His Word Today

⁴ But God, being rich in mercy, because of the great love with which he loved us, ⁵ even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—“ (Ephesians 2:4–5 (ESV)

I threw my phone out of the window, I’m so over it
Weight on my shoulders, every day another stone to lift
I’m standing at the ledge
My foot’s about to slide
What if it takes the fall for me to learn to fly
I try to run from what I’ve done
And it cost me everyone, all it left me was feeling numb.

Sunrise stayed up ’til the morning
Eyes stay bloodshot from the smoking
Another round and I’m locked and loaded
Faith has faded
Living on the edge one foot in the coffin
Lord knows I don’t pray too often
Knees down when the devil come calling
Ain’t no saving.

A dead man walking.
A dead man walking.

I am not a fan of country music, so it may surprise you that I am quoting lyrics from a song by country rap/country rock singer and composer Jelly Roll (Jason DeFord). The lyrics to his song Dead Man Walking, even in part, are compelling and honest. They are also devoid of any hope; especially when he says Ain’t no saving a dead man walking.

Ephesians 2:5 says otherwise. Even though the Apostle Paul acknowledged that sinners are dead men walking (Ephesians 2:1-3), there is hope for a resurrection. That hope is solely found in the person and work of Jesus Christ.

“Even when we were dead in our trespasses, (God) made us alive together with Christ—by grace you have been saved—.“ God the Father made deadened sinners alive. The phrase made us alive together (συζωοποιέω; syzoopoieo) describes an active work by God at a particular point in time in a particular sinner’s life.

This new life joins every believer. There are no other options. It is found solely in Jesus Christ. He alone is the sinner’s redeemer, reconciler and justifier (Romans 3:21-26).

This is because Jesus Christ took upon Himself the unbeliever’s sin while on the cross and suffered the just and rightful wrath of God the Father on the sinner’s behalf. In exchange, by grace alone, through faith alone, the believing sinner is declared righteous with the imputed righteousness of Jesus Christ alone (Rom. 4; 2 Cor. 5:21).  Jesus Christ is the object of saving faith. Jesus Christ is the only hope for dead men walking. Jesus Christ is the only Savior.

God the Father’s motivation for sending His Son, Jesus Christ, to this fallen world to save dead people walking was His sovereign grace alone. It was His unmerited favor. God did not give sinners what we deserve but rather what we do not deserve. This is why believers in Christ praise Him for His glorious grace (Eph. 1:3-14).

Consider the lyrics from another song. It’s also entitled Dead Man Walking. Its composer is Jeremy Camp.

Freedom was something I never found
Trying to find six feet underground
Under the weight of all of my sin
Fighting the fight that I couldn’t win
Then You rescued me
Now I can breathe.

I look for the words but cannot explain
A new kind of love ran into my veins
You are the key to all of my chains
To all that I was now I’m not a slave
Then You rescued me
And now I can breathe.

I was a dead man walking
Until I was a man walking with You
I was a blind man falling
Until I felt the life You’re calling me to
Pulling me out of the darkness
Pulling me out of the lies
Putting the beat in my heart again
I was a dead man walking
Until You loved this dead man walking back to life.

I have tasted and I’ve seen the wonders of Your heart
I do not deserve a thing, but that’s just who You are.

Are you a dead man walking? Which song best describes you today? The only hope for dead men walking is found in Jesus Christ (John 14:1-6; Acts 4:12).

Soli deo Gloria!

⁴ But God, being rich in mercy, because of the great love with which he loved us, ⁵ even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—“ (Ephesians 2:4–5 (ESV)

“We must have the full message. . . ‘deliver the whole counsel of God’. . . . It starts with the Law. The Law of God … the demands of a righteous God, the wrath of God. That is the way to bring men and women to conviction; not by modifying the Truth…. We must confront them with the fact that they are men and that they are fallible men, that they are dying men, that they are sinful men, and that they will all have to stand before God at the Bar of Eternal Judgement….And then we must present to them the full-orbed doctrine of the Grace of God in Salvation in Jesus Christ. We must show that no man is saved ‘by the deeds of the Law’, by his own goodness or righteousness, or church membership or anything else, but solely, utterly, entirely by the free gift of God in Jesus Christ His Son.” D. Martyn Lloyd-Jones

When believers in Christ speak of salvation, the unconverted may commonly respond by saying, “Saved from what?” The concise answer is “Saved from the wrath of God” (Rom 1:18; Eph. 2:1-3).

Salvation is God’s way of providing people deliverance from sin and death. Scripture reveals God but it also reveals His plan to save sinners. In that sense, salvation is a major theme in the Scriptures.

“In classical Greek the verb sozo (“to save”) and noun soteria (“salvation”) are used for the concept of “rescue,” “deliverance” or “salvation,” and even “well-being” or “health.” The Septuagint most frequently uses Sozo to render the Hebrew Yasha’ (“to save”), and the NT primarily employs Sozo and its derivatives for the idea of salvation,” explains the Tyndale Bible Dictionary.

A subsequent question often is, “Saved by whom?” For many individuals, they trust in their own good works or religious observances to endear themselves to the holy God of the Bible. Unfortunately, our righteous works are like filthy rags (Isaiah 64:6). No one is declared righteous before God on the basis of their own abilities or good intentions (Romans 3:9-20).

What then is the hope for sinful mankind? How can God deliver them from the penalty, power and eventual presence of sin and not compromise His holiness? Today’s text provides the answer.

Salvation from the penalty, power and eventual presence of sin is from God. He is the Lord. In contrast to the previously mentioned spiritual condition of sinners (Eph. 1-3), He is the One, True, Holy God (Deuteronomy 6:1-9; Isaiah 45:5-7). He is the creator and sustainer of the universe (Genesis 1:1; John 1:1-2; Hebrews 1:1-3).

God is also rich in mercy. Being rich (εἰμί πλούσιος; eimi plousios) means to be abundantly wealthy. God presently, actively exists in the state of being wealthy. Wealthy in what form? In mercy. Mercy (ἐν ἔλεος; ev eleos) is to be in union with pity and compassion. Mercy is God not giving to sinners the punishment they deserve.

Additionally, God is love (I John 4:7-11). “Because of the great love with which he loved us.” God’s mercy is accompanied by His great love (Πολύς ἀγάπη; polus agape). This is the Lord’s great self-sacrificial love of the will towards sinners who hated Him and were His enemies (Rom. 5:10), transgressors and filled with iniquity (Isaiah 53:5-6), and spiritual debtors in need of redemption (Matt. 6:12; Rom. 3:21-26).

He saves sinners even when they exist in spiritual death (Eph. 2:1). How was, and is, this salvation accomplished. It is through solely one Savior; Jesus Christ. This fourth element of the Gospel will be studied next time.

Soli deo Gloria!

“And you were dead in the trespasses and sins ² in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— ³ among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind.” (Ephesians 2:1-3 ESV)

“There is something wrong with our world, and even with ourselves as human beings. But what is it? People have given different answers to that question. Some say the problems are primarily economic, others that they’re social, and still others that they’re psychological. Certainly, these answers may give some insight into some of the symptoms of our travail, but the Bible teaches that the disease is something far deeper and more profound. In a word, the problem is sin—rebellion against the creator God who created us,” explains Pastor Greg Gilbert.

The problem of sin is not superficial. Sin is ingrained deep within the individual’s soul. Mankind’s sinful condition began at each individual’s conception (Psalm 51:5). We are not sinners because we sin. Rather, we sin because we are sinners.

Today’s text explains that our sinful condition is called spiritual death. Sinners are separated from God because of their trespasses and sins. God’s wrath, or judgment, is set upon us (Rom. 1:18). Our spiritual death condition involves three specific areas: the world, the devil and our fallen, sinful nature the Apostle Paul called the flesh. An examination of each is necessary.

The world. “And you were dead in the trespasses and sins in which you once walked, following the course of this world.” To walk (περιπατέω; peripateo) is a present, active reality of life and living. It is the sinner’s behavior that is in harmony with the course (αἰών; aion) or the age of a sinful system of thinking; a fallen worldview. The Bible calls this the world (κόσμος; kosmos) or the world order.

We witness the philosophy of the fallen world at home, at work, at school, in our neighborhoods, as we travel, and when watch the evening news or access the news on our mobile devices. The secular media, news and entertainment, embraces and advocates for the secular worldview and increasingly opposes biblical Christianity.

The Devil. “Following the prince of the power of the air, the spirit that is now at work in the sons of disobedience.”  While the name Satan, or the devil, is not explicitly referred, the text implicitly refers to our enemy. He is a ruler (ἄρχων; archon) who possesses authority and power (ἐξουσία; exousia). He is a created spirit being (πνεῦμα; pneuma) who is evil and who opposes God. However, the devil’s authority is delegated to him from almighty God.

The Flesh. “^”Among whom we all once lived in the passions of our flesh, carrying out the desires of the body.” The flesh (σάρξ; sarx) is the sinner’s human nature. It is not inherently good but rather inherently evil. This fallen nature displays itself by all manner of unrighteousness behavior and thinking (Romans 1:24-32).

The result of this sinful condition and behavior is that unconverted sinners are under the righteous wrath of God. The holy and righteous judge who is the Lord of the universe has condemned sinners and sentenced them to eternal damnation.

“The consequences of Adam’s sin were nothing short of catastrophic. God had promised that if the humans ate from the forbidden tree, they would surely die. What He meant was not just physical death, but also—and more horribly—spiritual death. This was a just and right punishment,” continues Pastor Gilbert.

“Even worse, when Adam sinned, he did so as the representative of every human being. So Paul wrote to the Romans, “Many died through one man’s trespass” (Romans 5:12-21). That is why each of us ratifies over and over again Adam’s act of rebellion against God with our own sin. We, too, long to be free of God’s authority and rule, and so we give ourselves to the pursuit of pleasure and joy in created things as ultimate ends. In the process, we declare that God is not worthy of our worship, and thus we prove ourselves worthy of the curse of spiritual death that God pronounced in the beginning.”

What hope is there for this sinful, fallen world? There only hope is that the One, True God would save sinners from the penalty, power and eventual presence of sin. Thanks be to God that He has sovereignly and graciously chosen to do so.

It is this gracious deliverance that we will examine when next we meet. Have a blessed day in the Lord.

Soli deo Gloria!

“For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power.” (1 Corinthians 1:17 (ESV)

In our examination of a biblical definition of the gospel, we begin with the truth that God exists. The gospel speaks of the truth of the existence of the biblical God; the God of the Bible. The God who is the creator of the universe, has chosen to reveal Himself through His creation in His inerrant Word: The Bible (Psalm 1; 19; 119).

The second truth of the gospel is that sin exists. What is sin? The Westminster Shorter Catechism says, “Sin is any want of conformity unto, or transgression of, the law of God.” 1 John 3:4 says, “Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness.”

Sin is not only committing evil against humanity, society, others, or oneself, but also against God. Therefore, the biblical doctrine of God contains a multi-faceted meaning for sin. “Other gods, conceived of as capricious and characterless, exercised unlimited power in unbridled behavior; they engendered no such sense of sin as did Israel’s one God, holy, righteous, and utterly good,” explains the Tyndale Bible Dictionary.

The most frequent biblical words for sin speak of violating the holy character of God. The Hebrew word hata’ and Greek hamartia meant originally “to miss the mark, fail in duty” (Rom 3:23). As Lawgiver, God sets limits to man’s freedom; another frequent term (Hebrew, ’abar; Greek, parabasis) describes sin as “transgression,” “overstepping set limits.”

Other terms include pesha’ (Hebrew), meaning “rebellion,” or “transgression”; ’asham (Hebrew) denotes “trespassing God’s kingly prerogative,” “incurring guilt”; paraptoma (Greek) means “a false step out of the appointed way,” “trespass on forbidden ground.” “Iniquity” often translates ’aon (Hebrew, meaning “perverseness,” “wrongness”), for which the nearest NT equivalent is anomia (Greek, “lawlessness”) or paranomia (Greek, “lawbreaking”).

In the Book of Genesis, sin was a deliberate rebellion against God-given freedom. It was disobedience by Adam of a single prohibition (Gen. 3:1-7), which also affected Adam’s descendants (Romans 5:12-21).

The Prophet Ezekiel stressed the individual’s responsibility for their sin (Ezek. 18). The Prophet Jeremiah explained the need for an inward  cleansing if outward behavior is to be reformed; the divine law must come from be within an individual if sin is to be overcome (Jer. 31:29–34; Ezek. 36:24–29).

“Psalm 51 offers a keen analysis of the inner meaning of sin. By affirming “in sin did my mother conceive me,” the psalmist confessed that his life had been sinful from the first. His whole personality needed “purging”; he was defiled. Ritual sacrifices offer no solution. Only a broken, contrite heart can prepare a sinner for God’s cleansing. The only hope, the sole ground of appeal, lies in God’s steadfast love and abundant mercy. In spite of its rigorous view of sin, the OT also contains gracious assurance of forgiveness (Ps 103:8–14 Isaiah 1:18; 55:6–7),” states the Tyndale Bible Dictionary.

There does seem to be much good news in examining the reality of sin. However, there is more to come. Have a blessed day in the Lord.

Soli deo Gloria!

¹⁶ For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. ¹⁷ For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.” (Romans 1:16–17 (ESV)

In our examination of a biblical definition of the gospel, we must begin with the truth that God exists. This perspective in sharing the Gospel was first brought to my attention when I was in seminary and we had a guest speaker in chapel: Dr. D. A. Carson, co-founder of The Gospel Collation.  He challenged us seminarians that prior to our sharing about the person and work of Jesus Christ, we must articulate the truth of God’s existence.

Now, many people will immediately ask the question: What God? The many gods of Hinduism or other ancient Far Eastern religions? The god of Islam known as Allah? Or how about the Mormon god? To which God do I refer to and to which does the gospel refer?

The gospel speaks of the truth of the existence of the biblical God. The God of the Bible. The God who is the creator of the universe, who has chosen to reveal Himself through His creation and also has chosen to reveal Himself in His inerrant Word: The Bible (Psalm 1; 19; 119).

What does the Bible say and reveal about God? While we may not have the space to delve into the deep well of knowledge the Bible reveals about the person of God, here are but a few of the biblical truths regarding the One, True God who exists.

The Bible declares that God is Spirit and those who worship Him are to do so in spirit and in truth (John 4:24; 2 Corinthians 3:17). The Bible also declares that God is light or pure and righteous (Isaiah 60:19; James 1:17; I John 1:5), love (I John 4:8-16), invisible (Job 23:1-9; John 1:18; 5:37; Colossians 1:15; I Timothy 1:17), unsearchable (Job 11:1-7; 37:23; Psalm 145:1-3; Isaiah 40;28; Romans 11:33), and incorruptible (Romans 1:23).

The Bible also declares God to be eternal (Deuteronomy 33:27; Psalm 90:1-2; Revelation 4:1-10), immortal (I Timothy 1:17; 6:16), Omnipotent or all-powerful (Genesis 17:1; Exodus 6:1-3), omniscient or all-knowing (Psalm 139:1-6; Proverbs 5:21), omnipresent or everywhere present (Psalm 139:7; Jeremiah 23:23), immutable or never changing (Psalm 102:26-27; James 1:17), only-wise (Romans 16:27; I Timothy 1:17) and glorious (Exodus 15:1-11; Psalm 145:1-5).

Additionally, the Bible teaches that God is the most high God (Psalm 83:18; Acts 7:48), that He is perfect (Matthew 5:48), holy (Psalm 99:1-9; Isaiah 5:16; 6:1-7), just (Deuteronomy 32:1-4; Isaiah 45:21), true (Jeremiah 10:10; John 17:1-3), upright (Psalm 25:1-8; 92:15), and righteous (Ezra 9:15; Psalm 145:17).

God is also good (Psalm 25:1-8; 119:68), great (2 Chronicles 2:1-5; Psalm 86:10), gracious (Exodus 34:1-6; Psalm 116:1-5; Ephesians 2:1-10), faithful (I Corinthians 10:13; I Peter 4:19), merciful (Exodus 34:1-7; Psalm 86:1-5), longsuffering (Numbers 14:18; Micah 7:1), jealous (Joshua 24:19; Nahum 1:2), compassionate (2 King s13:23), and a consuming fire (Hebrews 12:29).

There is none beside Him (Deuteronomy 4:35; Isaiah 44:1-6), none before Him (Isaiah 43:10), none like Him (Exodus 9:14; Deuteronomy 33:26; 2 Samuel 7:22; Isaiah 46:1-9; Jeremiah 10:1-6), none good but He (Matthew 19:17), and the one who fills heaven and earth (I Kings 8:27; Jeremiah 23:24).

Balancing the evidence for God’s existence from the information in the Scriptures are the philosophical arguments supporting the idea of God’s existence. Admittedly, these arguments may not convince those antagonistic to the Christian faith of its validity. However, they do provide a thought-provoking response to those who contend that Christianity does not contain any assemblage of reasoning or logical thought. 

Finally, there is the biblical teaching that God is triune or a trinity who as one God exists in three persons: Father, Son and Holy Spirit.

