What Would Jesus Say? A Lenten Study

Lesson 1What Would Jesus Say about the Bible? ............................3Matthew 4:1-11

Lesson 2What Would Jesus Say about Poverty? ..............................8Luke 16:19-31

Lesson 3What Would Jesus Say about Discipleship?......................13Mark 8:34-9:1

Lesson 4What Would Jesus Say about Evangelism? ......................18John 4:31-38

Lesson 5What Would Jesus Say about Himself?............................23John 8:39-59

TABLE OF CONTENTS

Prepare Before the SessionRead the session for today in the Study Guide. Then read the options in this Teaching

Guide, placing checkmarks beside the activities you plan to include. After you have decidedwhich options to use, gather the appropriate materials.

WHAT’S IN YOUR TEACHING GUIDEThis Teaching Guide has three purposes:� to give the teacher tools for focusing on the content of the session in the Study Guide.� to give the teacher additional Bible background information.� to give the teacher variety and choice in preparation.

The Teaching Guide includes two major components: Teacher Helps and Teacher Options.

Teacher Helps

Teacher Options

Bible BackgroundThe Study Guide is your mainsource of Bible study material.This section helps you more fullyunderstand and interpret the Scripture text.

Teaching Outlineprovides you with an outlineof the main themes in theStudy Guide.

The next three sections provide a beginning, middle, and endfor the session, with focus paragraphs in between.

Focus Paragraphsare printed in italics at or near the top of the pagebecause they are the most important part of the Teaching

Guide. These paragraphs will help you move your class from“what the text meant” to “what the text means.”

You Can Choose!There is more material in each session than you can use, so choose the options from each sectionto tailor the session to the needs of your group.

Bible BackgroundJesus and MosesThe story of Jesus’ temptationis filled with allusions to OldTestament figures and events.

What is of major significance, however, isthe quotation of Scripture—not only byJesus but by the devil as well. Of the manyquestions that this passage raises, nonecan be more important than the ques-tions of how and why Jesus usesScripture.

The presence of Jesus in the desert forforty days and nights is an allusion toboth Exodus 24:18, where Moses ascend-ed Mount Sinai and resided there forforty days and nights, and Exodus 34:28,when Moses fasted for forty days andnights while receiving the tablets contain-ing parts of the Law. This passage alsoreminds us of the sojourn of Israel in thewilderness for forty years.

Matthew seems to suggest that Jesusis a figure much like Moses. The differ-ences, however, are as important as thesimilarities. Whereas Moses ascendedMount Sinai to receive the Law as givenby God, Jesus speaks the Law with author-ity, as witnessed both in this narrative andin the concluding verse of the Sermon onthe Mount (Mt 7:28). Also, unlike theIsraelites and Moses, who stumbled asthey sought the promised land, Jesuswithstands the temptations and showshimself as one who is able to remainfaithful to God despite the challenges.

The First TemptationThe first temptation is a simple one—tocommand the stones to become bread. Itis easy to visualize the similarity betweena smooth stone from the Judean desertand a loaf of bread. One can imagine thatJesus himself had noticed the similarityduring those difficult days of fasting. Thetemptation, then, was for Jesus to put anend to this time of testing and satisfy hisown desire for food.

Jesus’ response is both quick andfirm. His quotation of Deuteronomy 8:3is preceded by the formula, “It is written”(v. 4). This quotation of Scripture isimportant for several reasons. First, itshows that Jesus has a clear understand-ing of the passage and its context. It was in the desert that God providedmanna for the Israelites. During theirtime of struggle, God sustained them andprovided for their needs. Even as he expe-rienced a physical hunger, Jesus knew thatthe God who provided for the Israeliteswould provide for his own needs. Jesusrefused to circumvent his own suffering.Unlike the Israelites who turned awayfrom the provisions of God and called outto Moses for meat, Jesus embraced hissuffering as something more importantthan mere food. The way in which Jesusdealt with this temptation set the stagefor the way in which he would deal withthe many trials and tribulations he wouldface during his ministry.

1Lesson Teaching Guide

WHAT WOULD JESUS SAYABOUT THE BIBLE?

Matthew 4:1-11

The Second TemptationIn the second temptation, Jesus is led bythe devil to the pinnacle of the temple,overlooking the holy city of Jerusalem.Jesus is challenged to throw himself offthe temple and depend upon God to savehim. The devil thus challenges Jesus totest whether or not God is present tosave him from suffering. The devil’squotation of Psalm 91:11-12 is anattempt to manipulate Scripture for his own purpose.

Jesus meets this challenge to prove hisfaith. In Exodus 17 the Israelites campedat Rephidim, but they could not findwater to drink. When they asked Mosesfor water, he responded by saying, “Whydo you test the LORD?” (Exod 17:2). Moseswas commanded to take the same rodthat he used to strike the Nile River andstrike the rock at Horeb. Water thenflowed from the rock (17:6-7). Godprovided despite Israel’s doubts.

In dealing with the devil, Jesus quotedDeuteronomy 6:16: “Do not put the Lordyour God to the test” (Mt 4:7). The Greekversion of the Hebrew Bible, adds thephrase “as you did at Massah.” The wordmassah means “proof ” in Hebrew. Jesus’response was more than an attempt todismiss the challenge of the devil byquoting Scripture. By quoting this verse,Jesus displayed an understanding of thepresence of God even in the midst ofextreme trials. This understanding wasgrounded in the kind of faith that did notrequire a sign. This temptation speaks tothe lives of many whose “faith” is built onthe latest sign or perceived revelation.Jesus did not let his present circum-stances interpret the sacred text. Instead,he viewed Scripture as the foundation offaith and the source of strength andcomfort that is present in spite of one’scircumstances.

The Third TemptationThe third and final temptation seemssomewhat absurd. The devil takes Jesus toa high mountain to show him the king-doms of the world and then promises to

give Jesus those very kingdoms if Jesuswill bow down and worship him. Theoffer is rebuffed, and Jesus reminds the devil, “Worship the Lord your God,and serve only him” (Mt 4:10, quotingDeut 6:13).

Introduction: The focus of this lesson is onJesus’ quotation of Scripture. Jesus doesnot quote these texts in a triumphal way inorder to show his superiority, nor does heuse the quoted texts to find his way out of adifficult situation. These texts, which allowhim to withstand the temptations of thedevil, also allow him to embrace a path ofservice to others. This path ultimately leadsto great suffering.

I. Man Shall Not Live by Bread Alone (Mt 4:4)A. Our present circumstances are not sufficient to guide our dailyreasoning.

B. The entire revelation of God throughScripture must be understood as thefoundation of our faith that tran-scends our present state of affairs.

II. You Shall Not Tempt the Lord Your God(Mt 4:7)A. Jesus made the determination totrust God rather than put God toany test.

B. The only way to develop a steadfastfaith is to refuse to let circumstancesdictate one’s response to the varietyof temptations in life.

III. You Shall Worship the Lord Your Godand Him Only Shall You Serve (Mt 4:10)A. Jesus refused to circumvent the willof God for personal gain.

B. The measure of true discipleship isthe ability to remain grounded in thebiblical text even when it may notproduce the desired answer that weseek.

4 Lesson 1

� Bible Verse WeaponsWrite two or three of the following topicson the board: Greed, Lust, Drinking,Gambling, Laziness, Judgmental Attitude,Constant Negativity. Challenge class members to look for biblical passages thataddress each issue.

Questions� How easy (or difficult) was it to findbiblical passages that would reformthose involved in these situations?

� Was anyone hesitant to participate?Why?

� Is such a use of Scripture helpful orharmful?

Often Christians find themselvesdealing with issues by quoting biblicalpassages in order to win an argument,justify their beliefs, or validate theiractions. Jesus, however, quoted Scripturein order to highlight the principles ofGod that should be followed despite theirconsequences.

