18 Radical Discipleship

Home , Calling of the disciples, Nikolai Ge

BECOMING DISCIPLES THROUGH BIBLE STUDY

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As You Begin DISCIPLE You are committing yourself to at least three to preparation of a report to the group. The additional four hours a week of independent study and prepa- study resources suggested below will be helpful ration, plus two and one-half hours each week for here. thirty-four weeks in the weekly group meeting. As you begin your daily study, use the prayer To establish a disciplined pattern of study, choose psalm from the “Prayer” section. Write down con- and stick to a particular time and location for daily cerns about which you will pray during the week. reading and writing, study, reflection, and prayer. Additional Study Resources Choosing a Bible Though you need only the Bible and this study This study manual is based on the New Revised manual for successful study of DISCIPLE, these refer- Standard Version. We recommend The New ence books will help you go deeper into study of the Interpreter’s Study Bible: New Revised Standard Scriptures: Version with the Apocrypha. Other excellent study The HarperCollins Bible Dictionary, Revised Bibles and translations are available. Keep one or Edition, edited by Paul J. Achtemeier with the two handy for comparing difficult verses or Society of Biblical Literature (HarperCollins passages. Publishers, San Francisco, 1996). The NRSV Concordance, edited by John R. Study Manual Format Kohlenberger III (Zondervan Publishing House, This study manual is a discipline. It is a plan to 1991). guide your private study and preparation for the Oxford Bible Atlas, Third Edition, edited by weekly group meeting. Herbert G. May (Oxford University Press, 1984). Common elements appear throughout the lessons. The theme word, Scripture verse(s), and title at the How to Get the Most From Reading Scripture beginning of each lesson suggest the subject and • Read with curiosity. Ask the questions who? direction of the lesson. Together, they can help you what? where? when? how? and why? as you read. remember the sequence of the biblical story. • Learn as much as you can about the passage you “Our Human Condition” expresses a common are studying. It will help you hear God speak to you human experience and provides a perspective from through the Scripture. Try to discover what the which to read and listen to Scripture. writer was saying for the time in which the passage Daily Bible reading assignments are listed in the was written. Read the surrounding verses and chap- “Assignment” section, and space is provided on the ters to establish the setting or situation in which the second page of each lesson for making notes about action or teaching took place. the Scripture—key ideas, persons, events, new Pay attention to the form of the passage, because insights, geographic or historic information, the meaning exists not only in what is said but in the meaning of particular words, questions you have form in which it is said. How you read and under- about the Scripture that you want to raise in the stand poetry or a parable will differ from how you group meeting. Daily assignments also indicate read and understand historical narrative. when to read and respond to “The Bible Teaching” Don’t force your interpretation on the biblical and “Marks of Discipleship” sections of the lesson. text. Let the Scripture speak for itself. The day on which you do this work will vary • Question the Scripture, but also learn to read depending on the content of the lesson. “Marks of Scripture so you find answers to your questions in Discipleship” identifies particular characteristics of the Scripture itself. The biblical text itself will solve disciples and invites you to think about ways your some of the problems you have with a particular life and the life of your congregation reflect those passage. Some problems additional reference mate- characteristics. Don’t rush through this part of your rial will solve, and some will remain a mystery. work. It will be a valuable source of insight and dis- • Come to the Bible with an eagerness to listen to cussion for you and members of the group. Scripture as the Word of God and a willingness to “If You Want to Know More” suggests additional hear and obey it. Trust the Holy Spirit to instruct individual reading and study and the occasional you and to empower you through Scripture. Copyright © by Abingdon Press. All rights reserved. 4

DISCIPLE

“As Jesus was walking along, he saw a man called Matthew sitting at the tax booth; and he said to him, ‘Follow me.’ And he got up and followed him.” —Matthew 9:9

18 Radical Discipleship

OUR HUMAN CONDITION PRAYER We are anxious, tied up in the status quo. We Pray daily before study: conform to our culture, knowing all the while that “Give me the desire to obey your laws it is sick and riddled with brokenness and confu- rather than to get rich. sion. We walk in spiritual blindness. Keep me from paying attention to what is worthless; ASSIGNMENT be good to me, as you have promised. Keep your promise to me, your servant— We will study Matthew for two weeks, reading it the promise you make to those who obey twice with different emphases: (1) the call to radi- you” (Psalm 119:36-38, TEV). cal discipleship and (2) the mounting tension that led to the Crucifixion. Prayer concerns for this week: Between the birth introduction and the Passion conclusion, Matthew develops five well-defined sections, or “books,” to correspond to the five books of Torah. Each of these sections has two elements: first, Jesus in action; then Jesus teaching or interpreting his actions. Watch for the phrase, “when Jesus had finished.” Those words signal the beginning of a new section.

Day 1 Matthew 1–2 (birth narrative); 3–7 (Section 1: radical discipleship) Day 2 Matthew 8–10 (Section 2: the mission) Day 3 Matthew 11:1–13:52 (Section 3: secrets of the Kingdom) Day 4 Matthew 13:53–18:35 (Section 4: life and leadership in the church) Day 5 Matthew 19–25 (Section 5: being ready for the Judgment) Day 6 Read and respond to “The Bible Teaching” and “Marks of Discipleship.” Day 7 Rest.

Day 1 Matthew 1–2 (birth narrative); 3–7 (radi- Day 4 Matthew 13:53–18:35 (life and leadership cal discipleship) in the church)

Day 2 Matthew 8–10 (the mission) Day 5 Matthew 19–25 (being ready for the Judgment)

Day 3 Matthew 11:1–13:52 (secrets of the King- Day 6 “The Bible Teaching” and “Marks of dom) Discipleship”

THE BIBLE TEACHING NOTES, REFLECTIONS, AND QUESTIONS rom the opening words of Matthew’s Gospel, Matthew is making a statement: Jesus, the Son of David, has Fcome to be the Savior for all humankind. His name was Jesus, a derivative of Joshua, meaning literally, “Yahweh is salvation.” Matthew arranged the genealogy into three groups of four- teen names each (Matthew 1:17). He omitted a few kings in order to achieve this neatness. But why three groups? Because Jewish history had three great stages: Abraham to David, David to exile in Babylon, and exile in Babylon to Jesus Christ. And women’s names are included—most unusual in an ancient Jewish genealogy. Notice: The genealogy does not start with Jesus and work its way back as the genealogy in Luke does; rather, it starts with Abraham and comes forward (1:2). Matthew wants us to know that Jesus is the Messiah, the culmination and climax of salvation history. The genealogy is Joseph’s, since the usual legal way to trace a person’s lineage was through the paternal side. Matthew wanted his Jewish readers to understand that Jesus came first of all to his own people, the Jews. However, the wise men, who are thought to have been Gentiles “from the The visit of the wise men, the dream East,” show that Jesus came to save Gentiles also. warning to Joseph, the flight of the holy family into Egypt, and the slaughter of Bethlehem’s children are recorded only in The Call to Radical Discipleship Matthew 2. Though traveling through the Jesus made an absolute demand. When he said, “Follow desert might have been a surer way to escape Herod, they took the safer, shorter me,” he meant leaving something or someone or some place route along the seacoast from Ascalon to the behind. To obey meant to walk into the unknown unencum- border of Egypt and apparently returned bered—ready to listen, to learn, to witness, to serve. The the same way. word disciple means “learner.” Simon and Andrew, James and John left their fishing nets and relatives. Matthew, also called Levi, left his tax office. Jesus offered other persons radical discipleship, but they would not break loose from the things that held them. Jesus warned a scribe, a prospective disciple, that he would often be sleeping on the ground. We hear no more of the man (Matthew 8:19-20). Another wanted to wait until his elderly father died. “Follow now,” said Jesus, and that man also faded (8:21-22). Still later a rich man considered discipleship. “Go, sell your possessions . . . ; then come.” But the man “went away grieving, for he had many possessions” (19:16-22). Even family members cannot stand in the way of discipleship (10:34-39). The Christian must have a single eye, seeking first God’s kingdom and God’s righteousness (6:33; read again 13:44-46). The Sermon on the Mount (5–7) distills some of Jesus’ most demanding statements: Speak only the truth. Do not lust even in your hearts. Root out rage from your emotions. Forgive without measure. Copyright © by Abingdon Press. All rights reserved. 130 DISCIPLE

