid presuming upon the master’s delay?

APPLICATION – The wicked servant became comfortable with his master’s absence. The focus of his joy shifted

from the return of the master to the enjoyment of his master’s goods. One of the greatest dangers for Christians

today is becoming comfortable while we await Jesus’s return. As our faithfulness wanes, we begin finding pleasure

in the comforts of the world, and before long we disregard Jesus’s promise to return, and we look for joy elsewhere.

The key to fighting this tendency is found in waiting actively. The faithful servant did not wait idlily for his master

to return. Instead, he busied himself by carrying out his master’s wishes for the oversight of his household. In the

same way, we must not idlily await Jesus’s return. We need to actively wait for His return by being obedient to the

tasks He assigned us such as the Great Commandment and the Great Commission.

Q: What parallels do you see between what Jesus described and the story of Noah in Genesis 6–9?

Q: What are the pairs doing that Jesus mentions in Matthew 24:40–41?

The end of this age will be accompanied by much persecution and hardship for Christians. It is the unbelievers,

however, who will experience the greater calamity upon Jesus’s return. Jesus compared their judgment to the story


of Noah. Just as in the days of Noah, most people will be going about life as usual, not realizing the coming cataclysm

is just around the bend. By the time they recognize the danger they face, it will be too late to do anything about it.

Jesus further elaborated on this point by describing contrasting pairs involved in regular, day-to-day activities. One

will be left to join Jesus’s kingdom while the other is taken away to suffer God’s judgment. Those who are taken will

wake up and set out for work just as they do every other day. They will have no idea that that will be the day Jesus

returns in judgment. Jesus’s return will come suddenly upon those who are not anticipating it.

Q: Why is it challenging to live for the life to come?

Q: Do you ever feel tempted to envy how unbelievers live?

APPLICATION POINT – We should not make light of what this passage demands of believers. We are told

throughout Scripture not to live for this age but for the age to come. This demands sacrifice on our part. If we are

truly committed to the return of Jesus, we will often appear foolish in the eyes of the world. We may, at times, be

tempted to envy their indulgences and wish we could live as they do, but we should not be fooled by their blithe

outlook on life. They are living in a delusion, and when Christ suddenly appears, their empty outlook on life will be

exposed for what it is. Do not envy the unbeliever in this life. Instead, embrace God’s call to prepare in this life for

what you will encounter in the next.

This passage offers a solemn warning to prepare for the return of Jesus Christ. Have you become comfortable with

what this world has to offer? Are you more concerned with finding joy in this life than in eternity? When Christ

returns, those who are not prepared will endure His judgment. For those who have accepted Jesus as their Savior,

our preparation is not over. We continue to prepare for Jesus’s coming by joining God’s mission and seeking our

personal sanctification. In which area are you lagging behind in preparation? Brainstorm with others about ways you

can continue preparing yourself for Jesus’s return.



Father, keep me from being led astray by those who seek to deceive others about you. Make me strong in my faith to resist their message.

Lord Jesus, I yearn for the day when you return and sweep away every resistance to your rule. Help me never to grow complacent waiting for your return.

God, help me prepare for tribulations. Help me not fear the one who can kill only the body but the one who makes my body and soul live.

Father, help me to patiently and faithfully endure in my faith as I await your coming. You offer a greater promise than anything this world can afford. Help me to endure.



What do you think would bring Jesus the most joy to see in His followers upon His return?

Read Matthew 25:1–13

Pray God will reveal areas of your life where you have neglected to prepare for Jesus’s return.


Make sure you are ready for Jesus’s return.


Seek meaningful growth in every part of life—intellectual, moral, and spiritual.

M E D I T A T E

“Watch therefore, for you know neither the day nor the hour” (Matthew 25:13).

+This section introduces the main theme of this parable and the primary application of this week’s lesson.

November 28, 2021 | Parable of the Ten VirginsLIFE OF JESUS


Q: Can you describe a situation in which carelessness caused you to be unprepared?

Q: What causes carelessness?

When I was in high school, I attempted to leave for school one morning and found my car would not start. My dad

was a shift worker and had just returned home from working all night. We thought it was probably the battery and

attempted to give the car a jump start, but it wouldn’t work. My dad, in a worked-all-night haze, began fumbling

around with a few more things under the hood. Forty-five minutes later, he still could not understand what was

wrong and determined we would need to have the car towed to a repair shop. He got in the front seat to look up

some information before calling the tow truck, and I saw his head drop. In a low voice, he called me over and told

me something I will never forget. “The car will not start without gas.” I had apparently coasted into the driveway the

night before on fumes, and the tank did not have enough gas to start the car. In under a minute, Dad put some gas

in the car, and I was on my way to the station to fill up. Although I thought I was ready to go to school that morning,

my negligence had left me unprepared.

We see a similar situation unfold in Matthew 25:1–13. Five of the ten virgins thought they were prepared for the

arrival of the bridegroom, but in reality, they were as ready for the bridegroom as I was to leave for school that

morning. They had forgotten the oil to fuel their torches to make a procession for the bridegroom. When they

recognized their mistake, they tried to prepare themselves in the last minute, but they missed the bridegroom and

were left outside the house.

Though not explicit within the parable itself, the context of this parable is the end times. Jesus used it to illustrate

the arrival of the kingdom of heaven and ended by affirming that no one knows the day or hour of its arrival, a

common theme in the eschatological discourse in Matthew 24. Matthew 25:1–13 is also linked with Matthew 24 by

the word “delay,” featured prominently in Matthew 25:5 and Matthew 24:48. These passages also share the word

“door/gate” in Matthew 24:33 and Matthew 25:10. In Matthew 24:33, the word is usually translated “gate,” but this

is not the typical word for gate, suggesting Matthew was linking these two passages.

Q: In what ways could a believer be unprepared for Jesus’s return?

Q: Why is causal Christianity so problematic?


APPLICATION POINT – My problem when I tried to leave for school—and the problem of the five virgins—was

that we were unprepared because of carelessness. I did not pay attention to the fuel gage in my car. The virgins

did not bring oil to light their torches. When Jesus returns, we do not want to find ourselves unprepared because

of carelessness. Many church goers are careless about their faith. Content with a shallow understanding of their

faith, they do not seek spiritual growth. They are not serious about God’s mission. Such carelessness is evidence

of an inauthentic faith. When Jesus returns, such people will find themselves unprepared and on the outside

looking in, just like the ten virgins. Take your faith seriously. Do not be careless.


+The parable of the ten virgins contains a single point—do not be unprepared when Jesus returns— but in making

this point the passage reveals several indicators of true and false disciples. This parable concludes, like many of

Jesus’s other parables, by reminding us of the stark divide coming at the end of history.

