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A Resource for Teaching175 Stories from the Bible

BibleStoryHandbook

JOHN H. WALTON & KIM E. WALTON

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The.............................


BibleStoryHandbook


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The

Bible Story

TheHandbook

JOHN H. WALTON & KIM

E. WALTON

Drawing from years of experience in and out of the classroom, renowned Bible scholar

John Walton and his wife, Kim, present a resource for teaching 175 Bible stories to

children of all ages. Seven elements are examined in each story: focus, theme, ap-

plication, place in the Bible, interpretational issues, historical and cultural background,

and mistakes to avoid. This handbook will help you teach Bible stories with biblical

faithfulness, historical accuracy, and God-centered passion.

“For too long, Christians have been taught Bible stories as stand-alone episodes that

provide moral instruction and encouragement based on imitating human characters in

the stories. The Bible Story Handbook provides welcome correction! Not only teach-

ers of children but anyone who uses Bible stories to teach others should examine his

or her use of narrative passages by the guidelines in this book.”

Starr Meade, author, Mighty Acts of God and The Most Important Thing You’ll Ever Study; Christian-school and homeschool teacher

“In an effort to make the Bible relevant to children, too often curriculum writers and par-

ents have focused on the wrong issue, doing violence to the text as they seek to make

it relate to children. Bible scholar John Walton and his wife, Kim, have responded with

this volume that speaks directly to the well-intentioned but nevertheless abusive use

of the Bible. I highly recommend this excellent book for those who want to teach the

Bible insightfully to children and to adults.”

Perry G. Downs, Professor of Educational Ministries, Trinity Evangelical Divinity School

“An invaluable tool for the person who teaches the Bible to anyone of any age in any

context. This work is a gift to Sunday school teachers, curriculum writers, and parents

who want informed, rich perspectives on the stories within the biblical metanarrative.”

Scottie May, Associate Professor of Christian Formation and Ministry, Wheaton College; co-author, Children Matter

JOHN H. WALTON (PhD, Hebrew Union College) is professor of Old Testament at

Wheaton College and Graduate School. He has authored or edited more than a dozen

books, including several Bible commentaries and Bible story books for children.

KIM E. WALTON (MS, University of Cincinnati) has been teaching Sunday school

and developing and evaluating curriculum for 25 years. The Waltons have three

adult children.

The Bible Story Handbook: A Resource for Teaching 175 Stories from the Bible

Copyright © 2010 by John H. Walton and Kim E. Walton

Published by Crossway 1300 Crescent Street Wheaton, Illinois 60187

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form by any means, electronic, mechanical, photocopy, recording, or otherwise, without the prior permission of the publisher, except as provided for by USA copyright law.

“Why Do We Teach Bible Stories?”adapted from J. H. Walton, L. D. Bailey, and C. Williford, “Bible-Based Curricula and the Crisis of Scriptural Authority,” Christian Education Journal 13 (Spring 1993). Used by permission of the original publisher.

“The Big Picture of the Bible” taken from Survey of the Old Testament, 3d ed by Andrew Hill and John Walton. Copyright © 2009 by Andrew Hill and John Walton. Used by permission of Zondervan (http://www.zondervan.com).

Cover design: Brand Navigation

First printing 2010

Printed in the United States of America

Unless otherwise indicated, Scripture quotations are from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway. Used by permission. All rights reserved.

Scripture references marked niv are taken from the Holy Bible, New International Version®. Copyright © 1973, 1978, 1984 Biblica. Used by permission of Zondervan. All rights reserved. The “NIV” and “New International Version” trademarks are registered in the United States Patent and Trademark Office by Biblica. Use of either trademark requires the permission of Biblica.

Scripture references marked nlt are from The Holy Bible, New Living Translation, copyright © 1996, 2004. Used by permission of Tyndale House Publishers, Inc., Wheaton, IL, 60189. All rights reserved.

Scripture references marked nkjv are from The New King James Version. Copyright © 1982, Thomas Nelson, Inc. Used by permission.