Love your enemies. NOTES, REFLECTIONS, AND QUESTIONS Pray privately. Wash your face when you fast so no one will know. Give without getting credit. Avoid being judgmental. Work for peace. Jesus’ concern for righteousness permeates the Sermon on the Mount. These Kingdom people will be a peculiar people. They will live lives of quiet gratitude, simply asking for daily bread, just like the Israelites receiving manna in the wilderness. If persecution comes, they should be grateful. Without doubt, these new disciples are expected to live a righteousness that “exceeds that of the scribes and Pharisees” (5:20). The first word in Jesus’ ministry was the word repent (4:17). Repent means not only to confess and be sorry for your sins but also, and more importantly, to turn around. Repentance means to change directions, have a new way of thinking and living, lead a new life. What is the new righteousness? It is a life characterized by repentance, a life wrenched away from worldly living, now pointed in a fresh Kingdom direction. Self-righteousness, sometimes depicted by Matthew in certain religious leaders, is living without light. We will not find God until we know we need God. In Matthew 23, the scathing criticism is directed not just at the Pharisees; it is directed at all hypocrisy in every generation. Religious hypocrisy is the worst kind. People asked for a sign. “No sign,” said Jesus, “will be given . . . except the sign of Jonah” (16:1-4). What did he mean? Jonah preaching repentance and Nineveh, hated capital of Assyria, repenting in sackcloth and ashes. Jesus told a story (21:28-32). A father asked his two sons to go to work in the vineyard. One said no; the other said yes. Every parent who heard the story smiled knowingly. But the boy who said yes never went. And later, the boy who said no changed his mind and went. Which of them did as the father wished? Repentance brings a changed attitude, a new direction, and a new relationship. “No one lights a lamp and puts it under a Receiving forgiveness and new direction, disciples then bowl; instead he puts it on the lampstand, extend forgiveness to others daily (as in the Lord’s Prayer) where it gives light for everyone in the house. In the same way your light must and forever (as in seventy-seven times). So repentance speaks shine before people, so that they will see the of new beginnings and of continually fresh commitments to good things you do and praise your Father the ways of God. in heaven” (Matthew 5:15-16, TEV).

The Mission The disciples are not just “to be.” They are called “to do.” The community of faith is thrust into mission. A leper cried out and was healed (Matthew 8:2-4). A Roman officer, a cen- turion in charge of one hundred soldiers, asked help for a par- alyzed servant. Amazed at the faith of the Gentile soldier, Jesus remarked, “Many will come from east and west and

will eat with Abraham and Isaac and Jacob in the kingdom of NOTES, REFLECTIONS, AND QUESTIONS heaven” (8:5-13). The servant was healed. After Jesus healed Peter’s mother-in-law, Matthew quotes the suffering servant passage from Isaiah 53:4: “He took our infirmities and bore our diseases” (Matthew 8:17). The prophet Isaiah wanted a reclaimed and recommitted Israel to be in mission. Jesus Christ activates that mission. Keep in mind that Jesus not only heals, cleanses, forgives, but guides and trains the disciples to follow his lead. Notice that the two demoniacs Jesus healed knew who Jesus was and called him “Son of God” (8:28-34). Next Jesus did what only God can do—forgive sins. The paralytic was healed. Then, he called Matthew the tax collec- tor to be a disciple. At Matthew’s dinner party, amid criticism for eating with the tax collectors who were ceremonially unclean and were hated because they collected Roman taxes, Jesus was still claiming people: “I have come to call not the righteous but sinners” (9:13). A girl is raised from the dead (9:18-19, 23-25); a hemor- rhaging woman is healed (9:20-22); two blind men receive sight (9:27-30); a speechless man can talk (9:32-33). What is happening? Jesus the Anointed One has come to bring the mission of God into the people’s experience. The Kingdom is breaking in. Now watch: The work of the Kingdom is designed to explode in magnitude. Jesus said to the disciples, “The harvest is plentiful, but the laborers are few; therefore ask the Lord of the harvest to send out laborers into his harvest” (9:37-38). Jesus actually expected the disciples to do the same things he had been doing! At first they are to go only to the Jews. Later they will go to the whole world. “As you go, proclaim the good news, ‘The kingdom of heaven has come near.’ Cure the sick, raise the dead, cleanse the lepers, cast out demons” (10:7-8). Imagine yourself one of the twelve disciples receiving those orders. Describe how you might have felt.

Secrets of the Kingdom Now Jesus is ready to take the Twelve deeper into spiritual understanding. He knows secrets they must learn. So much is hidden from their eyes. They must be taught. Notice in Matthew 11 that Jesus acts and then explains. John the Baptist sent messengers from his prison to ask, “Are you the one who is to come?” Read carefully Jesus’ answer (Matthew 11:4-6). Many people expected a different kind of Messiah. Jesus is interpreting the kind of Messiah he is. What do you understand from the image of children play-

Copyright © by Abingdon Press. All rights reserved. 132 DISCIPLE ing wedding music and singing funeral songs (11:16-17)? NOTES, REFLECTIONS, AND QUESTIONS Jesus was happy; John was grim. Most people did not respond to either one. Rabbis used the term yoke in reference to the Law. What did Jesus mean by “Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls” (11:29, italics added)?

If Jesus calls us to radical discipleship, in what sense is his yoke easy and his burden light (11:30)?

In 12:24-50, Jesus redefines his family and that of his followers. God’s demands, God’s will must come first for those who are Jesus’ family. The Kingdom parables are mysterious yet life-changing. Generally a parable, heard in its entirety, carries one essential meaning. When Jesus told a parable, it was a teaching device, a story to be told over and over by the community of faith. He used everyday images, good people and bad, food, flow- ers, clothing, mountains, and tax collectors, always to make a point. When you read a parable, try to discern the essential meaning. What essential meaning does the parable of the sower point to (13:3-9)?

What essential meaning does the parable of the mustard seed point to (13:31-32)?

As you read 13:52, recall that Jesus said he did not come to abolish the law but to fulfill it. The people of the Kingdom will draw upon old and new, the law of Moses and the teachings of Jesus. The old is not thrown away.