1. TRUE DISCIPLES

2. THE GREAT DIVIDE

+This section will investigate the parable of the ten virgins to learn its implications concerning true and false disciples and the great divide at the conclusion of our age. Both themes point toward the parable’s main concern, which is to ensure we are prepared for Jesus’s return.

1. TRUE DISCIPLES MATTHEW 25:1–9

Q: Did any of the virgins expect the bridegroom’s delay?

Q: How did the bridegroom’s delay play into the situation described by the parable?


The wedding traditions described in this passage differ significantly from those of our time. It is important at the

outset of this lesson to have a clear picture of what is being described, at least to the degree that our knowledge of

this culture’s wedding customs allows. The word translated as “virgin” by the ESV has a wider meaning in Greek.

It refers to a woman who is old enough for marriage. These maidens could be considered either bridesmaids or

“groomsmaids,” depending on what is actually being described in the passage. These maidens were supposed to

meet the groom at a predetermined point to form a procession for his entry into the home. It is possible that the

home was where he would meet and marry his bride, or, perhaps slightly more likely, the groom was returning to

his own home with his new bride. Whatever the case, once the groom entered the home, a party would ensue. It was

a social occasion not to be missed.

One of the most curious aspects of this passage is the bridegroom’s delay. The word translated “lamps” by the ESV

more likely refers to a torch, as indicated by the footnote. The function of these torches help us understand the main

point of this parable. Since the bridegroom arrived at the meeting place without the assistance of the ten maidens,

the purpose of these torches was not to provide light for him to see. He would have needed his own torch. The

maidens’ torches, then, were primarily for his procession to the home. There would have been no need for them to

have lit their torches before the bridegroom’s arrival. Thus, the five foolish maidens were not without oil because

they had not brought enough to account for the bridegroom’s delay. According to Matthew 25:3, they did not bring

any oil at all! Since this was the case, the bridegroom’s delay is not an essential component in the story. The five

foolish maidens would have been just as unprepared had the bridegroom arrived on time.

What then was the purpose of the bridegroom’s delay? As noted above, by including this detail, Matthew provided

an important link between this parable and the preceding one in Matthew 24. The inclusion of this delay also allows

for an important point to be made about counting the cost of being a disciple of Jesus. Just as the bridegroom was

delayed longer than the maidens anticipated, Jesus may also be delayed in returning longer than any of us think.

We need to count the cost of becoming Jesus’s disciple because doing so may have implications for the reminder of

our lives.

Q: What is the cost for you of being a disciple of Jesus Christ?

Q: In what ways have you failed in the past to count the cost of being Jesus’s disciple?

APPLICATION POINT – The cost of following Jesus is lifelong submission to Him. Many people want to remain

in control of certain aspects of their lives. They are willing to let Jesus be in control of some parts of their lives but

not of everything. Others will commit their lives to Him for a time but will not be able to endure. As He continues


to delay, they become more apathetic, less submissive, or even more disobedient to Him. But genuine faith

remains to the end. Jesus will have none of this! Being His disciple demands submission to Him in every aspect

of life. If you are holding back any part of your life, such as your finances, love life, leisure time, or social values,

you need to repent. If you gave yourself over to Jesus completely at some point in your life but have fallen away

to some degree, you need to repent. Count the cost of becoming Jesus’s disciple and do not be discouraged while

He remains away.

Q: Why didn’t the maidens go get oil before the bridegroom’s arrival?

Q: What is so alarming about the five foolish maidens’ outlook?

One of the most alarming elements of this story is the lack of concern the foolish maidens show about their

situation. A torch without oil would have been just as useless as a car without gas or a flashlight without

batteries, only more obvious. When the foolish maidens saw the wise maidens had brought oil for their torches,

they would have realized their mistake. And they did nothing about it! Rather than running immediately to

the marketplace to buy oil, they just pretended as though there were no problem. Given this, the bridegroom’s

delay takes on a tragic note. There was plenty of time for these maidens to obtain the oil they needed to

welcome the bridegroom, but instead they were completely unconcerned about it.

Q: Do your sins bother you?

Q: What does it show if you know you are unprepared for Jesus’s return and don’t do anything about it?

APPLICATION POINT – Throughout Christian history, many of the most influential Christians have been

known for their brokenness over personal sin. Augustine’s heart broke over his licentious behavior. Martin Luther

believed his sins were so many he could never possibly confess them all. David Brainard, an early American

missionary to Native Americans, could hardly come to grips with how God could save a sinner as wretched as he

believed himself to be. How stark the contrast between these believers and the maidens in Jesus’s parable. They

showed no concern about their predicament until it was too late. True believers are broken by personal sin. They

cannot bear the thought of anything that would separate them from God. Many modern Christians, however,

treat sin as if it were a taboo instead of an assault upon God’s worth. If your heart has become calloused to the


ugly reality of sin in your own life, pray that God would make you broken over sin. If possible, find a close friend

with whom you feel comfortable confessing sin and praying for repentance.

Q: What is the first thing the foolish maidens did once the announcement of the bridegroom was made?

Q: Did their actions make sense given what we know about their situation?

The foolish maidens must have known they needed oil to light their torches and that they had neglected to bring

any. When the bridegroom’s approach was announced, however, they still refused to acknowledge the peril of

their situation. They attempted to light their torches like the other maidens, but without oil. Again, rather than

acknowledging their mistake and immediately seeking oil for their torches, these foolish maidens persisted in

their delusion. Without oil, their torches quickly burned out, as did their chances for joining the bridegroom’s

procession.

This is the nature of lostness. For some reason, people caught up in their sins persist in their delusion rather than

submitting to their need for Jesus Christ. Even though the warning signs are all around them, they cannot bring

themselves to recognize their need for a Savior.

Q: Are you persisting in specific sins?

Q: How can you tell if your sins have caused a delusion in your mind?

APPLICATION POINT – One of the most tragic things to witness is someone who is caught in sin refuse to repent

and instead dig in deeper. Rather than responding to their sin with brokenness, they deny the magnitude of what

they have done and either seek to excuse it or blame others for their transgressions. Friends and church members

may plead, but the one who refuses to repent will only persist in sin. This persistence is just as real in people whose

sins are more private in nature. Do not persist in sin. What do you hope to gain? Even if you are successful in

vindicating yourself before others, you cannot fool God. Be willing to listen when others confront you concerning

sin. Confess and repent of your sins while you have the chance.


Q: What did the foolish maidens do after realizing their torches would not stay lit?

Q: Were the wise maidens selfish to refuse to share their oil with the foolish maidens?

