Author: drthomasclothier

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!