� “It Is Written…”Observe that, to each of the devil’s temp-tations, Jesus began his response with thephrase, “It is written….”

Questions� Why did Jesus choose to respond fromScripture instead of out of his circum-stances?

� What is the appropriate use ofScripture when dealing with issuesrelated to the Christian faith?

� Are there dangers that need to beavoided when we quote the Bible toothers?

In Genesis, Adam and Eve succumb to temptation and seek something that was nottheirs to gain. In Matthew’s Gospel, Jesus is tempted by something to which he hasclaim, but he refuses to bypass the will of God and instead chooses to follow God’s planfor his life—a plan that includes great suffering.

The power of Jesus is evident in Matthew’s Gospel. Yet Jesus refused to claim forhimself the power ascribed solely to God. As Donald Hagner notes, Jesus exhibitedfaithful obedience to God in the midst of these struggles. His faithfulness stands incontrast to the Israelites’ lack of faith. Time and again they stumbled and gave in to thetemptations they faced (Hagner, 69). Scripture, rather than the circumstances he facedat that particular moment, guided Jesus as he sought God’s will for his life.

A Way to Begin

Teaching Guide 5

The question, “What Would Jesus Say about the Bible?” is best answered by examining how Jesus handled the biblical text during his life. There is no betterplace to observe this than Matthew’s version of the temptations of Jesus.

Instead of using the biblical text as a club to beat up his enemies, Jesus quoted Scripture asa means of revealing God’s desires for humanity. In today’s lesson, we will observe that Jesusquotes Scripture to reveal the divine will to his challenger. He also quotes Scripture as a meansof establishing the foundation on which he will live in service to God and others.

� ContextWrite the Scripture references below onthe board. Have volunteers read each oneand discuss with the class how eachpassage relates to their everyday lives.

• Deuteronomy 8:3• Deuteronomy 6:16• Deuteronomy 6:13

Read Matthew 4:1-11. Discuss whetherthe context of this passage changes themeaning of the three passages fromDeuteronomy that Jesus quoted. Point out that Jesus focused on doing God’s willrather than looking for God’s will. Alsonote that the passages from which Jesusquoted have their origin in Israel’s wilderness experience. Emphasize theimportance of context for proper bib-lical interpretation. Understanding themeaning of the biblical text in its originalcontext is important before trying toapply the meaning of the passage in ourlives today.

� Satan’s Use of ScriptureRead Psalm 91:11-12. Discuss the meaningof the passage. Make sure the class identi-fies the theme of Psalm 91 as God’sfaithfulness to those who are faithful to God.

Read Matthew 4:6. Does the meaningof the passage change now that it is being quoted by the devil? Discuss thedistinction between believing in God’sfaithfulness and testing God’s faithful-ness—which is what the devil tempts Jesusto do. For Jesus there is no need to putGod to the test. Scripture serves as thefoundation of Jesus’ beliefs concerningGod. The devil quotes Psalm 91 in anattempt to convince Jesus that this secondtemptation is a means of showing thepower of God. Jesus, however, refuses toaccept the logic of the devil and insteadexposes the flaw in the devil’s reasoning.

There is no need for faithful believersto test God in every circumstance in life.Someone may raise the question ofGideon’s fleece in Judges 6:6-40. Beprepared to discuss whether or notGideon’s practice was appropriate. Manyscholars contend that Gideon’s actionsare a display of his lack of faith in theGod of Israel. If this interpretation ofJudges 6 is correct, then the story ofGideon is a negative example story andstands in contrast to those who hear themessage of God and act without the needfor a sign.

A Way to Explore Scripture In a sense, it is impossible to answer the question, “What would Jesus sayabout the Bible?” The purpose in asking this question is not to presume to know

the mind of Jesus, but rather to examine his use of Scripture in an effort to guideour own use of Scripture.

6 Lesson 1

� To Comfort or to HurtInvite participants to share if they havehad one of the following experiences:• A friend shared a comforting word fromScripture when you were dealing with adifficult issue.• A friend shared a hurtful word and useda passage from Scripture to support it.

� Commitments to ScriptureEncourage the learners to make thefollowing commitments:• To be (or continue to be) an activeparticipant in your Bible study groupeach week. • To develop a personal Bible study prac-tice that focuses on an in-depth study ofa biblical book. (This could be apersonal study or a group study that youbegin in your home.)• To encourage someone to join this Biblestudy group.

� Reading with UnderstandingProvide copies of theresource page, “Readingwith Understanding” (page 28). Invite class

members to share additional resourcesthey have found helpful.

� Bible StudyEncourage class members to use a dailydevotional guide such as Reflectionspublished by Smyth & Helwys. Suchguides provide a means of reading a smallbit of Scripture each day. For manyChristians, this is the only “Bible study”in which they participate. These devotionsare not a substitute for in-depth, system-atic study, however. Christians have aresponsibility to study Scripture anddevelop good interpretive principles thatwill allow them to discover the importanttruths that the Bible contains.

Questions� Is it difficult or easy for you to studythe Bible daily?

� What tools do you believe you need tostudy the Bible responsibly?

� What resources does our church offerto those who want to study the Bible indepth? If you don’t perceive that thereare any, what steps might you take tobuild up that area?

� Where do you feel you have learned thegreatest truths of the Bible—in worshipservices, in Sunday school, in week-night Bible studies, in personal study,or somewhere else?

ResourceDonald Hagner, “Matthew 1-13,” Word Biblical Commentary(Waco: Word, 1993).

Scripture is more than a collection of proof texts that pertain to every situationpeople will ever face. Scripture serves as the foundation of the Christian faithand provides the basis for understanding God and God’s relationship to

humanity. The guiding principles contained in the Bible are the basis on which believers makeimportant decisions every day about the kind of people they will be. It is not an easy task toread and understand the Bible. It is irresponsible for us to pretend that it is.

A Way to End

Teaching Guide 7

2Bible Background

IntroductionLuke 16 begins with a parableabout a rich man whose

manager is dishonest in the wayhe is managing his master’s property. The audience is the disciples. In verse 19,the audience changes to the Pharisees,who are identified by Luke as “lovers ofmoney” (Lk 16:14). The Pharisees appar-ently believed that wealth was a sign ofGod’s blessing. Jesus, however, chose to separate God and money, refusing tosuggest either that money is the sign ofGod’s blessing or that poverty is a sign of God’s disfavor. Jesus contended thatsuch a misreading of Scripture was notonly wrong but also dangerous.

A Study in ContrastsThe parable begins with a description of the rich man. His dress of “purple andfine linen” (v. 19) suggests wealth androyal lineage. His sumptuous diet furtherattests to his wealth. The situation ofLazarus, however, stands in stark contrastto that of the rich man. Lazarus is coveredin sores and longs for the crumbs fromthe rich man’s table.

The parable takes a unique turn whenthe scene changes from earth to the after-life. Whereas the angels carry Lazarusinto the presence of Abraham, the richman is buried. The rich man has a properburial; Lazarus does not. Lazarus,

however, ascends to heaven much likeEnoch (Gen 5:24) and Elijah (2 Kgs 2:11).The placement of Lazarus with Abrahamindicates a reversal of status. Lazarus nowfinds himself with the patriarch of Israel.The rich man also experiences a reversalof status. He now looks up from Hadesand sees Lazarus at Abraham’s side.Hades is the place of the dead, calledSheol in the Old Testament. As the idea of resurrection developed within Judaism,death began to represent a time of finaljudgment. The concept of Hades, then,was refined to designate the place wherethe unrighteous resided after their earthlydeaths. The separation between Lazarusand the rich man clearly suggests thepronouncement of judgment. The rever-sal of status challenged the theology ofthose who believed that the rich man wasrighteous and Lazarus was sinful. At thispoint, those hearing the parable musthave been puzzled. How could such areversal take place? What does this storysay about one’s life on earth?