Most rational people, when they realize they don’t have things together, recognize that it is time to go to others to

be rescued, which is what the foolish maidens did. After coming to grips with their own carelessness, they asked the

wise maidens to share their oil so they could join in the procession. The wise maidens, however, rightly refused. If

they shared their oil, they ran the risk of everyone running out of oil before the bridegroom’s procession reached

the house. This night was about the bridegroom, not the maidens. As tragic as the situation was for the foolish

maidens, the bigger tragedy would be to fail the bridegroom. This detail is perhaps included to warn us against

thinking righteousness may be caught by association. The preparation of the wise maidens did nothing for the

foolish ones, even though they were all together. Those who were unprepared could not profit from the diligence of

those who were. In the same way, those who remain in their sins and are unprepared for Jesus’s return should not

presume they will benefit by being closely associated with those who are prepared. We do not get to take credit for

the preparation others have made for the kingdom of God.

Q: How do people today seek to profit from being associated with believers?

Q: How is righteousness through association a failure to understand the gospel?

APPLICATION POINT – The idea of righteousness by association remains pervasive among people who recognize

God’s authority but are unwilling to fully submit to Him. They think attending church or having religious discussions

with believers at work may, perhaps, help them catch some amount of righteousness or at least earn the favor of

someone who could advocate on their behalf. As with the foolish maidens, the fate of such people is truly tragic.

They do not intend to live in open rebellion against God, even though that is what they are actually doing. They

recognize the need for God and Jesus Christ in their lives, but they are too wrapped up in their own pursuits to do

anything about it. If you are someone who hopes to benefit from the righteousness of others, seek the righteousness

of Jesus Christ by submitting fully to Him. If you recognize this pattern in others, compassionately warn them of the

impossibility of what they are trying to accomplish.


THIS IS US

Q: How did the foolish maidens attempt to resolve their mistake?

Q: Why would merchant shops have been open during the middle of the night?

When the wise maidens refused to share their oil, the foolish maidens ran to purchase some from the merchants. Given that the bridegroom had arrived in the middle of the night, we may be surprised to learn merchants were operating their shops at such a late hour. There are several ways to understand what is going on. Some commentators dismiss this concern by noting Jesus is telling a parable and parables often depart from reality. The purpose of a parable is not to tell a true-to-life story but to illustrate a point. As we have seen numerous times throughout this study of the life of Jesus, this is certainly a reasonable conclusion. It is also possible that the maidens would have woken the merchants from their sleep. At that time, and even today in many locations in the world, there was no such thing as “business hours.” If a profit could be made, the merchant would open his store. Given the direness of the situation, the merchants may have even been in a position to profit more because of the urgency of their situation. Other commentators believe merchants would have kept their stores open late into the night on certain

occasions such as a wedding. Even though he arrived at a late hour, the bridegroom was going to a wedding party at

the home. It would make sense for merchants to remain open to serve the needs of the occasion. Whatever the case

may be, the foolish maidens missed the bridegroom’s arrival when they left to buy oil.

Q: Who is promoting or profiting from sin in your life?

Q: Who is drawing your attention away from Christ’s return?

APPLICATION POINT – Whatever the solution to the issue, the foolish maidens missed the bridegroom because

they went out to purchase oil. People will always be willing to cater to our sins. If you want to pursue evil, someone

will gladly help you. They may be seeking to profit from your transgressions, or they may simply be happy to

have someone join them in doing the same things. Whatever the case, we need to be aware that the world is filled

with people who have no regard for God or for our holiness and will seek to influence us for evil, inadvertently

or intentionally. If you are susceptible to this kind of manipulation, avoid these situations. For example, young

men struggling with an addiction to pornography need to consider how they can back away from the technologies

that make it available. That alone will not change their heart, but it will keep opportunity from reinforcing such

behavior and allow the Holy Spirit to do its work without interruption. This morning, I read a Wall Street Journal


article revealing that social media companies recognize their services are particularly harmful to young women,

fostering opportunity for a large range of social disorders that young women are particularly susceptible to. These

social media engines are not going to stop. They will continue to enable because it is good for their business. They

admitted as much. Although the article I read focuses on young women, the danger is surely real for the rest of us.

You need to recognize whether your social media habits are harmful to yourself or others, and if so, get off! Your

sanctification is more important than your social credibility. These are just two examples of how Christians allow

society’s norms to cater to their sins.

There will also always be people willing to distract us from the reality of Jesus’s return. Our modern, secular world

does not believe in the imminent return of Jesus Christ. That should not come as a shock to us, but we need to

realize how easy it is for us to unwittingly adopt habits and patterns of thought that are inconsistent with Christ’s

return. We need to be wary of how the world influences us both in terms of our thoughts and behaviors. The world

lives as if Jesus will never return, and, if we are not careful, we can involuntarily adopt this mindset as we become

more at home in the world. I’m not suggesting we isolate ourselves from the world but that we pay attention for

when the world’s denial of Jesus’s return could lure us into a false sense of security in the world as we know it.

2. THE GREAT DIVIDE MATTHEW 25:10–13

Q: What did the bridegroom mean when he said he didn’t “know” the foolish maidens?

Q: In what other lessons in this study have we seen a separation between the insiders and the outsiders?

The parable of the ten virgins concludes with a familiar pattern. After Jesus returns, some people will be welcomed

inside to a feast or banquet, but others must remain outside. As we have seen so often through the study of the

Gospels, humanity will eventually be divided between insiders and outsiders. The insiders participate in Jesus’s

kingdom and have immediate access to Him. Outsiders are denied entry to the kingdom and often suffer in agony

apart from God. Furthermore, it is only after this divide has been made that those outsiders regret the foolishness

of their choices.


THIS IS USThe foolish maidens wished they were allowed in, but it was too late for them. The bridegroom’s response may seem

odd at first. He claimed not to know them, but given their role on his wedding day, of course he would have known

them, and they would have known him. This points to the important sense of “knowing” in how the Bible describes

salvation. In an omniscience sense, God, of course, knows every human being, but being known by God in this sense

is not enough to enter His kingdom. “Knowing” in this passage refers to a kind of intimate knowledge reflected in

the wise maidens’ devotion to the bridegroom.

Q: How can you ensure that your knowledge of God goes beyond an intellectual level?

Q: How would you explain this passage, particularly the divide between those who are inside and those who are outside, to an unbeliever?

APPLICATION POINT – It is crucial for us to maintain this passage’s distinction between an intellectual knowledge

of God and an intimate knowledge of God. It is wonderful for us to know our theology well, quote Scripture, and

hold high ethical standards. All of this, however, can be accomplished apart from knowing God in the sense referred

to in this passage. To truly know God, we must know Him relationally, not just intellectually. We must know more

than mere facts about God. We must be committed to His will for our lives and to seeing Him glorified in this world.

The foolish maidens were careless in their preparation for the bridegroom and did nothing to fix their situation

despite seeing warnings around them. We do not want their situation to describe our faith. We often discuss faith as

if it is one-dimensional, but this is not the case. Our faith encompasses our understanding of morality, our intellect,

and our passions. In which of these areas are you most unprepared for Jesus to return? In light of this week’s lesson,

renew your commitment to strengthen your faith in this area. When Christ returns, may He find His people fully

prepared!


