believing

Controversy

Toward the end of Jesus’ ministry, there was a lot of public debate about his true identity. Part of the problem was that Jesus intentionally tried to keep his identity a secret. Many times after he performed a miracle, he would tell the recipient not to tell anyone what had happened to him. Even when Jesus took three of his disciples to the top of a mountain and showed them his glorified state, he instructed them saying, “Tell the vision to no man, until the Son of man be risen again from the dead” (Matthew 17:9). It says in John 7:1, “After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him.” The controversy about Jesus stemmed from the fact that many people knew him as the son of Mary and Joseph, a carpenter who had lived an ordinary life until the start of his ministry around the age of 30. When it was time for Jesus to begin his work of salvation, he tried to win the common people over without impressing them with his holy grandeur. Often times, Jesus had to sneak away to remote locations just to get a break from the masses of people that sought his help. During a popular religious festival, that would be attended by the majority of the Jewish population, Jesus was encouraged to “go into Judea, that thy disciples also may see the works that thou doest. For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world” (John 7:3-4).

The crux of the argument being presented to Jesus was that his intention of being the savior of the world meant that he had to be known by everyone. Therefore, it was necessary for him to go where masses of people could witness his miracles. Jesus knew that the risk of being killed was too great for him to expose himself to anymore public appearances. After Jesus’ brethren were gone, it says in John 7:10, “then went he also up to the feast, not openly, but as it were in secret.” Jesus’ intention to keep himself hidden from the religious leaders was nearly an impossible feat. When it was discovered that Jesus was somewhere in the vicinity, “Then the Jews sought him at the feast, and said Where is he? And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people” (John 7:11-12). When the Pharisees heard the murmuring about Jesus, they sent officers to arrest him, but Jesus told them, “Yet a little while am I with you, and then I go unto him that sent me. Ye shall seek me, and shall not find me and where I am, thither ye cannot come” (John 7:33-34).

Jesus’ reference to his ascension to heaven was probably meant to startle the officers that came to arrest him so that they would realize he wasn’t an ordinary man that they could just take into custody. When the officers were asked to explain why they hadn’t arrested Jesus they told the Pharisees and chief priests, “Never man spake like this man” (John 7:46). In other words, they recognized the supernatural power of Jesus’ words and were unwilling to try and take him by force. Like the prophet Elijah, Jesus could have brought fire down from heaven and consumed these men if he chose to (1 Kings 1:10). At the heart of the discussion about Jesus true identity was the question about whether or not the Pharisees intended to allow the Jews’ Messiah to accomplish his mission on earth. At that time, it was becoming clear to the religious leaders that Jesus had already won over the majority of people and proven himself to be who he claimed to be, “the Lamb of God, which taketh away the sin of the world” (John 1:29). Among the Pharisees that were debating what to do about Jesus, was Nicodemus (John 7:50), the Pharisee that had come to Jesus by night and admitted, “no man can do these miracles that thou doest, except God be with him” (John 3:2). Even though Jesus had given him an in depth explanation about how he could be saved (John 3:3-21), Nicodemus didn’t appear to have been converted, because rather than sharing what had happened with the other Pharisees, Nicodemus suggested a trial should be conducted in order to settle the controversy about Jesus’ identity once and for all (John 7:51).

 

Unbelief

The day after Jesus’ mountaintop transfiguration experience, he and his three disciples, James, John, and Peter returned to find the remaining disciples in the midst of a conflict with the Jewish scribes and a man whose son was demon possessed. The man told Jesus he had asked his disciples to cast out the demon, but they couldn’t do it (Luke 9:40). The implication being that it was impossible for his disciples to perform such a miracle. Jesus’ response to the man indicated that the reason the healing didn’t take place was not because his disciples lacked the ability, but because of the man’s unbelief (Luke 9:41). Jesus told the man, “If thou canst believe, all things are possible to him that believeth” (Mark 9:23). In other words, Jesus was telling this man that he had to have faith, reliance upon Jesus for salvation, in order for his son to be healed.

