Archives 2024

Sharing Problems with People of Faith (Acts 4:23-24)

²³ And being let go, they went to their own companions and reported all that the chief priests and elders had said to them. ²⁴ So when they heard that, they raised their voice to God with one accord and said: “Lord, You are God, who made heaven and earth and the sea, and all that is in them,

Immediately upon their release the apostles Peter and John went to their own (ἦλθον πρὸς τοὺς ἰδίους). [The word companions (NKJV) or friends (ESV) has been added for readability. However the text only says they went to their own.] In the company of their fellow Jesus followers they begin to share their experience. What did they share? The threats of the chief priests and elders were reported to their fellowship.

Jesus followers should be intentional and inclined to keep close company with committed Jesus followers… especially when they are being persecuted for Jesus following. (Psalm 1:1-2; Acts 4:23-24)

The companions of Peter and John are said to have raised their voice to God with one accord. What does this mean? Were they were all saying the exact same thing at the exact same time? The word rendered with one accord (NKJV) or together (ESV) is an adverb that literally means with one mind (ὁμοθυμαδὸν). Whether for a good reason (Acts 1:14; 2:1; 2:46; 8:6; 15:25; Romans 15:6) or a bad reason (Acts 7:57; 18:12), they had unity. It is likely that as one in the group was praying aloud the others were sounding out their agreement and support for the words being spoken. We do this by saying “amen” as a person speaks to God on behalf of a group we are in (1 Corinthians 14:16). One-accord praying happens when (1) the Lord’s people convene in His name to make requests (Matthew 18:19-20) and (2) they are unified in purpose. Where the prayers of a single righteous person are effective (James 5:16) there is a special presence and power associated with the gathering of God’s people unified in prayer:

• The One Accord of God’s People for His Purpose is Indicative of a Special Anointing (Psalm 133:1-2) — ¹ Behold, how good and how pleasant it is For brethren to dwell together in unity! ² It is like the precious oil upon the head, Running down on the beard, The beard of Aaron, Running down on the edge of his garments.
• The One Accord Praying of God’s People for His Purpose is Especially Effective for Getting Answers (2 Chronicles 7:14; Matthew 18:19-20; James 4:3) — ¹⁹ “Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. ²⁰ For where two or three are gathered together in My name, I am there in the midst of them.”

Based on the promise of Jesus, this group, unified in purpose and under His person in prayer, will get results. As we consider the prayer we should note that it is very Jewish. It sounds like the worship literature of their Scriptures (Exodus 20:11; Nehemiah 9:6; Psalm 146:6); it begins with an acknowledgement of God’s power and role in the universe – Sovereign Creator.

By starting prayer with a recognition of God’s role in Creation the person praying declares an acceptance of the Lord’s right to rule and their own obligation to obey.

Questions for Consideration

1. Am I sharing the problems I face with other people of faith? Is it a community that I am committed to?
2. Is my fellowship unified in purpose? Can we clearly state our purpose?
3. Do we convene to pray?
4. In our prayers are we acknowledging God’s right to reign and our decision to obey?
5. Pray for your government; ask God to give them wisdom for their work and favor in the discharge of their duties.

The Fortuitous Partnership of Folly and Famine (Luke 15:14)

The famine of the parable is a good thing. How so? The son of the story has no regard for the feelings of others or the consequences of his sin. But two come against him to make him realize his wrongs. First among those that will make him think is Wasteful Living or Folly. It will take a while. But Folly (aka Foolishness) will eventually put the prodigal son in a place where he has to think. But Folly will need help. It requires the assistance of circumstance. Specifically, the circumstance of Famine. The famine of the parable conspires with the Folly of the son to force him to slow down and think about what he has been doing. Prior to wasting his livelihood (Folly) and this new period of resource lack in the region (Famine), the character does not consider the consequences of his conduct; he only cares about in-the-moment pleasure (Romans 16:18; Philippians 3:19). The wayward son does not care about the pain he has caused and does not consider the long-term effect of his decisions. 

Not Done Being Dumb (Luke 15:15)

In the story the son is not immediately repentant when faced with the poverty that comes out of the famine and his wasteful living. It will take a little time for the hardship to reach his head and heart. Rather than go home the young man of the story joined himself to a citizen of the far country. The citizen of that country was growing swine. Jesus’ listeners would hear that this person was not a follower of Yahweh. Why? Jews, because of the law of God, are not to have any dealings with swine. Instead of giving up an going home the young man digs in his heels and puts himself into the service of people that are living contrary to the ways of God. He does it so that he can remain in his rebellion, so that he can avoid acknowledging how badly he has messed up, and so that he does not have to face the father that he has disrespected.

Do not be condescending toward this parable character. He is us! I am getting the most out of the story when I am willing to acknowledge the times in my own life when I have walked away from God, wasted my gifts, and then refused to repent. He is me!