-


Father, forgive me for not taking you as seriously as I should have in the past. Keep yourself ever before my mind

and my heart so that I will not neglect preparing for eternity with you.

Lord Jesus, help me to count the cost of becoming your disciple. No matter how long you tarry, I will endure while

I wait patiently for you to return or call me home.

Father, make my heart break because of sin. Help me to never grow comfortable with any part of my life not being

everything you wish it to be.

God, I want to know you and be known by you. Help me throw off everything that might encumber my relationship

with you.



How would you define significance? How do you decide what is significant? Does God have to determine significance?

Read Matthew 25:31–46.

Pray that God will use this lesson to change how you perceive need and generosity.


On the day of judgment, Jesus will know who has been transformed by His teachings by how they cared for others.


Sometimes the things we think of as least spiritual are the ones that reveal the most about the condition of our heart

M E D I T A T E

“Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world” (Matthew 25:34).

+This section will introduce several main concepts from this week’s lesson.

December 5, 2021 | The Sheep and the GoatsLIFE OF JESUS


Q: Have you ever been surprised to learn your behavior was being observed in secret?

Q: Do you act or behave differently depending on who you are with? Is this ever appropriate?

The television show, Undercover Boss, follows the owners and CEOs of various companies as they attempt to evaluate

their companies as an employee. The wrinkle is that their true identity is kept hidden from other employees. The

undercover bosses often learn of procedural and production deficiencies, but their interaction with employees is by

far more interesting. When the undercover boss is revealed at the end of the show, some unassuming employees

are rewarded extravagantly for their loyalty and sacrifice for the company despite personal hardships. These stories

are usually touching in nature. We love to see integrity and devotion rewarded. Things do not, of course, pan out

so well for everyone. Many undercover bosses discover employees stealing company resources or undermining the

company in other ways.

In Matthew 25:31–46, we see a biblical rendition of Undercover Boss. On the day of judgment, Jesus will praise

those who have unknowingly served Him by ministering to the needs of His followers. In doing so, they have actually

ministered to Jesus’s needs. As in Undercover Boss, however, Jesus will also condemn those who refused to attend

to the needs of His followers for refusing to attend to His own needs. Their response will likely be, “We would have

done differently had it been you in need,” but this parable reveals the alarming error of this false assumption.

Q: What are some routine things Christians can be faithful in on a daily basis?

Q: In what ways do you limit how and when you practice your faith?

APPLICATION POINT – One of the things I appreciate about Undercover Boss is how employees are often

rewarded for what they may consider menial tasks or unimportant details. Although they do not consider what

they are doing to have much significance, their bosses recognize these types of tasks as the building blocks of

a successful company. Matthew 25:31–46 reveals the same principle at work in our spiritual lives. We may be

tempted to think that it is pastors, theology professors, and presidents of Christian organizations who handle

the important stuff within the Christian faith. We may be tempted to think God cares more about the actions

we think of as spiritual than the things we do as part of everyday life. Matthew 25:31–46 undercuts both of


these assumptions. It is often the things we consider unimportant or unspiritual that reveal the most about our

Christian character. In this passage, those who served Jesus by attending to the needs of others had no idea

how Jesus would respond to them on the day of judgment. They were just doing what they thought anyone

should do in a similar circumstance, but Jesus recognized that ordinary circumstances often reflect extraordinary

obedience. Do not place limits on what you think God will care about. If you do, you will likely be surprised on

the day of judgment.


+Matthew 25:31–46 concludes Jesus’s eschatological (end times) teaching. These verses contain numerous allusions

to the Old Testament and several themes which recur throughout Matthew’s Gospel. Together these themes provide

a glimpse of what to expect on the day of judgment.

1. DIVIDING THE FLOCK

2. SERVING JESUS BY MEETING THE NEEDS OF HIS FOLLOWERS

+This section will investigate the two parts noted above in more detail. At times, this passage has the feel of a parable, but the only metaphorical element is the sheep and goats simile in verses 32–33. Instead, this is an apocalyptic discourse, meaning it describes a supernatural interruption of history to draw this age to a close.

1. DIVIDING THE FLOCK DANIEL 7:9–14; JOEL 3:1–12; ZECHARIAH 14:5; MATTHEW 25:31–33

Q: Why is the Old Testament background for these verses important?

Q: In what important Christological, (the person, nature, and role of Christ) aspect does Matthew 25:31–33 differ from the Old Testament passages noted?


Matthew 25:31–33 begins by describing the Son of Man coming in glory and sitting upon His throne. Readers

familiar with the Old Testament will realize that this scene borrows imagery from Daniel 7. Daniel 7 describes the

inauguration of a new king, the Son of Man, which is a title Jesus applied to Himself on several occasions. The Son of

Man approaches God on His throne and receives glory and dominion over the earth. The inauguration of a new king

was not always a peaceful affair in the ancient Near East. The inauguration of the Son of Man is accompanied by the

judgment of the four beasts described in Daniel 7:1–8. These four beasts represent the former rulers over the Son of

Man’s realm. Verses 31–46 also alludes to a judgment at the coming of the Son of Man, but the judgment is broader

in scope since it includes the nations, meaning all of humankind, rather than just the world leaders as in Daniel 7.

While the allusion to Daniel 7 is apparent, Matthew 25:31 shifts the role of the Son of Man in a significant way.

Rather than receiving dominion from one seated on the throne, the Son of Man sits on the throne Himself. Such a

shift cannot be unintentional. It signifies the divinity of the Son of Man and identifies Him in some respect as the

Ancient of Days seated on the throne in Daniel 7. If this shift from Daniel 7 is not enough to make the point, Matthew

25:31 underlines it with an additional allusion to Zechariah 14:5, which describes an eschatological visit by God with

an accompaniment of angels. Again, the Son of Man fills the role of God in the allusion from Matthew 25:31.

Q: In what context do you normally think of “judgment”?

Q: How can you prepare yourself to face persecution for your faith?

APPLICATION POINT – The judgment at the conclusion of this age marks a resolution to the conflict visible

throughout Scripture between God and all who oppose Him. We are more familiar with “judgment” in a judicial

rather than military setting. In a judicial setting, the conflict revolves around the issue of guilt, but within a

military setting, the conflict revolves around two competing forces vying for control. Whichever side emerges

victorious brings judgment upon its enemies. The Old Testament background of Matthew 25:31–46 is important

because it adds this military context to the judgment we find there. We are spared judgment because we are

declared not guilty of sin in a legal sense, but we are also spared judgment because our side emerged victorious

in the great conflict over the kingdom of the world.