“In the beginning, God created the heavens and the earth. ² The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters.” (Genesis 1:1–2 (ESV)

“In the beginning was the Word, and the Word was with God, and the Word was God. ² He was in the beginning with God. ³ All things were made through him, and without him was not anything made that was made.” (John 1:1–3 (ESV)

Please familiarize yourself with the various attributes of God which detail His existence. This is where we must begin when we share the gospel of God. When next we meet, we will examine the second truth of the Gospel; the existence of sin.

Have a blessed day in the Lord.

Soli deo Gloria!  

“Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God,” (Romans 1:1 (ESV)

For the next week, we will suspend our study of the Gospel of Matthew in order to answer the question, What is the Gospel? It’s a simple question but requires a serious and biblical answer. The reason I believe this question is so simple, but significant in how we answer it, is because many people, including professing and church going Christians, get it wrong. You read that correctly. Many people in the culture, but also many people in the church, are getting the gospel wrong.

Christian Smith, a sociologist and professor at the University of Notre Dame, coined the term moralistic therapeutic deism in describing what American youth religiously believe. Breaking down the title, we can see that for many American youth, religion, or the gospel, is about something far different than what the Bible teaches.

First, for many the gospel is about being a good moral person. Do unto others as they would do unto you. It’s the so-called Golden Rule. The good moral person believes in the existence of someone called God and seeks to live a life that will be pleasing to this God they acknowledge exists. However, who this so-called God is probably has more to do with their own imagination of who they believe God to be as opposed to what the Bible says and reveals Him to be.

Second, for many the gospel is about feeling good. That’s why you go to church, to feel good about oneself and about one’s relationship with other people. You sing and listen to high energy music, hear a ten minute story from the pastor or worship leader and go home feeling energized and excited. It is a form of therapy which doesn’t cost as much as going to a psychiatrist. Put your five bucks in the offering plate and you are good to go. At least until next Saturday night, or Sunday morning, when you will need another high energy concert fix. Church becomes about hearing what you want to hear, and not what you need to hear.

Thirdly, for many the gospel is about a Deistic God and not the God of the Bible. Deism was a religious philosophy formed in the 18^th century which basically taught that while God created the world, afterwards He then left the world on its own. Therefore, God does not intervene in the world He created. Mankind has to figure out what it has to do to solve its problems. The world should not expect any help from God so we look to entertainers, politicians or television personalities, Oprah anyone, to help us solve our problems and to give us a purpose for living. 

Dr. Steven J. Nichols comments, “Sociologist Christian Smith coined the phrase moralistic therapeutic deism to describe the prominent religious view of American youth. His description sticks, but how should we respond? To simply cater to such tastes is to pander. In doing so, the gospel and the demands of the Christian life are lost.”

How then do we respond, as Dr. Nichols asks? Do we throw up our hands and say “to each his own?” Or how about, “your truth is your truth and my truth is mine.” Do we reject the biblical gospel which propositions absolute truth to a culture which rejects absolute truth? Even though in rejecting absolute truth claims, the culture in doing so makes its own absolute truth claim. Or how about continuing to do what many churches are doing? This is because moralistic, therapeutic deism works for many and having auditoriums filled with people has for many pastors become more important than filling pulpits with biblical truth.

If the church in general, and Christians in particular, are to make any impact in the culture in which we live, the answer does not lie in becoming more like the culture. That road leads to a dead end with the culture setting the agenda, rather than the Scriptures.

Instead, the answer is to proclaim and live out the biblical gospel: both and, and not either/or. Churches and believers must clearly articulate the gospel, but at the same time they must also live it out in everyday circumstances. One cannot be done without the other. Both must be lived out in a delicate and consistent balance. Both are equally important and equally necessary.

Jesus said as such in His familiar statement known as the Great Commission. “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” (Matthew 28:19-20).

Jesus said we are to make disciples, baptize these disciples, and then teach them how to live for the glory of God. In other words, we are to proclaim the gospel and then disciple new converts into how to live out the biblical gospel while at the same time they are verbally sharing the gospel to others who do not know God.

This then leads me back to my original question. What is the gospel? In the next several days, we will examine what the Bible says, and how it illustrates, the gospel of God. There are four major truths to explore. We will examine all of them.

I trust if you already know these truths, you will be strengthened and encouraged as to their veracity. If you’re are wondering what exactly are the truth claims of the gospel, my hope and prayer is that you will become convinced of not only what these truth claims are, but you will also become committed to share them: not only verbally but also in the way you live your life for the glory of God.

Let’s begin!

Soli deo Gloria!

³⁵ “And Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction. ³⁶ When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. ³⁷ Then he said to his disciples, “The harvest is plentiful, but the laborers are few; ³⁸ therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.” (Matthew 9:35–38 (ESV)

Matthew summarized in today’s text the teaching, preaching and healing ministry of Jesus Christ (Matt. 5-9). The apostle also introduced the mission discourse of Matthew 10. The following excerpt is from Dr. J. Ligon Duncan of Reformed Theological Seminary, Jackson, Mississippi.  

So far Matthew has been interested to record in his gospel the words of Jesus’ wisdom and the display of His power.  He has shown us that the crowds enthusiastically respond to Christ, and that the Pharisees are antagonistic toward Him in their opposition of the Lord Jesus. 

From this point on in Matthew, Matthew is not only going to show you the outward results of Jesus’ ministry, he going to start with revealing to you the heart motions, the heart motivations of those who were the central story of the gospel.  Here he is going to show you the heart of Jesus.  Why is it that Jesus is going about village to village healing?  Because He had a heart of compassion for these people who were like sheep without a shepherd. 

But he’s also going to start revealing to you the heart of the Pharisees, the heart of the disciples and the hearts of those who are following at the fringe.  In this passage, Matthew begins to show the emotional forces motivating the leading characters in the gospel story.  And so, Christ’s ministry is seen now as a bitter struggle, and gradually the cross is revealed more and more.  But Christ, here in this passage, looks at the ignorant multitudes and He responds not with derision but with love and compassion.  As He looks at these people who were in rebellion against God and their lives are a wreck, He looks upon them not with disdain but with love, and longing to see them restored to God. 

This passage is so important for us, because when we feel our sin as we ought, our natural tendency is to desire to run away from the judgment of God, but Christ here beckons those who feel themselves sinners to come to Him, for He has compassion, for He sees that we are sheep without a shepherd.  This passage is also so important for the free offer of the gospel, for here He calls on us to go into the field of harvest and call those to Him with a serious, well-intentioned offer that all those who will come to him will find rest. 

This whole passage shows us that Christ is the proper object of faith, which is to trust into Him, and to believe His claims.  This passage shows us that faith is the instrument by which we receive the benefits of Christ’s work, that is, it’s not the source of the blessings which Christ gives us, it’s the means, it’s the vehicle whereby He gives us those blessings.   And this passage shows us that we have good warrant to trust in Him, for it reveals to us, and gives us confidence in Him because of the heart He shows to us here. 

Embrace Christ in all His fullness.  If you come today sorrowing and weak, embrace Him in His fullness.  If you come in an awareness of your sin, embrace Him, for He longs to restore the scattered sheep to the fold of the one true shepherd.  Let us look to him in prayer. 

Have a blessed day in the Lord.

Soli deo Gloria!

³⁵ “And Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction. ³⁶ When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. ³⁷ Then he said to his disciples, “The harvest is plentiful, but the laborers are few; ³⁸ therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.” (Matthew 9:35–38 (ESV)

Matthew summarized in today’s text the teaching, preaching and healing ministry of Jesus Christ (Matt. 5-9). The apostle also introduced the mission discourse of Matthew 10.

“Matthew tends to arrange the information about Jesus’ life topically. Chapters 5–7, for instance, collect Christ’s teachings about His own authority. In like manner, the evangelist devotes chapters 8–9 to material that depicts Jesus’ authority apart from His actual instruction on the subject. Instead, Matthew focuses on miracles that illustrate the Savior’s control over the natural (8:1–27; 9:18–31) and the supernatural (8:28–34; 9:32–34),” explains Dr. R. C. Sproul.

Jesus then saw the need of the people. He called them a spiritual harvest. But a harvest needs harvesters. It needs laborers. Jesus’ disciples would have understood this image because Israel was an agricultural nation. It remains so today.

Jesus’ observation was particularly striking. He said, “Pray earnestly to the Lord of the harvest to send out laborers into his harvest.”  

The crowds were vast. Therefore, Jesus prepared his disciples to become shepherds and laborers with Him. Yet, instead of calling for volunteers Jesus called for prayer.

I recently taught a class on evangelism at my church. One of the lessons focused on the necessity of prayer as a prerequisite to sharing the Gospel. God calls the church to pray for lost souls (I Timothy 2:1-3). However, as today’s text teaches, God also calls individuals to pray for those who will share the Gospel to those lost souls. Prayer is indispensable.

Praying for the souls of the harvest, and laborers for the task of harvesting souls, is completely dependent upon the sovereignty of God. Salvation is by grace alone, through faith alone in the person and work of Jesus Christ alone to the glory of God alone.

⁵ “What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each. ⁶ I planted, Apollos watered, but God gave the growth. ⁷ So neither he who plants nor he who waters is anything, but only God who gives the growth. ⁸ He who plants and he who waters are one, and each will receive his wages according to his labor. ⁹ For we are God’s fellow workers. You are God’s field, God’s building.” (1 Corinthians 3:5–9 (ESV)

Pray today for those lost in their trespasses’ and sins. Pray also for laborers into the Lord’s, harvest. May the Lord be glorified as He answers our prayers.

Have a blessed day in the Lord.

Soli deo Gloria!

³⁵ “And Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction. ³⁶ When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. ³⁷ Then he said to his disciples, “The harvest is plentiful, but the laborers are few; ³⁸ therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.” (Matthew 9:35–38 (ESV)

Matthew summarized in today’s text the teaching, preaching and healing ministry of Jesus Christ (Matt. 5-9). The apostle also introduced the mission discourse of Matthew 10.

The Old Testament background Jesus drew from was Ezekiel 34:1-6. It was the LORD’s scathing rebuke of the faithless prophets and priests to Israel. Jesus compared the people as sheep without a shepherd.

“The word of the Lord came to me: ² “Son of man, prophesy against the shepherds of Israel; prophesy, and say to them, even to the shepherds, Thus says the Lord God: Ah, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep? ³ You eat the fat, you clothe yourselves with the wool, you slaughter the fat ones, but you do not feed the sheep. ⁴ The weak you have not strengthened, the sick you have not healed, the injured you have not bound up, the strayed you have not brought back, the lost you have not sought, and with force and harshness you have ruled them. ⁵ So they were scattered, because there was no shepherd, and they became food for all the wild beasts. My sheep were scattered; ⁶ they wandered over all the mountains and on every high hill. My sheep were scattered over all the face of the earth, with none to search or seek for them.” (Ezekiel 34:1–6 (ESV)

Another comparison Jesus used of was a land ready for harvest without laborers to bring in the crop. Jesus said the harvest of souls was great but the laborers were few.

“This little passage forms a bridge between the account of Jesus’ ministry in chs. 5–9 (summarized in v 35) and the extension of that ministry to his disciples in ch. 10. The need was too great for Jesus to meet alone, so he called on some of his closest followers to help him meet it. The basis of this mission was in compassion, a strong word for an emotional response which always results in caring action. The imagery of harvest (like that of fishing in 4:19) suggests also the call to win new disciples. This is the concern of God, as Lord of the harvest, and so he may properly be appealed to for the necessary workers. It is worth noting that those who are here called to pray are in the next chapter sent out themselves,” explains commentator Richard France.

“Christ, the Good Shepherd and Overseer of our souls (1 Peter 2:25), has enlisted many to help care for His flock and field, as we also see in today’s passage (Matt. 9:37–38). Clearly, says Jerome, “an abundant harvest represents all the believing multitude. The few laborers imply the apostles and their imitators who are sent to the harvest,” explains Dr. R. C. Sproul.

Where do you see a spiritual harvest of souls that needs the Lord’s laborers? Are you ready, willing and able to be such a laborer for the Lord? Have a blessed day in Christ.

Soli deo Gloria!  

³² As they were going away, behold, a demon-oppressed man who was mute was brought to him. ³³ And when the demon had been cast out, the mute man spoke. And the crowds marveled, saying, “Never was anything like this seen in Israel.” ³⁴ But the Pharisees said, “He casts out demons by the prince of demons.” (Matthew 9:32–34 (ESV)

Following Jesus’ healing of two blind men, people brought to Him a demon-oppressed man who was also mute. This was the Lord’s second encounter with demonic oppression (Matt. 8:28-34). This incident evidenced the battle between two kingdoms: the kingdom of light vs. the kingdom of darkness or the kingdom of heaven vs. the kingdom of hell.

To be demon-oppressed (δαιμονίζομαι; daimonizomai) refers to a demon controlling an individual. The demon is in command of the person. In this particular case, it was a present and personal possession. The man was also mute (κωφός; kaphos). He was unable to speak. This is likely because he was also unable to hear.

Matthew recorded that Jesus cast the demon out. Resultantly, the man began to speak. The text does not tell us what he said. However, being able to now speak amazed the crowd. They marveled (θαυμάζω; thaumazo) and were astonished.

This miracle resulted in two opposite responses. The crowd continually said, ““Never was anything like this seen in Israel.” However, the Pharisees continually said, “He casts out demons by the prince of demons.”

The Pharisees did not, and could not deny a miracle had occurred. They did not and could not deny that Jesus performed the miracle. They claimed the miracle worker did so by the Devil’s power. They said Satan did it. This argument would become the Pharisees consistent response to Jesus’ healing ministry ((cf. Matt. 10:25; 12:22–37).

“This little episode too has a longer parallel later (12:22–24), where the accusation of collusion with Satan is developed and answered. Here this sinister new twist to the official hostility to Jesus is merely noted. Matthew normally distinguishes between demon possession and physical disability; here the one seems to have resulted in the other, but the language is still that of exorcism. The crowd’s reaction in v 33 sums up the impression which the miracles in chs. 8–9 have been creating,” explains commentator Richard France.

Do people today deny the obvious work accomplished by Jesus Christ? Unfortunately, they often do. Someone once told me that the changes occurring in my life, as a result of my conversion, were not the work of Christ. By me giving the Lord praise, the individual responded that I was not giving myself enough credit.

Individuals may not agree with us that the Lord is responsible for the providential occurrences in our life. However, that should not hinder us from declaring it to be so. Let us resolve to give the Lord praise and all the glory.

Soli deo Gloria!

²⁷ And as Jesus passed on from there, two blind men followed him, crying aloud, and “Have mercy on us, Son of David.” ²⁸ When he entered the house, the blind men came to him, and Jesus said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.” ²⁹ Then he touched their eyes, saying, “According to your faith be it done to you.” ³⁰ And their eyes were opened. And Jesus sternly warned them, “See that no one knows about it.” ³¹ But they went away and spread his fame through all that district.” (Matthew 9:27–31 (ESV)

Matthew groups together nine stories containing ten specific miracles in chapters 8–9. There are three miracles in 8:1–17, teaching on true discipleship (8:18–22), and then three more miracles (8:23–9:8). This is followed by Jesus’ teaching on true discipleship (9:9–17), and finally three more miracle stories; one of which includes two miracles (9:18–33). Today, we examine the healing to two blind men.

Following the healing of Jairus’ daughter and the ill woman (vs. 18-26), Matthew chronicled Jesus’ healing of two blind men. Jesus had left Jairus’ home. It was then that two blind men followed Him. They were continually and actively crying out (κράζω; krazo) or screaming at the Lord. They were continually and actively saying, ““Have mercy on us, Son of David.”

The title Son of David is a Messianic one. These men were acknowledging, presumably because of what they heard about Jesus and His healings, that He was Immanuel or God incarnate. The pled for mercy (ἐλεέω; eleeo) or kindness for they were needy.

“Son of David” was the title of the Messiah, but in most expectations the Messiah was a political or military figure rather than a healer. But these blind men understand a connection between healing and Jesus’ identity that was not part of Jewish tradition. God ruled over blindness and sight (Ex 4:11; Prov. 20:12) and could answer prophets’ prayers to remove and restore human sight (2 Kings 6:18–20),” explains commentator Craig Keener.  

When Jesus entered an unidentified house, the blind men followed. How they were able to know exactly where Jesus was is not explained. However they were able to find Jesus. Their persistence evidenced their faith in the deity of Christ.

Jesus asked both men, “Do you believe that I am able to do this” Jesus’ question focused not on their faith in His willingness to heal but rather His ability to heal. In other words, did they believe that He was the incarnate God who could restore their sight?

The men’s response indicated they did believe Jesus to be God. “They said to him, “Yes, Lord.” The word Lord (κύριος; kurios) means sovereign God. Matthew recorded that Jesus touched their eyes and said, “According to your faith be it done to you.” Immediately, they were able to see. Jesus’ touch displayed His sympathetic kindness.

Jesus then said, ““See that no one knows about it.” ³¹ But they went away and spread his fame through all that district.” Why did Jesus say this?