The response of the rich man driveshome the ironic twist of the parable.While on earth, Lazarus desperatelyneeded assistance. The rich man passedby Lazarus countless times, yet neveroffered to help him. Now, it is the richman who needs assistance. His plea forhelp is not addressed to Lazarus but toAbraham. Perhaps it was because ofAbraham’s hospitality at the Oaks ofMamre (Gen 18:1-15) that the rich man

Lesson Teaching Guide

WHAT WOULD JESUS SAYABOUT POVERTY?

Luke 16:19-31

addressed him. Or perhaps the rich mancould not imagine Lazarus being gener-ous to the one who had ignored hissuffering for so long. The rich man hadgreat wealth during his own life, butnow his request is for a mere drop ofwater. Surely God will grant this simplerequest!

Abraham’s refusal seems harsh, yet hisresponse simply summarizes the story upto this point. Lazarus was in need, butnow he is comforted. The rich man hadplenty, but now he is in great need.Abraham then reveals the truth to therich man: there is no crossing the divide.

The Message of the ParableThis parable challenges the belief thatthere is a direct correlation between one’ssituation in life and one’s moral standingwith God. The stark reversal of status inthe two characters makes this point.Absent from the parable is any moraljudgment on the rich man. The only faulthighlighted is that he ignored the situa-tion of the poor man. Lazarus, likewise, isdescribed as poor without any mention ofhis moral character. The rich man’s deci-sion not to help Lazarus closes the doorfor the rich man to receive any gracewhatsoever. The chasm has been fixed.The implication is that God—who is notexplicitly mentioned—is the one who fixedthe chasm. The parable, however, indi-cates that it is the rich man, through hisown choices, who fixed this chasm byrefusing to help his neighbor. The richman closed his gate to Lazarus, thusestablishing a barrier he would laterregret.

In the final scene of this parable, therich man tries to bargain with Abrahamfor help. Not once does he acknowledgehis failure to help Lazarus during his life-time. He calls Lazarus by name, indicatingthat he indeed knew of his presence at hisgate. The rich man pleads for Lazarus toreturn to earth to warn his five brothersof the judgment to come. Abrahamrefuses, indicating that Moses and theprophets have preached this message.

Introduction: The Bible teaches us to helpthe poor. Ignoring their needs stands incontrast to the call of Scripture. The richman of this parable serves as a negativeexample.

I. The Earthly Scene (16:19-22)A. The Rich Man1. He had wealth and status (v. 19).2. His abundance of food indicatedhis ability to help those in need (v. 19).

3. His situation suggested favorwith God (v. 19).

4. He died and was buried (v. 22).B. Lazarus1. He was an outcast (vv. 20-21).2. His situation suggested disfavorwith God despite his name (v. 21).

3. He died and was carried away byangels to Abraham (v. 22).

II. The Heavenly Scene (16:23-31)A. The Rich Man1. His placement in Hades indi-cated divine judgment (v. 23).

2. His petition for mercy wasdenied (vv. 25-26).

3. His plea for a messenger for hisbrothers was rejected (vv. 27-30).

B. Lazarus1. He was comforted by Abraham(v. 23).

2. He was passive in the heavenlydialogue (vv. 23-31).

C. Abraham1. He provided comfort for Lazarus(v. 23).

2. He delivered the words of judg-ment to the rich man (vv. 25-26).

3. He affirmed the teachings ofMoses and the prophetsconcerning the poor (vv. 30-31).

Teaching Guide 9

� A Biblical Basis for Helping thePoorThe following selected texts address theissue of helping the poor. Enlist classmembers to read them aloud.

• Deuteronomy 15:7-11• Isaiah 58:6-7• Matthew 25:31-46• Matthew 5:38-42• Luke 3:7-14• Luke 6:20-26

Questions� What do these passages have incommon?

� How should Christians respond tothese biblical texts?

� Do you think Christians in the twenty-first century are adequately addressingthe issue of poverty? Why? Why not?

� The Poor and the Church BudgetProvide copies of your church’s currentbudget. Discuss how funds are allocatedamong the various ministries and opera-tions of the church. Does anyone knowhow much of the church budget is spenton ministries that directly help the poor?Are there advocates for the poor in yourchurch?

The parable ends with Abraham’s statement that if the man’s brothers have ignored the message, then “neither will they be convinced if someone rises from the dead.” Theparable ends, and the rich man still has not repented despite all he has witnessed.

The words of Jesus in Matthew 25:45 could have served as the ending of this parable.Jesus, in speaking about the judgment of the nations, described a scenario in whichmany were separated from God because they did not feed the hungry, give drink to thethirsty, or clothe the naked. When the crowd objected, claiming never to have seen theSon of Man in these circumstances, the response of Jesus was pointed: “Truly I tell you,just as you did not do it to one of the least of these, you did not do it to me” (Mt 25:45).

The theological issues in this lesson are intriguing. The parable, however, is notmeant to spark a theological discussion. Its purpose is to call those who profess belief inGod to act on behalf of the poor. How shall we deal with the issue of poverty in ourworld, and especially in our communities? What would Jesus say about poverty?

A Way to Begin

10 Lesson 2

The issue of poverty is addressed throughout Scripture. From the Law to theProphets to Jesus, helping those in need is often on the minds of the biblicalwriters. It is possible to develop political and sociological justifications for the

existence of poverty. Some even develop theological rationales. It is impossible, however, tomake a biblical argument against working to improve the conditions of the poor. Those in needdeserve our attention and our aid. We have a biblical mandate to help the poor.

� Rich and PoorRead the Scripture passage from Luke16:19-31. Ask the following questions.

Questions� What is your response to the term“rich” in this parable? Is it positive ornegative?

� What is your response to the term“poor” in this parable? Does it affectthe way in which you view the poorperson?

� Did the rich man deserve the judgmenthe received? Was the judgment tooharsh?

� Have you ever looked upon a person inneed and assumed that he or she haddone something wrong to bring aboutmisfortune?

� AbrahamIn Genesis, Abraham is described as a richman. Rabbinic stories of Abraham’swealth depict his great generosity toothers. What might it mean that Jesusused the character of Abraham to defendpoor Lazarus and declare judgmentagainst the rich man? How would Jesus’hearers have reacted to this depiction ofAbraham?

� Limited GoodIn Jesus’ time, people lived in terms of aconcept anthropologists call “limitedgood.” Everything worth having wasthought to exist in limited supply.Therefore, an honorable person who hadan excess of good things was expected toshare with those in need. Otherwise, he orshe would be thought greedy. In a worldof limited good, people viewed someonewho sought to possess more than wasneeded as a threat to the good of thecommunity.

Questions� North Americans assume that there isan unlimited supply of goods in theworld. Why do we generally hold thisassumption? Is it accurate?

� How does the assumption of “unlim-ited good” affect our approach topoverty?

� How does the assumption of “unlim-ited good” affect our approach to theaccumulation of wealth?

In this parable, Jesus gives poverty a name: Lazarus. The situation of Lazarus ismuch like the situation of Job, a person who lost everything yet was described as a

righteous person. Unlike Job, the reason for Lazarus’s situation is not explained,nor is the situation of the rich man. What is clear, however, is that the needs of Lazarus gounmet, despite the fact that the rich man sees those needs and has an abundance of resources.

As a global issue, poverty can be overwhelming. When poverty is given a name and aface, however, it is easier to address. Global initiatives will always be necessary to combatpoverty around the world. It is just as important, however, to develop and support local initia-tives that address poverty in the communities where we work and live.

A Way to Explore Scripture

Teaching Guide 11

12 Lesson 2

� Making a DifferenceA popular sermon illustration involves alittle boy who stands on a beach, pickingup starfish and throwing them back intothe ocean. A man walking on the beachstops to observe this young man and hisactions. There are hundreds of starfishlying on the shore. The boy continues topick them up, one by one, and throw them into the ocean. Finally, the manapproaches the boy and says, “Son, thereare hundreds of starfish on this beach. Do you really think what you are doing ismaking a difference?” The boy picks upanother starfish and throws it into theocean. He then turns to the man and says,“It did to that one.” Does this illustrationmake the problem of poverty seem a bitless intimidating to you? Does it help yourealize the value of even one individualwho is helped?