Life and Leadership in the Church The kingdom of God, like Israel, is not a place of isolation. Bible religion is not solitary, between you and God only. Bible salvation is corporate. We live out our faith in community, not all by ourselves. Jesus wanted his disciples to be more concerned about moral law than ceremonial law. Some Jewish teachers, building on oral tradition, were “majoring in minors.” Some rabbis taught that people should wash their hands ritualistically seven times before and after a meal. Jesus focused on spiritual matters, “For out of the heart come evil intentions, mur- der, adultery, fornication, theft, false witness, slander” (Matthew 15:19). Jesus also was establishing community with

Copyright © by Abingdon Press. All rights reserved. 133 DISCIPLE all kinds of people whom the food ceremonies cut off. He ate NOTES, REFLECTIONS, AND QUESTIONS with Jews who didn’t wash their hands properly. He asked water from the hands of a Samaritan woman (John 4:1-42). Relationships are more important than rituals. The holiness of the new community would be a holiness that would break down barriers rather than build up barriers between people. Now Jesus moved the disciples to an even deeper level. The Messiah is going to suffer. The Christian community will suffer as well. But look at what happened. When Jesus said that he must go to Jerusalem to suffer, Peter protested. Jesus rebuked him severely (Matthew 16:22-23). Why? Because Jesus was walking the way of the cross. We will walk it also. The cross of Jesus will be the standard for the Christian community. We will be saved by that cross. We will live by that cross. “If any want to become my followers, let them deny themselves and take up their cross and follow me” (16:24). We are beginning to see what membership in the Kingdom means and what leadership in the church means.

Being Ready for the Judgment

The Christian community, with the leadership of the Herod’s Temple incorporated and Anointed One, is both experiencing a foretaste of the King- restored what was left of the Second Tem- dom and awaiting the Kingdom’s complete fulfillment. ple. It was still under construction in the So, as we wait and watch, we are to be faithful to our time of Jesus, and the entire complex was not finished until A.D. 62–64. This is the spouses (Matthew 19:3-9) or single for Kingdom work Temple to which Jesus came. (19:10-12), gentle and loving with children (19:13-15), and unconcerned about getting rich (19:23-30). All will get the same salvation whether early in life or at the eleventh hour, for salvation is not earned. It is given us out of the grace of God (20:1-16). Leaders in the church are those who serve most humbly and most faithfully (20:20-28). Do you recall the many prophetic references to Israel as God’s vineyard? The leaders of Israel are the tenants of God’s vineyard (21:33-43). What is Jesus’ point? That the Kingdom will be taken from Israel and put into the hands of people who produce “the fruits of the kingdom.” Many Christians have been brought up on “gentle Jesus, meek and mild.” They are dumbfounded to read Matthew 23, which sounds like Amos or Isaiah. But the subterfuges of religion, the subtleties of ceremony, can be “like whitewashed tombs,” clean and pure on the outside, but on the inside “full of the bones of the dead and of all kinds of filth” (23:27). Jesus, teaching in the courtyard of the Temple, could have been looking across the Kidron Valley to the Mount of Olives, watching the sun bounce off the Jewish tombs. They were freshly whitewashed so that Passover pilgrims would not accidentally touch a tomb and become ceremonially unclean for Temple worship. As you read Matthew 23, don’t think so much about Phar- isees who were trying so hard to keep the oral tradition and the ritual observances; think about all forms of pretense and

Copyright © by Abingdon Press. All rights reserved. 134 DISCIPLE sham that pervade civil and religious life. In what ways do we NOTES, REFLECTIONS, AND QUESTIONS allow ceremony to crush compassion? When do we clean up the outside and leave the inside dirty?

Matthew 24–25 is important. We believe that ultimately God will win the victory. We believe that Christ will come again. But no one knows when. Not even Jesus. And while we wait, we are to guard against those who will lead astray with signs and omens. Jesus clearly warned against such false messiahs and false prophets (24:3-5, 24, 36). So what are we to do? We are to be like the five wise bridesmaids who were ready at all times (25:1-13). We are to be like the slaves who used their talents for the master’s gain (25:14-30). We are to be continually treating our neighbor— hungry, thirsty, stranger, naked, sick, in prison—as if that neighbor were Jesus himself (25:31-46). We are to bring such people into our fellowship—until he comes again.

MARKS OF DISCIPLESHIP Can you see how often the church makes discipleship seem Disciples accept Christ’s call to too easy? “Accept Jesus Christ as your Lord and Savior” is so radical discipleship. true but often superficial, lacking the radical demands, the total commitment of discipleship: Give up everything and follow Jesus. Describe where you are in your discipleship. Have you responded to Christ’s call, “Follow me”? Is anything or anyone holding you back?

How is radical discipleship the answer to our need to conform to culture and the status quo?

IF YOU WANT TO KNOW MORE The Sermon on the Mount (Matthew 5–7) contains some of Chart of Biblical History the highest ethical insights ever proclaimed. Study it carefully. The Beatitudes (5:3-12) are the “essence of the 4 B.C. Jesus’ birth essence.” Paraphrase the eight Beatitudes in your own words.

BECOMING DISCIPLES THROUGH BIBLE STUDY

Teacher Helps Second Edition

18 Radical Discipleship GATHERING AND PRAYER An important question for this lesson is, What is radical or distinctive about the discipleship Jesus (5 minutes) called for? Form four groups and assign a portion of the Sermon on the Mount to each group to begin VIDEO SEGMENT 18 answering the question: (1) Matthew 5:1-26; (20 minutes) (2) Matthew 5:27–6:4; (3) Matthew 6:5-34; Presenter: Michael J. Brown (4) Matthew 7:1-28. In the groups, work individually first, then together. Then hear a one-sentence sum- Prepare to View Video mary from each group. Work through daily notes with these questions: Listen for the major themes of Matthew and how What do the notes say about radical discipleship? these themes speak to its call for radical discipleship. What does radical discipleship involve?

View Video BREAK Summary of video content: Five major themes in Matthew’s portrait of Jesus: (10 minutes) • Jesus is a teacher. There is an emphasis on teaching throughout the Gospel and in the Great ENCOUNTER THE WORD Commission • Less emphasis is placed on miracles. Miracle (40 minutes) stories introduce questions about discipleship. Scripture selection: Matthew 20:1-16 • Jesus is the Jewish messiah, sent by a Jewish God, Read Matthew 20:1-16 aloud while others follow in fulfillment of the Jewish Scriptures. in their Bibles. Ask everyone to read the passage • Emphasis is placed on a different kind of righteous- silently. Work individually on these questions: What ness. A disciple’s righteousness must be better, does this passage tell us about God? What does this greater, more effective than the law requires. passage tell us about human beings? What does this • The Gospel’s universal mission is found and passage tell us about the relationship between God cultivated in particular contexts. and human beings? Then discuss the questions in Matthew’s teaching calls for radical discipleship. groups of three. (See theological Bible study, pages 40–44 of Teaching the Bible to Adults and Youth.) Discuss After Viewing Video What are the major themes of Matthew? How MARKS OF DISCIPLESHIP does Matthew use these themes in its call for radical (20 minutes) discipleship? Disciples accept Christ’s call to radical discipleship. SCRIPTURE AND STUDY MANUAL Share responses in this section to the extent (50 minutes) persons are comfortable talking about where they Establish the nature and purpose of the Gospel of are in their own discipleship. Discuss this question: Matthew by using information gathered in daily Why does the church often settle for making church reading and from the introduction to Matthew in the members instead of making disciples? The second Bible. Work in groups of three or four to answer question in this section of the study manual ties to these questions: Who wrote the book? When was it “Our Human Condition.” Read that statement aloud together and then respond to the question. written? To whom? What are the major themes in the book? What point was the writer wanting to CLOSING AND PRAYER make about Jesus? Call attention to the brief chart of dates on page (5 minutes) 189 of the manual to get in mind the historical set- Turn to Lesson 19 and write down prayer ting of the New Testament. Read dates and events in concerns. The assignment is a rereading of Matthew. unison. Call out the dates and ask the group to Call attention to the special assignment on page 143. respond with the events. Reverse the process. Close with prayer.