“In spite of Jesus’ warning to tell no one about this event, His fame continued to spread throughout the region (cf. v. 26; 12:16). His warning was probably given to keep multitudes from thronging to Him merely for the purpose of physical healing. While Jesus did heal many from physical diseases, His miracles were for the purpose of authenticating His claims. Jesus came primarily for spiritual healing, not physical healing,” explains the Bible Knowledge Commentary.

More to follow on Jesus’ ability to heal; not only in the past, but also in the present. Have a blessed day in the Lord.

Soli deo Gloria!

¹⁸ “While he was saying these things to them, behold, a ruler came in and knelt before him, saying, “My daughter has just died, but come and lay your hand on her, and she will live.” ¹⁹ And Jesus rose and followed him, with his disciples. ²³ And when Jesus came to the ruler’s house and saw the flute players and the crowd making a commotion, ²⁴ he said, “Go away, for the girl is not dead but sleeping.” And they laughed at him. ²⁵ But when the crowd had been put outside, he went in and took her by the hand, and the girl arose. ²⁶ And the report of this went through all that district.” (Matthew 9:18-19, 23–26 ESV)

When Jesus arrived at Jarius’ house, He saw flute players and a crowd making a commotion. Flute players (αὐλητής; auletes) were professional minstrels hired as mourners. The crowd was also making a commotion (θορυβέω; thorybeo). There was loud screaming and wailing. Vs. 25 says they were in the ruler’s house for after Jesus spoke to them, they were put outside.

.” In Mark’s account, Jesus permitted only Peter, James and John to follow Him (Mark 5:37). He also told Jairus to not fear but only believe (vs. 36). “Scripture never explains why these men were sometimes allowed to witness things that the other disciples were excluded from (cf. 9:2; 14:33), but the trio did constitute an inner circle within the Twelve,” explains Dr. John MacArthur.

Jesus said to the professional mourners and the crowd, ““Go away, for the girl is not dead but sleeping.” This was a figurative expression, Jesus meant that the girl was not dead in the normal sense, because her condition was only temporary. He would reverse it (John 11:11–14; Acts 7:60; 13:36; 1 Cor. 11:30; 15:6, 18, 20, 51; 1 Thess. 4:13–14).

“Jesus was not saying that her death was a misdiagnosis. This was a prophecy that she would live again. He made a similar comment about Lazarus’s death (John 11:11)—and then had to explain to the disciples that he was speaking metaphorically (John 11:14). Sleep is a designation for death in the NT (cf. 1 Cor. 11:30; 15:51; 1 Thess. 5:10),” states Dr. MacArthur.

The crowd laughed at Jesus. What a mockery of unbelief. What a contrast to the synagogue ruler who explicitly trusted Jesus to bring his daughter back to life.

After the crowd had been put outside the house, Jesus went in, took her by the hand and the girl came back to life. She arose.

What a parallel to our spiritual death prior to Jesus raising us to new life in Him. New life in Christ alone is by grace alone through God-given faith alone to the glory of God alone according to Scripture alone.

“And you were dead in the trespasses and sins ² in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— ³ among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. ⁴ But God, being rich in mercy, because of the great love with which he loved us, ⁵ even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—” (Ephesians 2:1–5 (ESV)

A father’s despair gave way to widespread news of what Jesus had done (Matt. 9:26). This is comparable to when a sinner is converted. They share with anyone the good news of the Gospel of Jesus Christ and their new life in Christ. There will be some who will mock. Others will think it fine for the individual in question, but not for them. Still others will be convicted of their sin and will also trust in Jesus Christ to raise them from spiritual death. They come to know the joy of God’s gracious salvation.

In which category are you? May you have a blessed day in Christ.

Soli deo Gloria!

¹⁸ “While he was saying these things to them, behold, a ruler came in and knelt before him, saying, “My daughter has just died, but come and lay your hand on her, and she will live.” ¹⁹ And Jesus rose and followed him, with his disciples. ²³ And when Jesus came to the ruler’s house and saw the flute players and the crowd making a commotion, ²⁴ he said, “Go away, for the girl is not dead but sleeping.” And they laughed at him. ²⁵ But when the crowd had been put outside, he went in and took her by the hand, and the girl arose. ²⁶ And the report of this went through all that district.” (Matthew 9:18-19, 23–26 ESV)

Matthew groups together nine stories containing ten specific miracles in chapters 8–9. There are three miracles in 8:1–17, teaching on true discipleship (8:18–22), and then three more miracles (8:23–9:8). This is followed by Jesus’ teaching on true discipleship (9:9–17), and finally three more miracle stories; one of which includes two miracles (9:18–33). Today, we examine the raising of a girl from the dead.

In the midst of Jesus’ discussion with John the Baptist’s disciples, and the Pharisees (Mark 2:18-22; Luke 5:33-39), a ruler came and knelt before Him. Ruler (ἄρχων; archon) refers to either a judge who makes decisions on the basis of law, a military commander, or even a king. Matthew does not provide any further information about this individual.

Mark states that the ruler’s name was Jairus. He was one of the rulers of the synagogue (Mark 5:21-24). Luke also affirms this (Luke 5:41).

However, by kneeling before Jesus, the ruler was deferring to Jesus’ authority. This parallels Matthew’s account of the healing of the centurion’s servant (Matt. 8:5-13). To kneel (προσκυνέω; proskyneo) means to bow down and worship a deity.

The ruler was acknowledging Jesus was God and able to raise the dead. The ruler displayed this faith and trust by saying, “My daughter has just died, but come and lay your hand on her, and she will live.”  Luke states that the girl was about twelve years old and the man’s only daughter (Luke 8:40-42).

Both Mark and Luke indicate that the girl was close to death when the ruler appeared to Jesus, but that she had died before Jesus arrived at the house (Mark 5:35; Luke 8:49). The tone of the text is of a desperate man seeking a miracle from God. He seeks such a miracle from Jesus. He affirms that if Jesus were to lay His hand on her, his daughter would live again.

“Matthew’s parallel account has Jairus saying that his daughter was already dead when he met Jesus (Matt. 9:18), but that is likely due to Matthew’s preference for shorter accounts of the events in Jesus’ life. For brevity’s sake, he reports in Jairus’ first encounter with Jesus what was ultimately true of the girl, namely, that she died before our Lord could get to her (see Mark 5:35),” explains Dr. R. C. Sproul.

Jesus immediately got up and followed the man to his house. Both Mark and Luke refer to a great crowd following Jesus (Mark 5:24; Luke 9:42).

“As we see in our text, Jesus went with Jairus straightaway to address the need. This shows our Savior’s remarkable compassion. Even though a large and surely noisy crowd surrounded Him, Jesus still had time to address the needs of one man. We can be confident that He hears our individual needs even though millions cry out to Him,” writes Dr. Sproul.

For what pressing need are you crying out to the Lord Jesus Christ today? Know that He hears and He cares.

Soli deo Gloria!

¹⁶ “No one puts a piece of unshrunk cloth on an old garment, for the patch tears away from the garment, and a worse tear is made. ¹⁷ Neither is new wine put into old wineskins. If it is, the skins burst and the wine is spilled and the skins are destroyed. But new wine is put into fresh wineskins, and so both are preserved.” (Matthew 9:16–17 (ESV)

In the midst of His discussion with the disciples of John and the Pharisees about fasting (Mark 2:18-20; Luke 5:33-35), Jesus introduced a parable concerning old and new wineskins (Mark 2:21-22; Luke 5:36-39). What, if anything, did this illustration have to do with fasting?

“The use of bottles made from the skins of animals is very ancient. Water or wine bottles were frequently made from animal skins (Joshua 9:4, 13; Judges 4:19; 1 Samuel 1:24; 10:3; 2 Samuel 16:1; Nehemiah 5:18; Job 32:19; Psalms 119:83; Mark 2:22; Luke 5:37). Such leather vessels are still popular among the Bedouin for their durability, portability, and accessibility since they are mostly pastoral nomads and animal herding is their main occupation,” explains commentator James M. Freeman in his book Manners and Customs of the Bible.

“In our text-verse and its parallels, allusion is made to this use of skins. When the skin is green, it stretches with the fermentation of the liquid and retains its integrity. But when it becomes old and dry, the fermentation of the new wine soon causes the skin to burst. This expression is still used today to mean that it is often difficult, if not impossible, to put new things into old ways.”

Jesus was comparing His incarnation as the fulfillment of the Old Testament prophecies and covenants. His birth, life, substitutionary death on the cross and bodily resurrection from the dead was the content and the fulfillment of the Gospel. Old rituals and the ceremonial fasting’s by John the Baptist, his disciples and the Pharisees in order to be acceptable to God had nothing to do with the New Covenant Gospel of Jesus Christ.

“Jesus responded by pointing out that there was a right time for fasting to accompany repentance, but His earthly ministry was not that occasion (Luke 5:34–35). If an old garment needs patching, one does not simply sew a new, unshrunk piece of cloth over the whole. The new patch would shrink once the mended garment was washed, and it would tear away from the older cloth, damaging it (Luke 5:36). The point is that one cannot patch the new onto the old. Jesus came not to maintain everything about the old covenant but to create a new structure for God’s people,” explains Dr. R. C. Sproul.

“One cannot put new wine into old wineskins. Old wineskins, made from animal hides, have been stretched almost to their bursting point and are brittle. New wine continues to ferment, releasing gases as it does so. If new wine were put into old wineskins, the fermentation would cause the old wineskins to rupture, and the wine would pour out and be lost. The point is that Jesus does a new work, and only a new covenant can accommodate it (Luke 5:37).”

“Some things, such as God’s moral law, are the same under the old and new covenants. Other elements of the old covenant, such as the ceremonial law of sacrifices and certain rituals, pass away (e.g., Eph. 2:15). Jesus brings something genuinely new to God’s people,” concludes Dr. Sproul.

The image of a wedding, new wineskins and new wine all describe the initiation of the New Covenant through the person and work of Jesus Christ. Rather than patching up the inadequacies of Old Testament righteousness in Judaism, Jesus offered an imputed and eternal righteousness by grace alone, through faith alone, in Christ alone. While this kingdom theology was present and prophesied in the Old Testament, it had been obscured by the Jews self-righteous religion. The two were as incompatible as old and new wineskins.

Are you endeavoring to achieve acceptance by God through your old wineskin of self-righteousness? You cannot attach Jesus to that works based, self-righteous system; although many try. True righteousness is from God and in the person and work of Jesus Christ, alone. It is accessible by God given faith alone (Rom. 3:21-26; Gal. 2:15-16; Eph. 2:8-9).

Soli deo Gloria!

¹⁴ “Then the disciples of John came to him, saying, “Why do we and the Pharisees fast, but your disciples do not fast?” ¹⁵ And Jesus said to them, “Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast.” (Matthew 9:14–15 (ESV)

The Adult Bible Fellowship (ABF) my wife and I attend at our church is presently studying Ecclesiastes. We just recently examined Ecclesiastes 3.  

“Ecclesiastes 3:1–8 stands as one of the most familiar texts of Scripture in modern culture even outside the church, for this passage was famously adapted by the rock group The Byrds in 1965 as the hit single “Turn! Turn! Turn!” The focus of the passage is the idea that in God’s created order, there is a proper time for all sorts of things, from birth to death to mourning to dancing to war to peace and so on. The implication of the text is that living wisely entails discerning the proper time for every activity,” explains one commentator.

In today’s text from Matthew’s Gospel, the people who asked Jesus a question about fasting were the disciples of John. Mark indicates it was only unidentified people who posed the question, without any indication they were either John’s disciples or the disciples of the Pharisees. Luke implicitly refers to the Pharisees and their scribes (Mark 2:18-20; Luke 5:30-32).

What is consistent in all three Synoptic Gospels is the question about fasting and prayer. The disciples of John the Baptist and the Pharisees often fasted and prayed. They wondered why Jesus’ disciples did not? Jesus spoke about the importance of, and qualifications for, fasting (Matt. 6:16-18). Fasting was to be done secretly and not with a gloomy facial expression. How would either of these two people groups know if Jesus and His disciples fasted, or did not fast, according to Jesus’ instructions?

Jesus responded by saying, ““Can you make wedding guests fast while the bridegroom is with them? ³⁵ The days will come when the bridegroom is taken away from them, and then they will fast in those days.”

Jesus responded metaphorically, as He often did, to His critics. He compared Himself and His disciples respectively to a bridegroom and wedding guests. While He was with them, it was a time for celebration. There was too much joy for fasting. He would leave soon enough, which would bring a time for fasting and prayer following His departure. During that time, often filled with sorrow and despair, there would be plenty of opportunities for fasting and prayer.

“Wisdom consists not only in doing the right thing but also in doing it at the right time. Often, knowing the right time to do something is the most difficult thing. The only way to attain sufficient wisdom to do the right thing at the right time is through careful study of the wisdom given in God’s Word, accompanied by prayer that He will help us understand its teaching,” concludes Dr. R. C. Sproul.

Have a blessed day in the Lord.

Soli deo Gloria!

¹⁴ “Then the disciples of John came to him, saying, “Why do we and the Pharisees fast, but your disciples do not fast?” ¹⁵ And Jesus said to them, “Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast.” (Matthew 9:14–15 (ESV)

It is wise for us to compare Mark and Luke’s account of this incident with Matthew’s. While there are similarities, there are also distinctive differences.

¹⁸ “Now John’s disciples and the Pharisees were fasting. And people came and said to him, “Why do John’s disciples and the disciples of the Pharisees fast, but your disciples do not fast?” ¹⁹ And Jesus said to them, “Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast. ²⁰ The days will come when the bridegroom is taken away from them, and then they will fast in that day.” (Mark 2:18–20 (ESV)

³³ “And they said to him, “The disciples of John fast often and offer prayers, and so do the disciples of the Pharisees, but yours eat and drink.” ³⁴ And Jesus said to them, “Can you make wedding guests fast while the bridegroom is with them? ³⁵ The days will come when the bridegroom is taken away from them, and then they will fast in those days.” (Luke 5:33–35 (ESV)

 In Matthew’s text, the people who asked Jesus a question about fasting were the disciples of John. Mark indicates it was only people who posed the question, without any indication they were John’s disciples of the disciples of the Pharisees. Luke implicitly refers to the Pharisees and their scribes as the questionaries (Luke 5:30-32).

There is no contradiction in these three narratives. Evidently, there were Pharisees present when John’s disciples came and these two groups comprised the people who asked Jesus about fasting. Mark’s Gospel indicates that the people in question were fasting when they asked the question.  

What is consistent in all three Synoptic Gospels is the question about fasting and prayer. The disciples of John the Baptist and the Pharisees often fasted and prayed. They wondered why Jesus’ disciples did not. This inquiry is significant occurred just after Jesus and His disciples attended a feast hosted by Matthew (Matt. 9:10-13). This could either be a question of condemnation or accusation regarding the holiness, or lack thereof, of both Jesus and His disciples.  Jesus spoke about the importance of, and qualifications for fasting (Matt. 6:16-18). Fasting was to be done secretly and not with a gloomy facial expression. How would either of these two people groups know if Jesus and His disciples fasted, or did not fast, according to Jesus’ instructions?

The implication in the texts is that a hypocritical standard for the discipline of fasting, and perhaps prayer (Luke 18:9-14) had become normal. The issue may have been about self-righteousness posturing and not about repentance and communion with God; which are the respective goals for prayer and fasting.

What was Jesus’ response? This will be studied tomorrow. Until then, take time to evaluate your own fasting and prayer disciplines. Are these practices done for personal and private worship and edification? Or, are they done for public display and self-exaltation, violating Jesus’ instructions?

Have a blessed day in the Lord.

Soli deo Gloria!

¹⁰ “And as Jesus reclined at table in the house, behold, many tax collectors and sinners came and were reclining with Jesus and his disciples. ¹¹ And when the Pharisees saw this, they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” ¹² But when he heard it, he said, “Those who are well have no need of a physician, but those who are sick. ¹³ Go and learn what this means: ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners.” (Matthew 9:10–13 (ESV)

Following Jesus’ conversion and call of Matthew (Matt. 9:9; Mark 2:13-14; Luke 5:27-28), the new disciple hosted a meal in his house (Mark 2:15; Luke 5:29). Luke describes the gathering as a great feast (Luke 5:29). It included a large company of tax collectors and sinners (Mark 2:15; Luke 5:29).

The religious leaders grumbled at Jesus’ disciples. They said, ““Why does your teacher eat with tax collectors and sinners?” It is interesting that the Pharisees did not directly come to Jesus. The religious leaders are not interested in information as they are in making an accusation.

“Consorting with outcasts on any level—even merely speaking to them—was bad enough. Eating and drinking with them implied a level of friendship that was abhorrent to the Pharisees (cf. Luke 7:34; 15:2; 19:7),” explains Dr. John MacArthur.

What was Jesus’ reaction to the Pharisees’ criticism? How did He respond to such an obvious cultural faux pas, which is a significant or embarrassing error or mistake? The Pharisees reasoned that Jesus could not truly be a godly teacher, or a righteous man, since He associated with sinners.