Scripture quotations marked tniv are from the Holy Bible, Today’s New International Version. Copyright © 2001, 2005 by International Bible Society. Used by permission of Zondervan. All rights reserved.

Trade paperback ISBN: 978-1-4335-0648-2 PDF ISBN: 978-1-4335-0649-9 Mobipocket ISBN: 978-1-4335-0650-5 ePub ISBN: 978-1-4335-2329-8

Library of Congress Cataloging-in-Publication DataWalton, John H., 1952– The Bible story handbook : a resource for teaching 175 stories from the Bible / John H. Walton and Kim E. Walton. p. cm. Includes bibliographical references. ISBN: 978-1-4335-0648-2 (tpb) 1. Bible stories—Study and teaching. 2. Christian education of children.I. Walton, Kim. II. Title.BS546.W35 2010220.9'505—dc22 2010008043

Crossway is a publishing ministry of Good News Publishers.

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BibleStoryHandbook.06481.i04.indd 4 8/17/10 9:29 AM

Contents

Acknowledgments 11Why Do We Teach Bible Stories? 13Is There a Right Way or a Wrong Way to Use Bible Stories? 19The Big Picture of the Bible 27

Old Testament 1. God Created Light (Genesis 1:1–5, 14–19) 33 2. God Created the World around Us (Genesis 1:6–13) 35 3. God Made Animals (Genesis 1:20–25) 37 4. God Made People and God Made You 39 (Genesis 1:26–30; 2:4–7, 18–24) 5. The Garden of Eden and the Fall (Genesis 2:8–17; 3) 42 6. Cain and Abel (Genesis 4:1–16) 45 7. Noah (Genesis 6:9–9:17) 47 8. Tower of Babel (Genesis 11:1–9) 49 9. The Call of Abraham (Genesis 12; 17:1–8) 5210. Abraham and Lot (Genesis 13) 5411. The Birth of Isaac (Genesis 15:1–6; 18:1–15; 21:1–6) 5612. Hagar and Ishmael (Genesis 16; 21:8–21) 5813. Sodom and Gomorrah (Genesis 18:16–19:29) 6114. The Sacrifice of Isaac (Genesis 22) 6315. Isaac and Rebekah (Genesis 24) 6616. Jacob and Esau (Genesis 25; 27–28) 6817. Jacob and Laban (Genesis 29–32) 7018. Joseph Becomes a Slave (Genesis 37; 39:1–6) 7319. Joseph in Prison (Genesis 39:7–41:57) 7520. Joseph’s Family Saved (Genesis 42–50) 7721. Baby Moses (Exodus 1:1–2:10) 7922. Moses and Jethro (Exodus 2:15–22; 18) 8123. The Burning Bush (Exodus 2:11–4:17) 8424. Moses and the Plagues (Exodus 6–12) 8625. Crossing the Red Sea (Exodus 13:17–15:21) 8826. God Provides Manna and Quail (Exodus 16) 90


27. Water from the Rock (Exodus 17:1–7; Numbers 20:2–13) 9228. God Gives the Law (Exodus 19–20) 9329. The Tabernacle (Exodus 25–31; 35–40) 9830. The Golden Calf (Exodus 32) 10131. Sukkot/Thanksgiving (Leviticus 23:33–43; Numbers 29:12–34) 10332. Twelve Scouts (Numbers 13–14; Deuteronomy 1:19–40) 10533. Korah’s Revolt (Numbers 16) 10834. The Bronze Serpent (Numbers 21:4–9) 11035. Balaam (Numbers 22–24) 11136. Rahab and the Spies (Joshua 2) 11337. Crossing the Jordan (Joshua 3–4) 11638. Joshua and Jericho (Joshua 1:1–11; 5:13–6:27) 11839. Achan (Joshua 7) 12040. Joshua and the Gibeonites (Joshua 9–10) 12241. Joshua Divides the Land (Joshua 13–21) 12642. The Pattern of the Judges and Ehud (Judges 2–3) 12743. Deborah and Barak (Judges 4–5) 12944. Gideon (Judges 6–8) 13145. Jephthah (Judges 10:6–11:40) 13546. Samson and the Philistines (Judges 13–15) 13847. Samson and Delilah (Judges 16) 14048. Ruth (Ruth) 14249. Eli and Hannah (1 Samuel 1:1–2:11) 14650. Eli and Samuel (1 Samuel 2–3) 14951. Travels of the Ark (1 Samuel 4–6) 15252. Saul Becomes King (1 Samuel 8–12) 15453. Saul Disobeys (1 Samuel 13; 15) 15754. Samuel Anoints David (1 Samuel 16) 16055. David and Goliath (1 Samuel 17) 16256. David and Jonathan (1 Samuel 18:1–4; 19:1–7; 20:1–42) 16557. David and Saul (1 Samuel 24; 26) 16758. David and Abigail (1 Samuel 25) 16959. David at Ziklag (1 Samuel 30) 17160. David’s Kingship (2 Samuel 5–7) 17361. David and Mephibosheth (2 Samuel 9) 17562. David and Bathsheba (2 Samuel 11:1–12:14) 177