Session 1: Session 4: Presenter: Emerson B. Powery Presenter: Celia B. Sinclair The ancient biblical story of God is of vital impor- The call and creation of Israel that begins in Genesis tance for readers of all generations. This living word 12 is commonly known as the “patriarchal history”; of God is ultimately concerned with establishing a however, the Bible attests to the importance of new sense of inclusive community. By reading the Israel’s matriarchs as well. God promises the patri- Bible in community you can hope to gain a sense of archs and matriarchs that by them and through the tradition of Christian faith; a sense of direction for them, all the families of the earth will be blessed. The your own actions in, and for, the world; a sense of covenant with Israel will eventually extend and belonging to one another; and a sense of the Other, encompass all peoples and nations. God’s promises the One who cares more about you than you could are sure. Beginning with the patriarchs and the ever care about yourself. matriarchs, we see how God partners with us in the realization of God’s promise. Session 2: Presenter: Peter E. Enns Session 5: Genesis 1 and 2 were not written to answer questions Presenter: Thomas B. Dozeman we might have about the origins of the universe. Divine memory prompts God to fulfill past promises. Genesis is an ancient book that spoke very clearly The Exodus is a story of divine memory and action. and powerfully to God’s people living thousands of Memory of the Divine promise to Israel causes God years before our time. And the central message is to enter human history, to save the Israelite people this: “I am your God. I created everything you see. from slavery and death, and to create a new future The heavens and the earth are my doing. Therefore, by fulfilling past promises to their ancestors. The worship me and no one else.” The Creator God is Passover Haggadah (Jewish celebration of the also the personal God. This is the message of Exodus) also creates hope, since remembering the Genesis 1 and 2, and this is the proper starting point past salvation of God also leads to a future vision, for reading the Bible. when all evil will be destroyed.

Session 3: Session 6: Presenter: Peter E. Enns Presenter: Cheryl B. Anderson Genesis 3–11 connect the story of creation to the Obedience to God’s Law is the people’s response to story of Israel’s ancestors, beginning with Abraham, God’s deliverance on their behalf. The Law is an act in Genesis 12. These chapters describe the fall of of God’s self-revelation, providing a way for the com- humanity and the spread of sin in the world. These munity of faith to know God and remain close to stories in Genesis are, in their own right, vehicles for God. The Law was given before the Israelites powerful theological messages that address the entered the Promised Land. Once they had been Bible’s basic purpose: to reveal who God is and why slaves; now they were free. Yet, with freedom came God is worthy of worship. responsibilities under God’s covenant and the requirement to act in certain ways before God and with families and neighbors alike. The presence of these laws reminds us now that to be a person of faith is not just a matter of what we believe; it is also a matter of how we behave. Copyright © by Abingdon Press. All rights reserved. Session 7: demands faithfulness and justice?” For God’s Presenter: Cheryl B. Anderson people today, the question remains the same. To be holy, to be pure, is to lead a life that is in divine order. That definition of order, set forth in the priestly Session 11: laws, influences all aspects of daily life. To restore Presenter: Jin Hee Han that order once it had been broken took place King Josiah led the nation to renew its covenant with through the act of atonement, described in Leviticus, God and reinstituted the celebration of the Passover the process of achieving and maintaining oneness in accordance with the book of the covenant. Under and reconciliation with God. These priestly laws in Josiah, Judah regained religious vitality and love for the Christian canon remind us of our ongoing the Torah. However, the prophet Jeremiah found the responsibility to God in all our existence, underscore last kings of Judah falling far short of the stature of the importance of worship, and remind us that how Josiah. As Jeremiah warned, the time of judgment we live our lives should be an act of worship. finally came to Jerusalem. However, Jeremiah saw the Exile only as a temporary stage in history and Session 8: preached hope with confidence and practiced hope Presenter: Kathleen A. Farmer by buying land on the very eve of its destruction. The period of history from the death of Joshua to the beginning of David’s reign is described as an end- Session 12: less cycle moving from sin to punishment and back Presenter: Julia M. O’Brien again, with only brief periods of relief provided by the Jeremiah and Ezekiel both claim that God used the activities of the Judges. The last few chapters in Babylonians to punish the people of Judah for their Judges illustrate what happens when individuals in sins. But the same God who holds people account- society become their own standard of morality. The able for their behaviors is also gracious and forgiv- stories included in Judges 19–21 stand as horrific ing. Second Isaiah (the writer of Isaiah 40–55) sees examples of the evil that can reign supreme when hope for the people after the Exile, that the people God does not reign supreme. will return to their land and that their relationship with God will be deepened. Jeremiah 31 affirms that after Session 9: the Exile God will establish a new covenant with the Presenter: Kathleen A. Farmer people, one written on people’s hearts. Israel’s historians neither idealized their kings nor attempted to glamorize the stories of their personal Session 13: and political lives. In the historians’ eyes, each of the Presenter: Melody D. Knowles kings of Israel and Judah contributed in some way to The Psalms are sometimes called “mirrors their nations’ downhill slide toward destruction. Even of human emotion,” expressing great joy as well as David is pictured as a man with serious flaws in his deep despair. The Psalms pray with great boldness. character who made foolish, sinful choices that had In their praise and lamentation the psalms mirror our disastrous consequences for the health of the hearts, speak our deepest thoughts, and teach our United Kingdom. The historians, priests, prophets, hearts about who God is and what God has done. and theologians of Israel and Judah considered it an Above all, the Psalms teach us how to pray to God. act of faith to call their leaders to account for their With their vivid language and strategic mix of praise errors in judgment. and lament, the Psalms challenge us to pray with just as much beauty and boldness as the psalmists Session 10: did when they wrote them. Presenter: Jin Hee Han Against the background of the lowest point in Israel’s Session 14: history—when King Ahab had perverted the nation’s Presenter: Melody D. Knowles faith and worshiped Baal, the god of the The book of Ezra tells of the Jews returning from Canaanites—the prophet Elijah comes on the exile. For a people who have lived without a temple, scene. Elijah’s ministry sets out to turn the heart of proper temple worship will become a major theme. the people back to the one and only true God. In For a people now geographically divided—some still Israel the king cannot act outside the law: he must living in Babylon, some having returned to the land, honor God. The historian of First Kings asks: “Will and all living in the midst of people who worship the king and people listen to the prophetic voice that other gods—properly defining communal bound-