Jesus said three things to the religious leaders. First, He replied, ““Those who are well have no need of a physician, but those who are sick.” It is often more difficult to share the Gospel with successful, morally upright and religious people than it is with addicts, the poor and diseased. Why? It is because the latter can at least understand they need help and assistance while the former, at least on the surface, believe themselves to be self-sufficient. The irony is that both people groups need Christ’s imputed righteousness before God the Father.

Second, Jesus said, “Go and learn what this means: ‘I desire mercy, and not sacrifice.’” What Jesus wants is for people to be compassionate to other people and not just concerned about religious rituals.

Third, Jesus replied, “For I came not to call the righteous, but sinners.” Jesus’ mission was to invite sinners unto salvation. Salvation is not for the self-righteous because they are convinced they do not need a Savior.

“In the parallel passage, Luke 5:32, sinners are called “to repentance.” The repentant person—the one who recognizes he is a sinner and who turns from his sin—is the object of Jesus’ call. The person who is sinful but thinks he is righteous refuses to acknowledge his need to repent of his sin,” states Dr. MacArthur.

“Samuel Rutherford once said that you and I are “at the worst” sinners, and sinners are “nothing to Christ.” The reason that sinners are “nothing” to Christ is because He came specifically to call sinners to Himself, to heal us of our spiritual “disease,” to work in us that which is pleasing to Himself. No matter how dark our sins may be, we know that Jesus really is able to wash us whiter than snow,” concludes Dr. R. C. Sproul.

Thank you, Lord, for your salvation.

Soli deo Gloria!

¹⁰ “And as Jesus reclined at table in the house, behold, many tax collectors and sinners came and were reclining with Jesus and his disciples. ¹¹ And when the Pharisees saw this, they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” ¹² But when he heard it, he said, “Those who are well have no need of a physician, but those who are sick. ¹³ Go and learn what this means: ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners.” (Matthew 9:10–13 (ESV)

Following the conversion and call of Matthew (Matt. 9:9; Mark 2:13-14; Luke 5:27-28), the new disciple hosted a meal in his house (Mark 2:15; Luke 5:29). Luke describes the gathering as a great feast (Luke 5:29). It included a large company of tax collectors and sinners (Mark 2:15; Luke 5:29).

Implicit in this scene is that Matthew owned a rather large house since he was able to host such a feast and gathering of guests. Matthew had apparently become financially wealthy as a Roman tax collector. He became eternally wealthy as a disciple of Jesus, the King of kings.   

“Matthew celebrated becoming a disciple with a banquet at which many of the guests were as disreputable as he himself had been. This took place in the house, where the article points to a particular house, probably Matthew’s own house (Mark and Luke say that it was),” explains commentator Leon Morris.

All three Gospels describe the setting as reclining or reclining at table. Reclining (ἀνάκειμαι; anakeimai) means to lie on side on a cushion in order to eat. According to Luke 5:29, this meal was a banquet that had been carefully prepared and presented. It is evident that Matthew spared no expense in hosting this meal.

Jesus and His disciples were in attendance. The sense is that Jesus was the guest of honor. Matthew wanted his friends and colleagues to meet Jesus.

“Matthew’s characteristic look makes it all so vivid: his readers are invited to see it all in their minds’ eyes. The guests were not such as might be expected where a religious teacher was the honored guest, but disreputable, tax collectors and sinners. The combination points to social outcasts,” states Morris.

The people in attendance were having a wonderful time. However, those not in attendance, the Pharisees and scribes, were not happy. Luke says that they grumbled (Luke 5:30). To grumble (γογγύζω; gongyzo) means to make complaining remarks or noises under one’s breath.

“Matthew does not explain the presence of the Pharisees, but we too readily impose modern Western notions of domestic privacy without realizing the degree to which life in Palestine was much more public than is our experience. Given the significant numbers of people envisaged, ‘in the house’ might actually be out of doors in an open courtyard area belonging to the house. Or perhaps we are to think of the contact being made as the party is breaking up,” states commentator John Nolland.

The religious leaders grumbled at Jesus’ disciples. They said, ““Why does your teacher eat with tax collectors and sinners?”

“Consorting with outcasts on any level—even merely speaking to them—was bad enough. Eating and drinking with them implied a level of friendship that was abhorrent to the Pharisees (cf. Luke 7:34; 15:2; 19:7),” explains Dr. John MacArthur.

What was Jesus’ reaction to the Pharisees’ criticism? That is what we will examine when next we meet. Always remember that Jesus is a friend for sinners.

Soli deo Gloria!

⁹ As Jesus passed on from there, he saw a man called Matthew sitting at the tax booth, and he said to him, “Follow me.” And he rose and followed him.” (Matthew 9:9 (ESV)

Matthew described his own call into discipleship in today’s text. Jesus’ call to Matthew is recorded here, in Mark 2:14-17 and in Luke 5:27-32. We will focus on Matthew’s personal recollection of the incident.

Today’s story immediately follows the healing of the paralytic man (Matt. 9:1-8). Jesus passed on (παράγω; paragon) or departed from Capernaum. He was traveling from there to another place.

It was while He was traveling that Jesus saw Matthew. Matthew was a tax collector (Matt. 10:3). His name means gift of God. When Jesus came upon him, Matthew was sitting at the tax booth (τελώνιον; telonion). It was the place of business where tax collectors sat to collect taxes.

“The one sitting at the toll booth in the gospels of Mark, Luke, is not called “Matthew,” but “Levi.” In Mark 2:14, he is called “Levi the son of Alphaeus”; in Luke 5:27 he is called “a tax collector named Levi,” explains one commentator.

His fellow Jews considered Matthew an extortioner, a thief and an outcast. The Roman government hired Jews to collect taxes from the countrymen to give to Rome. Matthew was working for the oppressive government. Not only that, but once Matthew met his tax quota, he was free to keep anything more he collected.  

 “Matthew’s own humility is seen here. He did not disguise his past or make any excuse for it. Whereas Mark 2:14 and Luke 5:27 employ his former name, Levi, Matthew himself used the name by which he was known after becoming a disciple (cf. Mark 3:18; Luke 6:15). Tax collectors were among the most despised persons in this society. The money they collected was often partly extorted for personal gain (cf. Luke 19:8) and partly a tax for Rome, which made them not only thieves, but also traitors to the Jewish nation,” explains Dr. John MacArthur.

There were two types of tax collectors.  There were the Gabbai and the Mokhes.

The Gabbai collected taxes on property, income and polls. These amounts were set by Rome so there was little graft or corruption. However, the Mokhes collected taxes on everything. They set tables up at road intersections and collected on imports and exports.  They taxed everything they could. Matthew was a Mokhes.

Jesus said to Matthew, ““Follow me.” This was not a request to consider but rather a command to be obeyed. Matthew obeyed. He rose from his tax booth and followed Jesus.

“When Matthew walked from his tax table, he walked away from his career. A lot more was at stake for him than for the fishermen who left their nets. If following Jesus didn’t work for them, they could always go back to fishing – their nets and boats would still be there. However, when Matthew walked away from his tax table, the Roman government has somebody else there the next day—cutting off his career for good,” states Dr. MacArthur.

The theme through Matthew 9 is forgiveness for sin is found in Jesus Christ. Every saint in Christ is forgiven of their sin by Christ. Believers in Christ are not stained-glass saints, but rather wretched sinners who are forgiven by the person and work of the Son of God.

Have you been forgiven of your sins? Confession, repentance and forgiveness is solely found in Jesus Christ.

Soli deo Gloria!  

³ “And behold, some of the scribes said to themselves, “This man is blaspheming.” ⁴ But Jesus, knowing their thoughts, said, “Why do you think evil in your hearts? ⁵ For which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Rise and walk’? ⁶ But that you may know that the Son of Man has authority on earth to forgive sins”—he then said to the paralytic—“Rise, pick up your bed and go home.” ⁷ And he rose and went home. ⁸ When the crowds saw it, they were afraid, and they glorified God, who had given such authority to men.” (Matthew 9:3–8 (ESV)

³  If you, O Lord, should mark iniquities, O Lord, who could stand? ⁴ But with you there is forgiveness, that you may be feared.” (Psalm 130:3–4 (ESV)

“Our Savior’s first response is to pronounce the lame man forgiven (v. 2), and some commentators believe this indicates that sin is the cause of the man’s paralysis. Sin can indeed cause many illnesses, but note that Scripture never teaches that disease is always proof of transgression in a person’s life (John 9:1–3). In any case, Christ’s declaration of pardon does not sit well with the scribes. Forgiveness, it is well known, is the prerogative of God alone (Ps. 130:3–4). An ordinary man who claims this right puts himself in the Creator’s place and commits blasphemy (Matt. 9:3),” explains Dr. R. C. Sproul.

The scribes, and presumably the Pharisees, accused Jesus of blasphemy (Luke 5:17). Blaspheming (βλασφημέω; blasphemeo) means to insult, slander, or curse, (Matt. 9:3; Mark 3:28; 15:29; John 10:36; Acts 13:45; 19:37; Rom. 3:8; 14:16; Titus 3:2; James 2:7; 1 Peter 4:4; Jude 8; Rev. 16:9). The religious leaders were accusing Jesus of insulting and slandering God. What they did not realize was that Jesus was/is God.

They did not confront Jesus to His face, but rather condemned Him to themselves. In other words, they did not accuse Jesus out loud but rather they condemned Him in their thoughts. They did not acknowledge that Jesus was Immanuel, God in the flesh.  

Jesus confirmed this when the text says, “But Jesus, knowing their thoughts, said, “Why do you think evil in your hearts?” Jesus displayed divine omniscience in knowing what the religious leaders were thinking. In spite of this, there is no record that they acknowledged Jesus’ divinity.  

Jesus continued by saying, “⁵ For which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Rise and walk’? ⁶ But that you may know that the Son of Man has authority on earth to forgive sins” Jesus claimed to be God; for to forgive sins is to claim divine authority (Isaiah 43:25). The scribes acknowledged this is what Jesus meant by what He said.

“Jesus’ response is extraordinary for two reasons. First, the man has come for healing of a physical disability, but Jesus speaks about the more profound defect of sin and about the radical healing of forgiveness of which this particular healing is a sign. Second, Jesus claims for Himself the power to forgive sins, which in all the Bible can be attributed only to God (Ex. 34:7; Isaiah 1:18; Psalm 51:4). The teachers of the law immediately accuse Jesus of blaspheming; a proper conclusion only if He is a mere man,” continues Dr. Sproul.

Jesus then said to the paralytic, “—“Rise, pick up your bed and go home.” In Jesus’ day people slept on mats that were laid upon the floor. These pallets served as a stretcher that were easy to carry. The paralyzed man was lying on such a mattress.  “And he rose and went home” (Matthew 9:7).

Matthew recorded the reaction of the religious leaders. What about the response by the crowd? “When the crowds saw it, they were afraid, and they glorified God, who had given such authority to men” (Matthew 9:8).

The crowds saw the miracle, were afraid of Jesus after the miracle, and then glorified God because of the miracle. However, they did not acknowledge Jesus as God even though He performed the miracle. They only recognized that God had given Jesus divine authority, and not that He inherently and rightly possessed divine authority (John 3:1-2).

Praying for physical healing is not wrong. Seeking medical attention is not wrong either. However, the greater need is for God to forgive us of our sins; whether or not sin has caused our physical infirmity.    

Soli deo Gloria!

And getting into a boat he crossed over and came to his own city. ² And behold, some people brought to him a paralytic, lying on a bed. And when Jesus saw their faith, he said to the paralytic, “Take heart, my son; your sins are forgiven.” (Matthew 9:1–2 (ESV)

“The actions of the paralytic and his friends show they had real faith. They knew their goal and would not let an obstruction stop them. One of them concocted a plan, a high-risk plan. He thought, ‘If we can’t get through the crowd, let’s go over it. Let’s climb up on the roof, tear a hole in it, tie cords to the corners of our stretcher, and lower our friend to Jesus. At least, he will have Jesus’ attention’,” explains commentator Daniel M. Doriani.

“And when he returned to Capernaum after some days, it was reported that he was at home. ² And many were gathered together, so that there was no more room, not even at the door. And he was preaching the word to them. ³ And they came, bringing to him a paralytic carried by four men. ⁴ And when they could not get near him because of the crowd, they removed the roof above him, and when they had made an opening, they let down the bed on which the paralytic lay. ⁵ And when Jesus saw their faith, he said to the paralytic, “Son, your sins are forgiven.” (Mark 2:1–5 (ESV)

¹⁷ “On one of those days, as he was teaching, Pharisees and teachers of the law were sitting there, who had come from every village of Galilee and Judea and from Jerusalem. And the power of the Lord was with him to heal. ¹⁸ And behold, some men were bringing on a bed a man who was paralyzed, and they were seeking to bring him in and lay him before Jesus, ¹⁹ but finding no way to bring him in, because of the crowd, they went up on the roof and let him down with his bed through the tiles into the midst before Jesus. ²⁰ And when he saw their faith, he said, “Man, your sins are forgiven you.”  (Luke 5:17–20 (ESV)

It was when Jesus saw their faith, He said to the paralytic, ““Take heart, my son; your sins are forgiven (Matthew 9:2).” Jesus commanded the man to be assured. This assurance would be in his mind, emotions and his will. Jesus then forgave the man’s sins.

It is worth noting that the men, including the paralytic, came for healing and not necessarily for forgiveness. Perhaps the man’s paralysis was a result of sin. If so, Jesus was teaching that true healing, of soul and body, can only occur through repentance of sin’s and faith in Jesus to forgive. Jesus was also revealing that He was God because as we will soon see, only God can forgive sins.

“Though we would like to know how such a statement struck the paralytic or his helpers, the reaction of the paralyzed man or his helpers to this statement is of as little interest to Matthew’s narrative, as was the experience of the demoniacs. No doubt the possible connection between sin and illness stands in the background, but well in the background. Once again, the focus is on the authority of Jesus, now exercised in yet another realm. On Jesus’ authority to forgive, see further at 9:3, 5, 6, 8,” explains commentator John Nolland.

What is the reaction to Jesus’ words by the crowd? This is what we will examine next time. Have a blessed day in the Lord.  

Soli deo Gloria!

And getting into a boat he crossed over and came to his own city. ² And behold, some people brought to him a paralytic, lying on a bed. And when Jesus saw their faith, he said to the paralytic, “Take heart, my son; your sins are forgiven.” (Matthew 9:1–2 (ESV)

Returning to our study in the Gospel of Matthew, today we continue examining Jesus’ healing of a paralytic. Following the incidents Matthew recorded in the previous chapter, Jesus continued His healing ministry; indicating that He was the promised Messiah fulfilling Isaiah 61:1-2. Both the Gospels of Mark and Luke refer to this miracle (Mark 2:1-12; Luke 5:17-26).

Jesus returned to Capernaum from Gadara (Mathew 8:28-34). It was at that time that some people brought to Jesus a paralytic. Matthew does not reveal the extent of the paralysis other than the man was lying on a bed. Mark and Luke’s Gospel provide more information about this event.

 “And when he returned to Capernaum after some days, it was reported that he was at home. ² And many were gathered together, so that there was no more room, not even at the door. And he was preaching the word to them. ³ And they came, bringing to him a paralytic carried by four men. ⁴ And when they could not get near him because of the crowd, they removed the roof above him, and when they had made an opening, they let down the bed on which the paralytic lay. ⁵ And when Jesus saw their faith, he said to the paralytic, “Son, your sins are forgiven.” (Mark 2:1–5 (ESV)

¹⁷ “On one of those days, as he was teaching, Pharisees and teachers of the law were sitting there, who had come from every village of Galilee and Judea and from Jerusalem. And the power of the Lord was with him to heal. ¹⁸ And behold, some men were bringing on a bed a man who was paralyzed, and they were seeking to bring him in and lay him before Jesus, ¹⁹ but finding no way to bring him in, because of the crowd, they went up on the roof and let him down with his bed through the tiles into the midst before Jesus. ²⁰ And when he saw their faith, he said, “Man, your sins are forgiven you.”  (Luke 5:17–20 (ESV)

All three synoptic Gospels record the phrase, “And when Jesus saw their faith.” Jesus personally and perceptively understood these men. He comprehended that they were men of faith. They were displaying a trust, commitment, dependence and a worship of Jesus Christ. This was seen by their actions of getting their friend to Jesus, in spite of the crowd.

The Gospels of Mark and Luke are especially helpful on this point. Both evangelists describe the four men removing the roof tiles and lowering the paralytic through the opening in the roof. They sat him down into the midst of the crowd and before Jesus. Their persistent action evidenced their persistent faith.  

Perhaps the faith Jesus referred to was of the four men (Mark 2:3). Or it may have included the paralytic. The word there is a plural, genitive pronoun. It means that the faith this group possessed was their own faith and not someone else’s.

“None of the Evangelists indicates that either the bearers or the patient asked for healing. Not a word from them is recorded; the plight of the man and what they looked for from Jesus were obvious enough without words. Jesus saw their faith,” explains commentator Leon Morris.