� Help for the PoorDistribute copies of theresource page “Help for thePoor” (page 29). As a group,brainstorm a list of the top

five organizations in your communitythat serve the poor. Record the names ofthese organizations on the worksheet.

Your church may or may not be onthat list. If it is not, lead the class in adiscussion of how the church can do moreto help the poor. If your church is on thelist, take a moment to discuss the variousways the church reaches out to the poor.Challenge each class member to committo supporting those ministries of thechurch.

Many of the learners may be involvedin various ministries that are listed.Commend those who participate in organ-izations that serve the poor. It may be thatthe class or even the church can supportone of those organizations. What isimportant is that each member finds away to participate in helping the poor.

ResourcesFred B. Craddock, “Luke,” Interpretation (Louisville: JohnKnox, 1990).

William R. Herzog II, Parables as Subversive Speech(Louisville: Westminster/John Knox, 1994).

John Nolland, “Luke 9:21–18:34,” Word BiblicalCommentary, vol. 35b (Dallas: Word, 1993).

Bernard Brandon Scott, Hear Then the Parable(Minneapolis: Fortress, 1989).

It is easy to become discouraged by the enormity of the problem of poverty. Jesusdoes not seem to have ever embraced or advocated massive impersonal programsto address this issue. Rather, he met peoples’ concrete needs and challenged his

followers to do the same. Conclude by helping class members realize what they have thepower to do for the cause of helping others in need.

A Way to End

3Bible Background

IntroductionThe main point of this passageis stated in 8:41: followers of

Jesus must deny themselves, takeup a cross, and follow him. Each of theseactions deserves our attention.

What does it mean to deny oneself?The world in which we live focuses onself-fulfillment. Advertisers spend mil-lions of dollars playing to our desires,encouraging us to spend all of ourresources on ourselves. The gospelmessage is different; the message of Jesuscalls us to serve others. This can onlyhappen when we refuse the temptation to lead a self-centered existence. To denyoneself is to realize that as individuals wehave the potential to be used by God toaccomplish great things. The greatestobstacle is letting self get in the way.

Taking up one’s cross reminds us thatthe call to service demands sacrifice. Thecall to discipleship must transcend thetype of Bible study that is fixated onpersonal spiritual development and nevermoves beyond self to make a difference inthe lives of others.

Good News for OutsidersJesus’ ministry to the sick, the outcasts,the poor, and the disenfranchised is thefoundation of the gospel. It seems attimes the church has missed that simplemessage and instead has chosen to focus

its ministry within its own walls. It isfascinating that Matthew, Mark, and Lukerecord that the ministry of Jesus wasfocused away from Jerusalem. It is only atthe end of his ministry that Jesus travelsto Jerusalem, where he is arrested andcrucified.

Nathanael’s comment about Jesus inJohn’s Gospel, “Can anything good comeout of Nazareth?” ( Jn 1:46), reminds usthat most people viewed Jesus as anoutsider. Jesus did not care about percep-tions. His focus was on bringing aboutthe good news of the kingdom of God inthe lives of others.

Four StatementsJesus issues four statements or questionsthat begin with the Greek word gar. In theNRSV, this word is translated “for” or“indeed,” and it is left untranslated inverse 38.

(1) “For those who want to save theirlife will lose it” (v. 35). Suffering is not atopic high on the list of bestsellers inChristian bookstores. “Getting” is a morepopular topic than “giving,” whether thereading material is religious or secular.The same is true when it comes to ourlives. Dietrich Bonhoeffer wrote, “WhenChrist calls a man, he bids him come anddie” (89). Bonhoeffer reminds us thatChrist gave his life for the sake of others.To follow Jesus as a disciple means that atsome point we must seek to give our livesaway in service. This is a lesson few of us

Lesson Teaching Guide

WHAT WOULD JESUS SAYABOUT DISCIPLESHIP?

Mark 8:34–9:1

have mastered. Yet, we must continue tohear the words of Jesus and be movedby them into greater obedience.

(2) “For what will it profit them togain the whole world and forfeit theirlife?” (v. 36). A spiritual dimension to lifeis manifested in the way we choose to live.We can waste our resources on frivolouspursuits, or we can put them to use inministering to the needs of others. Lastweek’s lesson best illustrates this point.The rich man feasted on his materialwealth, only to find himself in great needafter his death. His refusal to helpLazarus affected him beyond the grave.Our confidence in God’s grace must notmake us callous to the world’s needs.

(3) “Indeed, what can they give inreturn for their life?” (v. 37). Most of uscan tell stories of people whose selfishpursuits of passion resulted in remorselater in life when they paused to reflect onwhat they had—or had not—contributedto the world. It’s likely that these storiesdon’t affect us as personally as theyshould. The value of a life in service toGod cannot be measured in earthly terms.The gospel challenges believers to get themost out of each day of living. As the dayspass us by, we cannot retrieve or relivethem. Those who seek to be true disciplesof Jesus refuse to waste time in worthlesspursuits but instead focus on servingothers.

(4) “Those who are ashamed of meand of my words in this adulterous andsinful generation, of them the Son ofMan will also be ashamed when he comesin the glory of his Father with the holyangels” (v. 38). True discipleship willnever be popular. It will not produce best-selling books or videos. It will not appealto people as a desirable way of life. It will,however, give a meal to someone who is hungry and warmth to someone who iscold. Those whose names are unknownwill be greatest in the kingdom of heaven.Is it possible that fame and fortune couldbe a sign that one has not followed Jesusin true discipleship? Could excessivewealth be evidence that we have not taken

up our cross daily? Could lives of excesspleasure serve as testimony against uswhen we are judged by a righteous God?

Words of EncouragementJesus concludes by giving encouragementto those listening to his teachings. Hisclaim that many who heard these teach-ings would not see death until they sawthe kingdom of God come in power was areference to his own ministry and thepower of God that was demonstratedthrough it. In Mark 1:15, Jesus taught,

Introduction: As revealed in all fourGospels, Jesus embraced the role of aservant. Mark’s Gospel presents Jesus asthe Son of Man who is willing to followGod’s will, sharing the good news of Godwith all people. Jesus is willing to remaintrue to his calling no matter what theconsequences might be. The ministry ofJesus became a ministry of suffering.Despite what others thought, Jesus stayedtrue to his calling and encouraged his disci-ples to follow his example.

I. The Statement of True Discipleship (Mk 8:34)A. Deny self.B. Take up your cross.C. Follow Jesus.

II. The Rationale behind Jesus’ Statement(Mk 8:35-38)A. To save one’s life is to lose it.B. To gain the world is to lose one’ssoul.

C. Worthless pursuits are a waste ofone’s life.

D. Christ will be ashamed of those whodo not embrace true discipleship.

III. The Concluding Words of Jesus (Mk 9:1)A. The kingdom of God is coming.B. Some who are present will see it.

14 Lesson 3

� Sacrificial LivingAsk participants if they can think of situations where people have madetremendous sacrifices in order to serveGod. List as many responses as possibleon the board. Note not just individualsbut categories of people. For example:missionaries, those who have given homesto foster children, those who have lived asparents in group homes, or those whohave made tremendous sacrifices in orderto care for special needs children.

Encourage the group to think of lawenforcement officers, military personnel,social workers, and others who do greatservice to society without much notice.

Question� What inspires people to make heroicsacrifices for a noble cause?

� Rugged IndividualismComment that the rugged individualismand the focus on self-fulfillment inAmerica make it difficult to embraceChrist-like sacrifice for others. Discusshow the church has contributed both tothe focus on self and, alternatively, toliving sacrificially for others in the way ofChrist.