63. David and Absalom (2 Samuel 15–18) 18064. Solomon Asks for Wisdom (1 Kings 3:1–15) 18265. Building the Temple (1 Kings 6–8) 18466. Queen of Sheba (1 Kings 10:1–13; 2 Chronicles 9:1–12) 18767. Solomon: Failure and Disobedience (1 Kings 11) 18968. Jeroboam Disobeys God (1 Kings 12:25–33; 13:1–5; 14:7–11) 19169. Elijah and the Ravens (1 Kings 16:29–17:6) 19370. Elijah and the Widow’s Oil (1 Kings 17:7–24) 19671. Elijah and the Contest (1 Kings 18:16–46) 19872. Elijah at Mount Sinai (1 Kings 19:1–18) 20073. Naboth’s Vineyard (1 Kings 21) 20374. Elisha Succeeds Elijah (2 Kings 2:1–14) 20575. Elisha and the Widow’s Oil (2 Kings 4:1–7) 20876. Elisha and the Shunammite Woman (2 Kings 4:8–37) 20977. Elisha and Naaman (2 Kings 5) 21178. Elisha and the Aramean Army (2 Kings 6:8–23) 21479. Joash (2 Kings 11:1–12:16; 2 Chronicles 24) 21680. Hezekiah and the Assyrian Army (2 Kings 18–19; 219 2 Chronicles 32; Isaiah 36–37)81. Hezekiah’s Illness (2 Kings 20:1–11; Isaiah 38) 22082. Josiah and Reform (2 Kings 22:1–23:3; 2 Chronicles 34) 22283. The People Return and Rebuild the Temple (Ezra 1– 6) 22584. Ezra (Ezra 7; 8:15–36; Nehemiah 8–9) 22785. Nehemiah (Nehemiah 2; 4; 6:1–15; 12:27, 43) 22986. Esther (Esther) 23087. Job (Job) 23288. Isaiah’s Temple Vision (Isaiah 6:1–8) 23589. Jeremiah’s Scroll (Jeremiah 36) 23790. Jeremiah and the Fall of Jerusalem (Jeremiah 37–39) 23891. Daniel and King’s Food (Daniel 1) 24092. Nebuchadnezzar’s Dream Statue (Daniel 2) 24293. The Fiery Furnace (Daniel 3) 24594. The Humbled King (Daniel 4) 24795. Belshazzar’s Feast (Daniel 5) 24996. Daniel and the Lions (Daniel 6) 25197. Jonah (Jonah) 253