May Jesus see our faith in Him today. May those who we come into contact with do as well.

Soli deo Gloria!

And getting into a boat he crossed over and came to his own city. ² And behold, some people brought to him a paralytic, lying on a bed. And when Jesus saw their faith, he said to the paralytic, “Take heart, my son; your sins are forgiven.” (Matthew 9:1–2 (ESV)

Returning to our study in the Gospel of Matthew, today we begin examining Jesus’ healing of a paralytic. Following the incidents Matthew recorded in the previous chapter, Jesus continued His healing ministry; indicating that He was the promised Messiah fulfilling Isaiah 61:1-2. Both the Gospels of Mark and Luke refer to this miracle (Mark 2:1-12; Luke 5:17-26).

Jesus returned to Capernaum from Gadara (Mathew 8:28-34). It was at that time that some people brought to Jesus a paralytic. Matthew does not reveal the extent of the paralysis other than the man was lying on a bed. Mark and Luke’s Gospel provide more information about this event.

 “And when he returned to Capernaum after some days, it was reported that he was at home. ² And many were gathered together, so that there was no more room, not even at the door. And he was preaching the word to them. ³ And they came, bringing to him a paralytic carried by four men. ⁴ And when they could not get near him because of the crowd, they removed the roof above him, and when they had made an opening, they let down the bed on which the paralytic lay. ⁵ And when Jesus saw their faith, he said to the paralytic, “Son, your sins are forgiven.” (Mark 2:1–5 (ESV)

¹⁷ “On one of those days, as he was teaching, Pharisees and teachers of the law were sitting there, who had come from every village of Galilee and Judea and from Jerusalem. And the power of the Lord was with him to heal. ¹⁸ And behold, some men were bringing on a bed a man who was paralyzed, and they were seeking to bring him in and lay him before Jesus, ¹⁹ but finding no way to bring him in, because of the crowd, they went up on the roof and let him down with his bed through the tiles into the midst before Jesus. ²⁰ And when he saw their faith, he said, “Man, your sins are forgiven you.”  (Luke 5:17–20 (ESV)

Mark and Luke record that at the time of this incident Jesus was teaching at home. There were many in attendance. It was standing room only. Those attending included Pharisees and teachers of the law who had come from villages throughout Galilee and Judea. Mark records that Jesus was preaching the Word of God. Luke states that the power of the Lord was with Jesus to heal. This sets the scene for what would follow.

“When the Gadarenes desired Christ to depart (Matthew 8:28-34), they of Capernaum received him. If Christ be affronted by some, there are others in whom he will be glorious; if one will not, another will,” explains commentator Matthew Henry.

May we be those who glorify the Lord Jesus Christ today. Have a blessed one.

Soli deo Gloria!

A biblical awakening means a stirring, a recognition, realization and a revival in desiring for, and following the truth of, God. The true of God is found in the Scriptures. An awakening is the believer’s initial, or renewed, passion for God: intellectually, emotionally and volitionally.

The individual’s initial awakening the Bible refers to as justification or conversion. Subsequent awakenings that follow conversion the Bible calls sanctification or consecration. All true revivals are a work solely of the Spirit of God.

What means does God use to bring about a spiritual awakening in an individual, a church, a community, or even a nation? Does the end or goal, in this case a revival, justify the use of any or all means and methods? I echo the words of the Apostle Paul, and ultimately the Holy Spirit, by responding, “By no means!” (Romans 3:6; 6:1, 15; 7:7, 13).

Back to our original question. What biblical means does God use to bring about awakening and revival? Acts 2:42-47 provides the answer.

⁴² “And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers. ⁴³ And awe came upon every soul, and many wonders and signs were being done through the apostles. ⁴⁴ And all who believed were together and had all things in common. ⁴⁵ And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. ⁴⁶ And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, ⁴⁷ praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.” (Acts 2:42–47 (ESV)

The biblical means God uses to bring awakening and revival begins with God’s Word, the Bible. The church devoted themselves to the apostle’s teaching. This is another way of saying biblical truth. A true spiritual awakening and revival must be centered in the Scriptures; the Old and New Testament.

Second, awkening and revival is sourced in godly fellowship with believers in Christ. Christianity is not a “solo” religion or faith. Christians needs one another (I Cor. 12-14; Hebrews 10:24-25). While many churches continue to livestream their services, originally because of the Covid-19 shutdown in 2020, passively watching a worship service from home is not the ideal. If able, we are to make every effort to participate with one another in biblical fellowship.

Thirdly, awakening and revival occurs by regularly observing and participating in the Lord’s Supper, or Communion. Remembering what the Lord Jesus Christ did on the cross in providing a substitutionary atonement on behalf of sinners should spark a renewed sense of commitment and consecration.

Fourthly, ministering to fellow believers. A sure way of reviving one’s desire to live for Christ is serving one another. The blessing we give to others often pales in comparison to the blessing we receive.

Fifthly, God centered worship and praise. This singular focus is not only for the parishioner but also for the pastor. The attention should never be on anyone other than the Lord when we gather to worship and praise Him for He is and what He has done.

“How awakening it is when we come before the Lord through His means with the humble faith and sincere repentance that the gospel calls for. The early church was living proof of the power of the ways of God,” explains Pastor Ray Ortlund.

“The striking thing about the early church here is how simple their pattern of life was, and yet how compelling it was. How do we account for that? To use the language of Jonathan Edwards, these early Christians were laying themselves “in the way of allurement,” that is, they were joyfully placing themselves in the path of Christ’s promised power. No wonder the early church flourished.”

Charles J. Brown (1806-1884), a minister in the Church of Scotland during a season of revival, quoted an eyewitness account of the power of God’s grace in the churches at that time:

“It was a common thing, as soon as the Bible was opened, after the preliminary services, and just as the reader began”—here, you will observe, it was the simple reading of the Word without preaching. Yet such was the power upon the minds of the people that “it was a common thing, as soon as the Bible was opened, after the preliminary services, and just as the reader began, for great melting to come upon the hearers. The deepest attention was paid to every word as the sacred verses were slowly and solemnly enunciated. Then the silent tear might be seen stealing down the rugged but expressive countenances turned upon the reader. The Word of the Lord was precious in those days.”

What more do we need for awakening and revival. May God awaken and revive your soul today.

Soli deo Gloria!

During this week, we’ll take a break from our study of the Gospel of Matthew and focus on the subject of awakening and revival. In recent months, there has been much discussion concerning what are the characteristics of a true revival? Is it simply about emotion or is there something more?

A biblical awakening means a stirring, a recognition, realization and a revival in desiring for, and following the truth of, God. The true of God is found in the Scriptures. An awakening is the believer’s initial, or renewed, passion for God: intellectually, emotionally and volitionally.

The individual’s initial awakening the Bible refers to as justification or conversion. Subsequent awakenings that follow conversion the Bible calls sanctification or consecration. All true revivals are a work solely of the Spirit of God.

What means does God use to bring about a spiritual awakening in an individual, a church, a community, or even a nation? Does the end or goal, in this case a revival, justify the use of any or all means and methods? I echo the words of the Apostle Paul, and ultimately the Holy Spirit, by responding, “By no means!” (Romans 3:6; 6:1, 15; 7:7, 13).

There are many individuals, including leaders within the church, who believe that the ends justify the means. They would argue that the salvation of anyone means that the church should use any and all methods to bring about that conversion. They erroneously use I Corinthians 9:22 to justify any philosophy of ministry. “To the weak I became weak, that I might win the weak. I have become all things to all people that by all means I might save some.”

The phrase, by all means is used to support any and all activities within the church, and para-church, ministries and worship services. The use of secular music, drama, dance, extreme emotional mosh pits, profanity from the pulpit, and even the pastor entering a worship service by zip lining into the sanctuary immediately prior to his speaking are defended as legitimate means to accomplish revival. What a tragedy.

The phrase by all means (πάντως; pantos) refers to certainty and a strong emphasis. It means undoubtedly. It is not the phrase by all means necessary. Instead, it is an expression of biblical conviction rather than a justification for any type of methodology for revival. Paul, within the bounds of God’s word, would not offend the Jew, Gentile, or those weak in understanding. Rather than changing Scripture or compromising the truth, he would condescend in ways that could lead to salvation. He would do so with great certainty, emphasis and a lack of doubt because he was committed to Scripture.

In an article entitled Restoration of Truth and Revival, Pastor Charles Haddon Spurgeon wrote the following words in 1887. “The extent to which sheer frivolity and utterly inane amusement have been carried in connection with some places of worship would almost exceed belief. There can be no doubt that all sorts of entertainments, as nearly as possible approximating to stage-plays, have been carried on in connection with places of worship, and are, at this present time in high favour. Can these things promote holiness, or help in communion with God? Can men come away from such things and plead with God for the salvation of sinners, and the sanctification of believers? We loathe to touch the unhallowed subject; it seems so far removed from the walk of faith and the way of heavenly fellowship. In some cases the follies complained of are even beneath the dignity of manhood, and fitter for the region of the imbecile than for thoughtful men.”

As we conclude today’s post, and prior to our examination of the God ordained means of revival when next we meet, consider the words by Pastor John MacArthur.

“The contextualization of the gospel today has infected the church with the spirit of the age. It has opened the church’s doors wide for worldliness, shallowness, and in some cases a crass, party atmosphere. The world now sets the agenda for the church.”

Is there any hope today for a true, biblical and spiritual revival? What are the God ordained means for such an awakening? That is what we will consider tomorrow. I encourage you to read Acts 2:42-47 in preparation. Have a blessed day in the Lord.

Soli deo Gloria!

During this week, we’ll take a break from our study of the Gospel of Matthew and focus on the subject of awakening and revival. In recent months, there has been much discussion concerning what are the characteristics of a true revival? Is it simply about emotion or is there something more?

A biblical awakening means a stirring, a recognition, realization and a revival in desiring for, and following the truth of, God. The true of God is found in the Scriptures. An awakening is the believer’s initial, or renewed, passion for God: intellectually, emotionally and volitionally.

The individual’s initial awakening the Bible refers to as justification or conversion. Subsequent awakenings that follow conversion the Bible calls sanctification or consecration. All true revivals are a work solely of the Spirit of God.

What are the characteristics of a true, or false, spiritual awakening? Are their ways in discerning if a true awakening from God has occurred? Having examined the characteristics of a false, or the inconclusive signs, that an awakening from God has occurred, what are the characteristics of a true, spiritual awakening from the Lord.

First, the individual has an overwhelming sense of gratitude to the Lord for their salvation by grace alone, through faith alone, in the person and work of Jesus Christ alone. This is a gratitude not only for what God has done in the individual’s life in their conversion and sanctification, but also for who God is in His character (Psalm 8; Philippians 1:3-6).

Second, the individual has a renewed sense of the holiness of God (Isaiah 6:1-7; I Peter 1:13-16). “Believers begin to develop a taste and relish for the sweetness of God’s holiness and an equal distaste for and hatred of sin,” explains Dr. Sean Michael Lucas, associate professor of church history at Reformed Theological Seminary in Jackson, Miss.

Third, a genuine humility develops in the believer’s soul. They begin to esteem God, and others, better than themselves (Phil. 2:1-4). They do not think of themselves more highly than they ought to think (Rom. 12:3-4). There is a realization that God is to preeminent in their lives; and not themselves.

“Such humility can only come from the influence of God’s Spirit as He works new ways of being and living into the heart. Genuine conversion will always be accompanied by humility because, at its heart, it is a rebuke to pride and a ceasing of self-willing: we rest in God through Christ who saves us,” writes Prof. Lucas.

Finally, there is an initial, or renewed, sense of obedience. All of life is viewed in its relationship to obedience to God and His Word (Psalm 1; 19; 119; John 17:17; Romans 12:1-2; Colossians 3:1-10; 2 Timothy 3:16-17; Titus 1:1; 2:11-12).

“A church filled with men and women who are delighting in God and His holiness, who are humble before God and others, and who are living out that holy delight in obedience to God’s Word—that is a church that is experiencing genuine revival. Such a church would not only be attractive to those who long for spiritual reality, but it would be a great witness to the incoming kingdom of God. May God grant us such churches and people in this day,” concludes Dr. Lucas.

May a true awakening be seen is us today. Have a blessed day in the Lord.

Soli deo Gloria!

During this week, we’ll take a break from our study of the Gospel of Matthew and focus on the subject of awakening and revival. In recent months, there has been much discussion concerning what are the characteristics of a true revival? Is it simply about emotion or is there something more?

A biblical awakening means a stirring, a recognition, realization and a revival in desiring for, and following the truth of, God. The true of God is found in the Scriptures. An awakening is the believer’s initial, or renewed, passion for God: intellectually, emotionally and volitionally.

The individual’s initial awakening the Bible refers to as justification or conversion. Subsequent awakenings that follow conversion the Bible calls sanctification or consecration. All true revivals are a work solely of the Spirit of God.

What are the characteristics of a true, or false, spiritual awakening? Are their ways in discerning if a true awakening from God has occurred? Let us begin with false, or inconclusive signs, that an awakening is from God.

First, there is the issue of intense emotions. “Simply because someone has powerful impressions of God’s love or overwhelming feelings of sadness over sin doesn’t mean a conversion, or a consecrated re-commitment to Christ, has occurred,” explains Dr. Sean Michael Lucas, professor of church history at Reformed Theological Seminary in Jackson, Miss.

Individual’s emotions can be heightened by the Super Bowl, or when a supported candidate for a political office wins an election. A young man once said to me that he received the same spiritual high watching a professional football game as he did when he went to church. Amplified emotions do not mean anything spiritual is happening.

Second, an individual’s readiness to speak about their spiritual condition offers little proof of a true awakening. In fact, publicly speaking about one’s faith in God may not mean they have experienced in their soul what they say with their mouth. They may be filled with spiritual pride and ambition. How many celebrities, after professing faith in Christ, are immediately signed to a book deal and placed into the public arena as a spokesperson for biblical Christianity. These who have very little opportunity to grow in their faith instantly become mini-messiah’s that people flock to see; and just as quickly are abandoned for another new Christian celebrity. However, they filled a lot of auditoriums and sold a lot of books.

Thirdly, the ability to quote Scripture. Much too often, spiritual counterfeits quote Scripture at length but ignore the historical, grammatical and cultural context of the Scripture passage they are quoting. By proof texting, they fail to follow the instruction from 2 Timothy 2:15, which says, “Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth.”

Fourth, having dreams or visions and attributing these experiences as an awakening from the Lord. An individual sees in a Christlike image in a dream, or at the foot of their bed or in a tortilla, and they sense that God has spoken to them.

“Someone might even experience a sense of deliverance from sin or Satan and yet not truly be converted. There might be a situation where someone has experienced deep spiritual concern about his liability to eternal judgment and is feeling deep despair; perhaps he is experiencing significant spiritual—even demonic—oppression,” states Professor Lucas.

“Then, immediately and seemingly miraculously, he feels delivered all at once, as though the devil has been cast out, the oppression ceases, the addiction comes to an end. This might happen through a dream or vision, perhaps of a person of great beauty with wounds in his hands or side that the individual takes to be a vision of Christ. And yet, even with such an experience, it does not mean that the individual is truly saved. The Bible nowhere teaches that such things provide a solid ground for assurance of conversion or for genuine revival”

Finally, fervent worship does not mean an awkening has occurred.While going to worship services, disciple’s classes, or even events like Winter Jam may elicit excitement and enthusiasm for God, it does not mean a true revival has happened.  

“Simply because there are large crowds in worship services or that people are highly participatory doesn’t mean that revival has come,” concludes Dr. Lucas.

Then what are the characteristics of a true awkening or revival? That is what we’ll examine next time. Have a blessed day in the Lord.

Soli deo Gloria!

During this week, we’ll take a break from our study of the Gospel of Matthew and focus on the subject of awakening and revival. In recent months, there has been much discussion concerning what are the characteristics of a true revival? Is it simply about emotion or is there something more?

A biblical awakening means a stirring, a recognition, realization and a revival in desiring for, and following the truth of, God. The true of God is found in the Scriptures. An awakening is the believer’s initial, or renewed, passion for God: intellectually, emotionally and volitionally.

The individual’s initial awakening the Bible refers to as justification or conversion. Subsequent awakenings that follow conversion the Bible calls sanctification or consecration. All true revivals are a work solely of the Spirit of God.  

“The terms ‘revival’ and ‘awakening’ properly refer to works of the Holy Spirit that cannot be coerced or brought about through emotional manipulation,” explains Dr. Keith A. Mathison. “If you are a Christian, He (God) has awakened you by bringing you out of darkness and into the light.”

A spiritual awakening is at the very heart of the Christian faith, and it is the reason we are believers in Christ. An awakening is the powerful work of our sovereign and gracious God. When God awakens us, He doesn’t simply awaken us from sleep, but from spiritual death (Eph. 2:1-5). He gives sinners new life by grace alone, through faith alone, and in the person and work of Jesus Christ alone (Rom. 3:21-26; Eph. 1:3-14; 2:8-9). Awakening is the Holy Spirit’s glorious work of regeneration, revival, and reformation.