Dietrich Bonhoeffer wrote, “WhenChrist calls a man, he bids him come anddie.” (89). For many, this has meant aphysical death. For many others, however,it has meant dying to self in order to livefor others.

Questions� How can we “die to self ” in order to livefor others?

� What risks might we take to fulfill thatcall of serving others before ourselves?

“The time is fulfilled, and the kingdom of God has come near; repent, and believe in thegood news.” Believers who look for the coming kingdom in the future have failed torecognize that it has already arrived in the person of Jesus and his ministry. True disci-pleship is possible only because Jesus demonstrated it as he ushered in the kingdom ofGod in this world. To deny that the kingdom has come is to deny the value of the deathof Jesus on the cross.

Suffering and sacrifice are not popular terms. They are the terms that Jesus used todescribe true discipleship. Today’s lesson should not leave the learners with a warm,fuzzy spiritual feeling. It should give them something to ponder as they leave the classand contemplate true discipleship.

A Way to Begin

Teaching Guide 15

In The Cost of Discipleship, Dietrich Bonhoeffer wrote, “Christianitywithout the living Christ is inevitably Christianity without discipleship, andChristianity without discipleship is always Christianity without Christ” (59).The fourth chapter of Bonhoeffer’s book deals exclusively with Mark 8:31-38.

In that chapter, Bonhoeffer argues that true discipleship must be connected to the life of Christand the example he gave. To this end, the life of Jesus was a life of suffering. Therefore, thecall to follow Jesus as disciples is a call to experience the same type of suffering that Christencountered. It is not suffering for the sake of suffering, but suffering for the sake of Christ.

� What Kind of Messiah?Enlist a class member to read Mark8:34–9:1. Then read the following paragraph:

They watched him heal a man with anunclean spirit and then heal a leper.He calmed a storm and fed a multi-tude. His teaching about the kingdomof God gave hope to everyone. Hehealed a man who was physicallyblind and gave sight to those whowere spiritually blind. His discipleswere amazed and perplexed, yetexcited by what they saw. Eventually,they recognized him as the Messiah.Nevertheless, their hopes for anearthly kingdom were dashed when hebegan to speak about his sufferingand death. Then he challenged themto give their lives away in service toothers despite the suffering thatwould come with it. In fact, hedemanded such service as a conditionof true discipleship. They wondered,“If we follow him, where will he lead?”

The idea of a coming Messiah fromthe line of David conjured up ideas of apowerful king who would establish anearthly rule in Jerusalem and free the Jewsfrom Roman rule. Jesus, however,embraced the concept of a sufferingMessiah who would bring spiritualhealing to those to whom he ministered,especially to those who were consideredpoor and outcast.

It may have been that those inJerusalem felt that political oppressionwas the most serious issue of the day.Jesus felt otherwise. He chose to focus on

spiritual issues and the true meaning ofthe kingdom of God.

Is Christianity in a similar situationtoday?

� Keys for DiscipleshipDistribute copies of theresource page “Keys forDiscipleship” (page 30). Onit are the following words

and phrases: deny yourself, take up yourcross, follow me, lose your life, for thesake of the gospel. Ask the learners thesequestions:

Questions� Are we in a position to understand andaccept these teachings as the model fortrue discipleship?

� What will it take for believers to makethis teaching of Jesus the model fordiscipleship?

� Does your life reflect adherence to thisteaching?

� Is this the model of discipleshipcurrently taught in our church?

� Do our children have this understand-ing of discipleship?

A Way to Explore Scripture Mark 8 is the hinge of Mark’s Gospel. Once Peter confesses Jesus as the Messiah,everything changes. From that point forward, Jesus is more explicit about the

kingdom of God and his coming death and resurrection. Instead of telling hisfollowers to be silent about his identity, now Jesus reveals his identity to the disciples. Part ofthe revelation Jesus shares is the direction his ministry will take.

16 Lesson 3

� A New Model of DiscipleshipEnlist the learners to envision a newmodel of discipleship. If your church wereto start again from scratch to create aprogram for training believers to be faith-ful disciples, what would such a programlook like?

Questions� What would be the goals of a newmodel of discipleship? What would bethe measurable results in the lives ofbelievers?

� What types of components would itinclude? Classroom learning? Hands-on ministry experience? Otherelements?

� How would it be implemented?� Would you be willing to be involved insuch an endeavor?

� How important is it for believers toembrace discipleship as taught byJesus?

� Training in DiscipleshipAsk the following questions:

Questions� Do you feel that you properly under-stood what it means to be a disciplewhen you accepted Christ?

� Did the church that you attendedprovide you with the opportunity fordiscipleship training? If so, did thattraining have an action component thattook place outside the church?

� Does our church have an understand-ing of discipleship that is in harmonywith Mark 8:34–9:1?

ResourcesDietrich Bonhoeffer, The Cost of Discipleship, trans. R. H.Fuller (New York: Simon and Schuster, 1995).

Morna D. Hooker, Jesus and the Servant (London: SPCK,1959)

Lamar Williamson, Jr., “Mark,” Interpretation (Louisville:John Knox, 1983).

How are we to take up the cross daily? Unless believers are nurtured in a way thatraises this important question, it will be difficult for them to see the need fordaily sacrificial living.

Churches have always struggled to develop disciples who fully understand the teachings ofJesus. The church has viewed discipleship as something that takes place in a classroom with abook and a teacher. Jesus taught about discipleship using words, but he also taught disciple-ship through his actions.

A Way to End

Teaching Guide 17

Bible BackgroundJews and SamaritansThe story of Jesus and theSamaritan woman is unique to

the Gospel of John. This powerfulstory is well known to most Christians. Itis important, however, to lay the founda-tion for the lesson by addressing thewhole story from John 4 before exploringthe focal passage.

From the fall of the NorthernKingdom in 721 BC, most Jews did notconsider Samaria a desirable area. TheAssyrians had populated the area andcreated mixed marriages betweenAssyrians and Israelites. The Jews inJerusalem considered these Samaritans tobe half-breeds, and the division becameeven sharper in the fifth century BC whenthe temple was being reconstructedduring the ministry of Ezra. The Samar-itans were not allowed to participate inthis rebuilding project. Instead, they builttheir own shrine on Mount Gerizim. Thisevent caused sharp division between Jewsand Samaritans. The Jews in the southwould not stand for a separate place ofworship beyond the temple in Jerusalem.

In John 4, Jesus meets a woman at awell in the village of Sychar and begins aconversation. A discussion about waterturns into a discussion about living water.That Jesus would have a conversationwith a Samaritan was challenging enoughfor the disciples to comprehend. That it

was a Samaritan woman added to the diffi-culty. Her many marriages—and impliedmoral flaws—compounded the situationeven more.

When this woman acknowledges thecoming of a future Messiah, Jesusresponds with the declaration, “I am he,the one who is speaking to you” ( Jn 4:26).In John’s Gospel, the disciples are awareof Jesus’ identity from the beginning.Unlike the Gospel of Mark, where Peteridentifies Jesus as the Messiah relativelylate in the story (Mk 8), John’s Gospeldepicts the disciples acknowledging Jesus’divine origin and calling in the firstchapter (1:29, 36, 41, 45, 49). They stillhave problems coming to terms with whathis messiahship means, however. Thedisciples are disturbed that Jesus takestime to go to Samaria and make his iden-tity known in that despised place.

A Mixture of MetaphorsToday’s passage picks up the story withthe return of the disciples, who had beenlooking for food while Jesus was speakingto the woman at the well. Knowing hemust be hungry, they encourage him toeat. Jesus’ claim, “I have food to eat ofwhich you do not know about” (v. 32),leads the puzzled disciples to ask wherehe obtained this food. Jesus answers, “Myfood is to do the will of him who sent me,and to accomplish his work” (v. 34). WithNicodemus ( Jn 3), the metaphor is birth.For the woman at the well, the logical

Lesson Teaching Guide

WHAT WOULD JESUS SAYABOUT EVANGELISM?