New Testament 98. The Angel Visits Joseph (Matthew 1:18–24) 259 99. The Magi (Matthew 2:1–12) 261100. The Baptism of Jesus (Matthew 3:13–17; Mark 1:9–11; 263 Luke 3:21–22; John 1:29–34)101. The Temptation of Jesus (Matthew 4:1–11; Mark 1:12–13; 265 Luke 4:1–13)102. Jesus Calls Disciples (Matthew 4:18–22; 9:9–13; 268 Mark 1:16–20; 2:13–17; 3:13–19; Luke 5:1–11, 27–32; 6:12–16; John 1:40–51)103. The Sermon on the Mount (Matthew 5:1–7:29; Luke 6:20–45) 270104. Building on the Rock (Matthew 7:24–27; Luke 6:46–49) 272105. The Centurion’s Servant (Matthew 8:5–13; Luke 7:1–10) 274106. Jesus Stills the Storm (Matthew 8:23–27; Mark 4:35–41; 275 Luke 8:22–25)107. The Madman of Gadarenes (Matthew 8:28–34; 277 Mark 5:1–20; Luke 8:26–39)108. Jesus Heals a Paralytic (Matthew 9:1–8; Mark 2:1–12) 279109. Jairus’s Daughter (Matthew 9:18–26; 280 Mark 5:21–24, 35–43; Luke 8:40–41, 49–56)110. Different Kinds of Soil (Matthew 13:1–23; 282 Mark 4:3–8, 14–20; Luke 8:5–8, 11–15)111. Finding Treasure and the Pearl (Matthew 13:44–46) 284112. John in Prison (Matthew 14:1–12; Mark 6:14–29) 285113. Jesus Feeds the Five Thousand (Matthew 14:13–21; 287 Mark 6:30–44; Luke 9:10–17; John 6:1–15)114. Jesus Walks on Water (Matthew 14:22–33; 290 Mark 6:45–52; John 6:16–21)115. Transfiguration (Matthew 17:1–13; Mark 9:2–13; 292 Luke 9:28–36)116. Lost Sheep and Lost Coin (Matthew 18:12–14; Luke 15:4–10) 294117. The Unmerciful Servant (Matthew 18:21–34) 296118. Jesus and Children (Matthew 19:13–15; Mark 10:13–16; 298 Luke 18:15–17)119. Worker and Wages (Matthew 19:30–20:16) 299120. Jesus and Bartimaeus (Matthew 20:29–34; Mark 10:46–52; 301 Luke 18:35–42)


121. The Triumphal Entry (Matthew 21:1–11; Mark 11:1–10; 303 Luke 19:29–44; John 12:12–19)122. Cleansing the Temple (Matthew 21:12–13; Mark 11:15–18; 305 Luke 19:45–46; John 2:12–17)123. Waiting at the Wedding (Matthew 25:1–13) 308124. Three Stewards (Matthew 25:14–30; Luke 19:12–27) 310125. Judas Betrays (Matthew 26:14–16, 23–25, 47–50; 27:3–10; 312 Mark 14:10–11, 43–45; Luke 22:1–6, 47–53; John 13:26–30; 18:1–5; Acts 1:18–19)126. The Last Supper (Matthew 26:17–29; Mark 14:12–26; 314 Luke 22:7–20)127. Peter’s Denial (Matthew 26:31–35, 69–75; Mark 14:66–72; 316 Luke 22:54–62; John 18:15–18, 25–27; 21:15–25)128. Gethsemane and the Trial before the Sanhedrin 318 (Matthew 26:36–68; Mark 14:32–65; Luke 22:39–53; John 18:1–14, 19–24)129. The Trial before Pilate (Matthew 27:11–26; Mark 15:1–15; 321 Luke 23:1–25; John 18:28–19:15)130. The Crucifixion and Burial (Matthew 27:27–66; 323 Mark 15:16–47; Luke 23:26–56; John 19:16–42)131. The Resurrection (Matthew 28:1–10; Mark 16:1–11; 326 Luke 24:1–12; John 20:1–18)132. The Ascension (Matthew 28:16–20; Luke 24:50–53; 328 Acts 1:1–11)133. The Widow’s Small Coin (Mark 12:38–44; Luke 21:1–4) 329134. John the Baptist (Luke 1:5–25, 57–80; 3:1–20) 331135. The Angel and Mary (Luke 1:26–38) 333136. Jesus Is Born (Luke 2:1–7) 335137. Christmas Shepherds (Luke 2:8–20) 338138. Anna and Simeon (Luke 2:21–39) 340139. The Boy Jesus in the Temple (Luke 2:41–52) 342140. Rejection in Nazareth (Luke 4:16–31) 343141. Jesus Anointed (Luke 7:36–50) 346142. Good Samaritan (Luke 10:25–37) 347143. Mary and Martha (Luke 10:38–42) 350144. The Rich Fool (Luke 12:13–21) 351145. The Lost Son (Luke 15:11–32) 353