There have been several false awakenings in church history. One of the most notable would be the revivalism by Charles Finney in early 19^th century America. Finney did not believe in the biblical doctrine of original sin, the substitutionary atonement of Jesus Christ, or justification by grace alone, through faith alone in the person and work of Jesus Christ alone. Additionally, Finney invented several manipulative methods and revivalist techniques that are used in churches today. Finney sought to humanly accomplish what only God can do in bringing an awakening of the soul. It marks the difference between a revivalism by man and a true revival by the Lord.

“At the beginning of the twenty-first century, the West is once again in a period of darkness as various forms of secularism have come to the fore, and yet the church continues to advance. We are witnessing massive numbers turning to Christ in Africa, Asia, and South America. According to some estimates, China is on course to have the highest population of Christians anywhere in the next two decades. In 2010, Protestants in China numbered approximately 60 million. By 2030, some estimate there will be 250 million,” states Mathison.

“God sovereignly moves when and where He wills, and just as He brought the light of the gospel into the darkness of pagan Rome, medieval Europe, and communist China, He can bring light into places currently shrouded in darkness. He can bring an awakening to the Islamic world. He can bring an awakening to the secular West. And as He did many times in the Old Testament, He can bring an awakening to unbelieving Jews. If you are a Christian, He has awakened you by bringing you out of darkness and into the light. Pray that by His Spirit He would move mightily to awaken many more.”

How do believers in Christ distinguish between a true or false awakening? That is what will be considered next time. Have a blessed day in the Lord.

Soli deo Gloria!

During this week, we’ll take a break from our study of the Gospel of Matthew and focus on the subject of awakening and revival. In recent months, there has been much discussion concerning what are the characteristics of a true revival? Is it simply about emotion or is there something more involved is a spiritual awakening from the Lord?

“Awakening is at the very heart of the Christian faith, and it is the reason we are Christians. Awakening is the powerful work of our sovereign and gracious God. When He awakens us, He doesn’t simply awaken us from sleep, but from death. Awakening is the glorious work of regeneration, revival, and reformation.” Burk Parsons

The Lord’s awakening of regeneration is when through the preaching of the Gospel of Jesus Christ, God awakens us. He regenerates our hearts, gives us the gift of new birth, and makes us alive. He says to us, “Live!” (Ezekiel 16:1-6; John 3:1-8; Ephesians 2:1-5; Titus 3:1-5).

“The Holy Spirit invades, conquers, and persuades us. He rips out our stubborn, self-trusting hearts of stone and replaces our dead hearts with new, living hearts—hearts that are made willing and able to believe; hearts that are soft and pliable in the hands of our Father, united and lovingly enslaved to Christ, and indwelt by the Holy Spirit (Ezekiel 36:22-32; Acts 2),” explains Parsons.

The Lord’s awakening is also the Holy Spirit’s renewal and revitalization of the believer in Christ to the holiness of God  (Psalm 1; Ps. 19; Ps. 51:10; Ps. 119; Romans 12:1-2; 2 Corinthian 4:16-18; Ephesians 4:20-24; Titus 3:5-8). This is what occurred to the Prophet Isaiah (6:1-7).

The Hebrew word renew (had-des) means to repair, reaffirm, rebuild and make like new. It is an improvement and revitalization of what already exists.

In Romans 12:2, the Greek word for renew (ἀνακαίνωσις; anakainosis) means to reestablish something in a like-new and often improved manner. In the context, God renews the believer’s mind and thinking. This is what the Apostle meant in 2 Corinthians 4:16-18, Ephesians 4:20-24, and Titus 3:5-8.

The Lord’s awakening of reformation extends beyond the revival of a single soul to that of a family, church, community and eventually a nation. Elements of this type of awakening reformation occurred not only in 16^th century Germany but also in 18^th century colonial America. The Lord providentially used individuals, such as Martin Luther, John Calvin, Jonathan Edwards and George Whitefield, to bring reformation awakening.

This awakening of reformation is illustrated by the confirmation of the Mosaic Covenant by Israel in Exodus 24:1-8. An awakening of revival and reformation is also seen in Ezra 10:1-5, and in the spiritual awakening of the City of Nineveh (Jonah (1-4). Under the leadership of Samuel, the people of Israel turned from idols and served the Lord (1 Sam. 7:3–4). The people of Israel briefly turned to the Lord in the wake of Elijah’s defeat of the priests of Baal (1 Kings 18:39). In 2 Chronicles 29–32, there is the beautiful story of the people’s return to the Lord under the reign of King Hezekiah.

“Nevertheless, just as God ordains awakening, He ordains the means of awakening. God not only sovereignly ordains the ends of all things, He ordains the means of all ends as well. And the means that God has ordained to bring about awakening are the ordinary means He has already ordained for our regular weekly worship and daily growth in grace. The Word, prayer, and the sacraments of baptism and the Lord’s Supper are the ordinary means of grace God has given us. These are the means through which the Holy Spirit works to bring true conversion, true revival, and true reformation. God’s awakening power is not activated by our schemes and tactics, but by His Spirit and His ordinary means of awakening. And we must trust Him to do precisely what He pleases to do according to His sovereign wisdom, resting in the promise that the light of His countenance shines upon us as we live before His face, Coram Deo,” concludes Parsons.

More to come.

Soli deo Gloria!

³⁰ “Now a herd of many pigs was feeding at some distance from them. ³¹ And the demons begged him, saying, “If you cast us out, send us away into the herd of pigs.” ³² And he said to them, “Go.” So they came out and went into the pigs, and behold, the whole herd rushed down the steep bank into the sea and drowned in the waters. ³³ The herdsmen fled, and going into the city they told everything, especially what had happened to the demon-possessed men. ³⁴ And behold, all the city came out to meet Jesus, and when they saw him, they begged him to leave their region.” (Matthew 8:30–34 (ESV)

What follows in this story of Jesus healing two demoniacs has always seemed strange. This is because not only for what Jesus did to the demons but also how the people of Gadara responded to the miracle.

“In the first century, exorcism was not completely unknown, and many Jewish and even some gentile exorcists claimed to be able to liberate people from demonic oppression. The work of these exorcists involved elaborate rituals and incantations often resembling what we would call magic. Jesus’ method of exorcism was much different,” states Dr. R. C. Sproul.

All Jesus did was command the demons to go. Go where? Matthew includes the information that there were pigs feeding some distance away. The demons begged and implored Jesus to send them in to the herd of swine. The demons recognized Jesus’ authority over them. It was then that Jesus commanded them to enter into pigs. When this happened, the herd of pigs rushed down the steep bank, fell into the waters of the Sea of Galilee and drowned.

“The demons asked permission to enter the herd of pigs, apparently imagining that this would prolong their influence on earth. But their defiling presence drove the disturbed swine into the sea; hastening the spirits consignment to the abyss (Luke 8:31),” comments Dr. Sproul.

The herdsmen fled into the city. They told everyone they met what had happened; especially about the two demon-possessed men. In response, the city at large came to the area and pleaded that Jesus leave their region. Why did they do this? Why weren’t they overjoyed about the deliverance of the two men?

Perhaps, much like the disciples in the boat, they became more afraid of Jesus than the demoniacs. Or, they demonstrated their perverse values in preferring pigs to the rescue of two human beings.

Pigs, and personal property, are valuable. However, people are more valuable. It is striking that the same people who scream for abortion on demand are often the same individuals who scream about saving the whales, the trees and bald eagles. At the basic level, this passages teaches that people are more important than things.

“The region’s citizens should be grateful for this miracle, but the people only see a loss of income from the death of their animals. Seeking material prosperity at the expense of true life, these men implore Jesus to leave (vv. 33–34). Regrettably, Matthew Henry comments, too many “prefer their pigs above their Savior, and so come short of Christ, and salvation through him,” concludes Dr. Sproul.

 Soli deo Gloria!

^28 “And when he came to the other side, to the country of the Gadarenes, two demon-possessed men met him, coming out of the tombs, so fierce that no one could pass that way. ²⁹ And behold, they cried out, “What have you to do with us, O Son of God? Have you come here to torment us before the time?” (Matthew 8:28–29 (ESV)

Following the stilling of the storm (Matt. 8:23-27), Jesus and His disciples arrive on the eastern shore of the Sea of Galilee. They arrive to the country of the Gadarenes.

When Jesus and the disciples arrived, two demon-possessed men met the Lord. The men do not seem interest in the disciples; only Jesus. They were singularly focused on the Lord.

“Casting out demons was one of the most frequent acts of healing that Jesus performed during the three years that He ministered before going to the cross. In fact, one cannot walk away from reading the Synoptic Gospels—Matthew, Mark, and Luke—without being struck by the flurry of demonic activity that characterized the Holy Land in the first century,” explains Dr. R. C. Sproul.

Note that the demoniacs recognized who Jesus was. The text says the demons cried out. The phrase they cried out (κράζω; krazo) means to scream. The implication is that this shout was an unpleasant sound. It was not a cry of joy but of agony.

With an unpleasant scream, the demons said, ““What have you to do with us, O Son of God? Have you come here to torment us before the time?” Let us examine both statements separately.

“What have you to do with us, O Son of God?” The demons asked a question of Jesus was to why He was at Gadara. They also acknowledged who He was, and is; the Son of God.

“As applied to Jesus, the title reflects Jesus’ unique relation to the Father (Matt. 11:27; 16:16; 21:38). The tri-unity of the one, true God is implied,” states Dr. Sproul.

Their second question was, “Have you come here to torment us before the time?” The demons complained that the Day of Judgment had not yet arrived. They knew such a day was coming but they did not want it to be now.

“Satan and his demons are mentioned throughout the Bible, and we are told to put on the armor of God to battle them successfully (Eph. 6:10–20). We should not be surprised that our Lord’s earthly ministry was the occasion of an increase in demonic activity. After all, 1 John 3:8 explains that “the reason the Son of God appeared was to destroy the works of the devil.” The evil spirits opposed Christ because they knew who He was and that He came to bring about their final defeat (Luke 4:33–34),” concludes Dr. Sproul.

“The Bible teaches that although God cannot do any evil Himself, He is nonetheless in control of evil, and that evil serves to advance His ultimately good purposes. This is good news for us, because it means that every evil we endure will be used by God for a good end. We do not always see how this happens on this side of glory, but we can be sure that God will ultimately bring good out of every evil.”

Soli deo Gloria!

²⁸ “And when he came to the other side, to the country of the Gadarenes, two demon-possessed men met him, coming out of the tombs, so fierce that no one could pass that way.” (Matthew 8:28 (ESV)

“Most, if not all, of the disciples have thus far not been privy to much of God’s great revelation about Jesus. They were not there when Joseph was told that his adopted Son would be of the Holy Spirit (Matt. 1:18–25). Likewise, they were probably not present at His baptism, the occasion on which the Father declared Jesus His “beloved Son” (3:13–17). Having been absent when these things happened, it is understandable that these disciples are not yet fully aware of Christ’s divinity and have been left to wonder about the identity of this Nazarene,” explains Dr. R. C. Sproul.

Following the stilling of the storm (Matt. 8:23-27), Jesus and His disciples arrive on the eastern shore of the Sea of Galilee. They arrive to the country of the Gadarenes.

Gadara was six miles (10 km) SE of the lake, near the gorge of the Yarmuk (or Hieromax). It was the capital of the Roman province of Peraea. Gadara dates from the OT period. It was held variously by Ptolemies, Seleucids, Jews and Romans between the 3rd century BC and the Jewish War. The ruins at Umm Qays now mark the site. Gadara was one of the Decapolis cities, which were a collection of ten Gentile cities.

Gadara was where Greeks settled following Alexander the Great’s conquest of the area in the fourth century bc. They were located to the southeast of the Sea of Galilee, with the exception of Scythopolis, which was west of the Jordan River. About ad 77 Pliny (a Roman historian) gave what is the earliest known list of the cities: Canatha, Damascus, Dion, Gadara, Gerasa, Hippos, Pella, Philadelphia, Raphana, and Scythopolis,” explains the Tyndale Bible Dictionary.

When Jesus and the disciples arrived, two demon-possessed men met the Lord. The men do not seem interest in the disciples; only Jesus. They were singularly focused on the Lord.

What is demon possession? It is the demonic occupation of a human being. “The term “possession” is misleading and is not the best translation for the Greek word daimonizomai, which literally means to be “demonized” and can often best be translated as “to have a demon.” The noun form is “demoniac,” explains the Tyndale Bible Dictionary.

These two demonically occupied men lived in the tombs (μνημεῖον; mnemeion). These were the graves of the dead. Tombs were ceremonially unclean for the Jews and were thought to be popular haunts for evil spirits.

Mark and Luke mention only one demoniac (Mark 2:3-12; Luke 5:18-26), while Matthew says there were two. Perhaps it is because one man was more violent than the other, or because there were two witnesses to verify Jesus’ victory over demons (Deut. 19:15; Matt. 18:16; 20:30).

Matthew describes the men as fierce (χαλεπός; chalepos). These were violent and dangerous men. Therefore, no one would travel near this particular area where they lived. No one, that is, except Jesus. The power He displayed over disease, distance, and nature, He would now display over demons and demoniacs.

Soli deo Gloria!

²³ “And when he got into the boat, his disciples followed him. ²⁴ And behold, there arose a great storm on the sea, so that the boat was being swamped by the waves; but he was asleep. ²⁵ And they went and woke him, saying, “Save us, Lord; we are perishing.” ²⁶ And he said to them, “Why are you afraid, O you of little faith?” Then he rose and rebuked the winds and the sea, and there was a great calm. ²⁷ And the men marveled, saying, “What sort of man is this, that even winds and sea obey him?” (Matthew 8:23–27 (ESV)

Jesus’ disciples were with Him in a boat sailing on the Sea of Galilee. As was common, a sudden and great windstorm occurred resulting in huge waves that swamped their boat; and other boats also (Mark 4:36). While in the midst of this unsettling situation, Jesus was asleep in the boat.

His disciples woke Him expressing great fear that they were going to die because of the storm. They even expressed concerned that Jesus did not care about them (Mark 4:38). They pleaded with Jesus to save them from the storm.

Jesus responded by asking them why they were afraid? He accused them of having little faith in Him. It was at that moment that Jesus rebuked the winds and the sea. The result was an immediate and complete calm. The Creator calmed creation.

However, the disciples reacted in a peculiar manner having witnessed the miracle. Instead of being relieved the storm was over, they were afraid of something else. Mark 4:41 says that they were filled with great fear; not of what, but of whom. They were now afraid of Jesus. They said, “What sort of man is this, that even winds and sea obey him?”

“In the early chapters of the Institutes of the Christian Religion, written by John Calvin, he makes a statement that goes something like this: “Hence that dread and terror by which holy men of old trembled before God, as Scripture uniformly relates.” What Calvin was saying is that there is a pattern to human responses to the presence of God in the Scripture. And it seems that the more righteous the person is described, the more he trembles when he enters the immediate presence of God,” explains Dr. R. C. Sproul.

“What is significant about this scriptural story is that the disciples’ fear increased after the threat of the storm was removed. The storm had made them afraid. Jesus’ action to still the tempest made them more afraid. In the power of Christ, they met something more frightening that they had ever met in nature. They were in the presence of the holy.”

Sigmund Freud believed that people invent religion out of a fear of nature. Because man is helpless before an earthquake, a tornado or disease, they invent a god who is more powerful than the earthquake, tornado and disease. Freud theorized that people invent God to help when life gets scary. We wonder what Freud would have said about the disciples’ response to Jesus?

“Why would the disciples invent a God whose holiness was more terrifying than the forces of nature that provoked them to invent a God in the first place. We can understand it if people invented an unholy god, who brought only comfort. By why a god more scary than the earthquake, flood or disease?  It is one thing to fall victim to the flood or to fall prey to cancer; it is another thing to fall into the hands of the living God,” concludes Sproul.

Is your view God too small? Do you regard God as your buddy or friend and not the One, True of God who is holy, holy, holy? Ask God to give you a renewed or revived sense of His holiness.

Soli deo Gloria!  

²³ “And when he got into the boat, his disciples followed him. ²⁴ And behold, there arose a great storm on the sea, so that the boat was being swamped by the waves; but he was asleep. ²⁵ And they went and woke him, saying, “Save us, Lord; we are perishing.” ²⁶ And he said to them, “Why are you afraid, O you of little faith?” Then he rose and rebuked the winds and the sea, and there was a great calm. ²⁷ And the men marveled, saying, “What sort of man is this, that even winds and sea obey him?” (Matthew 8:23–27 (ESV)

Following Jesus’ response to the disciple’s declaration, He rose from His cushion in the boat’s stern (Mark 4:35-38) and rebuked the winds and sea. To rebuke (ἐπιτιμάω; epitmao) means to command, denounce and express strong disapproval.

If you and I were to rebuke the wind and sea, it would be of no effect. Our words would prove useless. However, when the Creator gives an order to His creation, it complies. Matthew records that there was a great calm (γαλήνη; galena). The surface of the water was unruffled. It was like a sheet of glass or a mirror.