Copyright © by Abingdon— 2Press. — All rights reserved. aries will also be a major concern. And, as always, teacher. Second, Matthew focuses less on miracles the community of returning exiles will have to decide than do the other Gospels. Third, Matthew has a how to live faithfully and practice righteousness. strong Jewish orientation. Fourth, Matthew emphasizes what might be called “superabundant” right- Session 15: eousness. And, finally, embedded in Matthew’s Presenter: Mark Price Gospel is a constant tension between the universal and the particular. Matthew’s radical teaching calls The book of Job presents a number of challenges, for radical discipleship. not the least of which is how to reconcile the compli- ant Job of the Prologue with the complaining Job of the dialogues. After all the discussion and debate Session 19: among Job and his friends and God, Job does not so Presenter: Michael J. Brown much repent of wrongdoing, as he renounces his In Matthew’s Gospel, Jesus’ birth, no less than argument with God. In response to God’s appear- his death, resurrection, and deeds, evoked both ance, Job does not simply withdraw his complaint; he acceptance and rejection. Certain leaders among is moved to see himself and God in a new way. the Jews rejected Jesus; but the ordinary Jew, the one seeking to be obedient to the Law, recognized Session 16: the revelation of God in Christ. The problem for Presenter: Daniel L. Smith-Christopher Jesus in Matthew is never the Jews or the Jewish The book of Daniel is a composite of two different religion. The problem is the Jewish leadership, the kinds of literature—stories of Jewish “heroes authorities into whose hands the people have been of faith” under foreign rulers (both Babylonian and placed by God. Matthew consistently affirms Persian) in chapters 1–6 and apocalyptic visions Judaism, but as it is interpreted by Jesus. in chapters 7–12. The hero stories give us examples of remaining faithful in times of trial, even if it means Session 20: defying some of the policies of the worldly powers Presenter: Thomas E. Boomershine over us. And the visions assure us that we can be In Mark, Jesus says and does strange and mysteri- boldly defiant because our God has ultimate ous things for a Messiah: the first disciples he calls dominion over all. are fishermen; he heals many who are sick with various diseases and casts out many demons. But: Session 17: “He wouldn’t allow the demons to speak, because Presenter: Sidnie W. Crawford they knew him.” Throughout most of Mark’s story, The books of Esther and Jonah come to us from the Jesus tries to keep his messianic identity secret. Persian period in Jewish history. During this time, This strange motif in Mark has been called “the the Persian Empire ruled over the Jews, and it was Messianic secret.” Like a good mystery, Mark uses a time of transition and challenge. How were they to this device to not only hook his original listener’s interact with a foreign government? How should they attention (as well as later readers), but also to get his relate to the Gentiles around them? What did it audience to think about how they will respond to this mean to be a worshiper of the God of Israel in a secret now that it is no longer hidden. foreign land? And, most importantly, where was God in this different, expanded world? Was God just the Session 21: God of Israel, or did God’s power extend to the Presenter: R. Alan Culpepper Gentile nations? Both Esther and Jonah tackle these In Luke, Jesus’ ministry is filled with memorable questions, though in different ways. And both affirm stories of Jesus standing up for the overlooked and that God is the God of both Jews and Gentiles and despised, while challenging the presumptions of the that God’s power and mercy extend over the whole wealthy and the socially accepted. Through Jesus, world. God will redeem the least and the lost, but his role as Savior will not be limited to any one group, nation, Session 18: or people. He came for all the least and the lost, Presenter: Michael J. Brown no matter who they are or where they live. In this Matthew’s distinctive fingerprint on Jesus’ story can way, Jesus immediately challenges all of the conven- be found in five major themes that pervade his tions by which we seek to limit God’s forgiveness and Gospel. First, Matthew emphasizes Jesus as salvation.

Copyright © by Abingdon— 3Press. — All rights reserved. Session 22: In spite of these difficulties, the earliest Christians Presenter: Jaime Clark-Soles developed particular strategies for accomplishing The distinctiveness of John’s Gospel is apparent their mission to spread the gospel to the ends of the from the start. John begins his Gospel before earth. Creation and emphasizes Jesus’ power, sovereignty, glory, and divinity at every turn. Jesus and God are Session 26: one with each other and with all believers. In John, Presenter: Richard B. Hays Jesus promises abundant life, that peculiar quality of The key question that drives the letter to the Romans life that is lived in perfect, intimate unity with God and is this: can God be trusted? This question arises Jesus. And John stresses repeatedly that the life because of Paul’s conviction that the Gentiles— Jesus promises is available right here, right now. foreigners who do not keep the commandments of God’s covenant with Israel—have also received Session 23: God’s grace. Paul does not simply focus on the Presenter: Jaime Clark-Soles question of individual salvation. He is addressing the Like John’s entire Gospel, his vision of the Holy Spirit problem of God’s universal justice, God’s faithful- is distinctive. God, Jesus, and the Holy Spirit are in a ness to Israel, and how the death and resurrection of unified relationship. Jesus existed with God from the Jesus are to be understood as the fulfillment, rather beginning, came to earth, established the church, than the undoing, of all God had promised Israel returned to God, and sent the Holy Spirit to guide the from the beginning. Thus, Paul’s letter confirms that church after he was no longer physically present. the God who has chosen us freely in love can be What exactly is the Holy Spirit to do? As a spirit of trusted. truth, the Holy Spirit will abide with Jesus’ disciples, teach them and remind them of everything he said, Session 27: help them worship, testify to Jesus, guide them in Presenter: Gay L. Byron Jesus’ ways, glorify Jesus, and empower them for mission work. In First Corinthians, we have what is believed to be at least four letters that Paul wrote to the Christian com- Session 24: munity at Corinth. In them, Paul responds to the Presenter: Aida Besançon Spencer questions of the leaders of the community and the conflicts that were being experienced within the com- According to the Book of Acts, the Holy Spirit is the munity. Paul emphasized the importance of maintain- source of power for the early church—power whose ing the unity of the body so that each member could origin was (and is) the resurrected Jesus; power exercise his or her gifts to the fullest. Both clergy and received through acts of prayer; and power whose laypersons are to be “servants” of God, servants who goal is to bear witness to the gospel. Luke’s narrative live by faith, and servants who each have a special in Acts shows how Jesus’ followers were empowered gift—or in some cases many gifts—to be used for by the Holy Spirit to speak, teach, and act as eye- building up the body of Christ. witnesses to the life, death, and resurrection of Jesus. Though opposition and persecution were often the consequences of the Holy Spirit’s power in Session 28: Acts, the disciples remained persistent and “ were all Presenter: Brad R. Braxton filled with the Holy Spirit and spoke the word of God Galatians presents an impassioned conversation with boldness” (4:31). about the religious and social boundaries of the church. For Paul, faith in Christ provides Session 25: access to God’s grace beyond any narrow social Presenter: Aida Besançon Spencer boundaries, allowing unity within the church in the Luke’s purpose in writing Acts, the sequel to his midst of social diversity. However, Christ abolishes Gospel, is the same as his purpose in writing the the dominance of one over the other based on these gospel: to proclaim to the world “this Jesus God differences. In addition to promoting communal har- raised up” (2:32). Acts, then, is the story of those mony, Paul insists that Christian faith engenders who first proclaimed the story of Jesus. And just as freedom. Galatians is an ancient “emancipation Jesus encountered resistance and conflict, the early proclamation,” announcing that believers have been church in Acts, representing Christ’s body in the freed from the forces that enslave them and thereby world, also encountered resistance again and again. freed for loving service to the neighbor.