Questions for Consideration

1. In what ways have I taken the Lord’s provision and wasted it? The Lord has provided you with time, with talent, and a measure of treasure.
2. What circumstances have conspired with my foolishness to create conditions that are uncomfortable?

Mentors make a difference. Why? A good mentor expedites your path to success and makes your efforts both more efficient and effective. Here are five characteristics of a good mentor:

1. Knowledgeable and Experienced: A good mentor possesses a deep understanding of their field and significant experience. Good mentors have have practical insights and can provide valuable advice based on their own journey. They are more than theories and pithy sayings. Your best mentors have both been there and done that. Instead of discovering pitfalls on your own, let a good mentor help you avoid them. This will take humility and willingness to listen.
2. Empathetic and Approachable: Good mentors are empathetic and approachable. They create a safe environment for mentees to share their thoughts, concerns, and questions without fear of judgment. When you mess things up a good mentor will not give you a pass; neither will they tear you down and forget that you are a human being that sometimes needs a word of encouragement.
3. Good Listener: A good mentor listens actively and attentively. While some people have experience and are empathetic, they lack the listening skills to understand the mentee’s needs, aspirations, and challenges. The best mentors will prioritize understanding over just offering solutions. This will often mean taking the time to ask questions and perhaps going away to think and do research before proffering a recommendation.
4. Supportive and Encouraging: They provide encouragement and support, helping mentees build confidence and resilience. They celebrate successes and provide constructive feedback during setbacks.
5. Committed and Available: A good mentor is committed to the mentee’s growth and development, regularly making time for mentorship sessions and being available for guidance when needed. They are invested in the mentee’s progress and success.

In His grip by His grace,
Roderick L. Barnes, Sr.
P.S. I am grateful to God for my mentors: (1) Col. (Ret) John Bellizan, (2) Sam Johnson, and (3) Dr. Alejandro Mandes. They have counseled me, confronted me when I am wrong, and called me to get up when I feel down.

Canyon Lake was constructed as a reservoir in the 1960′s. But while the Guadalupe Blanco River Authority continues to let water downstream, U.S. Army Corps of Engineer Park Ranger Philip Anderson told KSAT in April that “about 75%” of the lake level drop is due to evaporation.

https://www.ksat.com/news/local/2024/05/27/low-memorial-day-traffic-on-shrinking-canyon-lake/

1 Now Peter and John went up together to the temple at the hour of prayer, the ninth hour. 2 And a certain man lame from his mother’s womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms from those who entered the temple; 3 who, seeing Peter and John about to go into the temple, asked for alms.

3:1 We have seen these two men together in the past. When the Lord is transformed on the mountain Peter and John are there with James (Matthew 16:27-17:2; Mark 9:1-2; Luke 9:27-29). They are together with Jesus in the garden of Gethsemane (Matthew 26:36-38; Mark 14:32-33). We see them running together to the tomb of Jesus when the women say that the body is missing (John 20:1-4). And they are together in a boat when Jesus appears to them on the shore after His resurrection (John 21:6-7). Finally, when Jesus would talk with Peter alone, these two men are not entirely separated; the disciple whom Jesus loved was compelled to walk nearby (John 21:20-22). And so there is continuity from the other gospel narratives and the prior volume when we see Peter and John frequently together in the early parts of The Acts of the Apostles (Acts 3:1, 3, 11; 4:13, 19; 8:14).

They are a dynamic duo. Peter tends to be the speaker but John is always there, also with power, supporting the actions and words of his friend and fellow apostle. Their pairing may have been merely the outworking of their friendship. More likely it was also their commitment to the earlier commands and ministry conventions of Christ; He sent them by twos (Luke 10:1; Mark 6:7). It is by twos that they are going to pray… and to preach if given an opportunity. It is by twos that Peter and John, Jewish men, are still practicing Judaism. They are going together to the second and last offering of the day. It would have been about 3:00 PM.

The time of the apostles’ visit was the “ninth” hour, three in the afternoon, i.e., the hour of prayer. It was also the time of the evening Tamid, one of the two sacrifices held daily in the temple. These had become prescribed times of prayer, and people would come to the temple at the sacrifice times to observe the ceremony and pray. (Polhill, 1992, p. 126)

The apostles continued to live as observant Jews, attending the set services of worship in the Jerusalem temple. The two principal daily services accompanied the offering of the morning and evening sacrifices. One afternoon, as two of the apostles, Peter and John, went up the steps leading from the outer court to the inner courts, in order to be present in the Court of Israel for the service of prayer which accompanied the evening sacrifice (about 3 p.m.), they were arrested by the sight of a [lame man] who lay begging at the “Beautiful Gate.” (Bruce, 1988, p. 77)

Peter is often with John. Paul was often with Barnabas. Before them David, when he could, was with Jonathan. The pairing that was started in Jesus’ ministry continues in Peter and John after their Teacher has ascended. Should it? The principles that make pairing good say that it is the best way to do ministry. Here are five fundamental truths that serve as the foundation for operating in nothing less than pairs:

Mutual Support and Encouragement

• The Principle — The mutual support is essential to effective ministry. When disciples or apostles are sent out in pairs, they can support and encourage each other in times of challenge and difficulty.
• Biblical Basis (Ecclesiastes 4:9-10) — Two are better than one, because they have a good reward for their labor. For if they fall, one will lift up his companion. But woe to him who is alone when he falls, for he has no one to help him up.
• Assessment Question — In what ways has my prior ministry experience proven that challenges and difficulties are best faced with a ministry partner?
• Action Steps — Review the passage above and pray for strong resolve to honor this ministry principle. Give thanks for the persons that God has paired you with. If you are operating alone, prayerfully consider the possibility that your ministry is out of order and needs to be corrected immediately.

Witnessing and Testimony

• The Principle — Jesus sending disciples in pairs aligns with the Jewish legal principle that a matter is confirmed on the testimony of two or three witnesses. This ensures that the message of the ones sent is credible and firmly established. Also, the ministry of a single person is especially vulnerable to false accusations from the adversaries of Jesus.
• Biblical Basis (Deuteronomy 19:15) — One witness shall not rise against a man concerning any iniquity or any sin that he commits; by the mouth of two or three witnesses the matter shall be established.
• Assessment Question — In what ways has the credibility of my ministry been enhanced or suffered according to either its compliance or deviation from this principle?
• Action Steps — Review the passage above and pray for strong resolve to honor this ministry principle. Important ministry activities should not be executed alone. Even if it means slowing things down, things like mission trips and visiting the sick should be done with someone else — someone with integrity. Calendar activities that are ministry that only involve you should be shared or canceled.

Strength and Protection

• The Principle — Jesus was sending his disciples into places where there were needy people and people who would do them harm. Traveling in pairs provided a level of protection and strength in potentially hostile environments; the disciples were sent as “lambs among wolves.”
• Biblical Basis (Luke 10:1, 3) — After these things the Lord appointed seventy others also, and sent them two by two before His face into every city and place where He Himself was about to go… Go your way; behold, I send you out as lambs among wolves.
• Assessment Question — What is the history of hostility in the areas where I am going to serve? In what ways do I show (1) naivete about human nature and (2) delusions about my ability to care for myself in hostile situations.
• Action Steps — Know the history of hostility in an area where you are going to serve. If the area or people have persecuted other ministers, prayerfully choose who goes with you. That person should be capable of keeping their cool in conflict and helping you in hostile situations.

Spiritual Accountability and Discernment

• The Principle — Working in pairs allows for spiritual accountability. Partners can help each other maintain spiritual disciplines (prayer, Bible study, worship), confront sinful tendencies, and enhance discernment through shared insights and prayer.
• Biblical Basis (Proverbs 27:17) — As iron sharpens iron, so a man sharpens the countenance of his friend.
• Assessment Questions — Am I paired up with people that promote growth in me? Do I encourage the person that I serve with in their commitment to Christ? Am I willing to serve with people who will challenge my ideas, disagree with my position, or gently critique my conduct?
• Action Steps — Assess your ministry partners to make sure that you are not choosing people on the basis that they are always agreeable. Recognize the value in working with people that will promote growth even when it means some painful honesty.

Division of Labor and Diverse Gifts

• The Principle — Different individuals bring different spiritual gifts and abilities to ministry. By pairing disciples, these diverse gifts can complement each other, making the ministry more effective and adaptable to various situations and needs.
• Biblical Basis (1 Corinthians 12:4-6) — There are diversities of gifts, but the same Spirit. There are differences of ministries, but the same Lord. And there are diversities of activities, but it is the same God who works all in all.
• Assessment Question — In the group that I “go” with (Matthew 28:18-20), is their a diversity of gifts? What would it look like to pair up with someone whose gifts are not the same as my own?
• Action Steps — Take an inventory of spiritual gifts for yourself and the people that you ministry with. Prayerfully consider recruiting to fill gaps.

Take your ministry to another level by pairing. If you are currently doing it alone, what you do for the Lord could be better with the help of other people that also want to live effectively in the service of Jeus.

In His grip by His grace,
Roderick L. Barnes, Sr.

References

Bruce, F. F. (1988). The Book of the Acts. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

Polhill, John B. (1992). The New American Commentary: Acts. Nashville, TN: Broadman & Holman Publishers.

Stories That Matter – Your Story (Psalm 13)

¹ How long, O Lord? Will You forget me forever?
How long will You hide Your face from me?
² How long shall I take counsel in my soul,
Having sorrow in my heart daily?
How long will my enemy be exalted over me?
³ Consider and hear me, O Lord my God;
Enlighten my eyes,
Lest I sleep the death;
⁴ Lest my enemy say,
“I have prevailed against him”;
Lest those who trouble me rejoice when I am moved.
⁵ But I have trusted in Your mercy;
My heart shall rejoice in Your salvation.
⁶ I will sing to the Lord,
Because He has dealt bountifully with me.