Jesus himself was limited by the unbelief of the people he was ministering to in his hometown of Nazareth. The people rejected Jesus because they knew him as the son of Joseph and Mary. It says in Matthew 13:54-58:

And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works? Is not this the carpenter’s son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? And his sisters, are they not all with us? Whence then hath this man all these things? And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house. And he did not many mighty works there, because of their unbelief.

It appears that even some of Jesus’ own disciples didn’t believe he was their Messiah. After casting the demon out of the man’s son, it says in Matthew 17:19-20:

Then came the disciples to Jesus apart, and said, Why could not we cast him out? And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place: and it shall remove: and nothing shall be impossible unto you.

Apparently, the amount of faith it takes to receive salvation is miniscule compared to the power that one receives as a result of having it. The Greek word Jesus used when he told his disciples they needed to have “faith” was pistis, which means persuasion (4102). “It is related to God with the conviction that God exists and is the creator and ruler of all things, the provider and bestower of eternal salvation through Christ.” One of the reasons some of Jesus’ disciples may not have believed in him at this time was because their faith was being blocked by Satan. After he had explained to them the necessity of faith, Jesus told his disciples “Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men. But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying” (Luke 9:44-45).

 

The keys to the kingdom

In an effort to dispel rumors about his identity, Jesus had a conversation with his disciples that made it clear he had come from heaven to earth for a specific purpose, to die for the sins of the world. Jesus began the conversation by asking his disciples, “Whom say the people that I am?” (Luke 9:18) and then asked, “But whom say ye that I am?” (Luke 9:20). The apostle Peter’s response is documented three different ways in the three gospels that have a record of this incident. I think Matthew, who was present at the time, captured it best when he said, “Thou art the Christ, the Son of the living God” (Mark 16:16). What Peter was saying was that Jesus was the Messiah, the savior God had promised to send to his people. Matthew went on to say, “And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven” (Matthew 16:17).

Luke explained that the reason Jesus’ true identity was being kept a secret was because, “The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day” (Luke 9:22). In other words, it was dangerous for Jesus’ identity to be revealed because the religious leaders wanted to kill him in order to stop him from completing his mission of saving the world. After Peter made his confession of faith, Jesus told him, “And I say unto thee, That thou art Peter, and upon this rock will I build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven” (Mark 16:18-19).

Keys are only mentioned twice in the Bible, in the conversation Jesus had with his disciples about his identity and in Revelation 1:18 where Jesus said, “I am he that liveth, and was dead; and, behold I am alive for evermore, Amen; and have the keys of hell and death.” The keys to the kingdom of heaven and the keys to hell were both given to Jesus, the Messiah, who was also know as the anointed one, God’s designated representative. It was in his role as Messiah that Jesus obtained access to heaven for all mankind. When Jesus told Peter that he would give him the keys of the kingdom of heaven, he was essentially saying that Peter, and anyone else that confessed that he was the Messiah, would be able to have direct access to God for all eternity. Jesus’ reference to things being bound and loosed on earth and in heaven had to do with sin and its power to separate us from God.

So that his disciples would understand that access to God was not something to be taken lightly, Jesus said:

If any man will come after me, let him deny himself, and take up his cross daily, and follow me. For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it. For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away? For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy angels. (Luke 9:23-26)

The phrase Jesus used “take up his cross daily” meant to undergo suffering, trial, punishment, to expose oneself to reproach and death. In other words, to allow oneself to be treated in the same way that Jesus was. Matthew’s version of Jesus’ admonition included an incentive. He stated, “For the Son of man shall come in the glory of his Father with his angels: and then he shall reward every man according to his works” (Matthew 16:27). The Greek word that is translated works, praxis means practice and by extension a function (4234). Another way of referring to works could be an assignment or regular duty. I think what Jesus was implying was that the more we exercise our faith on earth, the more we will see the results of it in heaven.