“A calm after a storm may be referred to figuratively in some languages as ‘the water lay down’ or ‘the waves sank down again’ or ‘the water became like a table top,” explains one commentator.

“When God rebukes the storm, it flees. He rides the wind; He makes the clouds His chariot and rides on the wings of the wind (Psalm 104). God rules the elements. He sets boundaries beyond which the storm cannot pass (104:9). He is sovereign. When men cry to the Lord in their trouble, He delivers them. He stills the storm (Psalm 107:25, 28-29),” explains commentator Daniel M. Doriani.

Today’s text reveals that God is in providential control of His creation. What God creates, He sustains and controls. He upholds the universe by the word of His power (Heb. 1:1-3).

“The central point of the doctrine of providence is the stress on God’s government of the universe. He rules His creation with absolute sovereignty and authority. He governs everything that comes to pass, from the greatest to the least,” explains Dr. R. C. Sproul.

“Nothing ever happens beyond the scope of His sovereign, providential government. He makes the rain to fall and the sun to shine. He raises up kingdoms and begins them down. He numbers the hairs on our head and the days of our life.”

In the Lord we live, and move and have our being (Acts 17:22-28). May each of us live today in the truth of God’s providential peace in the midst of our storms.

Soli deo Gloria!

²³ “And when he got into the boat, his disciples followed him. ²⁴ And behold, there arose a great storm on the sea, so that the boat was being swamped by the waves; but he was asleep. ²⁵ And they went and woke him, saying, “Save us, Lord; we are perishing.” ²⁶ And he said to them, “Why are you afraid, O you of little faith?” Then he rose and rebuked the winds and the sea, and there was a great calm. ²⁷ And the men marveled, saying, “What sort of man is this, that even winds and sea obey him?” (Matthew 8:23–27 (ESV)

While in the midst of a ferocious storm on the Sea of Galilee, the disciple woke Jesus and continuously said, “Save us, Lord; we are perishing.” The disciples commanded Jesus to rescue them from dying. This statement is significant when you consider that at least four of Jesus’ disciples (Peter, Andrew, James and John) were professional fishermen (Mark 1:16-20). They were used to sailing on this lake and probably experienced such sudden storms. If so, this indicates the ferociousness of the gale.

The disciples were focused, understandably so, upon the storm. Their own efforts to combat their circumstances proved futile. In desperation they came to Jesus as a last resort.

Before we judge the disciple too harshly, what about us? What is our immediate reaction to the storms in our lives? Do we go to the Lord in prayer as a first strike, or, when all else fails, as a last resort? The Lord is as close to us in proximity as He was to the disciples in the boat.

Psalm 107:23–32 (ESV) is a pertinent text in considering this scene with Jesus and His disciples. It says, “²³ Some went down to the sea in ships, doing business on the great waters; ²⁴ they saw the deeds of the Lord, his wondrous works in the deep. ²⁵ For he commanded and raised the stormy wind, which lifted up the waves of the sea. ²⁶ They mounted up to heaven; they went down to the depths; their courage melted away in their evil plight; ²⁷ they reeled and staggered like drunken men and were at their wits’ end. ²⁸ Then they cried to the Lord in their trouble, and he delivered them from their distress. ²⁹ He made the storm be still, and the waves of the sea were hushed. ³⁰ Then they were glad that the waters were quiet, and he brought them to their desired haven. ³¹ Let them thank the Lord for his steadfast love, for his wondrous works to the children of man! ³² Let them extol him in the congregation of the people, and praise him in the assembly of the elders.”

The LORD of Psalm 107 was the same LORD who was in the boat with His disciples. He is the same LORD who is with us in all of our circumstances of life.

What was Jesus’ response to His disciples? Jesus asked them, “Why are you afraid, O you of little faith?” The disciples called Jesus Lord, but they did not evident trust in, commitment to or a dependence upon Him. Our talk of faith is cheap when our walk of faith contradicts what we say.

“Why are you afraid is a valid question. After all, they did just call Jesus ‘Lord.’ They seem to think He can save them—they just told Him to do so, in fact. And they have witnessed His power on a consistent basis: healing the sick, casting out demons, with nothing more than His will, His word,” explains commentator Daniel M. Doriani.

“So, they ought to be hopeful. On the other hand, they have never seen Jesus solve a problem like this before. Why are they afraid? Because the situation is out of their control. Because they foresee their death.”

Have you ever faced the storm of death? Have you considered your own mortality when encountering difficulties and illness in this life? Consider the words written on a plaque in my office; “Don’t tell God how big your storm is. Tell your storm how big God is.”

Have a blessed day in the Lord. The Lord is with us; even when you’re scared in the mist of stormy weather.

Soli deo Gloria!

²³ “And when he got into the boat, his disciples followed him. ²⁴ And behold, there arose a great storm on the sea, so that the boat was being swamped by the waves; but he was asleep. ²⁵ And they went and woke him, saying, “Save us, Lord; we are perishing.” ²⁶ And he said to them, “Why are you afraid, O you of little faith?” Then he rose and rebuked the winds and the sea, and there was a great calm. ²⁷ And the men marveled, saying, “What sort of man is this, that even winds and sea obey him?” (Matthew 8:23–27 (ESV)

Prior to Jesus’ conversations with a scribe and another disciple about the cost of discipleship (Matt. 8:19-22), He had given orders, presumably to the twelve disciples to go over to the other side of the Sea of Galilee (Matt. 8:18). This would have been done by boat (Mark 4:35-41; Luke 8:22-25).

Boats mentioned in the Bible were driven by oars or sails and used for fishing or travel. It is most likely that the boat(s) in this narrative were open, small fishing boats, approximately 26.5 ft. in length, 7.5 ft. wide with a single mast and rudder. It is estimated that this vessel held up to fifteen individuals.; Jesus proceeded to get into the boat. His disciple followed Him.

Once on the lake, a great storm arose on the sea. The Sea of Galilee is about thirteen miles long and eight miles wide. It is situated about 680 feet below sea level. The Mediterranean winds often rush through the valleys of Galilee and swoop down into the basin of the Sea of Galilee causing strong, and sudden, storms.

This particular storm was so furious that the waves were consistently swamping, or covering, the boats (Mark 4:36).Mark also records that the boat was filling up with water (Mark 4:37). Luke records that the disciples were in danger (Luke 8:23). However, Jesus was in the stern (rear) of the boat sleeping on a cushion (Mark 4:38).

The disciple woke Jesus and continuously said, “Save us, Lord; we are perishing.” The disciples commanded Jesus to rescue them from dying. This statement is all the more significant when you consider that at least four of Jesus’ disciples (Peter, Andrew, James and John) were professional fishermen (Mark 1:16-20). They were used to sailing on this lake and probably experienced such sudden storms. If so, this indicates the ferociousness of the gale.

The disciples were focused, understandably so, upon the storm. Their own efforts to combat their circumstances proved futile. In desperation they came to Jesus as a last resort.

Before we judge the disciple too harshly, what about us? What is our immediate reaction to the storms in our lives? Do we go to the Lord in prayer as a first strike, or, when all else fails, as a last resort? The Lord is as close to us in proximity as He was to the disciples in the boat.

What was Jesus’ response to His disciples? What was their response to Jesus? We will answer both questions when next we meet.

Have a blessed day in the Lord. The Lord is with us; even in the mist of stormy weather.

Soli deo Gloria!

²¹ “Another of the disciples said to him, “Lord, let me first go and bury my father.” ²² And Jesus said to him, “Follow me, and leave the dead to bury their own dead.” (Matthew 8:21–22 (ESV)

Matthew groups together nine stories containing ten specific miracles in chapters 8–9. There are three miracles in 8:1–17, teaching on true discipleship (8:18–22), and then three more miracles (8:23–9:8). This is followed by Jesus’ teaching again about true discipleship (9:9–17), and finally three more miracle stories; one of which includes two miracles (9:18–33). Today, we begin examining the cost of following Jesus (8:18-22).

Jesus’ disciples must follow Jesus on His terms. Just as Jesus has authority over disease (Matt. 8:1-17), so also does He wield authority over His followers.

Jesus interacts with two individuals. Were they willing to follow Jesus; whatever the cost? The first individual was a scribe (8:18-22). The second was an unidentified man. Nothing is known of him except that he was a disciple.

Upon hearing Jesus’ interaction with the first man, the second individual said to Jesus, “Lord, let me first go and bury my father.” On the surface, this does not seem like an unreasonable request. All of us have experienced the death of a loved one; perhaps even a father. What could more appropriate than to first conduct a funeral and burial of one’s family member before following Jesus? However, the statement needs clarification.

The second man’s statement did not mean that his father had died. Rather, he meant that he would not follow Jesus until his father died and then receive his rightful inheritance. “The phrase “I must bury my father” was a common figure of speech meaning, “Let me wait until I receive my inheritance,” explains Dr. John MacArthur.

The word bury (θάπτω; thapto) means to take care of a father until his death; not because of his death. The man was saying that he had to wait until his father died before he could be the Lord’s disciple.

Jesus replied, ““Follow me, and leave the dead to bury their own dead.” Jesus used a play on words to mean the spiritually dead are to take care of those who physically die. Was Jesus being insensitive to family responsibilities?

“One of an eldest son’s most basic responsibilities (in both Greek and Jewish cultures) was his father’s burial. The initial burial took place shortly after a person’s decease, however, and family members would not be outside talking with rabbis during the reclusive mourning period immediately following the death,” states commentator Craig Keener.

“It has recently been shown that what is in view here instead is the secondary burial: a year after the first burial, after the flesh had rotted off the bones, the son would return to rebury the bones in a special box in a slot in the tomb’s wall. The son in this narrative could thus be asking for as much as a year’s delay.”

What the man was wanting was an unspecified amount of time before his father’s death, and then up to another year following his father’s death, before he would follow Jesus.

How are we like this man? Perhaps it’s when we place conditions on our discipleship. I’ll serve you Lord, but first let me do this; whatever “this” is. It may mean marriage, money, power, position, pleasure, etc. We place the pursuit of “this” above the pursuit of Jesus. This is idolatry.

“The scribe was rejected by Christ as a follower because he made his offer without consideration and imagined that he would enjoy an easy life. The person whom Christ retains had an opposite fault. He was prevented from immediately obeying the call of Christ by the weakness of thinking it a hardship to leave his father. However, whatever duties we owe to men must give way when God enjoins upon us what is immediately due to himself. All ought to consider what God requires from them as individuals, and what is demanded by their particular calling, that earthly parents may not prevent the claims of the highest and only Father of all from remaining entire,” states John Calvin.

We must count the cost if we are going to follow Christ. We must be willing to pay the price if we’re going to follow Jesus. Have a blessed day in the Lord.     

Soli deo Gloria!

¹⁸ “Now when Jesus saw a crowd around him, he gave orders to go over to the other side. ¹⁹ And a scribe came up and said to him, “Teacher, I will follow you wherever you go.” ²⁰ And Jesus said to him, “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.” (Matthew 8:18–20 ESV)

Matthew groups together nine stories containing ten specific miracles in chapters 8–9. There are three miracles in 8:1–17, teaching on true discipleship (8:18–22), and then three more miracles (8:23–9:8). This is followed by Jesus’ teaching again about true discipleship (9:9–17), and finally three more miracle stories; one of which includes two miracles (9:18–33). Today, we begin examining the cost of following Jesus (8:18-22).

“As people witnessed the mighty deeds of Jesus, as they saw crowds gathered around, many concluded that they might wish to become disciples. Seeing this, Jesus had to explain what discipleship entails. He wants no one to underestimate the cost. People may want to follow Jesus on their terms. But just as Jesus wields authority over disease and over nature, so He exercises authority over His disciples. Disciples must follow on His terms,” explains commentator Daniel M. Doriani.

Doriani’s point highlights Jesus’ interaction with two individuals. Were they willing to follow Jesus; whatever the cost? The first individual was a scribe.  

Many people were surrounding Jesus. His healing of a leper (8:1-4), a centurion’s servant (8:5-13), Peter’s mother-in-law (8:14-15), and many others (8:16-17) generated great excitement among the multitude. Seeing this, Jesus gave orders to go to the other side.

In light of what Matthew records later in this chapter (8:23-27), the order involved Jesus and the twelve disciples entering a boat, or boats (Mark 4:35-36), and crossing over to the other side of the Sea of Galilee to the eastern shore.

As Jesus and the twelve were preparing to enter the boat, a Jewish scribe approached Him. A scribe (γραμματεύς; grammateus) was an expert teacher of the Jewish Law. He was also a scholar and a teacher.

“Scribes were employed for their ability to transcribe information. After the exile (532 B.C.), scribes were a class of scholars who taught, copied, and interpreted the Jewish law for the people,” states the Tyndale Bible Dictionary.

The scribe came up to Jesus and said, “Teacher, I will follow you wherever you go.” Disciples were literal followers of a rabbi or teacher. Where the teacher would travel, his disciples would follow. When he sat, they sat. When he rose, they rose. The scribe was saying that he wanted to be a follower of Jesus; a disciple.

“As a scribe, this man was breaking with his fellow scribes by publicly declaring his willingness to follow Jesus. Nonetheless, Jesus evidently knew that he had not counted the cost in terms of suffering and inconvenience,” explains Dr. John MacArthur.

My wife and I recently had our house re-roofed. Before the workers arrived to remove the old shingles and install the new, we sat down at our kitchen table and discussed with the roofing company’s representative what the cost would be for the project. We had to determine if we could afford to have the work done.

The scribe had not considered the effort, suffering and sacrifice involved in following Jesus. Following Jesus involves more than just singing praises to His name, having an emotional experience, and being on a perpetual, spiritual high. It may include hardship, persecution and death. Following Jesus involves an ongoing battle with the world, the flesh and the devil. It may involve inconvenience, interruptions, and insults.

Jesus told the scribe, ““Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.” Various created beings have their respective homes; whether that be a hole in the ground or a nest in a tree. The irony is that the sovereign, creator of the universe, the Son of Man (Dan. 7:13-14), did not have a home to call His own.  

“Though Jesus desired disciples who would follow Him and work in His harvest fields, He wanted only those who were properly motivated. Jesus’ reply to this scribe demonstrated His lowly character for He, in contrast with animals such as foxes and birds, did not even have a place where He could lay His head at night. He had no permanent home. The Lord obviously knew the heart of this person and saw that he desired fame in following a prominent Teacher. Such was not Jesus’ character,” explains The Bible Knowledge Commentary.

Have you evaluated the cost in following the Lord Jesus Christ? While ultimately fulfilling, it can be temporarily hard (2 Cor. 4:17-18; James 1:1-5). Make sure you count the cost. Have a blessed day in the Lord.

Soli deo Gloria!

¹⁶ That evening they brought to him many who were oppressed by demons, and he cast out the spirits with a word and healed all who were sick. ¹⁷ This was to fulfill what was spoken by the prophet Isaiah: “He took our illnesses and bore our diseases.” (Matthew 8:16–17 (ESV)

By Jesus’ great authority as God, He conquered disease. Additionally, the disease of sin vanishes by grace alone, through faith alone. This is because of the person and work of Jesus Christ alone.

Following Jesus’ healing of Peter’s mother-in-law (Matt. 8:14-15), He began to heal the many who lived in Capernaum.

Mark’s Gospel informs us that following Jesus’ entrance into Capernaum, He entered the local synagogue on the Sabbath and began teaching (Mark 1:21-28). It was after He left the synagogue that Jesus entered Peter and Andrew’s home; with James and John (1:29). It was during this visit that Jesus healed Peter’s mother-in-law (1:30-31). It was the evening of that same day that many brought the sick and the demon possessed for healing (Matt. 8:16).

“That evening, the citizens of Capernaum bring demoniacs and the physically ill to Jesus for healing (v. 16). The people come after the sunset because it marks the end of the Sabbath (Mark 1:21–34), a day on which healing would break God’s law, according to the Pharisees (3:1–6). Of course, Jesus will later demonstrate this instruction to be false, but at this point He apparently heals without explaining how such work actually fulfills the Sabbath’s intent,” explains Dr. R. C. Sproul.  

Everything Jesus did was to fulfill the Scriptures (Matt. 5:18-19). This included the healing of the sick and diseased. Matthew quotes from Isaiah 53:4. The text is a part of the great Servant Song of Isaiah 52:13-53:12 that declares the substitutionary atonement of the Messiah; Jesus Christ.

“This prediction has the appearance of being inappropriate, and even of being tortured into a meaning which it does not bear. Isaiah does not speak of miracles, but of the death of Christ – not of temporal benefits, but of spiritual and eternal grace,” explains John Calvin.

“What is undoubtably spoken about the impurities of the soul, Matthew applies to bodily diseases. They (the sick) experienced in their bodies the grace of Christ, but we must look at the design. Jesus gave sight to the blind in order to show that He is ‘the light of the world’ (John 8:12). He restored life to the dead to prove that He is the ‘resurrection and the life’ (John 11:25). Similar observations might be made to those who were lame and paralyzed. Jesus was sent by the Father to relive us from all evils and miseries.”  

Thank you, Lord, for being the healer of my soul.