Copyright © by Abingdon— 4Press. — All rights reserved. Session 29: Session 32: Presenter: Minerva G. Carcaño Presenter: Craig C. Hill First and Second Timothy and Titus have traditionally Revelation is not an easy book to understand. Most been known as the Pastoral Letters because they scholars regard an apocalypse, of which Revelation were written as pastoral advice from Paul to his is an important example, not as historical foresight younger colleagues in ministry, Timothy and Titus. but as theological insight. An apocalypse is an The church found itself assailed by false teachings “unveiling,” a “revelation” of the true nature of reality. and the need for strong leaders who would help the It was written in times of severe trial as a way of church faithfully proclaim “sound teaching” through encouraging believers to endure, to trust that, word and deed. Paul therefore advises these young despite all contrary appearances, God and not evil leaders about what the church is to teach and to would ultimately triumph. Revelation offers us a preach. Paul saw that the care of the young church theology of creation’s completion. It tells us that our was an effort to promote faithful community and that cosmos will be redeemed, and that humans will caring for each other in the household of God calls come to be what they were created to be. That, for mutual accountability in love. above all, is the meaning of Revelation.

Session 30: Session 33: Presenter: David A. deSilva Presenter: John S. Mogabgab The writer of Hebrews has crafted a skillful No matter how far the people of Israel wandered sermon that is addressed to a group of Jewish and from the path of life, no matter how often the Gentile believers. The writer speaks at length about disciples of Christ misunderstood their teacher, Jesus’ exalted status; about the gifts and privileges no matter how often we sin, God desires to be in Jesus secured for his followers through his death and relationship with us. Not content simply to be near resurrection; and the debt of gratitude and loyalty the us, God unbelievably decides to become one of us. recipients of his gifts owe. The believers addressed But God’s movement toward us in Jesus Christ must by Hebrews had been subjected to a great deal of be met with a reciprocal movement from our side. harassment, abuse, and marginalization for their God has chosen to be with us; we must chose association with Jesus. The writer of Hebrew there- whether or not we want to be with God. By choosing fore challenges the community of believers to perse- God’s way over against the way of “this world”; by vere in their faith and gratitude toward God and receiving God’s gifts instead of promoting our Jesus as they are faced with the costly choices of talents; and by doing God’s word rather than keep- discipleship. ing it to ourselves, we become God’s very presence in the world. Session 31: Presenter: Leticia A. Guardiola-Sáenz Session 34: The writer of First Peter lets us know that he is Presenter: Zan W. Holmes delivering a particular message for a particular peo- A covenant is a special relationship in which the ple. These people have been "chosen and destined" participating parties pledge themselves to one by God and are living scattered among strangers, another. The Bible talks about a covenant as an "a chosen race, a royal priesthood, a holy nation, agreement between God and God’s people. In God's own people." Even in the midst of the trials celebrating the Lord’s Supper, we remember that they are suffering, God has not abandoned them; Jesus is the mediator of God’s new covenant with they are still God's own people. So even today, being us, a covenant that promises forgiveness of sin and a priest means being a servant among the people, a newness of life. The making of the new covenant bridge between them and God. Yet, being set apart with God is not an individual act. It is a communal also means being part of the world—to serve, to pray, one. We not only have obligations toward God, but to teach, to be a blessing. also toward the members of the community. So as members of the new covenant community, let us remind ourselves that we can love because we are loved. The love of God in Jesus Christ empowers us to love one another.