This military context added by the Old Testament also clarifies our role as Christians as the end of the age

approaches. We are not neutral observers in the conflict between God and His enemies. We are on God’s side,

and we should expect the enemies to attack us. As is evident on numerous occasions in Matthew 24–25, we must

be ready to encounter increasingly hostile persecution for our beliefs as this age moves toward its conclusion and

the conflict between God and His enemies intensifies.


Q: In what other passages have we seen the mixture of believers and unbelievers alluded to?

Q: Why does Jesus stress this concept to His followers?

In the Middle East, sheep and goats were, and often still are, kept in the same flock. Although sheep are generally

lighter in color, it can be challenging to distinguish between them in the dusty fields where they graze, especially

from a distance. But there are several occasions in which the shepherds need to be able to tell them apart, so

separating the sheep and the goats would have been a familiar example for Jesus’s audience. Jesus used this as a

metaphor to refer to the separation of the righteous from the wicked at the end of the age.

This is an appropriate metaphor because humanity is a mixed flock. Some people belong to God, but others are His

enemies. It can often be challenging to differentiate between the two because many of the distinctions we use are

merely superficial. We can only judge a person’s exterior actions. We cannot gage a person’s heart. Jesus, however,

is the great Shepherd and will separate His righteous flock from the unrighteous world.

Q: How is this concern related to the false Christs and false prophets mentioned earlier in Jesus’s eschatological discourse?

Q: What are our best methods for distinguishing between the righteous and unrighteous?

APPLICATION POINT – In Matthew 24 we saw multiple warnings to keep ourselves from being deceived

concerning Jesus’s second coming. Matthew 25:31–46 helps us see why this danger is so prevalent. It is often

difficult to distinguish between the righteous and the wicked. There have always been and will continue to be

people who claim to be followers of Jesus but are not. Some of them may be intentionally deceiving others. Some

of them may be deceiving themselves. Whatever the case, we must recognize the importance of testing what

others say with the witness of God contained in Scripture. Just because someone says they are a Christian does

not mean they are. Just because someone says something with conviction does not mean we can easily believe

them. We must protect ourselves from those who claim to be part of God’s flock but are not.


2. SERVING JESUS BY MEETING THE NEEDS OF HIS FOLLOWERS

MATTHEW 25:34–46

Q: Who was Jesus referring to when He said the “least of these my brothers” (v. 40)?

Q: What information could you look for to help identify who Jesus was referring to?

Jesus divided the sheep and the goats based on their willingness to meet His needs. Both groups responded

to His evaluation in the same way. They questioned when they ever saw Him in need. The shift in terms Jesus

used to refer to Himself highlights their confusion. Jesus no longer referred to Himself as the Son of Man but

as a king. A king would not have these needs. Jesus could have been referring to a time before He was declared

king, but given His response to their inquiry, this seems unlikely. Jesus responded to their objection by saying

whenever they filled the needs of the least of His brothers, they did it for Him.

Perhaps the most crucial question for us to ask of this passage is who Jesus was calling the least of the brothers?

Perhaps the most natural impulse is for us to see this as referring universally to all humankind. Jesus meant

we must be ready to meet these needs for any member of humanity. This interpretation has a lot of appeal for

people who are enthusiastic about social ministries.

The language of this passage, however, points away from this conclusion. Every other time Matthew used the

word translated in this passage as “least,” he was referring to the disciples (10:42; 18:6, 10, 14; also consider

5:19; 11:11). There is little reason to think the same would not hold true in this case. Furthermore, when the

word “brother” is used in a non-literal sense, as it is in Matthew 25:40, it references spiritual kinship rather

than a generic kinship among all humankind (5:22–24, 47; 7:3–5; 12:48–50; 18:15 (2×), 21, 35; 23:8; 28:10).

Jesus was more likely referring to those who believed in Him. When we provide for the needs of those who

follow Jesus, we are providing for Jesus Himself.

Q: How does limiting the meaning Jesus’s “brothers” to His followers rather than the whole of humanity change how you would apply this passage?


Q: How are you helping to attend to the needs of the members in your local church?

APPLICATION POINT – The interpretation argued for above does not prohibit ministering to the needs of

wider humanity, but it does emphasize the concern we should have for our brothers and sisters in Christ. We

should show concern for one another because we represent Christ to one another and to the world. Find out what

measures your church has in place to minister to the needs of members. If possible, commit to serving others in

your church through these ministries. Over the past year, my wife became concerned that our church was not

adequately ministering to the needs of expectant mothers, especially because of the pandemic. On behalf of the

church, she organized a plan to ensure that every expectant mother received a baby shower. She also helped

arrange childcare for prenatal appointments. This is just one example of ministering to Jesus by ministering to

the needs of His people.

READ: Job 22:6–7, 9

Q: What is the intent of the acts of compassion Jesus listed?

Q: Is there anything absent from this list you think should be included?

The acts of compassion Jesus noted appear four times within this passage. Only in the last mention are they

abbreviated to any degree. This repetition illustrates the importance Jesus placed on them. These are basic needs

of humanity. A similar list occurs in Job 22:6–7 and 9, in which Eliphaz attacked what he believed to be a false

sense of self-righteousness on Job’s part. If—these accusations are apparently baseless—Job was unwilling to

meet these types of needs for others, then there was no need to go on debating his righteousness. The same is true

for Christians. If we are unconcerned with meeting the basic needs for our brothers and sisters in Christ, it reveals

a heart hardened against the gospel.

Of the six acts of compassion Jesus listed, four are easily recognized as basic human needs for survival. We

cannot live without food or water. We would not make it long if we were overly exposed to the elements or sick

without a caretaker. Receiving a stranger and visiting the prisoner do not appear to fit with the other four, but the

inclusion of these two acts illustrates the importance of companionship. Although we may get along apart from

the company of others, such a life will eventually implode upon itself. We need the companionship of others.


THIS IS US

Q: Which of these acts of compassion do you see yourself regularly practicing?

Q: Which one do you need to show greater diligence for?

APPLICATION POINT – Of the needs listed within this passage, the need for companionship is the one most

likely to be overlooked. The curious thing about loneliness is that it often crops up in the most unexpected places.

People living in cities are surrounded by others, but studies typically reveal urbanized environments to be the

most likely place for loneliness to occur. Although my wife and I live together and talk regularly, we both have felt

lonely at times during our marriage because it is harder for us to form meaningful friendships now than when we

were single. If you find yourself struggling with loneliness, commit yourself to taking the difficult steps needed to

forge a friendship with others. If you are not struggling with loneliness, commit to searching for people who are

and befriend them. You may have to work to find the lonely people within your church community, but they are

there. And they need you.

Q: How could this passage be understood as teaching salvation by works?

Q: How do faith and works operate within a believer’s life?