John 4:31-384

metaphor is water. Now, Jesus adds athird word picture. He takes the oppor-tunity to turn the discussion of foodinto a spiritual lesson for the disciples.

For Jesus, the situation thatpresented itself at the well was moreimportant than anything else—even thedesire to eat. Jesus recognized the uniqueopportunity at the well and took fulladvantage of sharing the good news ofGod with the woman. That Jesus crossedgeographical, ethnic, and gender bound-aries in this one conversation challengedthe disciples in the way they thoughtabout others.

Jesus next used yet anothermetaphor—harvesting crops—to remindthe disciples that spiritually speaking, it is always harvest time. There is alwayssomeone ready to explore spiritualmatters with us because of previousconversations they’ve had with others. It is impossible to guess what knowledgethis woman had concerning the Messiah.In John 4:25, she acknowledges that theMessiah is coming. This was the perfecttime for Jesus to share with her his trueidentity.

Workers TogetherJesus repeats a familiar saying, “One sowsand another reaps” (v. 37), to remind thedisciples that their mission is not new.Others have prepared the way, and theharvest they reap will come as a result ofthe labor of others. The individualisticpursuit of spirituality has separated manyChristians from the larger community offaith. At times, individual churchesoperate as if their congregation is the onlyone doing the work of the kingdom.

Even Jesus acknowledged that thiswoman had a spiritual background beforehe arrived on the scene. He was aware ofthe history of this woman’s faith journeyand chose to build on it. At one point inthe dialogue, the woman attempts to turnthe conversation into a debate over themost authentic site for worship (v. 20).Jesus refuses to debate the issue; instead,

he refocuses the conversation on mattersof greater importance (vv. 21-24).

Although verse 39 is not within ourfocal passage, it is an important verse forthe discussion of evangelism. John indi-cates that many Samaritans believed inJesus because of the woman’s testimony.Jesus’ approach to the woman made adifference in the lives of others as well.Instead of condemning her for herlifestyle or berating her because of herworship on Mount Gerizim, Jesus choseto relate to her where she was. Through

Introduction: The full story of the womanat the well is lengthy. It is important tointroduce the story to your class, thencenter on the focal passage. You may wantto stress the patience and gentleness ofJesus as he spoke to this woman in whatmost Jews would consider a hostile envi-ronment. Note that Jesus used themetaphor of food, the most importantissue for the disciples at that moment, toillustrate a more important point concern-ing evangelism. Jesus’ ability to adapt tothe situation reminds us that scriptedevangelistic presentations are not effectiveif they fail to meet people where they are.

I. The Importance of Evangelism (Jn 4:31-34)A. The Metaphor of Food (vv. 31-32)B. The Misunderstanding of theMetaphor (vv. 33)

C. The True Meaning of the Metaphor(vv. 34)

II. The Immediacy of Evangelism (Jn 4:35-38)A. The Harvest Is Ready (vv. 35-36)B. The Importance of Sowing andReaping (vv. 36-37)

C. The Reality of Those who Reap theHarvest (v. 38)

Teaching Guide 19

� Negative and Positive Images ofEvangelism

Distribute copies of theresource page “Negative andPositive Images of Evangel-ism.” (page 31). Ask class

members to complete the worksheets.Afterward, encourage them to share theirresponses if they are willing.

It is possible that someone will sharea conversion story based on an evangelis-tic rally or service. Be aware that theattitudes toward evangelism may varygreatly among the learners. Encouragethem to be sensitive to the various viewsand opinions of others.

Questions� What is at the root of our negativeresponses toward evangelism? Howmuch is based on personal experience,theological concerns, or other factors?What motivates our positive responsestoward evangelism?

� Who are the two or three people mostresponsible for you being a believer inJesus? In what sense were these people“evangelists”?

� Words and DeedsThe central question of today’s lesson is“What Would Jesus Say about Evangel-ism?” Note that the sayings of Jesus inJohn 4:31-38 are based on Jesus’ actions.The evangelistic nature of Jesus grew outof a desire to help hurting people duringdifficult times. This was certainly the casewith the story of Jesus and the Samaritanwoman. Can anyone think of other epi-sodes where Jesus evangelized in a waythat helped hurting people?

his conversation, he gently moved her toward a new understanding of spiritual matters.Because he chose to reconcile instead of react negatively, the kingdom of God wasincreased.

What would Jesus say about evangelism? From his actions, Jesus made it clear thatevangelism is about God and not so much about us. When we attempt to minister toothers out of selfish desires, our attempts will be futile. Evangelism is helping othersreconcile with God. Often we attempt to insert our personal agendas into our evangelis-tic efforts. This usually results in great harm to others—and to the kingdom of God.The conversation with the woman at the well illustrates two important aspects of evan-gelism: relating to people where they are and keeping the focus on spiritual matters.

A Way to Begin

20 Lesson 4

Evangelism has negative connotations in many Christian circles. The termevokes images of preachers who yell about repentance, or revivalists who givehour-long invitations until everyone walks down the aisle and makes some kind

of commitment. When I was a seminary student, the evangelism class was one of the leastfavorite courses, not because students hated the topic, but because it is difficult to divorceevangelism from its often negative reputation.

Evangelism means “good news.” It is connected to theology, Bible study, counseling,Christian education, music, social work—everything the church says and does. We feed thepoor because we want others to experience the good news of Jesus. We worship God because ofthe good news that God has given us in Christ and in creation.

� “The Fields Are Ripe forHarvesting”Remind the learners of the basic story ofJesus and the Samaritan woman in John 4:1-30. Be considerate of those who maynot know the story. Then, read John 4:31-38. Ask the following questions:

Questions� The disciples return from finding foodand see Jesus in conversation with awoman of Samaria. Why are theyastonished? (v. 27)

� How does Jesus use the metaphor offood to teach the disciples about evan-gelism?

� How can Jesus’ metaphor serve as anexample to believers today?

� If Jesus considered Samaria a field ripefor harvest, what neglected fields areripe for harvest in our communities?

� Sowing and ReapingJesus’ teaching about sowing and reapingillustrates the importance of both tasks. It also reminds believers of the need torecognize the efforts of those who havejourneyed before us. Encourage the learn-ers to reflect on the history of theirchurch, their Christian families, andthose in the wider Christian church whohave sowed seeds that are now producinga harvest. Ask the following question:

Question� What will happen if we focus solely onharvesting and do not place anyemphasis on sowing seeds?

� Something to ConsiderEvangelism is at its worst when wepresent the gospel in a way that says toothers, “You haven’t met Jesus untilyou’ve heard about Jesus from me!” In thisstory in John 4, the woman responds toJesus because she already has some under-standing of Messiah. Somewhere in thepast, the seed had been planted. EvenJesus acknowledged that the fields wereready to harvest from seeds he did notplant. We, too, should take a humbleapproach when it comes to evangelism.Evangelism is the good news of God, notthe good news about us.

A key topic in the Gospel of John is evangelism, and the word “believe” occursalmost one hundred times. The community for whom the Gospel was written had

broken its ties with the synagogue and was in the midst of establishing its own iden-tity apart from Judaism. Telling the good news is essential to the continuing vitality of aChristian community.

John 4 is important in setting the mission and vision of Jesus’ movement. The story of Jesusand the woman at the well teaches the disciples that everyone is important in the kingdom ofGod, and every encounter is an opportunity to share the good news. Without this basic under-standing, evangelism will not be “good news” for everyone nor will every encounter with othersbe an evangelistic opportunity.