David’s Pain (Psalm 13:1-2) – Notice the repetition of “how long.” It stands out in the opening verses as the psalmist’s way of expressing his, as yet, unmet hope of relief. He had been living so long in ongoing discomfort that his pain was erupting in a complaint to the Lord. How long, asks David, will I be forgotten, will your face be turned away, and I live forsaken before my enemies?

• • The Pain of Being Forgotten (Psalm 13:1; Exodus 2:24; Genesis 30:22; Genesis 40:14; Judges 16:28; 1 Samuel 1:11) – When David says You forget me he is speaking in a way that his Hebrew readers would recognize as an unfiltered complaint about not receiving practical help. David is not saying that God’s memory is failing. He is being candid in communicating his disappointment in the Divine decision to leave him so long without real help. “How long, O Lord, will you leave me without practical help?”
  • The Pain of Not Being Faced (Psalm 13:1; Psalm 11:7; Psalm 17:5) – David’s chief desire is to be in face-to-face fellowship with God (Psalm 27:4, 8). His heart, summarily speaking, beats to behold God, longs to look at the Lord, and seeks to see Him. When he says You hide Your face from me David is giving vent to his deepest pain – to not have God’s attention. To see God’s face is to have the privilege of looking at the Lord and, most importantly, to have God look back at you – to see you with approving eyes (Leviticus 26:9; Exodus 2:25). “How long, O Lord, will you not take notice of me. How long will you intentionally ignore me?” He feels like God does not notice him in this moment of difficulty.
  • The Pain of Being Forsaken (Psalm 13:2; Psalm 35:19; Psalm 69:4; ) – David is a man on a mission; he lives to lead the people well. This means leading them in wisdom and against adversaries of God and His heritage. Those who hate God hate David, the representative. It is especially comforting to know that God has your back when you are in trouble for being with Him. It is especially painful to not sense His support when suffering for His sake (Psalm 22:1; Matthew 27:46; Mark 15:34).

Speaking my complaint about God to persuade others that He is not good is called blasphemy; it is an attempt to (1) dissuade faith in Him, (2) denigrate His character, and (3) aligns me with His enemy the devil (Genesis 3:4-5). Speaking my complain to God is part of my relationship with Him. He already knows my grief; getting it out actually brings alignment between my conversation and my contemplation. When I share my disappointment with God I am operating with integrity.

David’s Prayer (Psalm 13:3-4) – The distress of the shepherd king was not just in feeling forgotten. He was also dealing with the threat of death. His enemies were not content to malign the man of God; they would be satisfied only when they were able to take his life; the reference to the sleep of death is a Hebraism indicating belief in (1) life beyond the grave and (2) resurrection (John 11:11-15; Acts 7:57-60).

David is not against the eventual laying aside of his earthly tent in order to go and be with God. He is concerned that his cause, and by extension the reputation and goals of God, would be harmed if his enemies could say they had prevailed against him. Their rejoicing would not be merely over the defeat of David but at a win in the war against God. Do this for me, O LORD my God, lest my enemy say, “I have prevailed against him.” The enemies of David are first and foremost enemies of the LORD; David is hated because he is aligned with God (Psalm 69:9):

⁹ Because zeal for Your house has eaten me up,
And the reproaches of those who reproach
You have fallen on me. 

The prayer of David is not a self-absorbed request for relief from his enemies; it is not about him. It really is about God. Can I say that about my prayers? That is, am I so aligned with God’s will that my prayers for help are really about help for doing His will? Listen to Jesus!

⁹ In this manner, therefore, pray:
Our Father in heaven,
Hallowed be Your name.
¹⁰ Your kingdom come.
Your will be done
On earth as it is in heaven. (Matthew 6:9-10)

David’s Perspective and Praise (Psalm 13:5-6) – Having cleared the air (Psalm 13:1-2) and called for help (Psalm 13:3-4) the psalmist is able to return to worship. Based on what? He returns to rejoicing and singing to the LORD based on his perspective of God.

• • The Loyal Love of God (hesed) – The character of God is not changing with the times. In His character is His mercy or loyal love (hesed) for his people. Circumstances can make it look like God is distant. However, the truth about who He is should help us to escape the gravity of dark meditations (Psalm 1; Philippians 4:8; 1 Timothy 4:15; Joshua 1:8-9).
  • His Experience with God – David has had a good history with God. In the tribulation of our lives we can forget to remember. We can stop regarding out history of God’s great grace. His present and past goodness is the reason why we can keep singing even when things look bad.