One of the most challenging aspects of this passage concerns the role of works in salvation. The distinguishing

factor between those who are offered an inheritance in the kingdom and those who are condemned to eternal

punishment is their acts of compassion toward Jesus and those with whom He identified. This has led many

interpreters to conclude that Jesus taught salvation by works, at least on this occasion.

Based on this passage alone, it is understandable that some interpreters have reached this conclusion, but we

must consider what the rest of Scripture says on this matter. Passages such as Galatians 2:15–21 and Ephesians

2:1–10 argue strongly against salvation by works. We should be hesitant to conclude that this is what Jesus was

teaching if it is not demanded by the passage. Furthermore, at least one aspect of this passage should make us

question how well salvation by works can account for all the details within this passage. Those who meet the

needs of Jesus’s followers have no idea doing so will warrant His favor. They did not do these things to earn

their salvation but out of a heart of compassion for those in need, suggesting a heart already changed by faith in

Christ. Thus, Jesus may have been drawing attention to their good works as evidence of their changed hearts.


This is similar to what we see in James 2:14–26 and even in Ephesians 2:8–10. While it would be possible to see

salvation by works in this passage if examined in isolation, nothing demands this conclusion, and it can easily be

read as affirming the emphasis of other biblical passages.

Q: Why is it important to demonstrate your faith by good works?

Q: What are you doing to demonstrate your faith to the world?

APPLICATION POINT: Don’t miss the warning Jesus issued in these verses. Lack of concern for the needs of

others, especially those you claim to share faith in Christ with, demonstrates an unchanged heart. Although we

are saved by grace through faith in the work of Christ on our behalf, good works, especially those done on behalf

of the community of faith, matter. When we refuse to serve others, we refuse to serve Jesus. Make the sacrifices

needed to display your faith in Jesus Christ to anyone watching.

Q: What comparisons can be drawn between the fate of the righteous and the fate of the wicked in this passage?

Q: How does the fate of the wicked in this passage compare to other locations in Matthew?

As with many other passages in Matthew, humanity is divided into two groups, those inside and those outside the

kingdom. Matthew 25:46 is unique in the parallel it creates between their fates. The groups are described using

corresponding words. It even reintroduces the righteous at the conclusion of this parable to establish this literary

parallel, drawing the fate of the wicked into clearer focus. Many interpreters have suggested that the wicked do not

suffer in hell for eternity but are simply annihilated. They base this conclusion upon the “destruction” language

frequently found in these passages and argue the word “eternal” is meant to convey that their punishment has

eternal consequences rather than being eternal in duration. The parallel Jesus created in Matthew 25:46 makes

this interpretation unlikely. The fate of the wicked mirrors the fate of the righteous. If our reward is eternal in

duration, their punishment is also eternal in duration.


THIS IS US

Q: Why did Jesus emphasize these contrasting fates so often?

Q: Why would we be reluctant to tell others this part of the Bible’s message?

APPLICATION POINT – Matthew and the rest of the Gospel writers frequently alluded to the eternal fate of the

wicked. Given their emphasis, this message should form a major part of our testimony to the world around us,

but talking about eternal punishment and hell can often feel awkward around non-Christians. Although they may

not believe the things we do, many of them do not mind the ways in which we practice our faith as long as it does

not interfere with them. They find our faith of little concern. They may even applaud our concern for the hungry,

thirsty, foreign, naked, and imprisoned. But our belief in an eternal punishment for everyone who will not confess

Jesus Christ as Savior intrudes into their personal space. It is at this point that they often realize that our faith

makes claims about them regardless of whether they hold to the same beliefs we do. Some of them will think this

strange. Others will be offended. We should never avoid discussing our beliefs concerning their eternity because

this is one of the main ways we can let them know they have a role in what we believe about the world, regardless

of whether they hold to our faith or not.

There is a principle in government known as subsidiarity. It is the belief that matters can be dealt with most effectively

by the smallest unit possible. If my son will not do his homework, I, as his father and part of his family, can deal

with him more effectively than the United Nations or the United States government can. The main emphasis of this

passage, concern for the welfare of other believers, can operate by the same principle. Make sure you are looking out

for the interests of those closest to you in the body of Christ. In larger churches, many personal matters can often

be dealt with more effectively by smaller groups within the congregation. When you serve others in this way, you

are serving Christ.


-Jesus, show me ways I can serve you by serving others.


-Father, help me to guard myself from those who pretend to be part of the flock but are not.

-Jesus, help me to demonstrate to the world my love for you by the way I serve others.

-God, make me concerned for the wellbeing of my brothers and sisters in Christ.



During the Christmas season, what distracts you most from Jesus?

Read Luke 2:1–40.

Ask God to help you seek Jesus during this season.


Jesus was born to take away the sins of the world.


Christmas is a time to make missions the center of everything that happens within a church.

M E D I T A T E

“For unto you is born this day in the city of David a Savior, who is Christ the Lord” (Luke 2:11).

+Use this section to begin thinking of how your Christian faith should shape the way you and your family celebrate Christmas.

December 12, 2021 | The Birth of JesusLIFE OF JESUS


Q: Is there a tradition that signals the beginning of Christmas for you?

Q: Why do we pick certain days to celebrate the most important events in our faith?

Christmas is one of the most traditional times of the year. Tradition is part of what makes the season special for

many people. We visit the same shops, put up the same decorations, and have the same family get-togethers every

year. And it is not all about personal or family traditions. Christmas comes with a special playlist on the radio, a

specific set of movies on TV, and even seasonal drinks at your local coffee stop. For many of us, it is often one of

these traditions that signals the arrival of Christmas more than anything else. It may be a certain song on the radio

or hanging a specific decoration. My family watches A Charlie Brown Christmas during the first week of December

every year. If you don’t know the story, Charlie Brown is depressed because he doesn’t understand the true meaning

of Christmas. There is something unfulfilling in all the presents, lights, and plays, and he realizes that Christmas

must mean more than all he sees. After expressing his frustration to his friend Linus, Linus identifies Jesus as the

true meaning of Christmas by reciting Luke 2:8–14. One thing I appreciate about this short film is that the other

traditions are not jettisoned to make room for Jesus. They are recentered on Jesus so that their true purpose can

be appreciated. The goal of Christmas is for this to happen with us. It is an opportunity to recenter ourselves on the

Savior we confess as Lord.

Q: Have you given into consumerism during the celebration of Christmas?

Q: How can you keep Jesus at the center of Christmas?