 

Misunderstanding

After his lesson about the bread of life (John 6:22-59), many of Jesus’ disciples “went back, and walked no more with him” (John 6:66), probably due to a misunderstanding of what he meant by eating his flesh and drinking his blood in order to have eternal life. From a physical standpoint, what Jesus said made absolutely no sense. It was only from a spiritual perspective that his teaching was understandable. Jesus’ concluding statement more than likely left the crowd of people gathered around him perplexed and dismayed by the possibility that they could receive eternal life through an act of cannibalism. Jesus said, “He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by my Father: so he that eateth me, even he shall live by me. This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever” (John 6:56-58).

Jesus’ reference to the manna that was eaten while the Israelites wandered in the desert was probably a clue to the type of spiritual food he was prepared to give his followers. Manna was an unknown substance that appeared out of nowhere every morning except on the Sabbath (Exodus 16:15). The Hebrew word translated manna, man (mawn) literally means “a whatness” (4478). In other words, there was no name for it. The terms flesh and blood are what we typically use to refer to a real or live person. Someone might say of a movie star, “I saw him in the flesh,” meaning, I saw him offscreen or as he is in his normal day to day existence. The expression “flesh and blood” is also used to refer to someone in your family, especially someone who is related by blood rather than marriage. Therefore, Jesus’ portrayal of himself as the bread of life must have had something to do with having a spiritual connection or relationship with God while living on earth.

In order to further illustrate his point, Jesus said, “It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. But there are some of you that believe not” (John 6:63-64). The Greek word translated quickeneth, zoopoieo (dzo-op-oy-eh’-o) means to revitalize or to make alive again (2227). Later, Jesus asked his twelve apostles privately if they wanted to go away, or in essence, distance themselves from his unorthodox teaching. “Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life. And we believe and are sure that thou art that Christ, the Son of the living God” (John 6:68-69). Peter’s response showed that he was willing to believe what Jesus said, even if there was still some misunderstanding about it. In other words, like the manna the Israelites ate in the desert, Peter didn’t need to know what “the bread of life” was in order to benefit from it. He believed Jesus was who he said he was and was able to do what he said he could, give Peter eternal life.

 

Walking on water

It was obvious from the miracles Jesus performed that he had supernatural ability to do things that no one had ever seen done before. What was less obvious, but just as true, was that Jesus’ disciples had the same supernatural ability. When Jesus was about to send his disciples out to preach the gospel, it says in Luke 9:1, “Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases.” The Greek word translated power, dunamis (doo’-nam-is) specifically refers to miraculous power (1411), but the Greek word dunamis is derived from, dunamai (doo’-nam-ahee) suggests that the twelve apostles had limitless power, the ability to do everything that Jesus was able to. An example of this is found in Matthew’s gospel where it is recorded that Peter walked on the Sea of Galilee (Matthew 14:29). After Peter was come down out of the ship, Matthew said, “he walked on the water, to go to Jesus. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me” (Matthew 14:29-30). Jesus reached out and grabbed Peter by the hand in order to keep him from sinking, and then rebuked him stating, “O thou of little faith, wherefore didst thou doubt” (Matthew 14:31).

The problem with Peter’s faith was that it lacked confidence. The term Jesus used to describe it, “little faith” could also be translated “puny argument” (3641/3982). In other words, Peter’s demonstration of his faith was unconvincing. Even though he got out of the boat, Peter wasn’t certain he wanted to walk across the sea as Jesus had just done (Matthew 14:25). Jesus pointed out that the reason Peter began to sink was because he doubted (Matthew 14:31) or mentally wavered from his original conviction (1365) about the possibility that he could do what Jesus had commanded him to, “come” to him on the water (Matthew 14:29). Matthew said the cause of Peter’s mental wavering was fear. He explained, “But when he saw the wind boisterous, he was afraid” (Matthew 14:30). Although Peter may have been overcome by fear, it was not his fear that caused him to doubt. The Greek word translated doubt, distazo (dis-tad’-zo) means to duplicate (1365), the word distazo is derived from, dis (dece) which means twice (1364) or duo (doo’-o) to have two of something. At the moment when he began to doubt, it is likely that Peter thought twice about what he was doing and realized that walking on water was humanly impossible; but what is even more likely than that, is that at the moment his doubt got the better of him, Peter realized that he and Jesus were doing the same thing and that meant that, if Peter continued, he would no longer be able to excuse himself from doing whatever God commanded him to.