Copyright © by Abingdon— 5Press. — All rights reserved. Kunsthalle, Mannheim / SuperStock ❖ Washing of the Feet by John VISUAL CREDITS August Swanson © John August Swanson. Used by permission of the artist. ❖ The Last Supper by Jesus Mafa © Jesus Mafa ❖ The Opening Sequence Credits Creation of Adam, detail of the hands of God and Adam by Michelangelo. Sistine Chapel. Scala / Art Resource, NY 19th C. CE Megillat Esther with Case. Erich Lessing / Art Resource, NY ❖ Chaos (the Creation) by I. Aywasovski. Armenian Museum, Venice / SuperStock ❖ David & Uriah by Rembrandt van Rijn. Timeline Credits ❖ Hermitage Museum, St. Petersburg, Russia / SuperStock A Still, Babylonian Creation Story © British Museum / Biblical Small Voice by Sister Genevieve © Asian Christian Art Association Archaeological Society ❖ Euphrates River. Marie-Henriette Gates / ❖ The Peaceable Kingdom by Edward Hicks. 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The Jewish Museum, NY, New York / SuperStock David & Biblical Archaeological Society ❖ Cyprus, Southern Coastline near Uriah by Rembrandt van Rijn. Hermitage Museum, St. Petersburg, Paphos. Bible Scene Slide Tours / Biblical Archaeological Society ❖ ❖ Russia / SuperStock A Still, Small Voice by Sister Genevieve © Perge, Main Street. Sonia Halliday / Biblical Archaeological Society ❖ Asian Christian Art Association The Destruction of the Temple of ❖ Philippi. Raymond Schoder / Biblical Archaeological Society ❖ Jerusalem, detail showing the menorah of the Temple by Francesco Athens, Roman Agora. Courtesy of Ekdotike Athenon / Biblical ❖ Hayez. Cameraphoto / Art Resource, NY The Peaceable Archaeological Society ❖ Corinth, Temple of Apollo. Courtesy of Kingdom by Edward Hicks. Philadelphia Museum of Art, Ekdotike Athenon / Biblical Archaeological Society ❖ Ephesus, ❖ Pennsylvania / SuperStock Twenty-Third Psalm by Frank Wesley. Harbor Road and Theater. F.H.C. 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Graeme Outerbridge / SuperStock ❖ Old Testament 1 The Good Samaritan (after Delacroix) by Vincent van Gogh. Kroller- Head of Christ by Rembrandt van Rijn. Gemaeldegalerie, Staatliche Muller Museum, Otterlo, Netherlands / SuperStock ❖ Jesus and the Museen zu Berlin, Berlin, Germany. Bildarchiv Preussischer ❖ Samaritan Woman at the Well by He Qi © He Qi. Used by permis- Kulturbesitz / Art Resource, NY The Christ Smiling by Oh Hae- ❖ sion of the artist. ❖ Her Sins Are Forgiven by Wu Yuen-kwei © Asian Chang © Asian Christian Art Association The Washing of the Feet ❖ Christian Art Association ❖ Pentecost by Jesus Mafa © Jesus Mafa by Jesus Mafa © Jesus Mafa Head of Christ by Karl Schmidt- ❖ The Conversion of St. Paul by Michelangelo Merisi da Rottluff. Erich Lessing / Art Resource, NY © 2005 Artists Rights ❖ Caravaggio. Palazzo Odescalchi, Rome, Italy / Canali Photobank, Society (ARS), NY / VG Bild-Kunst, Bonn The Risen Lord by He Milan / SuperStock ❖ St. Paul by Nicolas Tournier. 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Copyright © by Abingdon— 6Press. — All rights reserved. Old Testament 3 Old Testament 13 Expulsion from Paradise by Michelangelo. Sistine Chapel, Vatican Songs of Joy by James Jacques Tissot. The Jewish Museum, NY / Palace. Scala / Art Resource, NY ❖ Eve by Paul Ranson. Musée des Art Resource, NY ❖ Jerusalem Temple excavations by Zev Radovan Beaux-Arts, Rennes, France. Giraudon / Bridgeman Art Library ❖ © Zev Radovan, Jerusalem, Israel ❖ Chaos (The Creation) by I. The Dove Returns to Noah by James Jacques Tissot. The Jewish Aywasovski. Armenian Museum, Venice / SuperStock Museum, NY / SuperStock ❖ The Construction of the Tower of Babel by Hendrick van Cleve III. Snark / Art Resource, NY Old Testament 14 The Daughters of Judah in Babylon by Herbert Gustave Schmalz. Old Testament 4 Christie’s Images, London, UK / Bridgeman Art Library ❖ The Ramesses II Statue. Richard Nowitz / Biblical Archaeological Society Western wall of the Temple in Jerusalem. Erich Lessing / Art ❖ The Departure of Abraham by Jozsef Molnar. ET Archive / Resource, NY ❖ Nehemiah Looks Upon the Ruins of Jerusalem by SuperStock ❖ Isaac and Rebecca by Simeon Solomon. Victoria & James Jacques Tissot. The Jewish Museum, NY / Art Resource, NY Albert Museum, London / Art Resource, NY ❖ Jacob Deceives Isaac ❖ Jewish Sacrifice by Alessandro Franchi. Scala / Art Resource, NY by James Jacques Tissot. The Jewish Museum / Art Resource, NY ❖ Song of the Sycamore. Papyrus, Early 20th Dynasty (12th-11th BCE), New Kingdom. Erich Lessing / Art Resource, NY Old Testament 5 Agnus Dei (Lamb of God) by Francisco Zurbaran. Museo del Prado, Old Testament 15 Madrid, Spain. Scala / Art Resource, NY ❖ Wagon and Pylon, detail Job by Leon Bonnat. Erich Lessing / Art Resource, NY ❖ Job and His from Israel in Egypt by Sir Edward John Poynter. Guildhall Art Wife by Georges de La Tour. Erich Lessing / Art Resource, NY ❖ Job Gallery, Corporation of London / Bridgeman Art Library ❖ Statue of by Jusepe de Ribera. Scala / Art Resource, NY ❖ Grieving Job and Ramesses II, Luxor Temple / Superstock ❖ The Signs on the Door by His Friends by Eberhard Waechter. Erich Lessing / Art Resource, NY James Jacques Tissot. The Jewish Museum, NY / SuperStock ❖ The ❖ The Lord Answering Job Out of the Whirlwind. Illustrations to the Crossing of the Red Sea by Marc Chagall. Réunion des Musées Book of Job, III, 45, pl.13; by William Blake. The Pierpont Morgan Nationaux / Art Resource, NY © 2005 Artists Rights Society (ARS), Library / Art Resource, NY NY / ADAGP, Paris Old Testament 16 Old Testament 6 Darius I the Great (550-486 BCE) giving audience, detail of a relief in Aaron with the Scroll of Law by Abraham Solomon. Southampton the Treasury of the Palace at Persepolis, 491-486 BCE. SEF / Art City Art Gallery, Hampshire, UK / Bridgeman Art Library ❖ Moses Resource, NY ❖ Daniel Interpreting Nebuchadnezzar’s First Dream with the Tablets of the Law by Guido Reni. Scala / Art Resource, NY by Mattia Preti. Private Collection / Bridgeman Art Library ❖ Daniel in the Lion’s Den by Adrian Kupman / SuperStock Old Testament 7 Fire from Heaven Consumes the Sacrifice by James Jacques Old Testament 17 Tissot. The Jewish Museum, NY / SuperStock ❖ Tabernacle and Judah and Babylonia at the Time of Jerusalem’s Fall (Map 10), from Court in the Wilderness (Solomon’s Temple). Private Collection / The New Interpreter’s Study Bible © 2003 Abingdon Press. Used by Bridgeman Art Library ❖ The Scapegoat, illustration for ‘The Life of permission. ❖ Queen Esther, Fresco by Andrea del Castagno. Scala / Christ’ by James Jacques Tissot. Brooklyn Museum of Art, NY / Art Resource, NY ❖ Israel, Judah and the Assyrian Empire at the Bridgeman Art Library Time of Israel’s Fall, 722-21 BCE (Map 8), from The New Interpreter’s Study Bible © 2003 Abingdon Press. Used by permission. ❖ Jonah Old Testament 8 and the Whale by He Qi © He Qi. Used by permission of the artist. Arch of Titus. Biblical Archaeological Society / Art Resource, NY ❖ Deborah by Gustave Doré, engraved by Ettlin. Private Collection / New Testament 18 Bridgeman Art Library ❖ Gideon by He Qi © He Qi. Used by permis- The Magi by He Qi © He Qi. Used by permission of the artist. ❖ sion of the artist. ❖ Samson Slays a Thousand Men by James Jesus Heals the Paralytic by Pedro de Orrente. Erich Lessing / Art Jacques Tissot. The Jewish Museum, NY / Art Resource, NY Resource, NY ❖ The Good Samaritan by Philip Richard Morris. Blackburn Museum and Art Gallery, Lancashire, UK / Bridgeman Old Testament 9 Art Library David Playing the Harp Before Saul by Rembrandt van Rijn. Erich Lessing / Art Resource, NY ❖ Entrance to Ancient Samaria by Carl New Testament 19 Haag. Private Collection / Bridgeman Art Library ❖ King David by Flight Into Egypt by Henry Ossawa Tanner. Museum of Fine Arts, Marc Chagall. Réunion des Musées Nationaux / Art Resource, NY © Houston, Texas / Bridgeman Art Library ❖ St. John the Baptist by 2005 Artists Rights Society (ARS), NY / ADAGP, Paris ❖ Queen of Titian. Cameraphoto / Art Resource, NY ❖ The Calling of the Apostle Sheba Before King Solomon, detail of Solomon on his Throne by Matthew by Marinus van Reymerswaele. Bildarchiv Preussischer Giovanni-Battista Tiepolo. Cameraphoto Arte, Venezia, Italy / Kulturbesitz / Art Resource, NY ❖ Vineyards in Wadi Eshkol, from Bridgeman Art Library where the scouts, sent by Moses, brought back a giant cluster of grapes (Numbers 13:23). Erich Lessing / Art Resource, NY ❖ The Old Testament 10 Pharisees Conspire Together by James Jacques Tissot / SuperStock A Still, Small Voice by Sister Genevieve © Asian Christian Art Association ❖ Nile River. Zev Radovan / Biblical Archaeological New Testament 20 Society ❖ Wadi Avdat. Werner Braun / Biblical Archaeological Healing of the Leper, from the manuscript “The Four Gospels” from Society ❖ Elijah on Mt. Carmel, Fresco. Synagogue, Dura Europos, Mount Athos Monastery, Iberon, Greece. Erich Lessing / Art Syria / Art Resource, NY ❖ Vineyards by Zev Radovan © Zev Resource, NY ❖ Christ Before the Sanhedrin, The Jewish Grand Radovan, Jerusalem, Israel Council. Monastery Church, Ohrid, Macedonia. Erich Lessing / Art Resource, NY ❖ The Sermon on the Mount: Christ’s Exhortation to Old Testament 11 the 12 Apostles by James Jacques Tissot / SuperStock ❖ The Empty th ❖ Hebrew Pentateuch, 15 Century / SuperStock King Josiah Tomb by Jesus Mafa © Jesus Mafa ❖ Colosseum in Rome. Garo ❖ Cleansing the Land of Idols by William Hole / SuperStock High Place Nalbandian / Biblical Archaeological Society at Tel Dan. Garo Nalbandian / Biblical Archaeological Society ❖ The Destruction of the Temple of Jerusalem by Francesco Hayez. New Testament 21 Cameraphoto Arte, Venice / Art Resource, NY The Healing of the Lame in the Temple, illustration for ‘The Life of Christ’ by James Jacques Tissot. Brooklyn Museum of Art, NY / Old Testament 12 Bridgeman Art Library ❖ The Good Samaritan (After Delacroix) by Stele of Cyrus the Great. Genie with four wings. SEF / Art Resource, Vincent van Gogh. Kroller-Moller Museum, Otterlo, Netherlands / ❖ NY The Destruction of the Temple of Jerusalem, detail showing SuperStock ❖ The Prodigal Son by Marc Chagall. Scala / Art the menorah of the temple by Francesco Hayez. Cameraphoto Arte, Resource, NY © 2005 Artists Rights Society (ARS), NY / ADAGP, ❖ Venice / Art Resource, NY The Return of the Exiles by William Paris ❖ Christ’s Entry Into Jerusalem by William Blake © Glasgow Hole / SuperStock City Council / Stirling Maxwell Collection / Bridgeman Art Library