146. Ten Lepers (Luke 17:11–19) 355147. The Pharisee and the Tax Collector (Luke 18:9–14) 357148. Zacchaeus (Luke 19:1–10) 359149. The Road to Emmaus (Luke 24:13–35) 361150. Doubting Thomas (Luke 24:36–49; John 20:19–29) 362151. Jesus Changes Water to Wine (John 2:1–11) 365152. Nicodemus (John 3:1–21) 366153. The Woman at the Well (John 4:1–42) 369154. Jesus Heals a Lame Man at the Pool (John 5:1–18) 371155. The Man Born Blind (John 9) 373156. Lazarus (John 11:1–44) 375157. Washing the Disciples’ Feet (John 13:1–17) 377158. Pentecost (Acts 2) 379159. Peter and John and the Lame Man (Acts 3:1–4:31) 381160. Ananias and Sapphira (Acts 4:32–5:11) 385161. Stephen (Acts 6–7) 387162. Philip and the Ethiopian (Acts 8:26–39) 391163. Saul’s Conversion (Acts 9:1–19) 393164. Dorcas (Acts 9:36–43) 396165. Peter and Cornelius (Acts 10:1–11:18) 398166. Peter Released from Prison (Acts 12:1–17) 401167. Barnabas and Paul Sent from Antioch (Acts 13–14) 403168. Lydia (Acts 16:6–15) 406169. The Philippian Jailer (Acts 16:16–40) 409170. Paul in Athens (Acts 17:16–34) 411171. Aquila, Priscilla, and Apollos (Acts 18) 414172. The Riot in Ephesus (Acts 19) 416173. Paul on Trial (Acts 21–26) 418174. Paul’s Shipwreck (Acts 27:1–28:10) 422175. John’s Vision (Revelation) 424Resources for Further Study 427Teaching Index 431Scripture Index 435Maps and Illustrations 439


Lessons 3 – 4 39

eating a zebra is in principle no different from a fish eating a fly. We need not think that the situation described in Isaiah 11 is a replication of what it was like before the fall. There is therefore no biblical support for the absence of predation before the fall. The food chain is one of the significant ways that God ordered the world in which we live. When God declared the world “good” he was saying that it functions just right for us, not that it operates by perfect moral principles. Gravity is not moral, nor is the animal kingdom.

4. God Made People and God Made You (Genesis 1:26–30; 2:4–7, 18–24)

Lesson FocusPeople are the most special part of God’s creation because they are made in his image.

• God made all of creation for people to use and enjoy.• God put people in charge of the world.• God intends people to represent him and serve his purposes.• All people have been made in the image of God and must be treated

with dignity.• The first people God made were Adam and Eve.

Lesson ApplicationGod made you special. You are important to him.

• Because we all are made in God’s image, we must respect one another.• Since we are God’s representatives, we must treat the world as his, not

ours.• Because we are made in God’s image, we each have a part to play in

God’s kingdom.

Biblical ContextThe book of Genesis tells us how God created humans and then entered into relationship with them. In Genesis 1, God creates an environment perfectly suited for human habitation; during days one through three, God set up the major functions that we experience as we live on earth; during days four through six, he appointed roles and positions for those who inhabit the cos-


40 Old Testament

mos. God established all the operations of the world for the benefit of people. God’s blessing in these verses defines human roles and privileges. In Genesis 2 God set up relationships as the nature of humanity is discussed. Humans are related to the ground, and men and women are inherently related to one another.