APPLICATION POINT – For many Christians, it is often hard not to commiserate with Charlie Brown’s struggle

with the rampant consumerism that strangles our culture, especially during the Christmas season. It seems to

be everywhere we look. Even in many of our own traditions, something vies to shift our attention from the birth

of our Savior to an unyielding materialism or a banal, Christless goodwill among humanity. At the outset of this

lesson, I want to encourage you to persevere in your struggle to keep Jesus at the center of Christmas. If you strive

to keep Him central this season, people will think you are a weirdo. People, even other Christians, will cringe

with awkwardness when you draw attention to Jesus rather than drone on with them about some exorbitant

gift they’ve purchased. You will be “that guy/gal” around the office or even at family dinners. It’s worth it. The

message we have is more wonderful than any gift that can be purchased at a store or online. We have a hope


stronger than any generic goodwill or Christmas cheer our society wants to teeter upon this time of year. We have

a story that is as relevant any other time of year as it is during December. As many of the recent lessons in this

series have shown, we have a message that has eternal consequences and will not fade to a distant memory in a

month’s time. Keep Jesus at the center of Christmas for yourself and others this year.


+Luke’s birth narrative is remarkable because of the cast of characters he assembles to tell the story of Jesus’s birth.

This study will examine these characters and why Luke chose them to tell Jesus’s story.

1. CAESAR AUGUSTUS

2. SHEPHERDS

3. SIMEON

4. ANNA

+This section will look at the characters Luke used to narrate Jesus’s birth and draw applications from his account. It will also consider some additional details from the text.

1. CAESAR AUGUSTUS LUKE 2:1–7

Q: Why did Luke record the timing of this census?

Q: How does this census affect the Christmas story?

Caesar Augustus probably is not the first character that comes to mind when you think of the Christmas story. Of

course, he never actually appears in the story. We only hear of him indirectly because of the census he decreed. But


this census set in motion events that impacted nearly every aspect of the story. The census was the reason Joseph

and Mary traveled to Bethlehem. It is the only reason we think of a full inn or a manger at Christmas. It is why the

wise men passed through Jerusalem before discovering Jesus in Bethlehem. It is why the boys near Bethlehem at

the time of Jesus’s birth were murdered.

Caesar Augustus is an important character in another way. The census he decreed signified his rule over all the

territories to be counted and his right to tax them. The fact that he decreed a census be taken of “all the world” sends

a clear message. Caesar ruled the world! Or so he thought. It is remarkable that while Caesar was declaring himself

ruler of the world, the world’s true ruler, God Himself, was being born in the far corner of his empire, out of sight of

most of the world. The contrast between God and Caesar could not be greater. While Caesar was exalting himself to

near god-like status, God was humbling Himself to take on human form. One declared himself ruler over the whole

world. The other relinquished His rule on earth, not to pick it up again until millennia later. This comparison helps

us grasp the grandeur of this season. Jesus humbled Himself to take on human form.

Q: How do world leaders today make the same error as Caesar Augustus?

Q: How can you follow Jesus’s humility?

APPLICATION POINT – Paul urged his readers to adopt the mindset Jesus displayed when He was born in the

likeness of man (Philippians 2:5–7). The key element Paul emphasized was Jesus’s willingness to put Himself

aside for the sake of others. This is what makes our salvation possible. Paul’s emphasis in Philippians 2 functions

as the perfect application of Luke 2:1–7 as well. When we consider the miracle of the incarnation, we must

recognize that Jesus became our Savior at an enormous cost to Himself. If we want an effective gospel witness,

we must be prepared to lay aside our own interests for the sake of others.

Q: What was the defining moment in Jesus’s life?

Q: Why is Jesus’s death crucial to understanding why He came?

Luke 2:1–7 shows Jesus condescending to take on human form to become our Savior. The incarnation was only

the beginning. By the end of this Gospel, Jesus descended even lower by giving up His life for our sake. Reading


retrospectively, we can see Jesus’s death alluded to in the same verse that recounts His birth. Luke 2:7 says “[Mary]

wrapped him in swaddling cloths and laid him in a manger.” Luke 23:53 says “[Joseph] wrapped [Jesus’s body] in a

linen shroud and laid him in a tomb.” The Greek words underlying these similarities differ, but the ESV highlights

the conceptual similarities between these two verses. Jesus came into the world to die for our sins. He did much

more over the course of His life, but His death for our sake was in view from the very beginning.

Q: What do Jesus’s humble beginnings suggest about His followers?

Q: How could you incorporate Jesus’s death into conversations about His life?

APPLICATION POINT – The humble circumstances of Jesus’s birth are plain for everyone to see. Jesus was not

born in a palace or extravagant house. Most scholars agree that the “inn” Luke referred to was likely a two-story

home, with the top level used as living quarters and the lower level functioning as a stable. In these circumstances,

the upper level was too crowded for giving birth, so Joseph and Mary went downstairs when it was time for Jesus

to be born. Many of us don’t mind being humble when we can do so on our own terms, but following in the

footsteps of Jesus demands that we put ourselves completely aside for the sake of serving others. We don’t get to

hold on to what we value most or set limits on how we will serve others.

2. SHEPHERDS LUKE 2:8–21

Q: Who would you expect to have been the first to hear of Jesus’s birth?

Q: How were the wise men and the shepherds alike and how were they different?

During the time of Jesus, land and flocks were typically owned by the wealthy, who hired shepherds to tend

their sheep. Shepherds were looked down on by most people in society. Their lifestyle required long stints

outdoors and left them unprotected from the elements and environment. Not only was their work physically


taxing, living so close to the animals and the land carried with it an assumed ceremonial uncleanliness. People

avoided them because of this. Shepherds were outcasts in Jewish society. Most people preferred to forget about

them. In a great reversal, however, a group of Jewish shepherds become the first to hear of the Messiah’s birth.

As in Mary’s Magnificat, “[God] has brought down the mighty from their thrones and exalted those of humble

estate” (Luke 1:52). Jesus’s birth signaled the beginning of a new era in God’s creation. Those who are last will

be first, and those who are first will be last.

Q: How can you account for the Bible’s great reversals within your own life?

Q: Who are the outcasts in your community?

APPLICATION POINT – Scripture is filled with wonderful reversals, including the ones seen in Luke 1–2. There

is a certain beauty we can appreciate in this. It is almost as if every underdog story ever told will one day come

true. Although we may delight when we see these reversals, we must admit that this principle is challenging to

apply to our lives. We should certainly model God’s action and care for the forgotten members of society, but

this alone does not seem to exhaust the significance of what this theme entails— a radical reordering of what

we consider to be the good life and how we should go about pursuing it. The good life does not revolve around

authority, wealth, luxury, and leisure. The key to obtaining the good life does not rest in greed, egotism, and

conceit. Instead, the good life revolves around finding God’s favor. The keys to obtaining it include making less of

yourself, being generous to others, and submitting to God’s Word. When you live in this way, finding God’s favor

will certainly appear as a great reversal to those looking on.

Q: Who are some Old Testament figures whose births are told in advance?

Q: In what ways are you failing to follow Jesus?