A Way to Explore Scripture

Teaching Guide 21

22 Lesson 4

� Meeting NeedsIn John 4:8, John says, “His disciples hadgone to the city to buy food.” The concernof the disciples was for their own needs.There is a comical aspect to this verse.Here are the disciples in Samaria, a placethey would have considered ceremoniallyunclean, searching for kosher food! Onthe other hand, here is Jesus looking foran opportunity to minister to the needs of someone else. His comment to thedisciples in John 4:32, “I have food to eatthat you do not know about,” reminds usthat Jesus lived to serve the needs ofothers and not his own needs. His patternof self-sacrifice is evident throughout theGospels. Just as Jesus was patient with the woman in Samaria, he was alsopatient with the disciples, and he ispatient with us.

Questions� How do concerns for “ceremonialuncleanness” hinder our ability torelate to others who need Jesus?

� How do concerns for keeping ourchurch just the way we like it hinderour ability to lead others to faith inChrist?

� In what ways might we personally needJesus’ patience?

� Thinking outside the BoxEncourage the class to tell about wayspeople share the gospel that may not bethought of as traditional “evangelism.” Beprepared to share a personal story or anobservation you have made concerning aunique approach to evangelism. Concludethe lesson with a prayer, focusing on theneed for each believer to be more inten-tional about his or her efforts to shareChrist with others.

ResourceGerald Sloyan, “John,” Interpretation (Atlanta: John Knox,1988).

Evangelism is suffering at the hands of a society of believers who attend church tohave their own needs and desires met. Evangelism also suffers because manyhave taken the message of Jesus and presented it as bad news instead of good

news. Evangelism is more than a word: it is an action. As we meet people each day, it isimportant to meet them where they are and offer them a relationship with God that willchange the way they live. That is true evangelism, based on the life of Jesus and the way heministered to others.

A Way to End

Bible BackgroundIntroductionIn John 8:31-38, Jesus encour-ages those who are following

him to embrace the truth he isteaching them—a truth that will makethem free. John 8:31 addresses Jesus’words to “the Jews who had believed inhim.” This phrasing is perhaps thewriter’s attempt to make a distinctionbetween two classes of Jews, those whoaccepted Jesus’ message and those whowere trying to kill him (vv. 37, 40). Theuse of the term “free” confused theselisteners, since they were not slaves intheir society. Jesus explained that theywere, however, slaves to sin. It wasbecause of their sins that they wereseeking to kill Jesus.

Descendants of AbrahamJohn 8:39 addresses the relationship ofJesus to Abraham. Jesus acknowledges in verse 37 that those with whom he isspeaking are descendants of Abraham. In verse 39 they state that Abraham istheir father. Jesus referred to the Jews as“offspring of Abraham,” emphasizingthat they were biologically related.According to Jesus, to be a genuine childof Abraham required more than geneticrelationship, however. It required theacceptance of God’s Son and the messagehe taught. For Jesus, this was not a repu-diation of Abraham but actually an

embrace of the promises God made toand through him.

Genesis 15:6 was a favorite verse forPaul, who also focused on the faithfulnessof Abraham to God’s commands.According to Genesis 15:6 Abraham“believed the LORD, and the LORD reck-oned it to him as righteousness.” InMatthew 12:46-50, Jesus declares, “Forwhoever does the will of my father inheaven is my brother and sister andmother.” This idea of “fictive kinship,”that Jesus built relationships not based onbiology but rather on spiritual matters, isan important issue in the early church.The heirs of the gospel cannot be tracedlike members of a family tree. Instead,they are those who hear the word of Godand embrace it. From this perspective, therelationship to Abraham is only beneficialif his biological descendants respond toGod’s message through the Son. Paulexpresses this idea in greater detail inRomans 4 and Galatians 3.

According to Jesus, Jews who hear hismessage and do not respond to it are notthe true children of Abraham. The pointof contention seems clear: these Jews donot believe that Jesus descended fromGod and they refuse to accept hismessage. Instead, Jesus claims they haveembraced the message of the devil, amessage from the one who was a“murderer from the beginning and doesnot stand in the truth” (v. 44). Jesus, onthe other hand, came to give life and to

Lesson Teaching Guide

WHAT WOULD JESUS SAYABOUT HIMSELF?

John 8:39-595

declare the truth. Jesus’ entire argumentdepends on the response of the Jews tothe idea that he has been sent by God ashe states in verse 42. If they acknowledgethis fact, their only response is to listen tohis message and act accordingly. Thosewho refuse to accept him as Messiah,however, are automatically in direct oppo-sition to his teachings. This strongeither-or reflects the context of theearly church when the Gospel of Johnwas written.

Calling Jesus NamesJesus’ opponents respond by attackinghim in hopes of discrediting his message.Instead of assigning to Jesus any heavenlystatus, they claimed that he was a Samar-itan who had a demon. As we saw in lastweek’s lesson, Jews did not think highly ofSamaritans. In fact, their status wasbarely above that of a Gentile. To assignto Jesus the status of a Samaritan was notonly to question his relationship to Godbut also to question his earthly Jewishlineage.

The response of Jesus is intriguing.He denies that he has a demon, but hedoes not deny his relationship to theSamaritans. Those in Samaria whobelieved as a result of his ministry to thewoman at the well in Sychar (ch. 4) haveindeed become his brothers and sisters.To deny that he is a Samaritan would beto deny his spiritual relationship withthat particular group of people, some-thing Jesus is not willing to do. Instead,Jesus claims that he is simply honoringand seeking the glory of the Father. WhenJesus states that those who keep his wordwill never see death (v. 51), the Jews areconvinced he has a demon. After all, theyargue, if Abraham died and the prophetsdied, who is Jesus to claim he can offerlife beyond death? The woman at the wellasked Jesus whether he was greater thanJacob. Now this group of Jews asks if Jesus is greater than Abraham and theprophets (v. 53). For those who haveaccepted Jesus’ message, the answer is aresounding “Yes!”

ConclusionJesus claimed that he knew God and wasdoing God’s will. This claim is importantfor Jesus because of the direction hisministry would take. It was not anattempt to dodge questions about hisidentity; rather, it was a claim to know

Introduction: In this passage (and in muchof John), the term “the Jews” does not referto all Jews but specifically to those who arein opposition to Jesus. In the early church,there was a need to draw a sharp distinc-tion between Judaism and the emergingChristian movement. John certainly drawsthis distinction, especially in this passage.One should also note that the relationshipof Jesus to the Father is that of obedience.The Jews do not accept the divine origin ofJesus’ words and thus put themselves notonly at odds with Jesus but also with theFather.

I. The Issue of Abraham (8:39-41)A. The Claim of the Jews (v. 39)B. The Response of Jesus (vv. 39-41)C. The Counterresponse of the Jews (v. 41)

D. The Retort of Jesus (vv. 42-47)1. Jesus’ relationship with theFather (vv. 42-43)

2. Jesus’ accusation toward theJews (vv. 44-45)

3. Jesus’ relationship with the Jews(vv. 46-47)

II. The Identity of Jesus (8:48-59)A. The Accusation of the Jews (v. 48)B. The Response of the Jews (vv. 49-51)C. The Counterresponse of the Jews (vv. 52-53)

D. The Retort of Jesus (vv. 54-56)E. The Final Question of the Jews (v. 57)

F. The Final Response of Jesus (v. 58)G. The Resulting Response of the Jews(v. 59)

24 Lesson 5

Teaching Guide 25

� The Great DebateObserve that the conversation betweenJesus and his detractors must have drawna crowd. Each party leveled sharp accusa-tions. It is not hard to imagine the crowdas they listened to the dialogue, thinkingabout the arguments each side made andtrying to decide who was telling the truth.

Ask class members to compare andcontrast the exchange in John 8:39-59with a political debate. If you wish, youcould have one person read Jesus’ wordsand another person read the Jews’ wordsto demonstrate the back-and-forth natureof the argument. Note that in a politicaldebate, each candidate is convinced thathe or she is correct. Accusations are madeand rebutted. At times it can be confusingto those who are watching the debate,especially when accusations fly withoutany clear resolution as to who is right andwho is wrong.