Soli deo Gloria!

¹⁴ “And when Jesus entered Peter’s house, he saw his mother-in-law lying sick with a fever. ¹⁵ He touched her hand, and the fever left her, and she rose and began to serve him.” (Matthew 8:14–15 ESV)

Following Jesus’ Sermon on the Mount (Matt. 5-7), the healing of a leper (Matt. 8:1-4) and His healing of a Roman centurion’s servant as Jesus entered the town of Capernaum (Matt. 8:5-13), Jesus then entered Peter’s house.

“Peter was raised in bilingual Galilee. John 1:44 says that the home of Andrew (his brother) and Peter was Bethsaida, the whereabouts of which is difficult to place archaeologically. The only site about which we know is east of the Jordan in the district called Gaulanitis. Yet John 12:21 places Bethsaida in Galilee; however, it is possible that John is reflecting the popular use of the term “Galilee” rather than the legally correct one. Peter and Andrew had a fishing business centered in Capernaum (Mark 1:21, 29) and perhaps were partners with James and John (Luke 5:10). It is also likely that they intermittently continued in their business while disciples, as indicated in the fishing scene in John 21:1–8,” explains one commentator.

Upon entering Peter’s house, Jesus saw that the apostle’s mother-in-law was sick with a fever. She was lying down. The phrase sick with a fever (πυρέσσω; pyresso) is a present active participle meaning that this was continuous condition. Mark 1:30 records that she was lying in bed. Luke 4:38 mentions that she was immobilized by this fever. In other words, she was very and continuously ill.

Therefore, the New Testament tells us that Peter was married. Perhaps his mother-in-law was living with Peter. In fact, it is possible that his home became Jesus’ headquarters in Galilee. (Matthew 8:14 may indicate that Jesus dwelt there.)

I Corinthians 9:5 says, “Do we not have the right to take along a believing wife, as do the other apostles and the brothers of the Lord and Cephas?” It is very likely that Peter took his wife with him on his missionary journeys.

“A newly married couple normally lived with the husband’s family until they made enough money to move out on their own. Many parents died while their children were young adults, so it is possible that Simon and Andrew took over their parents’ home. Simon’s father-in-law had probably passed away, and Simon and his wife had taken her widowed mother into their home. Caring for one’s extended family was more common then than it is today,” explains commentator Craig Keener.

Upon seeing Peter’s mother-in-law lying ill in bed with a fever, He touched her hand. As He touched the leper (8:3), Jesus personally touched the woman. Often, religious men refrained from touching women in general, and the sick in particular, to avoid any possibility of becoming unclean; unless they had means by which they could ascertain their status (based on Lev 15:19). Jesus did not care about this cultural tradition. He firmly grasped this sick woman’s hand.

As He did, the fever left her. What internal virus the fever was attacking in her body, both the illness and the fever left her. She felt well gain. How do we know this is true?  Peter’s mother-in-law immediately rose from her bed and began to serve Jesus. The word serve (διακονέω; diakoneo) literally means a waiter of tables. We derive our English word deacon from this Greek word.

“Archaeologists think they have found Peter’s house in Capernaum, under the ruins of a church built there early in church history, corroborating the historicity of Matthew 8:14–17. In any case, Jesus finds Peter’s mother-in-law “sick with a fever” when He enters the home (v. 14). According to tradition it is improper to touch a feverish individual, but Jesus breaks this unbiblical custom and heals the woman (v. 15). Her restoration is instantaneous, and she immediately rises and serves her guest. By the Messiah’s great authority, disease must vanish when He desires to bring healing,” states Dr. R. C. Sproul.

By Jesus’ great authority, the disease of sin vanishes by grace alone, through faith alone. This is because of the person and work of Jesus Christ alone. Thank you Lord for your atoning that brings healing to our souls.

Soli deo Gloria!

⁵ “When he had entered Capernaum, a centurion came forward to him, appealing to him, ⁶ “Lord, my servant is lying paralyzed at home, suffering terribly.” ⁷ And he said to him, “I will come and heal him.” ⁸ But the centurion replied, “Lord, I am not worthy to have you come under my roof, but only say the word, and my servant will be healed. ⁹ For I too am a man under authority, with soldiers under me. And I say to one, ‘Go,’ and he goes, and to another, ‘Come,’ and he comes, and to my servant, ‘Do this,’ and he does it.” ¹⁰ When Jesus heard this, he marveled and said to those who followed him, “Truly, I tell you, with no one in Israel have I found such faith. ¹¹ I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, ¹² while the sons of the kingdom will be thrown into the outer darkness. In that place there will be weeping and gnashing of teeth.” ¹³ And to the centurion Jesus said, “Go; let it be done for you as you have believed.” And the servant was healed at that very moment.” (Matthew 8:5-13 ESV)

When Jesus entered the town of Capernaum, an unidentified Roman Centurion approached Him. The centurion approached Jesus appealing to Him on behalf of his servant. The centurion’s servant was paralyzed at home and suffering terribly. The centurion believed that Jesus possessed the authority to heal the servant remotely.

What was Jesus’ reply to the centurion? Jesus was amazed at his faith, trust, dependence and worship. This was a Gentile submitting to the sovereign authority of the Jewish Messiah. In response, Jesus indicated that Gentiles would be included in the kingdom of God with Abraham, enjoy salvation and God’s blessings (Isaiah 49:8-12; 59:19; Malachi 1:1-11; Luke 13:28-29).

Jesus then told the centurion that He would heal the servant. Matthew records that at that very moment, the centurion’s servant was healed. Jesus was able and willing to heal this Gentile’s servant.

“In Roman society, the emperor has supreme authority, and he delegates it to officers like centurions. To disobey these officials is to disobey the emperor himself. The centurion sees that Jesus is invested with a similar authority, only the person He represents must be God (vv. 8–10). This officer understands, as John Calvin comments, that “he who, by the mere expression of his will, restores health to men, must possess supreme authority,” explains Dr. R. C. Sproul.  

“The Hebrew nation, physical heirs of Abraham. will be thrown into outer darkness. This was exactly opposite to the rabbinical understanding, which suggested that the kingdom would feature a great feast in the company of Abraham and the Messiah—open to Jews only. The expression, weeping and gnashing (Mat. 22:13. Cf. 24:51; 25:30; Luke 13:28), describes the eternal agonies of those in hell,” explains Dr. John MacArthur.

Consider not only the miracle but also the message of salvation exclusively by grace alone, through faith alone, in the person and work of Jesus Christ alone. Have a blessed day in the Lord.

Soli deo Gloria!

⁵ “When he had entered Capernaum, a centurion came forward to him, appealing to him, ⁶ “Lord, my servant is lying paralyzed at home, suffering terribly.” ⁷ And he said to him, “I will come and heal him.” ⁸ But the centurion replied, “Lord, I am not worthy to have you come under my roof, but only say the word, and my servant will be healed. ⁹ For I too am a man under authority, with soldiers under me. And I say to one, ‘Go,’ and he goes, and to another, ‘Come,’ and he comes, and to my servant, ‘Do this,’ and he does it.” ¹⁰ When Jesus heard this, he marveled and said to those who followed him, “Truly, I tell you, with no one in Israel have I found such faith. ¹¹ I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, ¹² while the sons of the kingdom will be thrown into the outer darkness. In that place there will be weeping and gnashing of teeth.” ¹³ And to the centurion Jesus said, “Go; let it be done for you as you have believed.” And the servant was healed at that very moment.” (Matthew 8:5-13 ESV)

When Jesus entered the town of Capernaum, an unidentified Roman Centurion approached Him. The centurion approached Jesus appealing to Him on behalf of his servant. The centurion’s servant was paralyzed at home and suffering terribly.

Jesus immediately responded, ““I will come and heal him.” There was no hesitation on Jesus’ part. The Lord was ready, willing and able to travel to wherever the servant lived in order to heal him.

The Jews hated the Romans and their occupation of Palestine. It is probable, because of the plural pronouns in Matt. 8:10-11, that Jesus and the centurion were not alone. It is likely that a crowd of people surrounded them following Jesus’ Sermon on The Mount (Matt. 5-7) and the healing of the leper (Matt. 8:1-4).  The people would not have approved of Jesus’ intention to heal a Roman’s servant. Regardless, Jesus unhesitatingly indicated He would enter a Gentile’s home. This defied Jewish tradition that by entering a Gentile’s dwelling rendered the Jew unclean.

The centurion’s response to Jesus’ statement evidenced great faith. He said, ““Lord, I am not worthy to have you come under my roof, but only say the word, and my servant will be healed. ⁹ For I too am a man under authority, with soldiers under me. And I say to one, ‘Go,’ and he goes, and to another, ‘Come,’ and he comes, and to my servant, ‘Do this,’ and he does it.” 

The centurion did not want to inconvenience Jesus and did not want Him to become ceremonially unclean in the eyes of the Jews. He acknowledged that Jesus could heal the servant with but a spoken word even while in Capernaum. The Roman understood the authority Jesus possessed.

What was Jesus’ reply? That is what we will consider when next we meet. Have a blessed day in the Lord.

Soli deo Gloria!

⁵ “When he had entered Capernaum, a centurion came forward to him, appealing to him, ⁶ “Lord, my servant is lying paralyzed at home, suffering terribly.” ⁷ And he said to him, “I will come and heal him.” ⁸ But the centurion replied, “Lord, I am not worthy to have you come under my roof, but only say the word, and my servant will be healed. ⁹ For I too am a man under authority, with soldiers under me. And I say to one, ‘Go,’ and he goes, and to another, ‘Come,’ and he comes, and to my servant,^[a] ‘Do this,’ and he does it.” ¹⁰ When Jesus heard this, he marveled and said to those who followed him, “Truly, I tell you, with no one in Israel^[b] have I found such faith. ¹¹ I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, ¹² while the sons of the kingdom will be thrown into the outer darkness. In that place there will be weeping and gnashing of teeth.” ¹³ And to the centurion Jesus said, “Go; let it be done for you as you have believed.” And the servant was healed at that very moment.” (Matthew 8:5-13 ESV)

Following Jesus’ Sermon on the Mount and His healing of a leper (Matthew 8:1-4), He entered into the town of Capernaum. It stood on the western shore of the Sea of Galilee. The “land of Gennesaret,” was one of the most prosperous and crowded districts of Palestine.

When Jesus entered the town, an unidentified Roman Centurion approached Him. Centurions commanded 100 Roman soldiers. They were responsible for keeping law and order, which was a high priority for the Roman government. The Jews hated Rome’s presence in their land and towns.

However, the centurion was not concerned about law and order, or any other political or cultural issue, when he approached Jesus. He was concerned about one thing; his servant. Why was the centurion concerned about his servant, and why did he sense Jesus could help?

The centurion approached Jesus appealing to Him on behalf of his servant. The centurion’s servant was paralyzed at home and suffering terribly. No reason is given as to what caused the paralysis or how long the servant had suffered from this condition. The text also does not indicate how extensive was the paralysis.

Jesus immediately responded, ““I will come and heal him.” There was no hesitation on Jesus’ part. The Lord was ready, willing and able to travel to wherever the servant lived in order to heal him.

It must be understood that the Jews hated the Romans and their occupation of Palestine. It is probable, because of the plural pronouns in Matt. 8:10-11, that Jesus and the centurion were not alone. It is likely that a crowd of people surrounded them following Jesus’ Sermon on The Mount (Matt. 5-7) and the healing of the leper (Matt. 8:1-4).  The people would not have approved of Jesus’ intention to heal a Roman’s servant.

Regardless, Jesus unhesitatingly indicated He would enter a Gentile’s home. This defied Jewish tradition that by entering a Gentile’s dwelling rendered the Jew unclean. The centurion’s response defied logic but evidenced great faith. We will consider the centurions trust in Jesus next time.

Have a blessed day in the Lord.

Soli deo Gloria!

⁵ “When he had entered Capernaum, a centurion came forward to him, appealing to him, ⁶ “Lord, my servant is lying paralyzed at home, suffering terribly.” ⁷ And he said to him, “I will come and heal him.” ⁸ But the centurion replied, “Lord, I am not worthy to have you come under my roof, but only say the word, and my servant will be healed. ⁹ For I too am a man under authority, with soldiers under me. And I say to one, ‘Go,’ and he goes, and to another, ‘Come,’ and he comes, and to my servant,^[a] ‘Do this,’ and he does it.” ¹⁰ When Jesus heard this, he marveled and said to those who followed him, “Truly, I tell you, with no one in Israel^[b] have I found such faith. ¹¹ I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, ¹² while the sons of the kingdom will be thrown into the outer darkness. In that place there will be weeping and gnashing of teeth.” ¹³ And to the centurion Jesus said, “Go; let it be done for you as you have believed.” And the servant was healed at that very moment.” (Matthew 8:5-13 ESV)

Matthew groups together nine stories containing ten specific miracles in chapters 8–9. There are three miracles in 8:1–17, teaching on true discipleship (8:18–22), and then three more miracles (8:23–9:8). This is followed by Jesus’ teaching on true discipleship (9:9–17), and finally three more miracle stories; one of which includes two miracles (9:18–33). Today, we begin examining the miracle of Jesus healing a centurion’s servant.  

Following Jesus’ Sermon on the Mount and His healing of a leper (Matthew 8:1-4), He entered into the town of Capernaum. It stood on the western shore of the Sea of Galilee. The “land of Gennesaret,” near, if not in, which it was situated, was one of the most prosperous and crowded districts of Palestine.

“This city lay on the great highway from Damascus to Acco and Tyre. It has been identified with Tell Hum, about two miles south-west of where the Jordan flows into the lake. Here are extensive ruins of walls and foundations, and also the remains of what must have been a beautiful synagogue, which it is conjectured may have been the one built by the centurion (Luke 7:5), in which our Lord frequently taught (John 6:59; Mark 1:21; Luke 4:33),” explains the Easton Illustrated Bible Dictionary.

After the Lord’s expulsion from Nazareth (Matt. 4:13–16; Luke 4:16–31), Capernaum became Jesus’ “own city.” It was the scene of many acts and incidents in His life (Matt. 8:5, 14, 15; 9:2–6, 10–17; 15:1–20; Mark 1:32–34, etc.). However, the impenitence and unbelief of its citizens, following the many evidences Jesus gave among them of who He was and His mission, brought down upon them a prophecy of judgement (Matt. 11:23).

When Jesus entered the town, an unidentified Roman Centurion approached Him. Centurions commanded 100 Roman soldiers. They were responsible for keeping law and order, which was a high priority for the Roman government. The Jews hated Rome’s presence in their land and towns.

However, the centurion was not concerned about law and order, or any other political or cultural issue, when he approached Jesus. He was concerned about one thing; his servant. Why the centurion was concerned about his servant, and why he sensed Jesus could help, will be examined when next we meet.

“In Christ, God is keeping His promise to bless all the families of the earth in Abraham (Gen. 12:1–3). The conversion of the nations to Christ is among the most tangible proofs for the veracity of the Bible. What Jesus has predicted is coming to pass — the Gentiles are coming to faith in Jesus. Think today on Jesus’ transformation of the nations and be encouraged that He has not left His people without a message,” explains Dr. R. C. Sproul.

Have a blessed day in the Lord.

Soli deo Gloria!

³ “Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? ⁴ Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? ⁵ You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.” (Matthew 7:3–5 (ESV)

Have you ever had a speck of dust in your eye? Perhaps an eyelash? I’m sure you have. It hurts and is most uncomfortable. A speck (κάρφος; karphos) refers to a small piece of sawdust or a splinter of wood. It is foreign matter that needs to be removed before it causes lasting damage to the eye.

Jesus encouraged His disciples to help a brother in Christ. They do so by removing the speck in their brother’s eye. The speck, in this context, refers to a particular sin. It may seem like such a small thing, but it can cause lasting damage.

However, before the disciple of Jesus removes a sinful speck from a brother’s eye, they must first remove the log that is in their own eye. A log (δοκός; dokos) is a beam of wood or timber. It is a plank. Planks can range in measurement from 2 x 8 inches, 2 x 10, and even 2 x 12. By comparison, a log is obviously larger than a speck.

The application is simple. A disciple who seeks to help another brother in Christ deal with their sin, but first address his own. There must be a realization that the helper’s sin is much larger in comparison to the one who is in need of help with their sin.

“Jesus is actually warning us to be fair and humble when we make our evaluations. Human beings are naturally prone to focus on the failings of others and ignore their own heinous sins. Consider David’s reaction to Nathan after he slept with Bathsheba and had Uriah murdered (2 Sam. 11:1–12:15a). The king did more evil than the man in Nathan’s parable, but David wanted to chase after the speck in that man’s eye, so blinded was he by the plank of his own sin.” explains Dr. R. C. Sproul.

John Chrysostom (347 – 407) says, “Jesus does not forbid judging but commands that one first remove the plank from one’s own eye” (Homilies on the Gospel of Saint Matthew, 23.2).

We must be harsher on ourselves than we are on others. Let us make sure our consciences are clear before we judge our brothers and sisters. Have a blessed day in the Lord.

Soli deo Gloria!