Interpretational Issues in the Story“Let us make . . . in our image” (Gen. 1:26). We might be tempted to read

these plurals—“us”—through our modern Christian perspective and think of the Trinity. The Israelites had no revelation or knowledge of the Trinity, but these plurals meant something to them (possibly discussion in a heavenly assembly). Because there are other strong possibilities it would be best to avoid planting the Trinity interpretation in children’s minds. Focus on what it means to be in God’s image.

“Image” and “likeness” (Gen. 1:26). Make sure students understand that these words do not suggest physical similarity to God. God has no physical body, but we are his representatives in physical form. Many have suggested that being made in God’s image consists in our ability to think and to be aware of ourselves and of God and to do anything that animals cannot do. More likely, the abilities humans have are not how we are made in God’s image but rather the tools God has given to humanity so that we can serve in God’s image. We might best understand being made in God’s image as the role we have as God’s representatives and vice-regents. We are not worthless slaves to God, but we are accountable to him.

“Be fruitful and multiply” (Gen. 1:28). It is important to note that even though this is grammatically an imperative, it does not mean it is a command. Imperatives can serve various functions in Hebrew. Here it is identified as a blessing, and as such it is a privilege, not an obligation.

“Subdue . . . have dominion” (Gen. 1:28).This does not give people the right to abuse or exploit the world. Instead, God has charged us with bringing the world under our control (a role that is seen in early times in domestica-tion of plants and animals and more recently in development of science and technology). Like God, we should be just and wise rulers.

Plants given for food (Gen. 1:29). This cannot be used as a defense for vegetarianism, since in Genesis 9:3 God permits the eating of meat.

“Formed . . . of dust” (Gen. 2:7). This is a statement about all human-ity (Adam is not only the name of the first man; it is the Hebrew word for human). We are all made from dust and that is why we all return to dust


Lesson 4 41

(Gen. 3:19). Genesis 2:7 is not a comment about chemical composition but about the nature of humans.

Adam’s rib (Gen. 2:21). The word often translated “rib” is not used any-where else in the Bible to describe anatomy (but it is often used in architecture to describe things such as the two doors of an entryway). It can also refer to one of two sides (note how we speak of a “side of beef”). Adam notes that Eve is both his bone and flesh. God takes one side of Adam and builds it into a woman. This is not an issue of anatomy; it is an issue of the nature of the ultimate relationship between man and woman (as Gen. 2:24 indicates). All womankind is made from one side of all mankind.

Background InformationImage. The ancients believed that an image (including an idol) carried

the essence of that which it represented. These cultures believed that the deity accomplished its work through the idol. Furthermore, kings set up images of themselves in places where they wanted to establish their authority. So, since we are in God’s image, he accomplishes his work through us, and we are representatives of his authority.

Human role. The ancients believed that people were created to be slaves to the gods and that they were responsible to provide for the needs of the gods (food, clothing, housing). The God of Genesis has no needs and created people to serve him, not as slaves but as vice-regents. They don’t take care of God’s needs; he takes care of theirs.

Mistakes to AvoidWhen teaching this lesson, it might be tempting to focus on any number of contemporary issues, such as ethnic and gender diversity, tolerance, and ecological care. These are related to this text, so it would be appropriate to mention them, but they are not the main point and should not replace the main point. The foundation for our social and ecological responsibilities is found in who we are in relationship to God. It will be a challenge to commu-nicate the idea of human dignity to younger children. The term special is often misunderstood and overused, but something like that will have to suffice for the younger ages.

Genesis indicates that God made people special, but it emphasizes how people as a whole are special in comparison to all God’s other creations since only people are made in the image of God. The text does not talk about the individuality or uniqueness of each individual. Genesis does not affirm that


42 Old Testament

individuals are unique and special—that is American talk. The “wonderfully made” language of Psalm 139 applies to all humans and stresses what is common to humanity, not what is different from one person to the next. It is true that God made us, but the material nature of our bodies is not in view in Genesis. The dust is not a chemistry statement and “rib” is not an anatomy statement. If we want to keep our attention on what the text is doing, we can talk about how God set up functions and relationships. Any number of aspects about the wonders of the bodies God gave us could be legitimately brought in as part of this lesson. Our responsibility as teachers is to prioritize what the text prioritizes and use other aspects secondarily as illustrations.