� TruthThe word “truth” is tossed around in oursociety much like a baseball. The only difference is that most of us know what abaseball looks like! It is hard to findanyone who would disagree about whatconstitutes a baseball and what does not.Truth, however, can be a slippery conceptthat is usually defined by the person usingthe term. In today’s lesson, both Jesus and the Jews are convinced that they holdto the truth.

Questions� How open are you to accepting chal-lenges to the basic truths you hold tobe certain?

� How well do you know the words thatJesus spoke concerning himself?

� Is it more important to listen to whatothers say about Jesus or to read whatJesus said about himself? Why?

and live in accordance with God’s will. It is the same claim most of his opponents wouldmake for their own lives.

The claim that Abraham “rejoiced that he would see my day; he saw it and was glad”(v. 56) puzzled the Jews. They responded by pointing out Jesus’ relative youth. There wasno way he had seen Abraham, who lived centuries before. When Jesus claimed, “BeforeAbraham was, I am,” his opponents must have recalled the words of God to Moses asrecorded in Exodus 3:14. Jesus’ statement may be a claim of equality with God; it is atleast a claim of unity with God. At any rate, those who heard this statement thought itwas blasphemous and sought to stone him. Jesus made a strong claim that he wasfollowing the divine will for his life and that those who listened to God would listen tohim. To oppose the message of Jesus, then, would be to oppose the will of God.

A Way to BeginBy speaking of his relationship to the Father, Jesus answers the question ofwhat he would say about himself. In today’s text, Jesus has to defend himselfagainst sharp accusations. He also makes accusations of his own toward thosewho challenge him. He speaks these words in order to define himself and his relationship to God.

26 Lesson 5

� Slave or Free?Read John 8:39-59. This passage may bedifficult for many of the learners. Jesus’words are more about judgment thansalvation, and their tone is harsh andaccusatory. It is impossible to know allthe circumstances surrounding thesetting of these words.

When Jesus speaks of the ability of thetruth to make one free, the Jews appeal totheir relationship and claim that asdescendants of Abraham they have neverbeen slaves to anyone. How quickly theyforgot about their enslavement in Egyptand again hundreds of years later inBabylon!

Jesus challenges his opponents’ rela-tionship to Abraham. True children ofAbraham would not be trying to killJesus! The biological relationship betweenthem and Abraham has not translatedinto a spiritual relationship as evidencedby the way they have treated Jesus.

� Abraham’s Faith and ExampleRead Genesis 15:1-6 and ask the followingquestions.

Questions� What is important about the responseof Abraham to God?

� Is the challenge directed toward theseJews, who are confronted with theteachings of Jesus, similar to thatdirected toward Abraham?

� What is the key element missing in theresponse of the Jews to Jesus?

� “Your Father the Devil”At no point does John precisely state thetruth Jesus has taught the Jews. SinceJohn 7, opposition to Jesus has built, evenamong those who see and believe. Now,Jesus questions the Jews’ ancestry, charg-ing that they have the devil as their father,not Abraham. They do not believe thatGod has sent Jesus, nor do they believethat his message is from God. The reasonthey do not recognize the divine origin ofhis words is because they are not properlyrelated to God.

Questions� What does Jesus seek to accomplish bycalling his opponents children of thedevil?

� Is it possible that these words are forthe benefit of the crowd? How so?

� Have Jesus’ opponents passed beyondthe point of being able to recognize histrue identity?

� How do these words challenge us tothink about the truth of Jesus today?

A Way to Explore Scripture Arguments and disagreements are a part of life. Sometimes the arguments are light-hearted when we debate over our favorite sports teams. At other times,

however, the disagreements are more serious, especially when they involve religiousor political beliefs. Today’s lesson involves a dialogue between Jesus and a group of Jews overthe nature of a proper relationship with God. As one may imagine, the words exchanged aresharp and divisive. The disagreement ends with the group’s attempt to throw stones at Jesus.

Teaching Guide 27

� Harsh WordsHow are we to understand the animositywe find not only in the charges againstJesus but in the way he answers them? Ina world of religious diversity, believersmay find it difficult to embrace the exclu-sive truth claims of Jesus. Suggest thefollowing important points:

� It is possible to defend the truth whilerespecting the beliefs of others.

� In this instance, it was appropriate forJesus to speak these harsh, challengingwords; this does not mean we are rightto issue similar verbal attacks.

� Faithful unto DeathAs we move toward the celebration ofHoly Week, we must remember that thepath Jesus took was not easy. Many wouldhave interpreted the cross as a sign ofJesus’ defeat. Jesus, however, interpretedthe cross as a sign of victory. He remainedfaithful to his calling from God even untodeath. For Jesus, victory meant holding tothe truths he taught others.

Challenge class members to find waysduring Holy Week that they can embracethe teachings of this unit—teachingsabout the Bible, poverty, discipleship,evangelism, and the truth concerningJesus.

� Truth Claims of JesusDistribute copies of theresource page “Truth Claimsof Jesus” (page 32). Allowtime for class members to

read and reflect on the quotationsprovided. Then ask the following questions:

Questions� Do you know people who take offenseat some of these claims?

� Which of these claims is most meaning-ful to you right now? Why?

ResourcesGeorge Beasley-Murray, “John, “ Word Biblical Commentary,2nd ed. (Nashville: Nelson, 1999)

Gerald Sloyan, “John,” Interpretation (Atlanta: John Knox,1988).

Marianne Meye Thompson, The Humanity of Jesus in theFourth Gospel (Philadelphia: Fortress, 1988).

John’s Gospel presents Jesus as one who stood up for the truth of his message.He was willing to go to the cross for what he believed. Even in the face of greatopposition, Jesus continued to preach his message of love and forgiveness. At

times, Jesus confronted those who refused to see and believe, unwilling to back away from hisclaims or to allow his followers to doubt his commitment to the truth of God.

A Way to End

The following resources are helpful guides to reading the Bible intelligently:

Gordon D. Fee, and Douglas K. Stuart, How to Read the Bible for All It’s Worth(Grand Rapids: Zondervan, 2003).

John H. Hayes and Carl R. Holladay, Biblical Exegesis: A Beginner’s Handbook(Atlanta: John Knox, 1987).

Ted Leach, How Does the Bible Shape My Faith? AStudy of Biblical Interpretation and Faith Development(Nashville: Abingdon, 2006).

Michael D. McGehee, The Bible Doesn’t Have toBe Hard to Read (Macon GA: Smyth &Helwys, 2001).

Robert K. Stein, A Basic Guide toInterpreting the Bible (Grand Rapids:Baker, 1994).

READING WITHUNDERSTANDING

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HELP FOR THE POOR

What are the top five organizations that help the poor in our community?

1.

2.

3.

4.

5.

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KEYS FOR DISCIPLESHIP

What do the following phrases mean to you?

• Deny self

• Take up the cross

• Follow Jesus

• Lose one’s life for the sake of the gospel

Consider the following quotations:

When Christ calls a man, he bids him come and die.—Dietrich Bonhoeffer

We’re asking people to convert to church culture, and Jesus may or may not bein the membership kit. There’s no correlation between time in the pewand…discipleship.

—Reggie McNeal

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NEGATIVE AND POSITIVE IMAGESOF EVANGELISM

�Negative Images of Evangelism Positive Images of Evangelism

1. 1.

2. 2.

3. 3.

4. 4.

5. 5.

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TRUTH CLAIMS OF JESUS

I told you the truth that I heard from God.John 8:40

I came from God and now I am here.John 8:42

Because I tell the truth, you do not believe me.John 8:45

Whoever is from God hearsthe words of God.John 8:47

Whoever keeps my wordswill never see death.John 8:51

It is my Father who glorifiesme.John 8:54

Before Abraham was, I am.John 8:58

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