Questions for Reflection

• • In the midst of our issues some of us have felt forgotten? What has caused you to feel forgotten, not faced, or forsaken? Based on Psalm 13:1-2, what can you do with your disappointment in your relationship with God?
  • David’s prayers, on the surface, seem to be about himself. What are his real concerns? (Psalm 13:4; 69:9)
  • The strength to sing and the heart to rejoice are the outworking of our perspective. Looking at my circumstances will make me unstable and sometimes unable have a positive attitude. To steady my heart and promote a positive outlook in the midst of my mess what should I focus on? (Psalm 13:5-6)

Prayer

God, I admit my disappointment with how things have been going. In fact, I confess my frustration with Your handling of some things. Thank you for allowing me to be honest about how I feel and revealing Yourself to be approachable.

Help me to align myself with Your will. And as I deal with the difficulties of today and tomorrow keep pushing me to remember how good You are and how good You have been to me. I commit again to praising you through the storm.

References

Kidner, D. (1973). Psalms 1–72: an introduction and commentary (Vol. 15, p. 94). Downers Grove, IL: InterVarsity Press.

Ross, A. P. (1985). Psalms. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, pp. 801–802). Wheaton, IL: Victor Books.

Passage: Acts 1:1–2 (NKJV)

¹The former account I made, O Theophilus, of all that Jesus began both to do and teach, ²until the day in which He was taken up, after He through the Holy Spirit had given commandments to the apostles whom He had chosen

The Commands

• • Commanded to Go (John 20:21) — There is a sending of the apostles just as there were a sending of the Son. The Son, given power and direction, obeyed the command to go. The apostles, given power and a direction, are being sent out. This sending has three chief characteristics:
    • Departure – The Son left heaven and the glory he had into relative poverty, conflict, service, and sacrifice. The apostles, likewise, left family, homes, comforts, and went into service, sacrifice, persecution, exile, and executions.
    • Directions – Jesus was not without clarity on what He was to accomplish. The Father had made it clear that He was to mentor a few, lay down his life, and then take it up again. Even so, the apostles are not without instructions. See the next to commands.
    • Destination – Jesus was sent to earth. He was sent to Capernaum, Nazareth, Samaria, and Jerusalem. He was sent to the lost sheep of Israel. The apostles are sent to Jerusalem, Judea and Samaria, and then the ends of the earth… in that order.
  • Commanded to Make Disciples (Matthew 28:19) — Jesus made disciples. And now His disciples are to make disciples unto Him. This is the command for them and to all who become His followers. In one way or another we are to participate in the mandate to make disciples.
  • Commanded to Preach (Mark 16:15; Colossians 1:23; Acts 10:42) — In every place that the disciples go they are to preach. Preach what? The message of God’s offer of forgiveness and life through faith in Christ. Notice that the disciples are not to merely make mention of the message of reconciliation. To preach is to declare with the goal of getting the hearer to make a decision and, if necessary, to change. The command is not to say the gospel; that could be done without conviction, without an earnest goal of compelling someone to commit, or confrontation. Strictly speaking it is possible to say something without an audience. Preaching cannot be performed without people to hear and the possibility of the message being received or rejected.

The Concern for Us

The commands given to the apostles were to be handed down. To who? To the disciples. That is, through them the persons that make a decision to follow Jesus were to learn what Jesus commanded (Matthew 28:18-19). Ultimately it means that disciples are to make disciples. We are taught what Jesus commanded so that we can teach what Jesus commanded. This raises questions that every Jesus follower should answer:

1. 1. Is there a willingness in me to leave behind comfort in service to Jesus?
   2. Am I being taught what Jesus commanded?
   3. Am I teaching what I was taught? Am I making disciples?

Passage: Matthew 9:1-8

¹ So He got into a boat, crossed over, and came to His own city. ² Then behold, they brought to Him a paralytic lying on a bed. When Jesus saw their faith, He said to the paralytic, “Son, be of good cheer; your sins are forgiven you.” ³ And at once some of the scribes said within themselves, “This Man blasphemes!” 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 you,’ or to say, ‘Arise and walk’? ⁶ But that you may know that the Son of Man has power on earth to forgive sins”—then He said to the paralytic, “Arise, take up your bed, and go to your house.” ⁷ And he arose and departed to his house. ⁸ Now when the multitudes saw it, they marveled and glorified God, who had given such power to men.

Jesus Makes the Most of His Moments (Matthew 9:1; Mark 2:1-2) — Jesus has recently been asked to leave a place where He has delivered two men from demon-possession (Matthew 8:33-34). What does He do when asked to leave? He leaves. That is, Jesus departs from the country of the Gergesenes, gets into a boat, crosses the sea of Galilee, and came to His own city (καὶ ἦλθεν εἰς τὴν ἰδίαν πόλιν).

Figure 1 — Jesus crosses the Sea of Galilee to leave Gergesa and come home to Capernaum.