Copyright © by Abingdon— 7Press. — All rights reserved. New Testament 22 New Testament 29 Agnus Dei (Lamb of God) by Francisco Zurbaran Museo del Prado, Love One Another by Laura James (contemporary artist). Private Madrid, Spain. Scala / Art Resource, NY ❖ The Resurrection of Collection / Bridgeman Art Library Lazarus by Henry Ossawa Tanner. Musée d’Orsay, Paris, France. Erich Lessing / Art Resource, NY New Testament 30 The Costume of the High Priest by James Jacques Tissot. The New Testament 23 Jewish Museum, NY / SuperStock ❖ Mosaic of the Apse Right Side: Crucifixion by Georges Rouault / SuperStock © 2005 Artists Rights Melchisedec. Canali Photobank / SuperStock ❖ Calvary (Golgotha or Society (ARS), NY / ADAGP, Paris ❖ The Virgin at the Foot of the Crucifixion) by Nikolai Ge, Musée d’Orsay, Paris, France. Réunion Cross by Jean Joseph Weerts. Musée d’Art et d’Industrie, Roubaix, des Musées Nationaux / Art Resource, NY France / Bridgeman Art Library Giraudon ❖ Elohim Creating Adam by William Blake. Tate Gallery, London. Erich Lessing / Art Resource, NY New Testament 31 The Priests by James Jacques Tissot. The Jewish Museum, NY / New Testament 24 SuperStock ❖ The United Monarchy (Map 5) from The New Pentecost by Jesus Mafa © Jesus Mafa ❖ In the Temple, Apostles Interpreter’s Study Bible © 2003 Abingdon Press. Used by permis- Peter and John Heal a Paralytic by Bertholet Flemalle. sion. ❖ Basket with bread between two fish. Mosaic from Church of Kunsthistorisches Museum, Vienna, Austria. Erich Lessing / Art the Multiplication, Tabgah, Israel. Erich Lessing / Art Resource, NY Resource, NY ❖ The Stoning of Saint Stephen by Annibale Carracci. Réunion des Musées Nationaux / Art Resource, NY New Testament 32 Knocking at the Door by He Qi © He Qi. Used by permission of the New Testament 25 artist. ❖ The Beast Rising from the Sea. Scene from the Apocalypse Supper at Emmaus by Laura James (contemporary artist). Private by Giusto de Menabuoi. Fresco. Baptistry, Padua, Italy. Alinari / Art collection / Bridgeman Art Library ❖ The Deliverance of Saint Paul Resource, NY ❖ St. John the Evangelist on the Island of Patmos by and Saint Barnaby by Claude Guy Halle. Musée de la Ville de Paris, Diego Rodriguez de Silva y Velasquez. National Gallery, London / Musée Carnavalet, Paris, France. Giraudon / Art Resource, NY ❖ Bridgeman Art Library The Life of the Apostle Peter: Peter at the House of Cornelius (Artist Unknown) / SuperStock ❖ Saint Paul in the Prison by Rembrandt van New Testament 33 Rijn. Germanisches Nationalmuseum, Nuremberg, Germany. Scala / The Calling of the Disciples by He Qi. Used by permission of the ❖ Art Resource, NY artist. The Scream by Edvard Munch. National Gallery Oslo Norway, Bridgeman Art Library London / SuperStock © The Munch New Testament 26 Museum / The Munch-Ellingsen Group / Artists Rights Society / NY Bust of Nero. Ronald Sheridan’s Photo Library / Biblical ❖ Jesus and His Disciples by Arturo Gordon Vargas. Kactus Foto / Archaeological Society ❖ Saint Paul by Nicolas Tournier. Christie’s SuperStock ❖ Pomegranates, Majorca by John Singer Sargent. Images / SuperStock Smithsonian American Art Museum, Washington, DC / Art Resource, NY ❖ “They were very poor.” Panel 10 from The Migration Series by New Testament 27 Jacob Lawrence. Digital image © The Museum of Modern Art / Corinth, Forum and Lechaion Road. Dennis Pierce / Biblical Licensed by Scala / Art Resource, NY © 2005 The Estate of ❖ Archaeological Society The Crucifixion by Vladmir Mazuranic / Gwendolyn Knight Lawrence / Artists Rights Society (ARS), NY ❖ SuperStock Jesus Washing the Disciples’ Feet by Laura James (contemporary New Testament 28 artist). Private Collection / Bridgeman Art Library The Roman World (Map 14) from The New Interpreter’s Study Bible New Testament 34 ❖ © 2003 Abingdon Press. Used by permission. Portrait of Martin The Sacrament of the Last Supper by Salvador Dali. National Gallery Luther with Beret by Lucas Cranach, The Elder. Luthernalle, of Art, Washington, DC / SuperStock. © 2005 Salvador Dali, Gala- Wittenberg, Germany / SuperStock Salvador Dali Foundation / Artists Rights Society (ARS), NY ❖ The Last Supper by Jesus Mafa © Jesus Mafa