The supernatural

Merriam-Webster defines supernatural as that which is “of or relating to an order of existence beyond the visible observable universe especially of or relating to God or a god, demigod, spirit, or devil; departing from what is usual or normal especially so as to appear to transcend the laws of nature.” Some people associate the supernatural with magic and believe that it involves incantations or requires some sort of special power beyond this world for it to occur. Jesus demonstrated that supernatural feats can be performed by human beings who merely believe they are possible. Jesus told his disciples the reason they could not perform miracles was their unbelief, and said to them, “If you have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible for you” (Matthew 17:20).

Only part of Jesus’ ministry involved performing miracles; his primary focus was teaching people about the kingdom of heaven. Sometimes the two were intertwined, but for the most part, Jesus performed miracles only on an individual basis for those who demonstrated belief in his ability to do such things. After John the Baptist was beheaded by King Herod, Jesus took his disciples by boat to a place described as “a desert place” where they could “rest for a while.” Mark said the reason for their departure to an isolated location was because “there were many coming and going, and they had no leisure so much as to eat” (Mark 6:31). Tired, and most likely discouraged by the death of his cousin John, Jesus decided everyone in his company needed a break, and would benefit from a short period of isolation. Unfortunately, Mark tells us:

And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him. And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things. And when the day was far spent, his disciples came unto him, and said, This is a desert place, and now the time is far passed: send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat. (Mark 6:33-36)

From Mark’s account of the incident, we know there were at least 5,000 men there listening to Jesus preach (Mark 6:44). Matthew stated there were “about five thousand men, beside women and children” (Matthew 14:21). What is clear about the situation is that there was not enough food available to feed the people. One of Jesus’ disciples estimated that it would take “two hundred pennyworth of bread” (Mark 6:37) or the equivalent of 200 days of wages in order to feed them. After searching for available resources, the disciples found only five loaves of bread and two fishes (Mark 6:38). Mark’s account of what happened next showed no evidence of anything mysterious or mystical happening, only that Jesus “brake the loaves, and gave them to his disciples to set before them; and the two fishes divided he among them all” (Mark 6:41). From this meager portion, Jesus was able to supernaturally feed everyone, and afterward, “they took up twelve baskets full of the fragments, and of the fishes” (Mark 6:43).

Desperate measures

Jairus, a ruler of the synagogue, came to Jesus for help when his daughter was at the point of death. Even though Jairus fell at Jesus feet when he greeted him, it is unlikely that Jairus was a believer. It was customary at that time, when someone wanted to show reverence to another person to bow down as he greeted him. What Jairus was doing was acknowledging Jesus’ authority and rank as a spiritual leader. Jairus’ public display of humility was probably what prompted Jesus to accompany him to his home. On their way, a woman that had heard about Jesus’ ability to heal the sick came up behind him and touched his robe or outer garment because she thought, “If I may touch but his clothes, I shall be whole” (Mark 5:28). Rather than continuing on, Jesus decided to stop and use this woman’s example of faith to teach Jairus an important lesson about the desperate measures she was willing to go to in order to be rid of her disease.

It says in Mark 5:25 that the woman that touched Jesus had an issue of blood twelve years. This meant she was ceremonially unclean and was not allowed to enter the temple or to have close contact with anyone associated with God’s work. She was probably filled with shame and was hesitant to approach Jesus while Jairus was present. In spite of this, she made her way through the crowd that surrounded Jesus and got close enough to grab ahold of his robe long enough to experience his miraculous power flow into her body and stop the bleeding. It says in Mark 5:30, “And Jesus immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?” The woman, who was trying to escape without being noticed, came back “fearing and trembling” (Mark 5:33). The woman’s reaction may have been due to the fact that she had been healed without Jesus’ permission. It says that she “came and fell down before him, and told him all the truth” (Mark 5:33). The truth probably being the sin she had committed that she believed was the cause of her flow of blood for twelve years.