His own city is no longer Nazareth; Jesus has been ousted from there (Luke 4:16, 28-30) and now resides in Capernaum (Mark 2:1). Outside of Nazareth Jesus is regarded favorably and news of His presence draws a crowd. In the crowd are Pharisees and teachers of the law; they have come from the regions of Galilee, Judea, and the city of Jerusalem (Luke 5:17). And the moment is seized; He preached the word to them (Mark 2:2). His time is short and He does not want to waste a second of it. His agency is used to help people; his urgency leads him to use his moments for the long run and with a view toward eternity. Jesus is an opportunist; He uses the gathering to advance the understanding of the people that have come to Him in matters of the kingdom of God and living effectively.

Question: Am I Jesus to the people that come to me? That is, am I using my free will and my limited time to make the most of my moments with others? Do I share what I can about the kingdom of God and spiritual truths so that people can live effectively in the service of the Lord and others?

Bringing People to Jesus (Matthew 9:2) — Matthew says, “Look at this, reader! They brought to Jesus a paralytic lying on a bed.” The behold (ἰδού) calls the reader to look at what is being said with the intent of looking seriously and how it matters in two things: (1) the argument of the writer and (2) the application of what is being said own life. In Matthews attempt to convince the reader that Jesus is the long-awaited Messiah-King, he draws attention to the fact that some people had already come to the conclusion that with Jesus there is hope for people otherwise considered hopeless. Four men have come to regard their paralyzed friend as having a chance of being whole. We learn from Mark that they are not daunted by the fact that they cannot get through the crowd. These uncouth men of faith will not be denied; they tear a whole in the roof of the home and let their paralyzed man down through the hole (Mark 2:3-4; Luke 5:18-19).

Questions: Do I regard my friends as having real hope in Christ? What am I bringing them to? How determined am I to bring them to Jesus? Will I stop trying if it becomes inconvenient?

Jesus, seeing their faith, is moved to deal with the problems of the paralytic. Here is where things get interesting. The healing they are seeking is temporary. Where there is genuine faith Jesus is more concerned with the more serious matter of unforgiven sin. Paralysis as a problem pales compared to the lack of forgiveness. The wages of sin is death (Romans 3:23). Our value system is often most concerned with the inconvenience of ill health, the setback of sickness, or the pain caused by disease in our body or relationships. But in the economy of God my biggest problem is not failing health but my need for forgiveness and reconciliation to Himself. Failing health is an inevitable consequence of being human in this world; if it is fixed by Jesus… it is going to fail again. But forgiveness and favor with God benefits me now and for all eternity. Jesus deals with the biggest problem that man faces – sin (Matthew 1:21). Jesus says that he can be of good cheer or encouraged because his sins are forgiven.

The Authority of Jesus (Matthew 9:3; Mark 2:7; Luke 5:21) — Matthew calls to the reader’s attention the inner dialogue of the scribes. And he does it again with behold (ἰδού). (It is unfortunate that the NKJV translates this as at once. ESV and KJV are consistent in this regard and render the underlying text as behold. The NET Bible and NLT do not translate it at all.) By using this word Matthew says that his argument about who Jesus is advanced; it is seen why this helps his argument when we put verse 3 with 4.

³ And behold some of the scribes said within themselves, “This Man blasphemes!”

What did they say to themselves? They said within themselves, “This Man blasphemes!” Matthew would have me to know that the statement of the Jesus drew a very critical reaction from religious experts. Why?

Sin is first and foremost against God. Even when it immediately hurts others, it is a work against the God who made the others for Himself. David says as much when he summarily describes his sin against Uriah the Hittite, Bathsheba the wife of Uriah, and the people that he had conscripted to help with his trespass (2 Samuel 12:13).

⁴ Against You, You only, have I sinned,

And done this evil in Your sight—

That You may be found just when You speak,

And blameless when You judge. (Psalm 51:4)

It stands to reason that forgiveness of sin against God can only be granted by God. That is, it is not logical that someone other than God Himself could grant me forgiveness for the ways that I have wronged God Himself. With this in mind, Jesus’ statement is outrageous. If He is merely a man this is beyond arrogance. It is blasphemy — a bold disrespect and disregard for who God is and the difference between the domain of man and the domain of God!

⁶ And some of the scribes were sitting there and reasoning in their hearts, ⁷ “Why does this Man speak blasphemies like this? Who can forgive sins but God alone?” (Mark 2:6-7)

They are not wrong theologically? That is, their rhetorical question is the right one; it points up the fact that a mere man cannot pardon a person for sin against God. The problem is in their failure to realize who Jesus is. He is going to deal with that now.

The Powers of Perception of the King (Matthew 9:4; Psalm 139:2; 1 Samuel 16:7; John 2:23-25) — In their hearts they reacted immediately. In their hearts they reacted critically. In their hearts they started with the assumption that Jesus did not have the authority to forgive sin. This was an outworking of their prior unwillingness to accept the testimony and ministry of John. Their failure to receive the full import of what had been said by John (John 1:15,29-34) was now manifest in a way-too-low view of Jesus.