The angels announced Jesus’s birth to the shepherds. Birth announcements occur frequently in the Old Testament

(Genesis 16:7–13; 17:1–21; 18:1–15; Judges 13:3–20). The announcement to the shepherds follows the same

pattern, as does the announcement to Zechariah in Luke 1:13–20. There is the appearance of an angel (Luke 2:9),

a response in fear (Luke 2:9), a word of reassurance (Luke 2:10), a divine message (Luke 2:11), and the giving of


a sign (Luke 2:12). Following the pattern from the Old Testament makes the reader anticipate the significant role

the child will have within the nation. The key difference between the shepherds and the Old Testament figures

and Zechariah is that the Old Testament figures and Zechariah expressed disbelief and requested a sign to affirm

God’s word. The shepherds displayed remarkable faith in response to the angel’s message. The shepherds showed

all who came after them how to trust in God’s Messiah.

Q: Why is it hard for us to follow God’s Word?

Q: Why does humility often lead to obedience?

APPLICATION POINT – The humble shepherds exposed the choice everyone must make on being told of Jesus.

You can respond in faith, or you can refuse to believe. The shepherds demonstrated remarkable faith in the angel’s

words. Following the angel’s announcement, they immediately journeyed into Bethlehem to find the baby the angel

had spoken about. Finding Jesus requires faith. It was true for the shepherds, and it is true for us. True faith does

not hold anything in reserve. Many people want to treat Jesus as though He were an insurance policy or “Plan B.”

They want to live for themselves in life and depend on Jesus in death. Such a divided life does not reflect true faith

in Jesus

3. SIMEON LUKE 2:22–35

Q: What is “consolation”?

Q: How would you summarize Simeon’s message?

During a trip to the temple, Jesus was discovered by a man named Simeon. The most remarkable thing about

Simeon was the Holy Spirit. Luke mentioned the Holy Spirit three times in three verses to introduce Simeon.

After Pentecost, the Holy Spirit took residence within the heart of every believer. But during Simeon’s time, before


THIS IS US

Pentecost, it was rare to hear of the Holy Spirit tied so closely to individuals. This connection with the Holy Spirit

validates the truth of what Simeon proclaimed, and this is important because Simeon made extraordinary claims

concerning the infant Jesus. Simeon associated Jesus with the salvation of their people. This was a remarkable

claim, but even more remarkable to Jews would have been Simeon’s inclusion of the Gentiles among God’s people.

In the Jewish mindset, Gentile rule over their land was everything that was wrong with the world. The idea that the

Jewish Messiah would bring salvation to the Gentiles was unthinkable.

Q: How can you emphasize the importance of missions during Christmas?

Q: What is the nature and extent of the Holy Spirit’s ministry?

APPLICATION POINT – In different ways, both Matthew and Luke emphasized the bringing of the Gentiles

into the people of God in conjunction with Jesus’s birth. Matthew narrated the coming of the Magi. Luke used

the angel’s declaration to the shepherds and Simeon’s speech. This is crucial because it establishes the worldwide

scope of Jesus’s ministry and sacrifice. Missions remains a crucial part of the story of Jesus’s birth even today.

Many missions organizations use the Christmas season as a time to receive special offerings. As a reflection on

the importance of missions within the story of Jesus’s birth, consider giving to one or more of these missions

offerings this year.

4. ANNA LUKE 2:36–38

Q: How does Anna compare with the other ladies mentioned in Luke 1–2?

Q: Why did Luke include the stories of Simeon and Anna?

In addition to Simeon, the prophetess Anna was also waiting for God to act on behalf of His people. She had

lived most of her life as a widow and was well-known for her devotion to worship and prayer. She is described


in terms similar to the ideal widow in 1 Timothy 5:5. The ideal widow who is devoted to prayer is contrasted

with the one who indulges in herself (1 Timothy 5:6). Anna models for us how to wait for the Messiah. The

key difference is that while Anna awaited the Messiah’s first coming, we await His second coming. In both

circumstances the key is faithfulness in prayer.

Q: What did Anna do upon meeting Jesus?

Q: How can Anna inform our mission as Jesus’s followers?

APPLICATION POINT – After encountering the newborn Messiah, Anna began to tell others about Him. Her

zeal for the Messiah was evident to everyone she came into contact with. She had yearned to encounter the

Messiah all her life, and when she did, she told everyone about Him. This is the way it should be for Christians,

but most of us fail to live up to Anna’s example. I was speaking with a former missionary recently who told me he

has had to change his mission strategy since returning to the United States. When he was overseas, his goal was

to start new churches among the people he convinced to follow Jesus. Since he was returning home to a major

city with multiple solid churches, he said his goal was not plant churches but to connect anyone who accepted the

gospel with a church in the area. After doing this for a few months, he decided it was best to plant new churches

again.

When I asked him what caused the change in strategy, he admitted something that should be tough for any

faithful Christian to hear. He said when people first come to faith in Jesus, they are excited and want to tell

everyone about Him. But after a few months of being in established churches, he noticed that their fervor to

share the gospel with others was greatly diminished. He decided that the worst thing that could happen to a new

believer was to attend a church filled with people who had a lackadaisical attitude toward sharing their faith. That

environment killed the enthusiasm to tell others about Jesus. Instead, he wanted to introduce new believers to an

environment where people were excited to share their faith so that they would continue thinking that was normal

for Christians. If your excitement over Jesus has declined since you accepted Him as Savior, pray for a renewed

enthusiasm to share your faith. If my missionary friend was right, this may be the greatest gift you could give to

others in your church this Christmas.


This season, you will inevitably be purchasing gifts for children, family, spouses, and friends. Gift-giving is part of

the tradition in our culture, and it can be a wonderful reminder of God’s gift to us. Challenge yourself to give Jesus

your most expensive gift this year. You are part of Jesus’s family. This season celebrates the arrival of God’s greatest

gift to you. It is appropriate that you would include Him and His mission in your gift-giving during Christmas.

This should be something beyond your regular giving to your church. If your church receives a Christmas missions

offering, that is a wonderful way to give Jesus your gift. Missions are the church’s means of making Jesus famous

across the world. If your church does not collect a specific offering for missions, ask one of your pastors to recommend

some strategic ministries to which you could give. You may want to divide your gift to Jesus among several different

entities. Whatever the case, help yourself keep Jesus at the center of Christmas by spending more on Him than

anyone else.


Lord Jesus, help me to keep you at the center of my celebration this season. Help me resist the tide of materialism and generic goodwill.

God, you are king of this world regardless of what any world power implies. I yearn for the day when you will be recognized as the ruler of this world.

God, thank you for exalting the humble and bringing low the proud. Help me to reorient my life around you.

Jesus, you are worth more than any gift money could buy. Help me to put you first always but especially when we celebrate your birth.

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