5. The Garden of Eden and the Fall (Genesis 2:8–17; 3)

Lesson FocusAdam and Eve disobeyed God and experienced the consequences.

• God gave people rules and responsibilities.• God considers obedience very important.• God has not given up on us.• God continues to care about people even when he must punish them.• Disobedience caused people to lose access to the presence of God.

Lesson ApplicationWe should obey God.

• When we are serious about God, we will be serious about doing what he asks.

• We must not allow our own reasoning to persuade us to ignore what God has said.

• Our sinful nature is a result of Adam and Eve’s disobedience.

Biblical ContextThe Genesis story is about God entering into relationship with the people he created. He began by creating us to be in relationship with himself. This account concerns how people broke away from that intended relationship and sets the stage for the rest of Scripture, which recounts how God reestablishes relationship with mankind.


Lessons 105 – 6 275

over them. The faith of the centurion is expressed in his recognition that Jesus needed no such elements to exercise his authority.

At table (Matt. 8:11). A common theme in Matthew is the messianic ban-quet, here attended not just by Jews. The messianic banquet was considered one of the important features of the coming kingdom (see Isa. 25:6–9).

Sons of the kingdom thrown out (Matt. 8:12). This does not suggest that people of faith will be cast out but rather those who believed that being Jewish automatically gave them a place at the table.

Background InformationCapernaum. The city was located on the northwestern shore of the Sea of

Galilee. Population estimates based on the size of the excavated town suggest that no more than a thousand people lived there. Archaeologists have found evidence of a military garrison.

Centurion. This was an officer in charge of a relatively small number of soldiers (60–80) stationed in Capernaum. He was a Gentile, but as the text indicates, he respected the Jewish population and was respected by them.

Built the synagogue. Centurions were paid well and typically had no family. It was not unusual that a Gentile who respected Israel’s God would have made donations, but to provide enough funds for the building of the synagogue would have been extraordinary.

Mistakes to Avoid Though we do want to encourage students to have faith in the same way that the centurion had faith, it is our goal to respond appropriately to Jesus rather than to be like someone who responded appropriately. The centurion is not a role model, but he is an illustration. The importance of the centurion’s faith can get lost if we make this a story about asking Jesus for help.

106. Jesus Stills the Storm (Matthew 8:23–27; Mark 4:35–41; Luke 8:22–25)

Lesson Focus Jesus showed that he is God by exercising his authority over the elements.

• Jesus has power over nature.• Jesus is God.


276 New Testament

Lesson Application We know that Jesus is God.

• We believe that Jesus is God.• We must understand that everything is under the power of Jesus.

Biblical ContextThree of the four Gospels have the sequence of stilling the storm, casting out demons, and raising the girl from the dead (with a couple of interven-ing stories in Matthew between the second and third). The stories serve as examples of the sorts of signs and wonders that Jesus performed as his ministry got started. The stories raise the issue of faith and generate ques-tions from the disciples about Jesus’ identity. These continue as themes throughout the Gospels.

Interpretational Issues in the StoryRebuking the sea (Matt. 8:26). This motif is known from the Old

Testament in famous events such as the parting of the Red Sea. In the ancient world, the sea was sometimes considered a chaos enemy that needed to be defeated, and Jesus’ rebuke carried such implications. In the ancient world there was a strong belief in the threats posed against life and order in the world. The most potent threats came from the sea, demons, and death. It is interesting that these three are the targets of the three stories presented together in the Gospels.

Background Information Storm. Because of the atmospheric conditions that result from the Sea

of Galilee being nestled between mountains, wind storms are frequent, come on rapidly, and can be severe. These were not rain storms; notice that the wind and the waves obey him. Based on the disciples’ reaction to the storm, it was likely quite severe. Those who were fishermen would have been used to storms and not easily ruffled by a storm of average strength. In modern times, waves as high as ten feet have been recorded on the Sea of Galilee where this occurred.