But let us think for a moment on the statement itself. It is in the passive voice: your sins are forgiven you. Further, we must take into account that this statement was made by a Jew to other Jews; that means it was said in Hebrew. Putting these three things together

statement: your sins are forgiven you + passive voice + Hebrew

We have a statement that was familiar to the scribes. Fruchtenbaum helps us here:

The Hebrew form of the passive, you sins are forgiven, is used only in one section of the entire Hebrew Bible: in Leviticus 4-6. The context of these chapters is atonement, as they detail the blood sacrifices necessary for the forgiveness of sins. The statement of forgiveness in a passive voice followed the sacrifice (e.g., Lev. 4:20, 26, 31, 35; 5:10, 13, 16, 18; 6:7). …[T]he Hebrew word for “forgiveness,” salach (סָלַח), is used of God. The passive means that God is doing the forgiving. Being Pharisees, these people knew both the Torah and Hebrew, and they caught the connection He was making. He was claiming the authority that God asserted for Himself in Leviticus 4-6: that by means of blood atonement, God had forgiven their sins. … Yeshua was, therefore, speaking as if He were God. (Fruchtenbaum, 2017, p. 186)

Jesus begins having conversation with His critics about the meditations of their hearts.

¹⁴ Let the words of my mouth and the meditation of my heart

Be acceptable in Your sight,

O Lord, my strength and my Redeemer. (Psalm 19:14)

The Pharisees started with the assumption that Jesus was sinning. Their theology was correct. Their problem, though, was a small view of Messiah and failure to accept the testimony of John the Baptist (Matthew 21:23-25).

Question: Are there truths or testimonies that I have refused to receive that are making it hard for me to accept what God is showing me?

The Proof of the King (Matthew 9:5-6) — Jesus knows their thoughts and addresses their concern. He does this with an argument a fortiori. That is, he proves His claim that the sins are forgiven by demonstrating something that can be seen. We are apt to separate the say from the fulfillment; that was not the case with the people in this narrative (Ezekiel 12:28; Numbers 23:19). To them the saying and the fulfillment are one and the same. Thus, the easier thing to say, because it is does not require immediate validation, is “Your sins are forgiven you?” So then, Jesus takes on the harder thing as proof that the easier thing has been accomplished. It would have been to them immediate proof that the easier thing to say was true and that the man’s sins were forgiven.

All of this was done that they would “know that the Son of Man has power on earth to forgive sins.” By using the phrase Son of Man the Rabbi from Nazareth is claiming to be the figure of Daniel’s prophecy:

¹³ “I was watching in the night visions,

And behold, One like the Son of Man,

Coming with the clouds of heaven!

He came to the Ancient of Days,

And they brought Him near before Him.

¹⁴ Then to Him was given dominion and glory and a kingdom,

That all peoples, nations, and languages should serve Him.

His dominion is an everlasting dominion,

Which shall not pass away,

And His kingdom the one

Which shall not be destroyed.

Daniel 7:13-14, approximately 550 BC

This is not an emphasis of His humanity but His deity; the Son of Man in Daniel’s vision receives worship (Daniel 7:14). Jesus then gives the command to the man to “Arise, take up your bed, and go to your house?”

Who is Going to Fix This Roof (Matthew 9:7) — The man did just as Jesus directed him. He departed to his own house glorifying God (Luke 5:25). We can imagine the looks on the faces of the people as the man who came in through a whole in the roof with the aid of four me left through the door carrying his own bed. But let us not miss the meaning of the walking man. His walking was working to advance the more important point – his sins were forgiven.

(Matthew 9:8) — Jesus had proven His claim. The paralytic was gone; in his place was a man that could carry his own bed. Thus, they now know that the Son of Man has power on earth to forgive sins. This was the conclusion of the multitudes: God had given such power to men.

References

Fruchtenbaum, Arnold G. (2017). Yeshua: The Life of Messiah from a Messianic Jewish Perspective, Vol. 2. Ariel Ministries.

The Word of the King

The Word of the King and Demons

Passage: Matthew 8:16-17; Mark 1:32-39

¹⁶ When evening had come, they brought to Him many who were demon-possessed. And He cast out the spirits with a word, and healed all who were sick, ¹⁷ that it might be fulfilled which was spoken by Isaiah the prophet, saying: “He Himself took our infirmities And bore our sicknesses.”