While Jesus was interacting with the woman that touched him, Jairus received word that his daughter was dead. It says in Mark 5:36, “As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.” It almost seems as if Jesus intentionally waited for the news of the girl’s death to come before he interacted with Jairus. Jesus’ warning to not be afraid could mean that Jairus was suddenly made aware of his own spiritual failure. Like the woman with an issue of blood for twelve years, Jairus was no doubt guilty of some sin that he likely blamed for his daughter’s death. Jesus wanted Jairus to see that his need involved more than just a physical healing of his daughter. The desperate situation Jairus was faced with required an act of faith, something he probably didn’t have until after he saw the woman healed who had touched Jesus’ garment. When he said, “only believe” (Mark 5:36), Jesus was telling Jairus to give up on his own method of obtaining righteousness. The only way for his daughter to be healed was for Jairus to entrust his spiritual well being to Jesus (4100).

The other side

The original word used to refer to God’s people, “Hebrew” was an ethnic term that referred to “a diverse mixture of nomadic wanderers or at least those who appeared to have at one time been nomadic” (5680).  The term Hebrew or Eberite is derived from the word ‘eber (ay’-ber). “When speaking of rivers or seas, ‘eber means the ‘edge or side opposite the speaker’ or ‘the other side'” (5676). The word ‘eber is derived from the Hebrew word abar (aw-bar’) which means “to cross over” (5674). This word can be found throughout the Old Testament of the Bible in conjunction with major events that occurred in the lives of Abraham’s descendants, primarily before they settled in the Promised Land. The Hebrew word abar communicated the idea of transgression, or crossing over the boundary of right and entering the forbidden land of wrong. An example of this was when Jacob “crossed over” the Euphrates to escape Laban (Genesis 31:21).

After concluding his detailed teaching about the kingdom of heaven (Mark 4:1-34), Jesus said to his disciples, “Let us pass over unto the other side” (Mark 4:35). Upon reaching the opposite shore of the sea of Galilee, Jesus was met by a man possessed by a demonic spirit who referred to himself as Legion. This seems to suggest that the territory known as the Decapolis was associated with sinful behavior and may have been considered off-limits to people that were obedient to God’s commandments. If so, the fact that Jesus directed his disciples to go to this god-forsaken location seems to suggest that he wanted them to see what was going on there. Most likely, the reason for their visit to the country of the Gadarenes was so that Jesus’ disciples could see him exercise his authority over Satan’s army because, like their ancestors,’ his disciples would have to conquer these enemies in order to occupy the Promised Land, a.k.a. the kingdom of heaven.

While their ship was crossing the sea, it says in Mark 4:37, “there arose a great storm of wind, and the waves beat into the ship, so that it was now full.” In spite of the sudden violent gust of wind and the torrential rains that accompanied it, Mark indicated in his account of the incident that Jesus was asleep on a pillow in the hinder part of the ship (Mark 4:38). Jesus’ disciples had to physically arouse him from his peaceful slumber and then, in a panic asked him, “Master, carest thou not that we perish” (Mark 4:38). The Greek word translated perish, apollumi doesn’t refer to death, but what is often associated with death; ruin, the loss of well-being. In other words, the disciples were suggesting that Satan could ruin their trip in order to stop them from doing damage to his kingdom. After rebuking the wind and telling the sea to be still, Jesus asked his disciples, “Why are ye so fearful? how is it that you have no faith” (Mark 4:40). His point being that they hadn’t even made it to the other side yet, and his disciples were ready to concede to their enemy.