Boats. The fishing boats used on the Sea of Galilee were not large. They held ten to fifteen people comfortably. Excavators have recovered a boat from this period that gives a good idea of its dimensions (about 25 feet by 7.5 feet) and features (four oars and short decks in front and back).


Lessons 106 – 7 277

Mistakes to Avoid Teachers should avoid allegorizing the story by talking about the storms of life that Jesus can calm with “Peace! Be still!” Jesus chides the disciples for their lack of faith, but the more important point is reflected in their amazement: “Who then is this?”

107. The Madman of Gadarenes (Matthew 8:28–34; Mark 5:1–20; Luke 8:26–39)

Lesson Focus Jesus confronted powerful demons possessing a man and sent them into a herd of pigs, which then destroyed itself.

• Jesus has power over all spirit beings.• Jesus is recognized as the Son of God by the spirits.• Jesus overcomes that which is unclean.

Lesson Application We should recognize the power of Jesus.

• We believe that Jesus is the Son of God.• We recognize that Jesus has power over all beings.

Biblical ContextIn the three Synoptic Gospels this account comes right after the calming of the storm. There is similarity between the two events because both represent outside powers that threaten humans. Jesus was showing his control over every power in the cosmos. It is appropriate that the wind and sea obey him and become calm and that spirits acknowledge him as “Son of the Most High God” and also are tamed and driven out.

Interpretational Issues in the Story“Two demon-possessed men” (Matt. 8:28). Matthew, as in a number of

other cases, has two where the other Gospel accounts speak of only one (e.g., two blind men, 20:30; two donkeys, 21:2). We could assume either that there were two but Mark and Luke mention only the one, or that there was only one but Matthew was using a Jewish literary technique of doubling for emphasis.


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BibleStoryHandbook


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BibleStoryHandbook


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The

Bible Story

TheHandbook

JOHN H. WALTON & KIM

E. WALTON

Drawing from years of experience in and out of the classroom, renowned Bible scholar

John Walton and his wife, Kim, present a resource for teaching 175 Bible stories to

children of all ages. Seven elements are examined in each story: focus, theme, ap-

plication, place in the Bible, interpretational issues, historical and cultural background,

and mistakes to avoid. This handbook will help you teach Bible stories with biblical

faithfulness, historical accuracy, and God-centered passion.

“For too long, Christians have been taught Bible stories as stand-alone episodes that

provide moral instruction and encouragement based on imitating human characters in

the stories. The Bible Story Handbook provides welcome correction! Not only teach-

ers of children but anyone who uses Bible stories to teach others should examine his

or her use of narrative passages by the guidelines in this book.”

Starr Meade, author, Mighty Acts of God and The Most Important Thing You’ll Ever Study; Christian-school and homeschool teacher

“In an effort to make the Bible relevant to children, too often curriculum writers and par-

ents have focused on the wrong issue, doing violence to the text as they seek to make

it relate to children. Bible scholar John Walton and his wife, Kim, have responded with

this volume that speaks directly to the well-intentioned but nevertheless abusive use

of the Bible. I highly recommend this excellent book for those who want to teach the

Bible insightfully to children and to adults.”

Perry G. Downs, Professor of Educational Ministries, Trinity Evangelical Divinity School

“An invaluable tool for the person who teaches the Bible to anyone of any age in any

context. This work is a gift to Sunday school teachers, curriculum writers, and parents

who want informed, rich perspectives on the stories within the biblical metanarrative.”

Scottie May, Associate Professor of Christian Formation and Ministry, Wheaton College; co-author, Children Matter

JOHN H. WALTON (PhD, Hebrew Union College) is professor of Old Testament at

Wheaton College and Graduate School. He has authored or edited more than a dozen

books, including several Bible commentaries and Bible story books for children.

KIM E. WALTON (MS, University of Cincinnati) has been teaching Sunday school

and developing and evaluating curriculum for 25 years. The Waltons have three

adult children.

story bible mighty acts of god the most important thing ... · john walton and his wife, kim,...

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