Matthew 8:16 — The people have come to have hope for the seriously sick. By “seriously” I mean those whose maladies went deeper than physical disease. Worse than a body that is broken is a temple that has been taken over and is being tyrannized by an unclean spirit. People in this condition are held hostage in their own tent; in fact, the body no-longer belongs to them but is possessed and controlled by a demon. The demon-possessed are not living but existing; their physical, social, and spiritual lives have been been altered. What does that entail? Well, it varies. But when a person is demon possessed there are some things that are mentioned in the Scriptures:

• • Exceptional Strength and Durability (Mark 5:1-5) – A side effect of demonic possession can be strength and ruggedness exceeding that of human beings. The demon-possessed man mentioned by Mark had often been bound with shackles and chains (Mark 5:3). However, the man pulled them apart and broke the shackles in pieces (Mark 5:4).
  • Unusual Insights Based On Monitoring and Sharing (Acts 16:16-17) – Paul and his companions were followed by a demon-possessed girl who had insights into the mission and message of the team (Acts 16:16-17). Spirits are familiar with Jesus and certain saints; Christians that do damage to demonic realms become notorious among the principalities that are against the Lord (Acts 19:15). Fortune telling is actually the outworking of an evil spirit telling a person things that they have learned or observed as they travel to and fro throughout the earth seeking someone to devour (Job 1:6-7; 1 Peter 5:8); they monitor people (especially saints) looking for opportunities to do damage.
  • Deranged Thinking (Mark 5:5) – Under the influence of an evil spirit the man mentioned above was observed crying out and cutting himself with stones (Mark 5:5). This type of self-harm was the outworking of an unclean spirit that was not supposed to be there.
  • Loss of Faculties (Matthew 9:32-33) – At times the manifestation of a demonic presence was a loss of a basic ability. One man loss the power of speech. When the demon was removed the man was no longer mute.
  • Contentious and Combative toward Community (Matthew 8:28) – An unclean spirit works through the possessed persons and influences saints to disrupt community, create division, and create confusion (James 3:13-16).

Notice that the casting out of demons is distinguished from healing all who were sick (Matthew 8:16). It is wrong to say that what are called demons in the narrative should be regarded in modern times as mere medical issues. General sicknesses and demonic activity are separate in manifestation and treatment.

Failure to recognize the difference between general disease and demonic possession when trying to help can lead to further harm. Why? The difference is significant: (1) demons are sentient beings determined to deceive people and defy the will of God (John 10:10) and (2) diseases are defects in the body, the effects of pathogens, or other problems for which the explanation (if not the cause) is natural. Dealing with demons using modern medicine is like trying to handle a hostage situation with cough drops.

Matthew 8:17 — To what end does Jesus do this? That is, why is He healing people and casting out demons? Matthew, more than any other gospel writer, explicitly mentions that an event or action taken by Jesus was in fulfillment of a prophecy. He does this between 20 to 25 times. In this case, the actions of the Man from Nazareth are to be seen as the realization of something spoken over 700 years prior by Isaiah the prophet.

Let us notice three things about what is taking place.

1. 1. The Simplicity (Matthew 8:16) – Matthew would have his reader know that Jesus did not struggle to free people from demon-possession. In contrast with the exorcisms performed by the priests, there was no complicated ritual. He says that He cast out the spirits with a word (Matthew 8:16). The unusual authority of Jesus is hereby put on display; the spirits, says Matthew, are entirely subject to Him. If we are to regard the narrative as being both simple and accurate, Jesus did not use many words to exorcise the unclean spirits; he used a [single] word (λόγῳ – noun, dative, singular, masculine). Maybe He said, “Out!” And that, when the King is speaking, is all that is needed.
   2. The Silencing (Luke 4:40-41) – The evil spirits recognize Jesus. But Jesus will not allow them to speak. Why? Insofar as they speak the truth about His identity they gain credibility that will be used for evil thereafter. Jesus will not allow the demons to give people the false impression that He (1) associates with them, (2) accepts their testimony, or (3) approves of their activities. This practice of distancing Himself from spirits of disobedience will be taken up by the apostle Paul (Acts 16:16-18).
   3. The Significance (Isaiah 53:4) – In the physical and spiritual realm Jesus is delivering. People are being delivered from disease and demon-possession. To what end? The work is not merely a wonder. It is a sign. Recall the words of the angel to Jesus’ earthly father: You shall call His name Yeshua for He shall yoshia His people from their sins (Matthew 1:21). The passage in Isaiah also makes repeated mention of the healing ministry of the servant of God (Isaiah 53:4-6, 10-12); in that chapter it is a healing from the consequences of transgressions and indwelling sin (Isaiah 53:5,8,11-12).

Jesus delivered from diseases and, with a word, from demons to demonstrate that He was delivering from the destructive outworking of disobedience.

Failing to believe in the significance and sufficiency of His work leaves me still working to accomplish what I can’t do. Believing this word leads to me receiving the medicine that is the Son of Man and His work to make me healthy. There is a balm in Gilead (Jeremiah 8:22); let us apply it.

Questions for Discussion

1. 1. Have I seen activity in my life or around me that suggests that demons are at work causing problems?
   2. Am I still trying to treat the symptoms and sickness of of sin with something other that the medicine provided by God (John 8:36)?
   3. When I look at Matthew 4:1-11 and Matthew 8:16-17, what does it say about dealing with demons (1 John 4:4)?