Transition

John the Baptist played an important role in the transition that took place during Jesus’ three-year ministry on earth. John marked the end of the old economy in which sacrifices for sins had to be made on an ongoing basis. John’s statement, “Behold the Lamb of God, which taketh away the sin of the world” (John 1:29) indicated that Jesus would radically change the way God’s people worshipped him. At the end of his life, after he had been imprisoned for his message of repentance, John began to have doubts and became deeply discouraged. Because of his confusion about the situation, John sent two of his disciples to ask Jesus, “Art thou he that should come, or do we look for another?” (Matthew11:3). Jesus told John’s disciples to remind him of all the things that were happening. He said, “The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them” (Matthew 11:5).

Jesus’ controversial message brought fear and doubt to many people because they didn’t understand God’s plan of salvation. The transition from works of righteousness through sacrifice to God’s free gift of redemption was a hard one, mostly because it meant that anyone could enter into God’s kingdom, if he was willing to admit he was a sinner and couldn’t save himself. The hyper-critical Pharisees in particular, thought they were keeping the law and were perfect in God’s sight. Jesus exposed these men’s judgmental attitudes and cautioned his followers. Jesus taught in his Sermon on the Mount, “For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven” (Matthew 5:20). The problem was that no one believed it was possible to be more righteous than a Pharisee. The Greek words Jesus used for exceed, perisseuo (per-is-syoo´-o) pleion (pli´-own) mean to superabound, to be greater than or in excess of what is required (4052/4119).

During the transition from the Old Covenant, the Mosaic Law, to the New Covenant, salvation by grace, Jesus emphasized the importance of the Jews attitude toward what they thought was sinful behavior. He stated, “For John came neither eating nor drinking, and they say, He hath a devil. The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children” (Matthew 11:18-19). The point Jesus was trying to make was that the people were not content with their new situation. They wanted everything to be as they liked, comfortable and easy to handle. In essence, they thought Jesus and John the Baptist were too radical. The Jews were looking for a nice, middle of the road viewpoint to follow. The statement, “But wisdom is justified of her children” (Matthew 11:19) was meant as a criticism of the Jews lack of awareness of the extreme sacrifice Jesus was making by taking upon himself the responsibility for saving the world.

How much?

Jesus paid tribute to John the Baptist and said of him, “Among those that are born of women there is not a greater prophet than John the Baptist” (Luke 7:28). Jesus’ acknowledgment of John was meant to be understood in the context of all the Israelites that lived under the Old Covenant, or more specifically, the promises God made that were fulfilled prior to his birth. Jesus’ association of John with those that are “born of women” suggested that he was comparing John with unbelievers. Jesus followed up his comment about John with this statement, “but he that is least in the kingdom of God is greater than he” (Luke 7:28). Perhaps, the best way to interpret Jesus’ commendation of John the Baptist would be to see it as a way of explaining John’s doubts about who Jesus was. It says in Luke 7:19, “And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we for another?” John didn’t know for certain that Jesus was the Messiah because he wasn’t born again.

Jesus went on to explain that forgiveness was a byproduct of faith, not the other way around. He used an example of forgiveness to explain that faith was the determining factor of genuine belief and that love for Jesus was the measure of how much someone had been forgiven. The only way that someone could know for certain that Jesus was who he said he was; Israel’s Messiah, the Son of God, was to demonstrate faith. Speaking to a Pharisee named Simon that had invited him to have dinner at his house, Jesus said:

There was a certain creditor which had two debtors: the one ought five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged. And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. Mine head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. Wherefore I say unto thee, Her sins which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. (Luke 7:41-47)

According to Jesus’ story of the creditor with two debtors, both the Pharisee and the woman’s sins were forgiven. The difference between these two sinners was that the Pharisee only had his sins forgiven, whereas the woman was justified in the eyes of God. Jesus’ statement to the woman, “Thy faith hath saved thee; go in peace” (Luke 7:50) indicated that she had obtained much more than just the forgiveness of her sins. The Greek word Jesus used that is translated peace, eirene (i-ray´-nay) indicated she had a harmonized relationship with God. In other words, she was fully restored to prosperity and was a blessed child of God.